the other and became saluation vnto both that the Iew might not contemne the Gentile therefore he was a light to lighten the Gentiles that the Gentile might not insult ouer the Iewe hee was the glory of Israel and saluation prepar'd before the face of all people Now the God of all wisedome and power who is onely One without diuision That eternall sonne of his the onely patterne of true vnion That holy spirit of his whose function it is to build vp and knit together the members into one body in the bond of peace That blessed Trinity vnited inseparably in one Deity so guide and moderate your Wisedomes and consultations herein that Iacob may carry the image of the God of Iacob that hee may be a light to the one and glory to the other and happinesse to both For setting forward of which happinesse obserue a threefold blessing entwined and twisted together in this short sentence promised to Iacob enioyed by vs. 1 Dabo tibi semen a posterity to Iacob which his progenitors wanted long 2 Dabo terram tibi Semini a blessing prepared for his posterity also when thou shalt waxe old and grow weary of this clodde of earth when thou shalt desire to plucke vp thy feete and steppe into a better kingdome The land whereupon thou sleepest is for thy seede after thee 3 Dabo te semen tuum terrae a blessing of all blessings to this land wherupon to the land it selfe and an happines prepared before the face of all people This triple cord is not easily broken neither was it euer broken in the house of Iacob something vntwisted it was in the captiuity but neuer broken before the appearing of the sonne of God in flesh then was that Kingdome deliuered vnto Christ that he might be all in all That blessing be vpon vs and our children vpon Iacob and his seede till the appearing of our Lord in the clouds from whence we expect a true kingdome wherof all these are but shadowes That euerlasting kingdome purchased by the bloud of his deare Sonne and our onely Sauiour and Redeemer to whom with the Father and Spirit three persons and one God bee all Honour and Glory from this time forth and for euer Amen FINIS THE TVMVLTS OF THE PEOPLE Another Sermon at the Court in White-Hall before the King EXODVS 32.1 But when the people saw that MOSES tarried long ere he came from the mountaine the people gathered themselues together against AARON and said vnto him vp make vs gods to goe before vs. THE circumstance of Time is a powerfull circumstance eyther to aggrauate a crime or to make any action more effectual the very same time that God was prouiding a law for his people and writing it in Tables of stone they were conspiring idolatry against him The same night that Christ was betraied he tooke bread 1 Cor. 11.25 instituting a Sacrament of life for them who were plotting the treason of death against him With this opposition did the Law and the Gospell both begin by which it doth appeare that that old arch enemy of mans happinesse was the chiefe agent in this businesse It was not Iudas so much as hee that entred into Iudas nor the Serpent so much as hee that spake by the Serpent nor the people so much as hee that driues them like an heard of swine headlong to the accomplishing of Sathans purpose and their owne destruction for Sathan had a further purpose in this intent then the people thought of Hee had beene 2000. yeares in blotting Gods Law out of mans heart he sees that labour like to be lost for that Law is at this present renewing by God in the mountaine and a writing by his owne finger in Tables of stone to continue therefore a plot must be deuised eyther to breake the tables in peeces or some way to deface the worke and hee plots it vnhappily for in the very instant when Moses came within sight they were in the middest of their madnesse shouting after a Calfe the sight whereof so wrought vpon the feruency of Moses zeale that down fell the Tables and brake in peeces As Dauids prayer was his onely defence against Achitophels policy 2 Sam. 15.31 so must we pray to bring Satans Councell to nought for none but he can doe it Sathan is the principall agent yet not mentioned no more then in his first temptation Genesis the 3. Moses historicum agit non interpretem let vs therefore consider of this Scripture as it is an history the Tract is plaine and the passage easie by the steps 1 The chiefe actors mentioned in the businesse are the people 2 The occasion they tooke for this attempt Moses absence in the mountaine his long absence as they pretend 3 The instrument wrought for their purpose must bee Aaron 4 The meanes whereby they wrought him by force in a tumultuous assembly 5 The worke whereunto he was forced Make vs Gods to goe before vs. Where the people be principall actors there 's a daungerous peece of worke towards it is via serpentis where the taile guides the head where the people command Aaron The true visage of an Anarchy for if euer wee should fall into the hands of a disordered multitude we should see the sweetnesse of gouernment Carendo magis Heere 's a multitude It is like the waues of the Sea that dash against this Rocke and that Sand and breake one vpon another here against Moses there against Aaron at the last against themselues And herein is the power of God saith King Dauid in the Psalmes In appeasing the noyse of the waues Psal 65.7 and the madnesse of the people the one by his inuisible power the other by that beautifull gouernment which is his owne blessed ordinance But what people be these that disorder themselues or to whom doe they belong The people and my text hath it twice for failing The people In the third Chapter and the seuenth verse I haue seene I haue seene the affliction of my people then were they Gods people and all along the history they bee tearmed the children of Israel the posterity of Iacob but now they be neyther Gods nor Iacobs but their owne a rout of masterlesse men that none will owne so in the 32. of Deuteronomy They haue corrupted themselues Deut. 32.5 not being his people but a froward generation Doubtlesse it greeued Moses at the very heart vers the 7. When God saide vnto him Get thee downe for thy people which thou brought out of the land of Aegypt haue corrupted their waies Thy people saith God to Moses Gouernours had neede to haue a tender care ouer Gods people for when they transgresse God turnes them ouer to them And had not Moses a tender care No imputation could lie vpon him hee had prouided sufficiently for them in his absence Aaron Hur besides the Elders and Nobles of the Elders of Israell therfore harke how Moses answers God againe in his
conceiue vnspeakeable were our sinnes therefore vnspeakeable were his sufferings 3 Giue me leaue to take the fruit with the tree The fruit repentance with the passion for more easie passage for out of Christs passion springeth our passion a penitent and godly sorrow for sinne Zach. 12.10 So it behooued Christ to suffer That Repentance might be preached That which God said by Zachary in the 12. Hee would poure vpon the house of Dauid and the inhabitants of lerusalem the spirit of Grace and compassion to looke vpon him whom they had pierced and mourne for him as an onely Sonne Is accomplished by repentance for if the spirit of grace be in vs wee will mourne in compassion for him whom wee haue pierced with our sinnes That which Christ Prophecied of vs Iohn the 12. When I am lift vp from the dead I will draw all men to me takes effect in vs by repentance for if we remember his sufferings wee cannot forget our sinnes and if we loue him for his suffrings we must hate those sinnes that brought him to it Let vs neuer bite at the stone with the dogge whosoeuer were executioners whosoeuer were instruments euery one of vs had an hand in killing the Lord of life and the more hainous sinnes we haue committed the more be our hands imbrued in that innocent bloud let therefore Peter goe weepe bitterly let Mary Magdalen shed a bason of teares let sinners weepe let great sinners howle let the inhabitants of the citty mourne like Hadradimmon in the valley of Megiddo for piercing me saith the Lord Zach 12.13 shall wee sooth and flatter our selues with sleight sorrow then I beseech you consider vnder what terrible tearmes this doctrine of Repentance is commended vnto vs The Scripture not onely speakes of weeping and mourning Acts 2.37 but of Pricking the hearts in the Acts of the Apostles of cutting the foreskin of their harts to make them bleede of Renting the heart as a garment of crucifying our affections see how Repentance is described vnto vs in the very termes of Christs passion weepe for these sinnes which haue caused him to shed the teares of bloud be pricked in heart for these sinnes which haue pierced the Sonne of God cut off the foreskin of thy heart and make it bleed for him which shedde his hart bloud for thee crucifie those affections which haue crucified the Lord of Life I am a foole Beloued so often to vrge this doctrine of Repentance it is so harsh and bitter that you cannot abide it it makes you heauy and melancholly it pinches it cuts it rents your hearts it crucifies your sweet affections I know it is so vnsauory you cannot abide it yet let me tell you with S. Paul that whom God hath foreknowen them hee hath predestinated to bee conformeable to the image of his sonne Rom 8.29 in sufferings for of sufferings hee speakes and that those to whom the spirit of grace is giuen to consider his passion haue also the spirit of compassion to lament as one mourneth for his onely sonne to lament for offending such a gracious God who hath giuen his sonne his onely sonne Christ for the sinnes of the world I might dwell all day vpon this day vpon this for it is a Meditation for the Day but the time and my Text plucks me forward with more speede And to rise from the dead the third day 2 The workes The Resurrection As there was neuer Priest before had the loue to sacrifice himselfe for the people so neuer any had the power to reuiue the Sacrifice he once killed but our High Priest Christ had Loue to lay down his life power to take it vp againe By the first hee shewed himselfe the sonne of man after the flesh By the second hee was declared mightily to bee the sonne of God Rom. 1.3 1. Many shall be raised from death as well as hee who haue lien longer in the graues then he yet no Gods True but Christ was not onely passiuely raised in his flesh but did himselfe actiuely rise in his power Destroy this Temple and I will build it he sayd he would raise himselfe therfore he did it else God would neuer haue raised him by miracle to second and confirme a lie 2. Diuers did rise with him but Christ was the first fruits of them that slept by whose vertue some few eares that were then ripe and heereafter the whole haruest shall be carried into euerlasting barnes 3. Some rose before him Lazarus the widowes sonne Iairus daughter but they were deliuered to their friends againe conuersed amongst men as before and in the end returned from whence they came Act. 13.34 but Christ was the first that rose to eternall life neuer to visit the graue any more More cannot be sayd for this then is expressed in the Reuelation Reu. 1.18 I am aliue and was dead and behold I am aliue for euermore and haue the keyes of hell and death 1. I am aliue and now dead the first that rose againe from death 2. Aliue for euermore neuer to see death againe 3. I haue the keies to open the graue to whom I list and to shut in the rest till the last trumpe For the manifestation of which power the bowels of the earth and her foundations were shaken when the first borne of the dead came forth Mat. 28.2 When you haue perceiued an earth-quake out of your naturall obseruation you say some abundance of spirits exaltations were bent in the body of the earth which by force made her tremble beleeue it it is most true that Spirit that abundant spirit of the Diety inseparably vnited to the precious body of Christ euen in the hart of the earth could not be shut vp in the earth maruell not then at that great extraordinary miraculous earth quake for then were the fetters of Golgatha shaken off like Peters in prison then was the wombe of the graue rent and the power of death shaken in peeces for saith Peter it was impossible that Christ should be holden of death holden he was for a time Acts 2.24 but a very short time the third day was the furthest of this humiliation for the manifestation of the truth of his death he could rise no sooner his fathers loue to him and his owne loue to his Church would suffer him to lie no longer If Ioseph in collaterall affection to his brethren could not suffer them aboue three daies in prison Gen. 42.18 but the third must call them out could God the Father of our Lord Iesus Christ suffer his onely Sonne to be longer imprisoned in the bonds of death who so lately pacified his Fathers wrath for vs and so patiently endured those bitter passions in him vndeserued nay to compare God with God if hee taught his Church to challenge his promise vnder these tearmes in the Prophecy of Hosea Hos 8 2. After two daies will he reuiue vs and the
Cap. 10.4 change the name and the vision is ours twice or thrice hath hee risen from vs in that yeere of 88. In the death of our Soueraigne In the plague and now hee stands on the doore as though our abominations would driue him away looking vpon vs with a ruefull eye will yee driue mee quite away Shall I bee gone for all adoe yet hee dwelles amongst vs. And yet for all this what amendment doe you finde How many hearts haue bled How many teares haue beene shed what restitution of wrong gotten goods what vaine fashions and wanton attires haue your Dames of Sion cast off what crying sinnes haue beene strangled in the suburbs of this place doubtlesse the wrath of God is not appeased for our sinnes but is stretched out still O beloued presume not too much prouoke him not too often for when we are most secure at peace with all at home and abroad while wee least thinke of euill so long as this pitch of iniquity remaineth there may breede that in the bowels of the Church which may be her ouerthrow Now the God of peace and comfort who sent his sonne vnto vs to suffer these things for vs worke true Repentance by his blessed Spirit that his wrath may bee pacified towards vs and he pleased to dwell amongst vs while the Sunne and Moone endureth and that for his sonnes sake our blessed Redeemer to whom with the Father and the holy Spirit three persons and one immortall God be all honour and glory both now and for euer Amen FINIS THE WISDOME OF THE RICH. A Sermon at PAVLS Crosse Octob. 3. 1611. LVC. 16.9 Make you friends of the vnrighteous Mammon that when you shall want they may receiue you into euerlasting habitations THis is the generall application or vse which Christ makes of a Parable a Parable standing betweene two other Parables The prodigall Son immediately before The rich Glutton following after This of the vniust Steward in the middest 1. The Prodigall spent his portion brought himselfe into misery his misery brought him to humility his humility found mercy because he had a Father 2. The Steward spent another mans goods hauing warning to giue accompt by wisdome preuented miserie else had he beene turned out of all because hee was but his Master 3. The Rich man had enough to spend abused it and himselfe dropt of a sudden into hell where the most louing father that euer was had no pitty on him This is the very frame wherein these Parables thus placed by the Euangelists were made for our instruction that wee should not seuer these three which the holy Ghost hath so ioyned together When men haue runne themselues out of breath in wickednesse and wickednesse hath brought misery vpon them they get this Parable by the end and while they are in the wine of their vanity all religion and resolution is but to make vse of this one Parable That when extremity and the feare of death is at hand then they purpose to goe to their Father and say Father I haue sinned against heauen and against thee and thinke the Father must needes heare them because of this Parable Therefore Christ annexed this second Parable of the vniust Steward who if hee had stayd till misery had seized vpon him as the Prodigall did he had been turned out of all and should haue had neither house nor tabernacle wherein to put his head Verse 3. His wisdome is heere commended vnto vs That wee would call our selues to accompt before hand take vp his Quid faciam what shall I doe I shall bee turned out of my Stewardship I wote not how soone may bee to night before to morrow Christ was borne Beloued in an Inne that Christians might accompt houses Innes heere to day and gone to morrow The holy Ghost hath euer taught to reckon our life by dayes and not by yeeres as one did in the twelfth chapter Cap. 12.19 for many yeeres but not only accompted a foole for so reckoning but his many yeeres were contracted into a peece of a day Stulte hac nocte To day then if we heare his voyce let vs not harden our hearts but euery one reckon with himselfe Quid faciam Thus and thus haue I spent my time strength wealth powers and faculties of soule and body not so much to the honour of my Lord and Master as to satisfie my humour and giue my selfe content if mine accompt bee taker I cannot answer one of a thousand Thus to cast and neuer leaue casting till we come to his Scio quid facians his resolution Verse 4. I know what He take another course then bitherto I le forsake my darling sinnes and naile them to the Crosse I le crucifie my sweetest affections by true repentance I le doe my poore endeauour while I liue to doe good I le get mee friends by Gods blessing and such friends as may stand mee in stead when I neede This is Christs aduice But wee are yet taking of the frame wherein my Text stands according to the olde rule Vide quid supra vide quid infra This Steward for all his wisdom in one point of wisdome was defectiue in that he deferred his resolution till his Master had giuen him warning Giue an accompt of thy stewardship Verse 2. for thou must be no longer Steward for if wee deferre our reckoning till sicknesse or some other Messenger of death arrest vs it may be we shall want either Time or Power to prouide for our soules Therefore followes the third Parable of one that fared deliciousty euery day had no admonition before Verse 19. neither misery to bring him home nor warning to prepare himselfe but died suddenly and went to the Diuell fearefull examples wee haue euery yeere of some that are snatched away by sudden death Qui in momento descendunt in Infernum take the easiest translation which in a moment doe descend downe into the graue Thus is the King of Heauen a Father to one a Master to another but a iust Iudge to the third To the penitent Conuerts a louing mercifull father as to the prodigall Sonne more ready to receiue vs then we to offer our selues I le goe to my Father sayes the Sonne the Father ranne to meet him the young man goes the olde man runnes runnes and fals vpon his necke and kisses him But if this tenderly and fatherly affection be abused and ouermuch presumed on then the second Parable makes him a Master that will call vs roundly to accompt and bid vs giue ouer our Stewardships and if the seruant of that Master deferre will not beleeue Moses and the Prophets but say his Master will bee long a comming then the Master of that seruant shall come in an houre when he lookes not and giue him his portion with the rich Glutton and Hypocrites Therefore it is good to bee wise in time and rather then faile to learne wisdome from the children of this world
author of all Ego posui te saith the Lord I haue set thee that is I haue made thee a Cherub with my holy oyle haue I annoynted thee I haue couered and protected thee in the middest of all dangers to the end that thou might couer and protect my Church neither is it vnfitly added by the Translater I haue set thee in Honour for there cannot be a greater honor then to protect the Church of Christ nor a more lasting honor for all posterity euen 14. generations I dare be bould to say this title of couering Cherub is a more honourable and glorious title then Prince King Emperour or Monarch of the world If all this honour was done to and for shadowes what shall be done to the body it selfe for Hiram and Salomon and his Temple and the Cherub and the Arke were but all shadowes of these blessings we enioy what honour is it to protect that Church for which the King of heauen hath taken such paines as hee could not doe more for his Vineyard That Church for which the King of glory that fils heauen and earth with his glory became a lumpe of flesh Who bindes Kings with chaines and Nobles with linkes of Iron was himselfe swadled in clouts and laid in a manger what honour is it to be a nursing Father and to giue milke to that which was bought and is daily fedde with the flesh and bloud of the Sonne of God what honour is it to couer that with his Cherubs wings which the Angels in Heauen desire to behold and look into 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith S. Peter and hee alludes vnto the Cherubs that were made bowing and looking into the Arke and Mercy seate so the blessed Angels in Heauen who continually behold the face of our Heauenly Father they bow themselues and count it a part of their contemplatiue happinesse to looke into those holy mysteries of saluation which wee on earth doe enioy Which that this Church may enioy while the Sun Moone endureth beseech wee him who dwells amongst the Cherubs and blessed Angels to blesse vs and our Cherub to the honour and glory of his blessed name and our euerlasting comfort in Christ Iesus To whom with the Father and holy Spirit three persons one eternall euerliuing and onely wise God be all honor praise and thankes this day and for euer Amen FINIS THE POSSESSION OF A KING Another Sermon before the KING GENESIS 28.13 The land whereupon thou sleepest will I giue thee and thy seede THis short sentence deliuered without curiosity doth speake three things 1 The land of Promise 2. The promise of the Land 3. The persons to whom the Land is by promise assured 1. The Land of Promise specified in the word whereupon 2. The promise of the Land deliuered in the worde Dabo 3. The parties first Iacob himselfe in person then his posterity after him The Land whereupon thou sleepest will I giue thee and thy seede this is the effect of the Text. But if I should rent it from the premises I should offer iniury to the context for it is not entire of it selfe neyther can it stand alone 1 While Iacob was sollicitous for a biding place vpon earth Vers 12. God points him the way to heauen in the former verse Behold a ladder whose top reached vnto heauen and the Angels of God went vp and downe by it 2 To assure him that that way was open for him he reneweth the couenant made vnto his Fathers in this verse I am the Lord God of Abraham thy Father and the God of Isaac 3 Then followes my text The Land will I giue thee c. teaching Iacob euer to set heauen before earth euen then when he most desired and stood in greatest need of a place vpon earth to prouide for his mansion in Heauen I wote not whether the holy Ghost had any such intent in transposing Isaacs words while he was blessing his two Sons in the former chapter for in Esaus blessing the fatnesse of the Earth is put before the dew of heauen Gen. 27.39 but in Iacobs blessing it is quite contrary God giue thee of the dew of heauen and the fatnesse of the earth Vers 28. howsoeuer this I am sure of that our Sauiour plainely asseuers that if wee first seeke the kingdome of God and the righteousnesse thereof all these shall bee ministred according to our seueral places the whole land wherupon he sleepeth to Iacob and his seede First T is not an vnknowne land a farre off which I will giue thee but euen this whereupon thou sleepest and secondly a fruitfull and plentifull land that floweth with milke and honey and thirdly which is more a blessed and holy land whereupon thou sleepest and sleeping dreamest and dreaming beholdest the gate of heauen and the way to eternall happinesse There bee prophane spirits in the world farre be they from the pallaces of Iacob who would perswade vs that Religion and this gate of heauen is but a dreame but let them know that the foolishnesse of God is wiser then the wisedome of men and the weakenesse of God stronger then men whose power and wisedome doe by silly meanes shine the most glorious what is counted more idle then a Dreame What is of greater importance then the way to life What 's weaker then water What 's stronger then the house of God yet he that laid the beames of his chambers in the waters hath reuealed that to Iacob in his sleepe which the greatest potentates of the earth and the most quicke disputers of the world could neuer finde broad waking Iacob slept vpon the land which God gaue him and might sleepe soundly for he was weary but his sleepe was a troubled sleepe and great matters did runne in his head by which it seemes God would diuine vnto Iacob that possessors of great Dominions must be sometime content with broken sleepe when meaner persons sleepe more securely vnder the shadow of their wings we that little know what belongs to these can reade in our bookes Tali nocte dormire non potuit Rex as good King Dauids eye-lids slumbers and Iacobs vpon his stony pillow Our Sauiour did once sleepe in a shippe and then suffer a tempest to rise to intimate that while Gouernours sleep in security there is some danger of a Tempest yet see the mildnesse of him that was able to command all that when his Disciples did presume to awaken him he was not offended This land whereupon thou sleepest whereon thou takest though a troublesome yet a most happy and heauenly sleepe this land will I giue thee and thy seede and so wee passe to the 2 Dabo Iacob might claime this land by right of inheritance by his discent from Abraham and Isaac by the same right that Abraham is called the heyre of the world Rom 4.13 Romanes the 4. yet Dabo I will giue is that vpon which Iacob relieth Gods gift is the best inheritance
one must run into another or they must bee finite on one side 2 When I consider how Dauid speakes of ancient Idolaters Psal 115. Psa 115.8 They that make them are like vnto them how Esay describes them cap. 44. vers 16. They bake bread with one peece Esay 44.16 rost meate with another warme themselues with the third and of the residue make a god How in Baruc the 6. Baruc. 6.19 Cats and Owles do redeeme their Gods from their enemies Rats and Mice that would deuoure them I conceiue the most sencelesse kinde of idolatry and howsoeuer Aaron might seeke to refine it in the 5 verse in proclaiming an holy-day to Iehouah the true God yet sure the people themselues conceiued it in grosse The like difference may bee taken in matters of inferiour superstition betwixt the schoole distinctions and the practise of the vulgar Non colitur imago sed Deus in imagine colitur Imago sed alio cultu cultu eodem at nō vniuocè sed analogicè reductiuè distinctions well filed and refined in the braine but alas the people in whom is greatest daunger who are not able to distinguish betwixt Aarons Beard and the Beard of Aaron must of necessity fall into extremity howsoeuer Aaron in this place might helpe them with references and reductions to Iehouah yet in the peoples intention this idolatry was very grosse 2 To what end to goe a Procession to goe before vs did not the Cloud goe before them by day and the pillar of fire by night yea the Lord himselfe went before them in the pillar and the cloud in the 13. Chapter vers 21. yea and that at this present verse the 22. he tooke not away the cloud by day nor the pillar of fire by night from before the people This will not content them they must haue a Calfe a costly Calfe and when all cost and caruing is bestowed vpon it it cannot goe it must bee carried before them whereas the cloud and pillar of fire moued without their helpe See how men please themselues in their owne deuices be they neuer so foolish more then in Gods owne institutions be they neuer so full of Diuine wisedome But whither should it goe before them I thinke themselues scarce know whether whither they meant to roue vp and downe in the wildernesse sit downe to eat and drinke and rise vp to play but if they intended a set iourney it was eyther toward Canaan or as I thinke rather backe againe into Aegypt else why should they thinke of a Calfe but in alluding to the Aegyptian Apis that pide Bull they meant to goe into Aegypt therefore they must haue an Aegyptian God to guide them These be thy gods ô Israell that brought thee out of the Land of Aegypt as strangers when the Aegyptians desired vs to be gone and these shall conduct vs backe againe But that which perswades mee most is in the Acts of the Apostles they turned in their hearts backe againe into Aegypt Acts 7.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying make vs gods Their harts were in Aegypt already they wanted nothing but a God to guide them If all things in the wildernesse were in figure vnto vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.11 This history most of all all of vs were vnder the bondage of Aegypt subiect to sin death and hell taskemasters of that spirituall Pharaoh who hath power ouer death Heb. 2.14 Our true Master Christ hath deliuered vs out of Aegypt and brought vs vnder hope of enioying that celestiall Canaan In the meane time he is gone vp to the mountaine to God the Father to mediate for vs and to write the Gospell is the Law of Christians the new couenant he hath left his deputies beneath Ciuill Ecclesiasticall to gouerne vs in his absence Hee hath left Sacramentall representations as the cloud did represent his humanity the fier his diuinity but his absence is so long not a few weeks but many hundred years that we carry vs in this life as if we knew not what is become of him where is the promise of his comming 2 Pet. 2.4 in the 2. of Peter and the 3. Thus we sit downe to eate and drinke rise vp to play Euery one hath his gods his dearling affections his desires his deuices though as wise as Calues Deus est suacuique cupido these foolish desires leade vs back againe into Aegypt there to make bricke or gather stubble for that 's the Dicotomy of this world we are either making bricke to build or plant our selues on earth or gathering stubble picking the strawes of vanity and pleasure in which return if we hold on we had better we had neuer been deliuered for Christ will come as suddenly as Moses did from the mount eyther himselfe in iudgement or by his messenger Death giue vs our portion make vs drinke the powder of our Gods wrath The dregs of sinne which will turne into the gall of Aspes Hee that presumes Christ will be long a comming and that death is a farre off hee will surely come to him vnlooked for The Master of that seruant will come in an houre when he is not aware Luk. 12.46 There bee three Parables St. Luke ioynes in an excellent order The Parable of the Prodigall Sonne the vniust Steward and the rich Glutton The Prodigall by prodigality became miserable by misery was drawne to repentance But because men when they haue runn themselues out of breath in wickednesse presently haue the parable of the prodigall childe in in their mouthes He addes vnto that the vniust Steward who had short warning to giue vp his stewardship he wisely cast in his minde what to doe Quid faciam and neuer ceased casting till he resolued Scio quid faciam and presently put it in execution set downe quickly and because euery man should not expect any speciall admonition before hand he addes vnto that the Parable of the rich man who thinking his Master would belong a comming follows his pleasure in momento descendit in infernum died and was presently in hell before hee lift vp his eyes vnto heauen So doth sudden destruction euer follow presumptuous sinnes Therefore these golden glistring calues that we propose vnto our selues to follow bee it the Calfe of wealth or pleasure or ambition let vs breake them in peeces and stamp them to powder by true repentance before the Lord come and breake them for vs let vs drinke the powder in the teares of sorrow and contrition that iudging our selues we may preuent the iudgement of God that wee may redeeme the time we haue so vainely spent in doubling the workes of a good life and happy is that man whom the Lord when he commeth shall find so doing Which happines God grant vnto vs for his Sons sake Iesus Christ our Lord To whom with the Father and the blessed Spirit be al Honor and Glory both now and for euer Amen THE MOCKE OF
we may take vp our lodgings with Baucis or Philemon or content our selues with ten shekels of siluer and a suit of apparell Then sure blessed must that house be where God is so wel regarded saies that idolatrous miscreant Micah Iud 17. ver vlt. As for Tithes and Offerings they be but Leuiticall customes ceremonies and shadowes vanished away at the Sunshine of the Gospell thus are wee content to haue our mouthes musled and our tongues tied The Romane Orator plaid his prizes neuer worse then in his owne cause and I know not how it comes to passe either we are ouer-modest to pleade for our selues least wee might seeme partiall or too timerous wee are content at Balacks becke neyther to blesse nor curse or which is worst of all if euer wee meane to enter Gods house our selues must come like Gods like Iupiter himselfe in a goulden shower or stand without ô aur eum orationis flumen these be the golden streams of eloquence that make the Preachers voice the voice of a God But as I begun to say we are vnfit Orators for this theam will it please you to heare almighty God speake in his own person Malac. 3.8 Will a man spoyle his gods but you haue spoyled me saith the Lord A strange speech for the God of heauen to speake to mortall men You haue spoyled me and that made the people of Israell to wonder Lord wherein haue we spoyled thee God answers in Tithes and Offerings parturiunt montes a ceremony a shadow a toy no beloued almighty God fights not with shadowes nor is so zealous for a ceremony there is more in it then all they account for these are not Mint and Annise we talke of but matters of greater moment All the wonders the Apostles wrought vpon the earth were sauing wonders restoring men to their health and perfection but when they mette with sinne of alienating Church goods in Ananias and Saphira their wonder was an extraordinary iudgement no lesse then present death When the Lambe of God walked vpon the earth hee is obserued neuer to haue wrought any thing by force or violence but all with gentle perswasions and fatherly admonitions so obserueth S. Augustine in one booke Vera relig c. 16. Cap. 13. yet the Father was deceiued for himselfe doth retract that point in his booke of Retractions and does confesse that indeed when hee met with this sin of Marchandize in the Church of God then his patience was mooued to vse some Discipline then and onely then in all his life did the Lambe of God play the Lion of the tribe of Iuda for himselfe alone with a three-stringed whip draue the Marchants out of the Church Now if these Marchants shall quit him with his owne and through their marchandize driue Christ out of the Church they are no more to look for a whip of cords but a rod of iron to break them in peeces like a Potters vessel If they will needs meddle with forbidden fruit as Adam did they must looke to turne Gods as Adam did in whom I beseech you a little to looke your selues as in a glasse Man hauing his choyce of all the pleasant fruits in Paradise only except the forbidden fruit whereof if hee eat the same day he must die the death was visited by the Serpent yea hath God indeede sayd ye shall not eat indeede sayes the woman we eat of the trees of the Garden but of the fruit of the tree in the middest of the garden there is a tree in the middest of the garden worth all the rest of the fruit of that tree God hath sayd Yee shall not eat neither shall ye touch it lest yee die Die sayes the Serpent yee shall not die die the same day yee shall not die at all die the death yee shall liue most happy liues yee shall bee Gods but what became of them we all know by wofull experience So you beloued are by Gods goodnesse heere placed in a land like Eden for pleasure and plenty blessed like Ifrael with the deaw of heauen and fat of the earth enriched like Tyrus whose Marchants were Princes and Chap-men the Nobles of the land sucking the abundance of the sea and treasure hid in the sand onely the forbidden fruits of the Church touch not least ye die the Death Then comes the Serpent hath God indeed said ye shall not eate of these fruits Indeed answers flesh and bloud we eat of the fruits of the Land and aboundance of the Sea but there be certaine Holy fruites of the Land worth all the rest Tithes and Offrings the flower and fat of the land pleasant springs Orchards Gardens for recreation goodly stones that wold build vs stately houses and towers whose top might reach vnto heauen were we but possessed of these we should be gods vpon earth Thus stollen waters are sweete and the bread of deceit is pleasant to a man but afterwards saies Salomon it turnes to grauell in the mouth and then you know what followes a gnashing of teeth when almighty God shall come to giue sentence Adam where art thou Hast thou eaten of the forbidden fruit whereof I saide thou shouldst not eat Thou shalt be cast out of the Paradise of this world not in Letherne skins among the beasts of the field but starke naked among the fiends of Hell where shall be weeping and gnashing of teeth Then he that sits in Heauen shall laugh them to scorne and the Lord shall deride them with a bitter Irony Behold the man is become like one of vs Sonne remember thou in thy life time hadst a paradise of pleasure no dwelling would please thee but the sanctuary and habitation of God no lands and liuings content thee but those hallowed and dedicated to God no bread sweet and pleasant vnto thee but Tithes Offrings and holy things of God This shall be the Lords derision this is that fearefull sentence whereto my text is but a warning peece and the fall of Adam but a figure and so wee haue done with the second generall point wherein the Sonne of Adam affecteth to become a God like one of vs. Out of the last words Vnus è nobis it is agreed that almighty God directed his speech to the persons in Trinity whence it may bee demanded to which of the three persons man affected to bee like like one of vs though indefinitely it may be vnderstood of any yet the Schoole determines Hee affected not so much to bee like the Father in power or the spirit in loue as in knowledge to resemble the second person who is the wisedome of his Father for it followes like one of vs knowing good and euill The sum of which is that man created in perfect reason endued with great measure of knowledge according to his kind yet in time was to attain to greater perfection but vnwilling to stay his time and expect the meanes appointed by God thought to take a shorter out but tast an
Dauid will haue God to put off his sacke-cloth and gird him with gladnesse must himselfe put it on and mourne with sorrow Capernaum sayes our Sauiour which art lifted vp to heauen shalt bee brought downe to hell for if these things which are done in thee had beene done in Tire and Sidon they would haue repented in sacke-cloth and ashes therefore the onely way to keepe Capernaum out of hell is sacke-cloth and ashes when the Iudge of the world shall giue sentence at the last day see the goodnesse of God to mankinde euen in the sentence of condemnation Goe yee cursed into hell fire prepared for whom for you no for the Diuell and his Angels when thou wilt become one of Lucifers Angels mount thy selfe into the seat of God Esay 14. Ero similis altissimo become a God like one of vs Then shalt thou fall from heauen like lightning pierce the clouds as a thunderbolt and come downe with such a vengeance Therefore let vs tread the steps of our Lord that hath broken the Ice and trod out the way for vs who desires vs to learne but one lesson of humility for the rest of our soules It may seem a strange speech deliuered from Christ When I am lift vp I will draw all men vnto me Iohn 12.31 signifying what death he should die is it like that himselfe hanging vpon the crosse could entise others to that cursed tree It must be a great humiliation surely and so it must be Non decet sub spinoso capite membrum esse delicatum If the head of Christ wore a crowne of Thornes It is no dishonour for the foot to catch a thorne let it not grieue vs to tread the steps of the eternall Sonne of God and king of glory but learne of him euen of him that ridde vpon an Asse was mounted vpon a Crosse to be humble and so you shall finde rest vnto your soules The peace of God which passeth all vnderstanding shall possesse your humble soules and the Prince of Peace descend like a shower into a fleece of wooll into your meeke and gentle soules Then shall the dew of heauen water your contrite and broken soules with all celestiall graces Then shall we reape euery graine we haue sowed in teares and these soules that haue mourned and turmoy led themselues in this cloddy and mirie earth of sinful flesh shall returne with ioy to the Father that gaue them carry their sheaues with them from which sorrow to which ioy hee deliuer vs and bring vs that hath redeemed vs and bought it for vs les us Christ the righteous to whom with the Father and the blessed Spirit be all honour and glory from this time forth and for euermore Amen THE NECESSITY of the PASSION A Sermon on good Friday at the Crosse LVKE 24.46 So it is written and so it behoued Christ to suffer and to rise againe from dead the third day and that repentance and remission of sinnes might be preached in his name among all nations beginning at Ierusalem THIS is one of the little Gospels of Christ reuealed now in plain words hidden before in Moses and the Prophets euen from the Apostles and Disciples till it pleased our Sauiour Christ to open their vnderstanding that they might vnderstand the Scriptures and then to deliuer these words which now by Gods prouidence in the Euangelicall writings be come vnto our hands For God in his Diuine dispensation thought it meete that Moses face should shine through the vaile that the Arke of the Couenant should be couered that the Tabernacle should bee ouershadowed with a Cloud that there should be a vaile of the Temple which should bee as a wall before the Holy of Holies vntill the fulnesse of Time came that his owne Sonne should bee manifested in the flesh to speake face to face to vs. Vntill the couer of the Arke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is called Romanes the 3. should be opened at the Passion that we might looke into it Rom. 3.25 and see what it behooued Christ to suffer vntill the Sonne of righteousnesse should rise againe the third day to dispell the cloud of the Tabernacle vntill the vaile of the Temple should be rent that wee might behold the Mercy-seate of God in stead of iudgement that we might see the Cherub with stretched wings ready to flie with the glad tidings of Remission of sinnes to all Nations beginning at Ierusalem So that the Remoouing of those vailes was nothing but the reuealing of these mysteries which my Text declares That Sonne of God our Sauiour who opened the vnderstandings of the Disciples to see so much remooue the vaile from your hearts that you may discerne as much and rightly apply the same And that it may the better sticke by vs and worke vpon vs obserue the order of the Holy Ghost in the Text deliuered in foure distinct points The Proofe of the Redemption The Worke of the Redemption The Fruites of the Redemption The Ministration of the Redemption 1 The Proofe a Testimony of Scripture So it is written 2 The worke consisting in two things the Suffering 2 The worke consisting in two things the Resurrectiō 3 Out of these two spring two fruites Repentance out of the Passion 3 Out of these two spring two fruites Remission out of the Resurrection For as the Passion of Christ workes in vs Repentance which is the Passion of a Christian so the Resurrection dissoluing the bands of Death doth absolue vs from the chaines of sinne which is the Resurrection of a Christian 4 The ministration of it to the world by publique proclamation The text calls Preaching 2 This preaching with authority in his name 3 This authority giues a large commission to all Nations 4 Yet not confusedly but in orderly proceeding beginning at Hierusalem This I conceiue to be the most easie and plaine tract of this Scripture So it is written and so it behooued c. So it is written The proofe This sword of the Spirit Christ did take vnto him when hee first entred the lists with Sathan in the 4. of Matthew and so now after his resurrection taking his leaue off the Church armeth his Disciples with the same sword So it is written and as Sathan at the first laboured to wrest it out of the hands of Christ so euer since hee hath endeauoured to driue vs from it knowing it to bee safest for vs and the most deadly weapon against him So it is written 1. Great Loue of God Magnus amor that hee vouchsafed to feede his Church in the infancy so famlliarly with Reuelations but a greater Loue when the is Reuelations are vpon record that posterities might haue recourse vnto them to iudge of Reuelation and decerne of Spirits by So it is written No maruell therefore though writing the Law made the Diuell so madde that he set the people a madding vpon a Calfe hoping by that stratagem to put their Captaine Moses into