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A02804
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Ten sermons, preached vpon seuerall Sundayes and saints dayes 1 Vpon the Passion of our Blessed Savior. 2 Vpon his resurrection. 3 Vpon S. Peters Day. 4 Vpon S. Iohn the Baptists Day. 5 Vpon the Day of the blessed Innocents. 6 Vpon Palme Sunday. 7 and 8 Vpon the two first Sundays in Advent. 9 and 10 Vpon the parable of the Pharisee and publicane, Luke 18. Together with a sermon preached at the assises at Huntington. By P. Hausted Mr. in Arts, and curate at Vppingham in Rutland.
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Hausted, Peter, d. 1645.
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1636
(1636)
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STC 12937; ESTC S103930
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146,576
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277
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good enough for him And see the vertue that is in Humilitie The eyes of the Lord passe by the Pharisee as neare as he stood as being unworthy to be taken notice of and immediately finde out the Publicane as farre off as he was The eyeâ— of the Lord are upon those who are meeke in the Land He resisteth the proud and gives grace to the humble The 2. step of his Humility was his defected countenance Hee would not lift so much as his Eyes to Heaven Even for very shame hee was afrayd to looke up towards that part of the Creation wherein Gods glory does most appeare This is the true humility of the heart indeed this is the true submission when a man out of the consideration of his Sinnes does rise into a consideration of the divine Majesty against whom those Sinnes were committed and so trembles and quakes at the thought of it Thus did Esdras when hee prayed for the people O my God sayes he I am confounded and ashamed to lift up my face unto thee because our iniquities are multiplyed over our head and our sinnes are gone up before thee into Heaven Thus did MARY MAGDALENE in the 7. of St. Luke Shee accounted her selfe unworthy to appeare before CHRIST to looke up to the Heaven of his Face and therefore she got behinde his backe kneeled downe at his feet wash'd them with her teares and dryed them with the hayres of her head Nor would she arise from thence as if her eyes had beene in love with the Earth till shee heard that comfortable word till the heavie burthen of her sinnes which press'd her down was remov'd from her shoulders by the voyce of CHRIST saying Thy sinnes be forgiven thee and then shee rose up and went away in peace of Conscience His third step was He smote his brest He was angry with the Inhabitant and because he could not come at him he takes his revenge upon the house he lives in he knocks at his doore Cor credo evocaturus forà s and that with a great deale of indignation It was his heart which had offended him it was that which was the first entertainer nay the first contriver of all his Sinnes As our Saviour sayes in the 15. of St. Mathew Out of the heart come evill thoughts Murders Adulteries Fornications Thefts False witnesses slanders It is therefore our owne heart and our owne perverse and froward wils which we ought to strike upon according to that in the Prophet Ioel. 2. cap. vers 13. Rent your hearts and not your garments and turne unto the Lord your God c. The fourth and last thing is his Prayer O God be mercifull to me a sinner It is a short Prayer this but it is full of life and efficacie And hâ—re be three things in this Prayer which ought to be in all our Prayers First he professeth both the Mercy the Power of God in acknowledging it to be he alone who both can and will forgive sinnes 'T is the Prerogative royall of God this as the Lord himselfe sayes by the mouth of the Prophet Isay 43.11 I even I am the Lord and beside mee there is no Saviour And at the 25. Verse I even I am hee who putteth away thine iniquities for mine owne sake and will not remember thy Sinnes For who can forgive Sinnes but onely he who is free from all Sinne. Secondly he confesses himselfe to be a Sinner with â—ce making mention of any good thing he had Not a word of his Fasting nor of his paying of â—es nor of any good worke that he had â—one All his hope all his confidence is placed in the Mercy of God And as he does first acknowledge God to be the Author of all forgivenesse and secondly confesse himselfe to be a Sinner So hee does in the third place acknowledge himselfe to be the onely Author of his owne Sinnes He does not accuse God as many doe who by countenancing that fatall Stoicall necessitie doe make even God the Author of their Sinnes he does not accuse the Divell he fals not out with the Starres about the matter nor does he post off his sinnes unto others as our first Parents did in Paradise ADAM he blames the Woman nay he is so bold as to lay the fault upon God himselfe for giving him such a troublesome woman The woman whom thou gavest me to be with me shee gave me of the Tree and I did eate The woman she posts it off againe to the Serpent No the Publicane goes no farther then to his owne breast He neyther strikes at God nor at the Divell nor at the Starres not at any of his companions who might entice him peradventure to wickednesse but he knew that his Enemies were onely those of his owne house and therefore he knocks onely at his owne doore he strikes upon his owne breast and sayes O G◠〈◊〉 mercifull to me a sinner I must leave CHRISTS censure of these two men untill another time but yet it is a verse of 〈◊〉 difficulty to be understood it desires rather a Pâ—raphrase then an expoâ—tion and surely the very â—ding of it to ye will give yee satisfaction enough The summe of all is this The Pharisee came into the Temple stiffely and proudly as if he meant to affront the Lord in his owne house his behaviour â—s stout his Language peremptory and daring he boast of his owne good workes he scornes and condemnes his brother The Publicane on the other side enters reverently humbly defectedly dares not so much as cast his eyes up to heaven the Throne of his offended God but as angry with himselfe for sinning against so gracious a Father he beates his breast as if hee meant to be reveng'd on his heart which was the first contriver of all his Transgressions he confesses his Sinnes and desires Gods mercy And now heare CHRISTS judgement of these two and that shall close up our discourse Vers 14. I tell yee this man departed to his house justified rather then the other For eveâ—ry man that exalteth himselfe shall be brought low and hee that humbleth himselfe shall be exalted FINIS A SERMON PREACHED At the Assizes at Huntington in the Shrievalty of Sir Capell Beedles Exod. 34. last verse And the Children of Israel saw the face of MOSES that the skin of MOSES face did shine and MOSES put the veyle upon his face againe untill he went in to speake with God THe Lord by the mouth of his Prophet DAVID in the 82 Psalme vers 2. speaking of Magistrates sayes I have sayd yee are Gods He who is the beginning of all things begins that verse nay he begins it after the same manner as hee began all things as he did when he drew the first draught of this faire Picture of the World Gen. 1.3 And God sayd let there be light and there was light And he begins the verse thus not onely to teach as how we should begin all our actions A love principâ— in all
there be many who are provided to make an Answer to it If â—ee aske the Child himselfe stay but a while untill hee hath learned to speake and hee shall quote yee a Prophet concerning himselfe and tell yee that he is The voyce of a crtâ—r in the wildernesse saying Prepare the way of the Lord make his paths straight If ye aske his father if we will have but patience untill the Lord hath given him his speech againe which was taken from him for his unbeleefe or if ye will not stay so long give him but Tables and he shall write it that he shall bee called the Prophet of the Highest And thou Child shalt be called the Prophet of the Highest for thou shalt goe before the face of the Lord to prepare his wayes If ye aske David this question behold he stands ready to give yee an answer in the 85. Psalme and calls him by a high name indeed no lesse then justice or righteousnesse in the last verse of that Psalme Iustitia ante eum ambulabit Justice or Righteousnesse shall walke before him Or aske the Prophet Malachy what maner of Child this shall be and in his 3. Chapter he shall tell yee of an Angel Behold I will send my Angel or my messenger before my face Or if yee will not content your selves with the answeres of men enquire of the Angel Gabriel and he will instruct ye that he shall be great before God Or if ye will goe to the Oracle it selfe aske our Saviour and heare what an account hee gives of him in the 11. Chapter of St. Matthew 11. verse Verily I say unto ye among them that are begotten of women arose there not a greater then Iohn the Baptist If yee move a second question and aske wherein Iohn was great ye shall give me leave to spring a third and to aske wherein hee was not great Great he was in his conception great in his nativity great in his life in his doctrine great in his office great great in his sanctity in his dignity and authority great great in his death and great in his glory In these so great that there was a doubt amongst the Jews whether hee was not the Messias or no Iohn 1. Certainly a great Majesty a great beauty a great holinesse did appeare in this man when it was made a question and that amongst the greatest and learnedest of the Jews whether hee were not the Messias and consequently the Sonne of God or no. But this greatnesse yet is nothing alas it is no such thing to be great in the eyes of men but heare what the Angel tells old Zachary in the 15. verse of this Chapter Magnus erit coram Domino he shall be great in the sight of God This is a kind of greatnesse which should strike us all with admiration that hee should bee great in the sight of Him before whom all the creatures of the world all Kings and Emperours of the earth are nothing As it is in the Booke of Wisedome 11.19 For as the dust of the ballance so is the world before thee and as a drop of the morning dew which falleth downe upon the earth And as the Prophet Esay Chap. 40. ver 17. All Nations before him are nothing and they are counted to him lesse then nothing and vanitie What can bee lesse then nothing and vanity and what can bee greater in our sight then all Nations Yet in Gods esteeme these two are laid in the ballance one against the other and all Nations proves the lighter How comes it then to passe that one particular man should bee so great in his account when all Nations are nothing We must know then that St. Iohn was not great by nature but by estimation Not by nature for he was of the same composition cast in the same mold with us but it pleased God to set a price upon him He was of the same matter and composition with us subject to the same infirmities obnoxious naturally to the same sinnes and therefore observe that forme of words well which our Saviour speakes concerning him in the 11. of St. Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto yee that amongst them who are begotten of women a greater then Iohn the Baptist hath not arose by which word our Saviour doth intimate unto us the naturall corrupt estate in which St. Iohn himselfe was borne Resurrectio enim praesupponit casum For to arise doth presuppose a fall As if Christ had said plainer Amongst all the sonnes of men which were conceived in Originall sinne and fell with Adam a greater then Iohn the Baptist hath not arose from that fall And therefore it is plaine by this that Christ was greater then hee although he came of a woman too For wee cannot say properly that Christ did arise because Christ never fell with Adam was free both from originall and actuall sinne And see what haste this blessed more then Prophet did make to arise from his corrupt estate of sinne He did arise even before hee was borne the Holy Ghost did baptize him did sanctifie him while he was in the wombe of his mother as yee reade in the 15 verse of this Chapter Hee shall bee filled with the holy Ghost even from his mothers wombe And so he was great in his conception and nativity Next he was great in his life and doctrine so great that wee finde St. Iohn the Euangelist in the first Chapter of his Gospel having like an Eagle the hieroglyphick of St. Iohn for a while soared aloft amongst the mysteries of the Trinity discoursed of the divinity the originall the nativity of the Word and having finished that high flight and stooping for the earth the very first thing he lights upon is upon the Head of St. Iohn the Baptist Tanquam in sublimiori vertice cacumine totius mundi as upon the very Top or Cape of all the lower world In the beginning was the Word and the Word was with God and that Word was God and so he goes forward untill hee hath wrought himselfe out of our sight whence descending towards us againe the first thing yee see that hee perches upon is upon the Man Iohn 5. and 6. verses 〈…〉 5 â— And the light shineth in the darknesse and the darknesse comprehended it not There was a man sent from God whose name was Iohn the same came to beare witnesse of the light c. And certainly had not the holy Baptist beene a great and eminent person the eyes of the Euangelist which could not chuse but bee dazeled by looking so long and so earnestly upon that bright Sun of Christs Divinity turning his face downewards towards the earth could not so suddenly have discerned him Great he was also in regard of his dignity authority and office which may bee thus illustrated by a similitude Have any of yee seene a great King or an Emperour going upon a solemne Procession accompanied and waited upon by his Princes