justification ther 's his resurrexit pro nobis Lastly his ascension that was all glorious when he ascended up on high he led captivity captive Eph. 4.8 having spoyled principalities and powers he made a shew of them openly triumphing over them Col. 1 Pet. 3.22 2.15 He is gone to sit on the right hand of his Father in height of majesty and glory and all this as all else for us to appeare in the presence of God for us Heb. 9.24 to make intercession for us Heb. 7.25 To prepare a place for us here in my Text here ascendit pro nobis all for us in every of his actions an expedit vobis and particularly in this it is expedient for you that I go Jo. 16.7 for I go to prepare a place for you For you who never cared to prepare a place for me when in great humility I came to visit you as he might object truely if he would enter into judgment with us a poor provision here made for him a stable his presence-chamber and a Cratch his Cradle from thence driven into Egypt and from place to place I to no place This Son of Man had not where to lay his hend Mat. 8. ver 20. Master where dwellest thou Jo. 1. ver 38. his Disciples might well ask 't was a hard question that no place prepared for him here even when he was to eat the Passeover not a place prepared for that and those few poor Disciples that would have prepared one for him could not tell where without his help prepare it I with all the heart we have but where wilt thou that we prepare for thee to eat the Passeover Mat. 26.17 Thus we rewarded him evil for good to the great discomfort of his soul and sinful shame of ours Psal 35.12 yet he we see here loves his enemies blesses them that curse him does good to them that hate him and would have us do so in imitation of him that as he is we may be the children of our Father which is in Heaven Mat. 5.44 We have but small time for the large extent of this Vobis Verbum sapienti sat who they be that are contained in it of this one word will suffice to all that are wise unto salvation Not a man here but would gladly be one of those You 's and therefore would be loth to give it so narrow a Scantling as to reach only to those few Disciples to whom Christ then spake it That other Paratum Matth. 25. extends it further to all those whom he shall at the last day place on his right hand Paravi vobis it is prepared for all you for all those who since the speaking of it have been and who to the end of the world will be his Disciples God prepares both Place and Inhabitants too Place for Inhabitants and Inhabitants for the Place Those Vessels of Mercy whom he had before prepared unto glory Rom. 9.23 In the Parable Matt. 25. Those Virgins onely quae Paratae erant who were Prepared Ready went in with him to the Marriage Now Vse though in preparing this Place for us we must leave that to Christ alone yet in preparing our selves for this Place we must joyne with him Non salvat te sine te is a true Rule Austin Intreat God first to prepare us by the working of his sanctifying Grace in our hearts but when we have received that Talent of Grace we must imploy it also and and work together with God 1 Cor. 3.9 Who shall ascend into this Hill of the Lord Psal 24. He that hath clean hands and a pure heart in one place Psal 15. He that leads an uncorrupt life and doth the thing that is right in another Here is one way of preparing our selves by purifying the heart through faith Act. 15.9 to an uncorrupt life and cleansing the hands in innocency to good workes that which St. Paul prescribes if we will be Vessels unto honour we must be prepared unto every good worke 2 Tim. 2.29 We must be prepared to do good and to suffer evil if occasion requires and it may conduce to his glory that 's one way more When Christ speaks of this Kingdome Luke 22. he thus describes those for whom it is design'd first Ye are they that have continued with me in my temptations vers 28. and then I appoint unto you a Kingdome vers 29. This was the way which Christ himselfe went Ought not Christ to have suffered these things and to enter into his glory Luke 24.26 He entred this holy place by his owne blood Hebr. 9. Be we not sparing of our paines and labour and sweat and blood if need be rather than not follow him follow the Lamb whither soever Revel 14.4 and which way soever he goeth even Agnum occisum follow the Lamb which was slain Rev. 5.12 Suffer with him that 's the way to reigne with him 2 Tim. 2.12 to have Kingdom and Glory too to reign with him and to be glorified with him Rom. 8.17 Let us not grudge beloved to take pains to suffer pain in this place of our Preparation for that Place we will not if we looke with faith to this Place which is set before us if we looke unto Jesus the Author and Finisher of our faith Heb. 12.2 'T was a course that himselfe tooke to strengthen himselfe in his Combate here as he was Man He for the joy that was set before him Ibid. endured the Crosse and despised the shame The sufferings of this present time in the worst of their nature are not worthy to be compared with the glory that shall be revealed Rom. 8.18 though they were lasting but they are momentary too our Affliction is light and but for a moment 2 Cor. 4.17 When the Prophet Daniel had reckoned up many sore calamities upon the people they are encourag'd to the constant undergoing of them with this certain comfort Vsque ad tempus Daniel 11.24 't is but for a time whatsoever the burden of worldly crosses be which the faithfull servants of God groan under drowne not your selves in tears faint not in your triall make not your life more bitter with pensive thoughts nor waste your spirits with impatient complaints apply the Balsome this sweet contemplation of the short continuance Vsque ad tempus 't is but for a time when ye are revil'd and persecuted Matth. 5.11 when ye have triall of cruel mockings and scourgings Heb. 11.36 37. yea of Bonds and imprisonment destitute afflicted and tormented why Vsque ad tempus all this is but for a time They are the damned in Hell Drexelius De Aeternit that are more overwhelmed with the eternity than with the extremity of their sufferings no measuring of Time there no hope of release after thousands of millions of Ages there is cause of there is place for impatience But these temporary woes these short afflictions lightned with an expectation of enlargement endure we them have we patience in them Vsque in tempus saies the Son of Syrach too Ecclesiasticus 1.23 Vsque in tempus sustinebit patiens A patient man will bear for a time and afterward joy shall spring up unto him This is the Exhortation that from hence I desire to leave with you Possesse your soules with patience Luk. 21.19 notwithstanding the miseries of this life though they were greater and comfort your selves with a hopefull looking for of this place prepared by Christ Troubles here and Crosses and discontents and perhaps great causes of them to some their whole time is a Lent and their whole Lent a Passion-Friday But there is a Place prepared To do good and to suffer evill the Christians vertue is a hard task not to plot and prosecute revenge of receiv'd wrongs not to undermine others to a fall and upon their necks step higher to curb the irregularity of our affections to wage a continuall warre with our owne rebellious thoughts ambition and covetousnesse and voluptuousnesse and all the other Divels about us exceeding difficult to flesh and blood but here is a help from the Spirit our LENT cannot last long the Feast of CHRIST's and of our Resurrection is not far There is a Place prepared a Place of Peace and Rest and joy and glory fulnesse of joy and pleasures for evermore Thither Lord in thy good time bring us who art gone before to prepare it for us To thee O Christ with the Father and the Spirit c. These Books following being worth buying are to be sold at the signe of the Lamb at the East end of St. Pauls near the School CHristian Prayers and holy Meditations as well for private as publique Exercise The True Catholique collected out of the Oracles and Psalteries of the Holy Ghost for Instruction and Devotion by Tho. Parker his Majesties Servant Godly Prayers and Meditations by John Field D. D. An Admonition to all such as shall intend hereafter to enter into the state of Marriage godlily and agreeable to Laws by A. B. Cant. Dr. Hewits Sermons the right with his Prayer before and after Sermon A New-years-gift for a Christian Angel of Peace by Causin Thorndike's Learned Discourse on the Church and Service Robinson's Birth of a Day Dr. Hewit's Funeral Sermon by Mr. Hardy ALSO Mr. Theophilus Buckworth's famous and approved Lozanges which perfectly cures all sorts of Colds Coughs Consumptions Catarrhs Asthmaes and all Infirmities of the Lungs and is a soveraigne Antidote against the Plague and other infectious and contagious Diseases Every Paper of Lozanges is sealed with his own Coat of Arms to distinguish them from counterfeit FINIS
FOUR SERMONS PREACH'D By the Right Reverend FATHER in GOD JOHN TOWERS D. D. L. Bishop of Peterburgh 1. At the Funerall of the Right Honorable William Earl of Northampton 2. At the Baptism of the Right Honorable James Earl of Northampton 3. Before King JAMES in Defence of The Material Church 4. Before K. CHARLES at White-Hall in time of Lent He that hath an ear let him hear what the Spirit saith unto the Churches Rev. 2.7 London Printed for Thomas Rooks and are to be sold at the sign of the Lamb at the East end of S. Pauls near the School 1660. TO THE RIGHT HONORABLE JAMES Earl of NORTHAMPTON And to his Excellent Lady ISABELLA The Right Honorable Countess of NORTHAMPTON Right Honorable my singular good Lord IT is now more than time that these holy Sermons should come to light into the light of this World to be themselves a Light to the World after so many years since the departure of the Reverend and Religious Author of them into the light of God When they first come abroad whom ought they earlier to greet than your noble Lordship that his Posthume Papers might crave protection from the same Family which gave Patronage to his living Person From the service of the Earldom he went up to wait upon the Throne and yet did never forget Your Castle-Ashby after his arrive to the Kings White-Hall though he was found to have merit enough to entitle his attendance upon the two best Peers in Chaplainry to your Grandfather who deserved to be in respect of the Earldom though there was a deserv'd and much more ancient rise of the noble name of the Comptons Ortus Domus suae a fairer commendation than which the quickest best-tongu'd Orator could not invent for himself and in Tutorage to your Father whose fall was so valiant that he chose to pay a magnanimous Death rather than to owe a bestowed Life though from thence the same merit carried him on to do yearly homage to the two choicest Kings James the wise and Charles the Religious yet he had also humble Gratitude enough to confesse aloud it was Northampton's Arm more than his own hand and Pen that rais'd him My good Lord you see already your just Title to the whole But you have still a more peculiar Interest in these selected four One of them was Preach'd at that Parish which was all your Ancestors and the Authors Nine parts yours and the Tithes his and Tither of duty it ought to return Another at your owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second the Baptismall Birth of your Noble selfe A third at the third Birth of the most munificent your Fathers Father when he had pass'd over the life of Nature and the life of Grace and was receiv'd up into the life of Glory A fourth is added to expiate the delay in payment of the three former Nay my most noble Lord all this will not suffice that you should have title to these Composures from your Progenitors from your selfe from the Author unlesse I humbly acknowledge the right you have in my Transcription too from the claim which your Honour may lay to my very selfe also your interest in me your jurisdiction over me your purchase of me Your Honor had interest in me before I was so happy as to see your Lordship or so wise as to know my felf even whilst I was yet in Lumbis for sure our Birth is not so wholly wretched as to have nothing else entail'd upon us at our coming into the world besides original sin we are even born with respects and duties and devotions to originall Benefactors too Your jurisdiction over me shall never be disown'd by me whilst I have breath Dum spiritus hos regit Artus in that since I had breath your Lordship was the first Master I ever had Master and Father too by your purchase of me in that I did eat of your Lordships bread when by the common calamities of the Times and the deserv'd ones of my own I had no bread of my own to eat but went abroad to Preach the Gospel like the Gospels first Disciples without Pâ—rse or Scrip. Luk. 22.35 And now my most excellently voriuous and meek Lady is not your right the same with my Noble Lords and has not your owne goodnesse bought a like interest in me I have nothing to return to either of your Honors but my prayers that You both may enjoy the whole benefit of this which is a dedication upon design that as you are regenerate by Baptism the discourse of one of these Homilies you may so love to serve God in his own House the subject of another that when your Bodies are interr'd in the Church the matter of a third your souls may be convey'd to that place which Christ is gone up to prepare for you the subject-matter of a fourth there to enjoy honour and bliss eternall 'T is really the Prayer of My Noble Lord and my Religious Lady Your Honors most Faithfull most obliged Servant William Towers A SERMON Preached at the FVNERALS of the Right Honorable WILLIAM EARL of Northampton Rev. 14.13 Beati Mortui qui in Domino moriuntur Blessed are the Dead that die in the Lord. FOR the Authority of this Book of the Revelation of S. John Occasio Operis I should not need to plead but that for the honorable memory of the Person of Honour whose Body we now interr and because of the morenesse of Time since his death it will mis-become such an obliged Chaplain of such a bountifull Patron not to take pains somewhat more than ordinary and to exceed the hour in this last Publick Service which he performs for the most liberal of Masters to the meanest of Gods Houshold Servants Let this short Apology bear me out in my prolixnesse after since by his own example I desire to do much of good at his Death to those who are come hither to remember him and to mourn their own losse though in his blessednesse the businesse of whose Life was to do all good to all The joynt consent of the Ancient and Modern Church Authoritus Libri hath with an easie refutation of some weak objections to the contrary and with a constant and unanimous submission of their Faith and Obedience to the Contents of it by the direction of the Holy Spirit received this Book into and by the special Providence of the same Spirit preserved it in the Canon of the Scripture That the blessed Apostle and Evangelist S. John was the Author of it by writing we doubt not and that being the Apostle of Christ he wrote this as he did his Gospels and Epistles being inspir'd by the Holy Ghost to remain in the Church of Christ as Apostolical Scripture for confirmation whereof Vers 1. He cals it also in the beginning The Revelation of Jesus Christ and tels us that God gave it unto him and that he sent and signifi'd it by his Angel
delicate Garments the basenesse of the Winding-sheet for his former neatnesse nothing but putrefaction for his perfumes a stinking savour and for his savour it selfe deadnesse for his Servants and attendants the company of crawling worms at the best which will more really destroy him than when alive the most unfaithfull of his servants could How must he be tormented with extremity of griefe for that which shall befall his body But then to imagine the state of the Soul which has not hope in Christ for we are in Nature yet to think of that Incognita that new Region unknown to any living Wight whither it must now travel naked and unaccompanied save with the horror of his gnawing Conscience to labour to conceive those unconceivable woes of that other world and to comprehend that incomprehensible eternity of them 't is wonder he can live a moment to digest that indigestible thought 't is a wonder that the terror of it does not prevent the hand and sythe of his approaching death that it does not anticipate his fate and prove more quick to dead him more nimble than his disease to strike and slay his soul For one to be taken from his wealth pleasure honour friends wife children to leave these outward contentfull things makes death bitter to him 't is another death This O mors quà m amara est memoria tuis 't is the Wise-mans exclamation Ecclus. 41.1 O death how bitter is the remembrance of thee to a man that liveth at rest in his possessions that hath nothing to vex him that hath prospepity in all things The separation that is made betwixt him and his world afflicts him but the separation betwixt him and himselfe his soul and his body is intollerable how loathly it leaves that old companion how loathly it goes out of that beloved dwelling St. Hierome writes the life of Hilarion a good Christian a devout and holy man one that feared God and in most of his life so little feared death that he desired nothing more than to be dissolved and to be with Christ Phil. 1.23 and yet when death began to seize upon him when he was now in his last agony his soul had a strong touch of this fear and was loath to go insomuch that he was fain to have recourse to his faith and by the help of it to encourage his fainting soul in his journey to Heaven Egredere go out my soul what fearest thou go out valiantly hast thou serv'd God these seventy years and dost thou now fear to leave thy body Beloved Eratenim eremita moriebaturoctoginta annos natus if this Holy man who had from ten years age dedicated his whole life to the service of God found yet the natural man so strong in him that he was put to his plunge in which he might have stuck had he not awaken'd his faith awake awake why sleepest thou O my faith and call'd that to his help how terrible must this dissolution needs appear to them who have liv'd in their sins and not yet cast off those sins by repentance who when they should grapple with death and conquer it by their faith in Christ alas they lie under the weight of their sins and cannot rise they struggle in vain that load oppresses them their sin 1 Cor. 15.56 which is the sting of death is fastned in their hearts and slayes them their death is a flaughter the worst death of all Mors peccatorum pessima Psal 34.21 Evil misfortune shall slay the ungodly Siccine separas amara mors may be their complaint in the bitternesse of their spirit they may well call it the darknesse of death as Agag did 1 Sam. 15.32 Beloved have you look'd enough upon death in his worst shape and can ye collect how terrible he must needs appear to the wicked over whom he hath full power since even to Gods holy servants out of a natural desire to preserve their being since even to Gods beloved Son when to shew himselfe truly man he was content to yield so sar to the sway of humane nature within himselfe he seem'd so odious that in the presence of some of his Apostles he did not let to discover his passion My soul is exceeding sorrowfull even unto death Matt. 26.38 Mat. 26.44 to pray to his Father thrice against it and but that the will of his Father was in the midst of his bowels and his obedience stronger than death he would have begg'd three times more that the Cup might have pass'd from him so odious that for the comfort of the Elect 't is one of the greatest blessings betroath'd to them in the New Jerusalem that there shall be no more death Rev. 21.4 Then now cheer up your thoughts again by faith in Christ and with that eye of faith behold death vanquisht by that Christ behold him trampled under those victorious feet so languishing so dead himselfe that he cannot hurt you he cannot scare you This is the second consideration of death Mors Porta Coeli that how evil soever it be in it selfe even the way to Hell yet by Gods goodnesse it is become a Portal to the Children of Grace by which the soul passeth out of the miseries of this life into the joyes of Heaven even the dead are blessed that die in the Lord. God made not Death Wisdome 1.13 through the envy of the Divel it came into the world Wisd 2.24 't is he that was the Murderer from the beginning Joh. 8.44 Murderer of our bodies and of our souls too death of both is his work 't is he that has the power of death Heb. 2.14 and if only the body di'd he would soon disown the name and disvalue all the power he had Now wherefore came Christ into the world wherefore was he manifested in the flesh why for this purpose sayes S. John ut dissolvat opera that he might destroy the works of the Divel 1 John 3.8 He took part of our flesh and blood why that he might die without that he could not die the Godhead is immortal and why die but that through his death he might destroy him that had the power of death the Divel Heb. 2.14 So truly might he say of himselfe John 10.10 I am come that they might have life This was it which was prophecyed so long since Hos 13.14 O mors ero mors tua O death I will be thy death thy plagues O grave I will be thy destruction the Prophecy is not yet fulfill'd if we read that place as the Vulgar Edition hath it I will be thy death Death shall be destroyd indeed but not yet 't is the last enemy 1 Cor. 15.26 that must be destroyd but if we read it as we have well translated it O death I will be thy plagues 't is every day fulfill'd in that glorious victory with which so many of the Saints of God at their dissolution do triumph over it Christ does not take away
thy trust thy hope in the Lord Let none by their impatience to bear a lesse misery rid themselves into a greater whoever he be that can speak with that Emphasis I am the man that have seen affliction Lam. 3.1 and does therefore with Job abandon the day of his birth Job 3.3 and importune for the hour of death would this man have death be good unto him and save him O then let him apply the counsel of the 26. verse as a remedy against the complaint of the first It is good that a man should both hope and quietly wait for the salvation of the Lord. Well Non omnes post obitum the last part remains yet to be handled no man can obtain true blessednesse till he leaves this world that we have done with nor then all men but morientes in Domino they who so cease to live as that they die in the Lord these are they who are blessed Beza renders it propter Dominum who die for the Lord who in their fervent love to him lay down their life for his sake as his Son did for theirs and lose it or rather give it or rather yet sell it in his quarrel and for the defence of his truth true this but not all for thus to expound it ties this promised blessednesse onely upon the Martyrs of God those valiant and faithfull Servants of his as if his many many promises to the faithfull became void if they were not valiant too or though valiant if they had not a cruel occasion to trie their valour who patiently underwent the torments of a violent death at the hands of persecutors for the witnesse-bearing to the truth of his Gospel These no doubt are blessed in Heaven He that loses his life for my sake shall finde it Matth. 10.39 blessed with a double crown both as they regarded the glory of God and the good of their Christian brethren by their example of constancy the bloud of the Martyrs having ever been the seed of the Church and that which is fire to their flesh and bones water to the Gospel to make it slourish a good confession witnessed before the wicked Tyrants of the world doth good service to God and his truth so it fell out in that martyrdome of S. Paul which he suffered in his life time for they are Martyrs too which for Gods cause stoutly endure any kind of misery besides death and yet to humour some rigid Interpreters who will not be brought to allow of a living Martyr let us for once call every affliction a death too not onely by the example of Pharaoh who persecuted the Church of God Take away this death Exod. 10.17 but especially by that of S. Paul who in this afflicted sense suffered many yea dayly deaths for the Church he was in deaths often 2 Cor. 11.23 he did die dayly 1 Cor. 15.31 The things which bappened unto him in his persecution at Rome they fell out unto the furtherance of the Gospel insomuch that many of the brethren in the Lord waxing confident by his bonds were much imboldned to speak the word without fear Phil. 1.12 14. This is it that has made many of Gods righteous servants not sparing of themselves that Christ might be magnified in their bodies whether it be by life or by death by life I say and S. Paul sayes so too as well as by death v. 20. and that they might be blessed after this life and death as those Martyrs the Apostle speaks of Heb. 11.35 who were tortured and cared not to be delivered that they might obtain a better resurrection But we must not restrain this blessednesse to those only who thus die for the Lord since the Lord bestows this crown of blisse upon them also who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Text who die in the Lord. If we will know what this is Mori in Domino to die in the Lord and who they be that so do we must first understand what it is to be in the Lord while we live for even then this happinesse begins in us when we begin to be in Christ There is no condemnation to them that are in Christ Rom. 8.1 If no condemnation then no wrath of God if not that then Grace and Love and Favour and consequently salvation and eternal life Man is no indifferent thing to his Maker if he does not hate he loves nay the very earth upon which Man is God does either blesse it with encrease or curse it with barrennesse and the Lord of the earth under the Lord of Heaven Man much more and no lesse than this is the effect of Gods love to Mankinde God so loved the World John 3.16 So how even to everlasting life v. the same Now what it is thus uncondemnedly to be in Christ we have it explained John 3.18 He that believes on him is not condemned so in the verse before Whosoever believeth in him shall not perish 16. Not be condemned not perish what them he shall have life everlasting that 's the effect of Gods love that 's the consequent of Gods not condeming So then to be in Christ is to be in the love of God and faith of Christ to cleave unto him and rely upon him then are we by his Holy Spirit ingrafted into him made his members spiritually joyn'd unto him and live in him There is a general conjunction which all men living have with the Son of God in that he took upon him our humane nature not the flesh of man but of mankinde Forasmuch as the Children are partakers of flesh and bloud he also himselfe likewise took part of the same Heb. 2.14 But this conjunction which is so general with all men does not therefore make all men to be in him we are thus conjoyned with him as I may say only in regard of the matter and to say sooth all this notwithstanding there is a great disjunction betwixt him and us and the nature of men as of men does much differ from that nature which the Son of God took upon him that Humane Nature of his now with him in Heaven is of it selfe immortal without spot or stain free from all sin adorned with all holinesse and purity and the fulnesse of all excellent graces ours is impure and unholy and wofully subject to corruption because miserably defiled with sin we are conceived in sin Psa 51.5 saies holy David we are by nature the sons of wrath saies S. Paul Ephes 2.3 our natural our first birth in the flesh separates us from him keeps us out of him but our second our spiritual birth our regeneration when we are born again Joh. 3.5 of water and the spirit when we are indued with the spirit of Christ to believe in him to live according to the direction of his Holy Spirit then is our nature so repaired so renewed that we come near to his nature we are thereby conformed to the image of the Son of God
only Author the principal efficient cause of our new Birth The Principal I say for he does not use to worke Regeneration in the heart of any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Enthusiasts will have it immediately but by such ordinary meanes as he has appointed both for himselfe to offer and for us to apprehend eternal Salvation The means allotted to us in this behalfe who are Receivers is Faith the onely Hand he has given us to reach out and lay hold on and apply unto ourselves the Grace of God offered the merit of Christ with the consequents thereof Forgivenesse of our sins justification and eternal salvation By faith of Jesus Christ the righteousnesse of God is unto all and upon all that believe Rom. 3.22 But then in respect of God who is the Donor the means by which he does usually bestow these Graces upon us and convey them unto us are two his Word his Sacraments Of the efficacy of his Word no Christian doubteth By hearing comes faith Rom. 10.17 and by the hearing of faith is the spirit received Gal. 3.2 And for the Sacraments they have as little reason to trouble themselves and the Church of God with seruples of doubt as if they were but bare signes and no more Do not the Fathers call the Sacraments Verbum visibile a visihle Word Are they not as it were an Epitome of the Gospel Receive they not all their worth and vertue and operation not only from the present Grace but from the ancient Appointment and Ordinance of God and from the Word of God which by Divine as well as Ecclesiasticall Ordination is joyned to the outward Elements But to make it good against them in this one Sacrament which we have now in hand If he and he onely shall be saved in an ordinary course who believes and is baptized Mark 16.16 may we not well reckon Baptism an ordinary means of this salvation If of salvation then also of those other graces which are the way unto it regeneration remission of sins righteousness and renewing of the mind Except a man be born of water and the spirit John 3.5 there 's regeneration by it John Baptist preach'd the Baptism of Repentance for the remission of sins Luk. 3.3 Repent saies S. Peter and be baptized for the remission of sins Act. 2.28 and Arise says Ananias to Paul upon his conversion and be baptized and wash away thy sins Act. 22.16 there 's remission Ye are wash'd saies St. Paul 1 Cor. 5. then presently follows upon that Ye are sanctified ye are justified in the name of the Lord Jesus v. 11. there be two other graces As many of you as have been baptized into Christ have put on Christ Gal. 3.27 and having Christ upon us we have his obedience his merits his righteousnesse how shall he not with him also freely give us all things Rom. 8.32 So that as S. James in the case of our regeneration does joyn together the Spirit and the Word which is one of the means he uses to that purpose Of his own will begat he us with the Word of Truth Jam. 1.18 so our Saviour Christ does joyn the Holy Ghost and Baptism which is another effectuall meanes Except a man be born of water and the spirit he cannot enter into the Kingdom of God Joh. 3.5 And S. Paul couples both these means together makes them march hand in hand as equally usefull to sanctification in the Church of God Christ loved the Church and gave himself for it that he might sanctifie it and cleanse it with the washing of water by the Word Eph. 5.26 what shall I say more This will I say that A cause therefore we need not fear to call it of our regeneration and salvation though not the principall that 's God himselfe yet the instrumentall as we speak in Schools or medium He saved us saies the Apostle God Tit. 3. there 's the principall cause by the washing of regeneration there 's the instrumentall v. 5. We have the steps of all the ancient Fathers of the Church walking in this Track a warrant to us for this confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we find it call'd and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second Birth and a Divine Generation by Dionysius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being born again by Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bath by which we wash away our sinnes Clem. Alexandr Peccatorum omnium remissionem the forgivenesse of all our sins by S. Ambrose Fons Divinus quo Fideles in Creaturam novam regenerantur by Cassiodorus the Divine Fountain by which the Faithfull are made up into a New Creature and by every one the Door of Heaven the Sacrament of Initiation the first admission into Gods Kingdome Not that all that are baptized are thereby necessarily admitted into the Kingdome of Heaven or that all do receive the Grace of God who receive the Sacrament of his Grace for as not the Bread and Wine in the Eucharist so neither the water in Baptism does contain in it selfe any vital force or efficacy That Grace which is a consequent of the Sacraments it doth accompany them as their end the benefit whereof whoso partakes he receives it from God himselfe the Author of Sacraments and not from any other natural or supernatural quality in them And therefore their manner of necessity to life supernatural is not in all respects as food unto natural life they are not Physical but Moral Instruments of Salvation Duties of Service and Worship which unlesse we perform as the Author of them requireth they are unprofitable Hugo's Rule we acknowledge and follow in this case De Sacr. lib. 1. c. 3 Fideles salutem ex istis elementis non quaerunt etiamsi in istis quaerunt though we seek for salvation in Baptism yet not from Baptism but from God for this is the instrument of God to that end and purpose a Moral Instrument the use whereof is in our hand the effect in his for the use we have his express command for the effect his conditional promise so that without our obedience to the one there is of the other no apparent assurance whereas on the other side where the signes and Sacraments of his Grace are not either omitted through contempt or received with contempt we are not to doubt but that they really give what they promise and are what they signifie The same is true here which Solomons Wisdome observeth in the Brazen Serpent He that turned himselfe to it was not healed by the thing he saw but by thee O Saviour of all Wisd 16.7 The necessity therefore that Ispake of for the comming to Christ this way for our being renewed by this second Birth I hope appeareth which necessity notwithstanding we do not preach unto you to be so absolute as if God had never another door into Heaven as if he had so tied his saving Grace to this means as without it 't were impossible to be attained by any this is
was not afraid to say nor need we scruple to learn of him I have surely built thee an House to dwell in a setled place for thee to abide in for ever 1 Kings 8.13 Let them take and stand to Calvins exposition of their misunderstood Text that indeed God is not lockt up in these Temples nor fastned to the Pillars of them as those whom they made their gods in the Church of Rome his presence is not bounded here nor his favour so cemented within these walls that it no where else shines upon his people but yet here he is in a more extraordinary manner in a larger and fuller manifestation of his presence than elsewhere Our blessed Redeemer is every where but where a few are gathered together in his name and this is the place for that He will be in the midst of them Mat. 18.20 more near to them by the special gifts and graces of his Holy Spirit which he will pour out amongst them Jacob was not such a Novice in Religion at seventy yeares of age but that he knew God was present every where notwithstanding when God vouchsafed him the Vision of himselfe and his holy Angels and that he had a more speciall enjoying of his presence in that place than elsewhere O then How dreadfull is this place this is Bethel this is none other but the House of God and the Gate of Heaven surely the Lord is in this place and I was not aware Gen. 28.17 And we are not aware oft times that the Lord is in this place if we were we would come into it as into his presence we would demean our selves in it as before God Solomon should not lose the labour of his good Councel we would take heed to our feet those of our body too and especially to our affections the feet of our soul when we entered into the House of God Eccles 5.1 Ecclesiam ut Coelum Nilus ade I have much esteemed that direction of an Ancient and wish it ingraven upon the Porch that when we bring our bodies into the Church we would by the remembrance of the Church whose House it is of the very Doore the very Porch of it send our Souls our couversations up to Heaven 't is the Gate of Heaven Jacob tels us the very Door of it is so and 't is holy ground God tels us where he shews himselfe Exod. 3 5. and they who put off the shooes from their feet who lay aside all earthly respects and cogitations and have their souls fitted for the entertaining the tender of of his gracious presence which he makes unto them in this place they feele themselves for the time in Heaven and the heavenly joy that thereby they conceive does thenceforth fasten such an impression in their mindes as breâ—ds an awfull respect in them and nourishes a reverent affection towards 〈◊〉 very place wherein they were parâ—aker of so great a benefit O how the Priests of Dagon and all tâ—â— men of Aâ—â—ded shame us in their zâ—â—â—â— Their false Idol-God fell in his â—oâ—â—e before the Ark of the Lord with his 〈◊〉 and hands upon the Threshold and aâ—â—er that so religious are their thougâ—â—â— to the place once touch'd by any part of him of It so far from a God it was that it was not a He They never tread on the Threshold of Dagon in Ashdod unto this day 1 Sam. 5.5 How farâ—esse effect â—oes a far greater and better cause work with us in the Houses of our true God we are so afraid to prophane them oâ—â—â— one side with superstition and Idolatry and false worship that we dash upon that other impious prophanation of neglecting contemning them giving occasion to men that make a mock at Religion men as false as Dagon was a false god to account no more of them than as of an Out-room about their house Dum vitant stulti vitia Horat. in contraria currunt Is this the Holiness which becommeth Gods House for ever Psa 93.5 I have seene and my soule has grieved to see it a pissing-Channel built up against a Church-wall Jer. 5.30 A wonderfull and horrible thing is committed in the land posuerunt offendicula Jer. 7.30 they have set their abominations in my House which is called by my Name to pollute it If we dare tell Rome of their too much superstition in this kinde to stop our mouth they hit us in the teeth with our cold and carelesse regard when they tell us of Pater Noster's building many Churches and how much a do we have to mend up one notwithstanding the great charge and devout care of one of our Fathers we shame and sorrow to hear Et doci potuisse Horat. non potuisse refelli Sure God sees we use it not well not this and other his Houses as we should else he would warm all our hearts with King David's affection Quam dilecta Tabernacula O how amiable how beloved are thy dwellings Psal 84.1 The zeal of Gods House would if not eat us yet so affect us that we would love the habitatation of it decorem Domus tuae in the Latine the beauty the comelinesse the decency of thine House and the place where thine honour dwelleth Psal 26.8 I am too long in this first part I hope I am and that verbum sapienti one word to the wisest in this Auditory in this Nation in this World would be enough nor dare I now spend time in bootlesse complaint that so many Houses of God in our Land are dis-inherited like those of decay'd Gentry without Revenues that his servants in them being defrauded of their Masters allowance do live on Alms small grudg'd Alms that especially in the most populous places where the Tradesman abounds the Minister suffers want Arise O God maintain thine own cause Ps 74.23 Maintaine those thy poore painfull Servants who lack maintenance Mat. 5.14 as thou hast call'd them the light of the World so do thou pour Oyle into their Lamps pour thy grace into the hearts of thy people to give earthly Oyle to those from whom they expect heavenly light not to account it a great thing if they who sow unto them spirituall things reap their carnall things 1 Cor. 9.11 thus to buy the Gospel is a lawfull a charitable a holy Simony holy though a Heathen hath said it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One word more from Domus mea That this is Gods House I would fain have you tell them who will not come into Gods House to hear it from me that they wrong the right Owner of it by giving his possession to so many other Deities for no lesse than Deities they make their Saints Martial when they invoke them Deos qui colit ille facit and they do no lesse than give them possession when they inshrine them in so many Temples built for and dedicated to God alone I cry them mercy perhaps the blessed Virgin amongst them and the
there is the exercise of Common-Prayer and joint praising in a more peculiar respect whereto it is termed called the House of Prayer Prayer and praise too saies the Psalmist wayteth for God in Sions Praise waiteth for thee O thou that hearest prayer Psal 65.1 2. It cannot be small comfort to enjoy are such consolations of God Vid. Hier. in Ps 31. p. 306. ad finem as these small with any Job 15.11 or small losse to be deprived of the fruition of these things By the want of publick Prayer to omit the other inconveniencies a man is destitute of that quickening which the children of God receive by being provok'd edified and inflam'd with one anothers forwardness and hath lesse interest in that blessing which the joynt Prayers of more of the Faithfull with a united force do bring down in a full measure upon those by whom they are offer'd up and presented to the Throne of Grace And however a man in his own reason may imagine he does well enough with the private use of Prayer though he enjoy not the publick yet this alone that there is no such promise of blessing to the single as to the concurrent nay none at all to the private if the publick be not waited upon and desired this cuts off all solatary contentment and grounded satisfaction therein and confirms the wo still upon those Eccl. 4.10 who not onely are alone but will be sequestred from the presence of God in the holy Assemblies Alas we do not generally understand our owne happinesse herein and as Christ said to the Woman of Samaria John 4.10 we do not know the gift of God else with what cheerfulnesse would men call upon themselves and out-call the Bell Come let us go to the Mountain of the Lord to the House of the God of Jacob and he will teach us his wayes Isa 2.3 How glad would they be with David when any should say unto them we will go into the House of the Lord Psal 122.1 Vp let us go and pray to the Lord of Hosts I will go also Zach. 8.21 Thus would it be if we had Davids heart Poore wofull miserable men they in the mean while who do even wilfully excommunicate and banish themselves from Gods House so as do not onely some Separatists who as if our Church because perhaps she wants some beauty and is certainly not altogether so faire here as she shall be in Heaven had therefore utterly lost her face flie from our Congregations as if they were so many Cages of unclean Birds or else Market-Cages of men more uncleane than they and our Recusants who because they see not their Breaden and Wooden gods amongst us refuse all society with us in holy things I must onely say to the former Can we not be holy at all unlesse we are more holy than all holy beyond the state of militarinesse Nulla fides pietasque viris Lucan qui castra sequuntur they have no faith no holiness who delight in war in a secular war Ps 68.30 and their holinesse is but imperfect their faith but a growing faith who are banded in a spirituall warfare and to the latter Can we not be holy unlesse we are unholy too not serve God unless him onely Mat. 4.10 Mat. 6.24 2 King 5.18 we do not serve unlesse we serve Mammon as well as God unlesse we bow in the House of Rimmon as well as in Gods House unlesse we bow to the God of the King of Syria as well as to Elisha's God the God of Israel unlesse we have our severall sorts of holy waters those of Abana and Pharpar Vers 12. as well as holy Baptismal water that one of Jordan But too many others there are who will have no House and in a manner no God too who caring only for their purses that they may not pay for their abscence and a little for their reputation that they may not be thought plain Atheists do otherwise almost wholly cast themselves out of the presence of God in their carnall lazinesse they cannot rise time enough and loose prophanenesse they have somewhat else to do than to take care for Heaven passing over many of these dayes wherein the service of God in these Houses can have no attendance from them they have no love to the preaching of the Word no respect nor appetite to the Sacraments no delight to the duties of Invocation and Prayer Not in this place that 's the point we stand upon from this Text further we cannot judge They will say they pray at home perhaps they do so but shall God appoint a House for the Prayer of the Church and shall not the Church in gratitude as well as obedience appoint Prayer for the House of God Because no man hath hitherto been so impious as plainly directly to condemn Prayer therefore the best stratagem Satan has who knows his Kingdome to be no way more shaken than by the publick devout Prayers of Gods Church in Gods Church is by traducing the dignity of the place yea Gen. 3.1 has God said that his House is a House of Prayer and the necessity of the number to bring both of them into contempt and so to slack the fervency of mens devotion towards them he has made some in this case wiser in their generation than he could hope to make either David Luk. 16.8 who notwithstanding the one of his suggestions would still worship God in the beauty of holinesse Psal 96.9 or S. Paul who should be likely to prevail with God as much as one and yet he not yielding to that other temptation thought it much more both for Gods glory and his own good if Prayers might be made and thanks given in his behalfe by a number of men by many persons 2 Cor. 1.11 O the true judgement of the Ancient Church in this point Lib. de Ponit delivered to us by the Fathers by S. Ambrose Multi minimi dum congregantur sicut nives sunt magni multorum preces impossibile est conteri ones single prayer like one feather of Snow soon melts away whereas many of both these littles grow to much so much that God cannot slight the Prayers which come from the consent of his many Apolog. 1.39 by Tertullian we come by troops to the place of Assembly that being banded as it were together we may be supplicants enow to besiege God with our Prayers by more than these but I am weary of this cavil and your trouble The Lord of his infinite mercy give us such a due respect to these publick Devotions that he may not in his wrath Psal 95. ult Ps 51.11 take away both the place of his Rest and his holy Spirit from us that he may not leave us to our owne Styes to our owne Spirits to nothing else but a bare pretence to his Holy Ghost Psal 106.48 and let all the most deluded of his People say Amen A