there But Christ himselfe assureth us to the contrary not every one that saith Lord Lord z Mat. 7.21 shall enter into the Kingdome of Heaven but hee that doth the will of my Father which is in Heaven Doing and life working and salvation running and obtaining winning and wearing overcomming and reigning in holy Scripture follow one the other Wherefore the young man puts the question to our Saviour What a Mark 10.17 thing shall I doe that I may attaine evelasting life and the people likewise and the Publicans and the Souldiers to b Luk 3.10.12.14 S. John and the keepers of the prison to c Act. 16.30 Saint Paul and the Jewes in my text to Saint Peter and the rest of the Apostles What shall wee doe not What shall wee say or What shall wee beleeve but What shall wee doe This is the tenour of the Law Doe this and thou shalt live Whosoever doth these things shall never fall And the Gospel also carryeth the same tune full d Mat. 7.24 If ye know these things happie are yee of yee doe them Hee that heareth and doeth buildeth upon a rocke Not the hearers but the doers of the e James 1.22 Ezek. 1.8 Law shall bee justified Why are the Cherubims described with the hands of a man under their wings but to teach us that none shall see God who under the wings of faith and hope whereby they flâ—e to heaven have not the hand of charity to doe good workes As Darius used the Macedonian souldiers whom hee tooke prisoners so the divell doth those over whom hee hath any power hee cutts off their hands that they may be able to do no service The heathen Philosopher observed that of three of the best things in the world through the wickednesse of men three of the worst things proceeded and grew 1 Of vertue envie 2 Of truth hatred 3 Of familiarity contempt Wee Christians may adde a fourth viz. of the doctrine of free justification carnall liberty The catholike doctrine of justification by faith alone is the true Nectar of the soule so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it keepeth from death yet this sweetest Wine in the Spouses Flagons proves no better than Vinegar or rather poyson in their stomackes who turne grace into wantonnesse and liberty into licence fit Nectar acetum Et vaticam perfida vappa cadi But let no man adulterate the truth nor impose upon Christs mercy what it will not beare nor endeavour to sever faith from good workes lest hee sever his soule from life For though faith justifie our workes before God yet our workes justifie our faith before men though the just shall g Habac. 2.4 Rom. 1.17 live by his faith yet this his faith must live by h James 2.20 charity as never man any dyed with a living faith so never any man lived by a dead faith I grant when we have all done wee may nay wee must say i Luk. 17.10 Wee are unprofitable servants yet while we have time k Gal. 6.10 we must doe good unto all especially to those of the houshold of faith None may trust in their owne righteousnesse but on the contrary all ought to pray that they may be found in Christ l Phil. 3.9 not having their owne righteousnesse yet their righteousnesse must exceed the m Mat. 5.20 righteousnesse of the Scribes and Pharisees or else they shall never enter into the kingdome of heaven It is evident unto all except they be blinde that the eye alone seeth in the body yet the eye which seeth is not alone in the body without the other senses the forefinger alone pointeth yet that finger is not alone on the hand the hammer alone striketh the bell yet the hammer which striketh is not alone in the clocke the heate alone in the fire burneth and not the light yet that heate is not alone without light the helme alone guideth the ship and not the tackling yet the helme is not alone nor without the tackling in a compound electuarie Rubarb alone purgeth choler yet the Rubarb is not alone there without other ingredients Thus wee are to conceive that though faith alone doth justifie yet that faith which justifieth is not alone but joyned with charity and good workes Many please themselves with a resemblance of Castor and Pollux two lights appearing on shippes sometimes severally sometimes joyntly If either appeareth by it selfe it presageth a storme if both together a suddaine calme yet with their good leave be it spoken this their simile is dissimile For those lights may be severed actually are often but justifying faith cannot be severed from charity nor charity from it Thus farre onely it holdeth that unlesse we have a sense and feeling of both in our soules we may well feare a storme S. Bernards distinction of via regni and causa regnandi cleareth the truth in this point Though good workes are not the cause why God crowneth us yet we must take them in our way to heaven or else we shall never come there It is as impious to deny the necessity as to maintaine the merit of good workes sed Cynthius aurem Vellit The time calleth mee off and therefore that it may not exclude mee I will conclude with it In this holy time of Lent three duties are required Prayer Fasting and Almes prayer is the bird of Paradise fasting and almes are her two wings the lighter is fasting but the stronger is almes use both to carry your prayers to heaven that you may bring from thence a blessing upon you through the merits and intercession of Jesus Christ Cui c. THE LAST OFFER OF PEACE A Sermon preached at a publike Fast THE LXX SERMON LUK 19.41 42. 41. And when he was come neere he beheld the City and wept over it 42. Saying If thou hadst knowne even thou at least in this thy day the things that belong to thy peace but now they are hid from thine eyes WHen the Romans fought a pitched field after the rankes of their prime Leaders and chiefe Souldiers which they called Principes had charged valiantly if the enemy still kept his ground the Triarii containing the whole shock of the army put on and upon their prowesse and valour depended the fortune of the day and chance if I may so speake of the bloudy die of war Whereupon it grew to be a proverb a Eras chil Res rediit ad Triarios it now stands upon the Triarii as if you would say it is now put to the last plunge And is it not so now my Christian brethren We have taken to us the proper weapons of Christians fasting prayers and teares to fight against the fearfull combinations of powerfull vigilant enemies The rank of our Principes the King himself the Princes Nobles and Peeres have already watered this field with their teares and put on with all their force of zealous praiers how far they have prevailed
are his How should hee not know them whom he fore-knew before the world began and wrote their names in the booke of life Apoc. 13.8 Phil. 4.3 With my fellow labourers whose names are in the book of life Exod 28.21 A glorious type whereof was the engraving the names of the twelve Tribes in twelve precious stones with the point of a Diamond never to be razed out To seduce any of the Elect our Saviours a Mat. 24.24 And they shall shew great signes and wonders in so much that if it were possible they shall deceive the very Elect. If supposeth it to be impossible for this were to plucke Christs sheep out of his hand b Joh. 10.28 29 They shall never perish neither shall any man pluck them out of my hand My Father which gave them 〈◊〉 is greater than all and no man is able to plucke them out of my Fathers hand which none can do All the Elect are those blessed ones on Christs right hand to whom he shall say at the day of Judgement c Mat. 25.34 Come ye blessed of my Father inherite the kingdome prepared for you before the foundation of the world was laid they are the Church of the first borne which are written d Heb. 12.23 in heaven Now although all that yeeld their assent to supernaturall verities revealed in Scripture may not presume that their names are written in the booke of life for Simon Magus beleeved yet was he in e Act. 18.13 23 the gall of bitternesse and bond of iniquity nay the f Jam. 2.19 Divels themselves as St. James teacheth us beleeve who are g Jude 6. reserved in chaines of darknesse unto the judgement of the great day yet they who beleeve in God embrace the promises of the Gospell with the condition of denying of ungodlinesse and worldly lusts and living godly righteously and soberly in this present world and lay fast hold on Christ have no doubt attained that faith which Saint Paul stileth h Tit. 1.1 the faith of Gods Elect and Saint i Act 13.48 15.9 Luke maketh an effect of predestination to eternall life for such a k Rom. 3.28 Joh. 1.12 faith purifieth the heart justifieth before God putteth us into the state of adoption worketh by love and is accompanied with repentance unto life which gifts are never bestowed upon any reprobate if we will beleeve the ancient l Greg. l. 28. in Job c. 6. Extra Ecclesiae mensuras omnes reprobi etiamsi intra fidei limitem esse videantur Aug. cont Pel. l. 1. c 4 de unit eccl c. 23. Hoc donum propâ—ium est eorum qui regnabunt cum Christo Plin. nat hist l. 21. c. 8. Postquam dâ— ficere cuncti flores mâ—defactus aqua reviviscit hybernas coron is facit Fathers The seed of this faith being sown in good ground taketh deepe root downeward in humility and groweth upward in hope and spreadeth abroad by charity and bringeth forth fruits of good workes in great abundance it resembleth the true Amaranthus which after all the flowers are blowne away or drop downe at the fall of the leafe being watered at the root reviveth and serveth to make winter garlands even so a firme and well grounded beliefe after the flowers of open profession of Christ are blown away by the violent blasts of persecution and temptation being moistened with the dew of grace from heaven and the water of penitent teares reviveth againe and flourisheth and furnisheth the Church Christs Spouse as it were with winter garlands unlooked and unhoped for The third pillar The love of God is not more constant than his decrees are certaine nor his decrees more certaine than his promises are faithfull Therefore in the third place I erect for a third pillar to support the doctrine delivered out of this Scripture the promise of perseverance which I need not hew nor square for the building it fitteth of it selfe For it implieth contradiction that they who are endued with the grace of perseverance should utterly fall away from grace Constancy is not constancy if it vary perseverance is not perseverance if it faile And therfore S. m Aug. de bono persev c. 6. Hoc donum suppliciter emereri potest sed cum datum est contumaciter amittti non potest promodo enim potest amitti per quod fit ut non amittatur etiam quod possit amitti Austin acutely determines that this gift may be obtained by humble praier but after what it is given it cannot bee lest by proud contumacy for how should that gift it selfe bee lost which keepeth all other graces from being lost which otherwise might bee lost When I name the gift of perseverance in the state of grace I understand with that holy Father such a gift * Aug. de correp grâ—t c. 12. Non solâ— n ut sine isto dono persevâ—rantes essâ— non possunt verum etiam ut per hoc donuÌ„ non nisi perseverantes sint Gratia qua subventum est infirmitati voluntatis humanae ut indeclinabiliter insuperabiliter ageretur quam vis infirma non deficeret nec adversitate aliqua vinceretur sed quod bonum est invictissimè vellet hoc differere invictissimè nollet not onely without which wee cannot persevere but with which we cannot but persevere Such an heavenly grace whereby the infirmity of mans will is supported in such sort that it is led by the spirit unfailably and unconquerably so that though it be weake yet it never faileth nor is overcome by any temptation but cleaveth most stedfastly to that which is good and cannot by any power bee drawne to forsake it This gift of the faithfull is shadowed out by those similitudes whereto the godly and righteous man in Scripture is compared viz. of a a Psal 1.3 tree planted by the river side whose leafe shall not wither Of the hill of Sion which may not be removed but standeth fast for ever Psal 125.1 Of a b Mat. 7.24 house built upon a rocke Quae Obvia ventorum furiis expostaque ponto Vim cunctam atque minas perfert coelique marisque Ipsa immota manens Upon which though the raine descended and the flouds came and the windes blew and beat on it yet it fell not for it was founded upon a rocke but it is fully plainly and most evidently expressed promised in those words of c Jer. 32.40 Jeremy I will make an everlasting covenant with them that I will not turne away from them to doe them good and I will put my feare in their hearts that they shall not depart from me Which Text of the Prophet is by the d Heb. 5.10 Apostle applied to the faithfull under the Gospel and thus expounded by S. Austin e Aug. l. de bono persev c. 2. Timorem dabo in cor ut non recedant quid est aliud quam talis ac tantus
but onely by vertue of the promise of him who here saith To him that overcommeth I will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will render or repay for it is not so in this warre as in others wherein the souldier who carrieth himselfe valiantly in warre and ventureth his life for his Prince and countrey may challenge his pay of desert because wee beare not our owne armour nor fight by our owne strength nor conquer by our owne valour nor have any colour for our service on earth to pretend to a crowne in heaven In which regard though wee may expect yet not challenge looke for yet not sue for desire yet not require as due the reward here promised b Luk. 12.32 Feare not little flock saith our Saviour for it is your fathers pleasure to give you a kingdome it is not his bargaine to sell you it Albeit the wages of sinne is death and there we may plead merit yet the Apostle teacheth us that eternall life is the gift of God Upon which words Saint c L. de grat lib. arbit c. 9. Cum posset dicere recte dicere stipendium justitiae vita aeterna maluit dicere gratia autem vita aeterna ut hinc intelligeremus non pro meritis nostris Deum nos ad aeternam vitam sed pro sua miseratione vocare unde dicitur in psalmo coronat te in miseratione Austines observation is very remarkeable Whereas the Apostle might have continued his Metaphor and said the wages of righteousnesse is eternall life because eternall life is the reward of righteousnesse as death is of sinne yet hee purposely put the word gift in stead of wages that wee might learne this most wholesome lesson that God hath predestinated and called us to eternall life not for our merits but of his mercy according to those words of the Psalmist He crowneth thee in compassion If there be any merit in S. Bernards judgement it is in denying all merit Sufficit ad meritum scire quod non sufficiant merita And verily had the Church of Rome all faith as her proselytes suppose that she hath all the good works yet her standing upon tearms with God pleading merit would mar all her merit and justly fasten upon her the ill name of Meretrix Babylonica the whore of Babylon For Meretrix saith Calepine à merendo sic dicta est hath her name from meriting When wee have done all that wee can d Luk. 17.10 Christ teacheth us to say wee are unprofitable servants we have done but that which was our duty to doe Nay have wee done so much as wee ought to doe Venerable Bede to checke our pride who are apt to take upon us for the least good work we doe telleth us no quod debuimus facere non fecimus we have not done what was our duty to do and if the best of us have not done what was our duty to doe wee merit nothing at our Masters hands but many stripes Yet the Church of Rome blusheth not to define it as a doctrine of faith in her conventicle at Trent that our e Concil Trid. sess 6. Can. 32. Si quis dixerit hominis justificati bona opera ita esse dona Dei ut non sint etiam bona ipsius justificati merita aut non vere merere augmentum gratiae vitam aeternam anathema sit good workes doe truely merit eternall life In which assertion as Tertullian spake of venemous flowers quot colores tot dolores so many colours so many dolours or mischiefes to man so wee may of the tearmes of this proposition quot verba tot haereses so many words so many heresies for First it is faith which intituleth us to heaven not workes by grace wee are saved f Ephes 2.8.9 through faith and that not of our selves it is the gift of God not of works lest any man should boast Fides impetrat quod lex imperat Faith obtaineth that which the Law commandeth Secondly if workes had any share in our justification yet we could not merit by them because as they are ours they are not good as they are good they are not ours but Gods g Phil. 2.13 who worketh in us both the will and the deed it is God which worketh in you both to will and to doe of his good pleasure for h 2 Cor. 3.5 we are not sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God Whence St. i de lib. arbit c. 7. Si bona sunt Dei dona sunt si Dei dona sunt non coronat Deus tanquam merita tua sed tanquam dona sua Austin strongly inferreth against all plea of mans merit If thy works are good they are Gods gifts if they are evill God crowneth them not if therefore God crowneth thy workes he crownes them not as thy merits but as his owne gifts Thirdly the workes that may challenge a reward as due unto them in strict justice must be exactly and perfectly good but such are not ours k 1 Joh. 1.8 For if we say that we have no sinne or that our best works are not some way tainted we deceive our selves and there is no truth in us Woe saith St. l Confes l. 13. Vae hominum vitae laudabili si remota misericordia discutias eam Austine to the commendable life of men if thou examine it in rigour without mercy In which passionate straine he seemeth to take the note from m Psal 130.3 David If thou Lord shouldest marke iniquities O Lord who should stand and hee from n Job 9.2.3 Job How should man be just before God if he contend with him he cannot answer one of a thousand Fourthly were our workes free from all aspersion of impurity and suspition of hypocrisie yet could they not merit at Gods hands any thing to whom we owe all that we can or are Dei omne est quod possumus quod sumus The greatest Champion of merit Vasques the Jesuit here yeelds the bucklers because we can give nothing to God which he may not exact of us by the right of his dominion we cannot merit any thing at his hand by way of justice For o Vasques in Thom. disput Non meremur in via justitiae quia pro eo quod alteri redditranquam debitum nihil accipere quis debet ideo servi inâ—tiles dici possumus quod nihil quasi sponte Deo demus sed demus ea quae in re dominii ex praecepto exigere possit no man can demand any thing as his due for meerly discharging his debt no not so much as thankes Luke 17.9 Doth hee thanke that servant because he did the things that were commanded him I trow not Fiftly might our workes taken at the best merit something at Gods hands yet not eternall life For there is no proportion betweene our finite workes and such
obedience bee better than sacrifice the sacrifice of obedience must needs be the best sacrifice Yet so hath the Divell blinded many that they place the greatest Religion in disobedience God accepted not Corah his sacrifice because he sacrificed in schisme nor will hee of their outward religious acts who stand in opposition to the Churches authority Government is as necessary in the Church as in the Commonwealth 3. Qualitatem sacrificiorum sacrifices of righteousnesse that is sacrifices rightly offered Chrysostome sheweth the maner the sanctified will saith he is the altar charity the fire the sword of the Spirit the knife the hand faith 4. Effectum the effect of these sacrifices As good works partake in the name so have they the effect and vertue of sacrifices In a good construction they may be said to appease Gods wrath and to procure unto us spirituall and temporall blessings they may be said to appease Gods wrath three wayes 1. By taking away the fuell thereof viz. sins For as light expelleth darkness so the sacrifice of righteousnesse expelleth impiety and iniquity which provoke Gods wrath 2. By brightning the Image of God in us and making it more conspicuous this 〈…〉 enflame Gods love to us in his beloved Christ Jesus Certainly as 〈◊〉 â—â—aments jewels make a Spouse more amiable in the eies of her hus◠〈◊〉 good works when their imperfections are covered with the robes of 〈◊〉 righteousnes make the soule more amiable in the sight of God and men 3. By making us capable of a greater measure of Gods love and favour For though they are no way meritorious causes of Gods blessings spirituall or temporall yet are they as precious dispositions and conditions in the subject and as these appease Gods wrath so they may bee said to impetrate of God spirituall and temporall blessings In this argument this grave and learned Divine expatiated alledging many remarkable passages out of the ancient Fathers namely out of Saint Chrysostome in Heb. hom 33. Talibus sacrificiis placatur Deus S. Ambrose de penit l. 2. c. 4. Qui agit poenitentiam non solum diluere lachrymis debet peccatum suum sed etiam emendatioribus factis operire tegere delicta superiora ut non ei imputetur peccatum Gelas cont Pelag. concil Tom. 2. Tam jugi supplicatione quam eleemosynis caeterisque bonis actionibus expiandum est peccatum August ep 54. Misericordiae operibus expiatur peccatum Fulgent ep 2. Agnoscamus opera bona locum orationis habere apud Deum Hilar. in Matth. can 4. Charitas errorum nostrorum ad Deum ambitiosa est patrona Tertull. de patient c. 13. Mortificatio aures Christi aperit severitatem dispergit clementiam illicit Greg. moral 9. c. 14. Verba nostra ad Deum sunt opera quae exhibemus Et in Psal 7. poenit Quid est manibus Deum exquirere nisi sanctis operibus invocare Salvatorem Cyp. ep 8. Admoneo religiosam solicitudinem vestram ut ad placandum atque exorandum Dominum non voce solâ sed jejuniis lachrymis omni genere deprecationis ingemiscamus Chrysost 2. Cor. hom 20. Spiritum vocas non verbis sed factis opus clamat fit sacrificium And now that I have set before you the gift of the fourth Speaker viz. a border of gold with studs of silver it remaineth that I work in it as in the three former his embleme consisting of an Image and a Motto the Image is Cotta the Motto the words of Cicero de claris Oratoribus Inveniebat acutè Cotta dicebat purè nihil erat in ejus oratione nisi siccum sanum Cotta his invention was acute his elocution was pure and there was nothing in his Sermon which was not solid and sound THE REHEARSERS CONCLUSION OR THE FASTENING THE BORDERS TO THE SPOUSE HER NECKE AND BREAST PLiny a Plin. l. 2. nat hist c. 44. Metellae Crassi uxoris sepulchrum ita constructum est ut quinquies candem verborum sententiam regerat writeth of an Eccho sounding from the Tombe of Metella Conclusion which repeated the same sentence five severall times this five-fold Eccho I am now become in your eares eandem sententiam quinquies regerens rehearsing now my Text five times foure in repetition and application to the foure Preachers and now the fifth time in the conclusion and application to my selfe Vary the translation as you please yet the collation will still hold if you stand to the last and reade the words wee will make thee borders of gold with studs of silver the collation is already made for the foure borders are the foure methodicall discourses beautified with variety of art and learning which I have imperfectly rendered and nothing remaineth but that as it were with a silke string or ribbon I gather the rowes of pearle and all the borders of gold together which before I tooke off that we might more particularly view them and fasten them all to the Spouse her neck breast by drawing towards an end and pressing close my exhortation to the heart of this great assembly If you follow learned Junius his translation Faciemus tibi aureas lineas cum punctis argenteis you may be pleased to interpret the foure lines of gold drawne at length to bee the foure Texts handled and unfolded at large by the Preachers and the puncta argentea or the points of silver speciall notes of observation upon them placed as points or prickes in a line some in the beginning some in the middle and some in the end The points beginning and continuing wee have already passed and are now come to puncta terminantia the closing points or rather period and full poin of all But if you preferre the Seventies translation before either and will have the Text rendred thus Faciemus tibi similitudines auri cum punctis argenteis Wee will make thee similitudes or resemblances of gold with points of silver my application shall bee in the words of Origen Nos tibi aurea ornamenta facere non possumus non tam divites sumus ut Sponsus qui aureum tibi monile largietur nos similitudines auri faciemus And indeed what are the imperfect notes which I have imparted to you but similitudines obscure resemblances of those borders of gold I spake but now of In which respect as when Marcellus in his Pageant brought in golden Statues or Images of the Cities hee had taken and afterwards Fabius brought in the same carved in wood Chrysippus said wittily Has illarum thecas esse so it may bee truly said that the Sermons which I have repeated were but illorum thecae covers or at the best tables and indexes of theirs the blame whereof lyeth not wholly upon the broken vessell of my memory or my noters for though the vessell be sound and set direct under the spouts mouth it is not possible but that some drops should fall besides and others be blowne away with the
of extolling charity bring in the merit of workes under colour of an Ecclesiasticall Hierarchy endeavour by degrees to bring in Papall tyranny for the Sonne of God with his eies like flaming fire seeth the thin wire and fine threed by which he would draw in Popery Now as the knowledge of our Lord and Saviour shines so his wrath sparkles in these eyes When the heart is enflamed with rage the eies are red and h Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virg Georg. 3. Flammantia lumina torquens Aen. l. 7. De alecto flammea torquet lumina fiery whereof i Aristot prob sect 31. Aristotle in his Problemes yeelds this reason Quia ad partem violatam ascendit calor because the eyes are most offended at the presence of the object which is hatefull unto us and therefore nature sends the beate thither to arme that part with revenge If Christs eies be like flaming fire let the heart of all presumptuous sinners melt like waxe before him Let none gather too farre upon his titles of the Lambe of God and Prince of peace and Saviour of the world For as he is the Lambe of God so he is the Lion of the Tribe of Judah as he is the Prince of peace so hee is the Lord of Hosts as he is the Saviour of all especially the Elect so he is the Judge of quicke and dead and here he is brought in by Saint John with fire in his eyes to consume and a sword in his mouth to smite and brasse in his feet to stamp his enemies to powder And his feet like fine brasse Some of the Interpreters demand why brasse is here preferred to gold and they yeeld this reason because brasse is a stronger and harder metall and the purpose of the Holy Ghost was to represent not only the glory of Christ in the splendour of this metall but also his power in the strength and solidity thereof Now gold is a soft and bowing metall not so apt to represent Christ his invincible power and therefore here it is said that his feet were like fine brasse not burnished gold The Heathen attributed to their gods feet of a heavier and baser metall to wit of lead whence grew that Proverb among them That God had leaden feet but k Eras Adag iron hands in which their meaning was that God proceedeth slowly to the punishment of wicked men but when hee overtakes them payes them home tarditatem supplicii gravitate compensans but our Saviour you see in my Text hath feet of a quicker stronger and more precious metall of finest brasse to support his Church and to knocke and tread downe whatsoever exalteth it selfe against his truth and kingdome Now I marvell not that Saint l Mat. 3.11 John thought not himselfe worthy to unloose Christ his shooe latchet who hath such precious and beautifull feet resembling fine brasse glowing in a furnace on which m In Apoc. c. 1. Dominus purgatissimos habet pedes omnem calcat impietatem omnem absumit haereticam pravitatem vitam impuram Bullenger engraveth this posie Our Lord hath most cleane and pure feet wherewith he tramples on Satan he treads downe all impiety and burneth up all heresie and impurity as hee walketh in the midst of the seven golden Candlestickes But I may insist no longer upon these brasen feet of our Saviour I must haste to that which followeth I know that is I approve Gods knowledge of any thing in the Scripture phrase often implyeth his approbation as Psal 1. v. ult As on the contrary those whom hee condemnes hee is said not to know n Mat. 7.23 Depart from mee I know you not ye that worke iniquity I know you not that is I acknowledge you not or take no speciall notice of you God doth not willingly know any thing but that which is good whereas on the contrary most men by their good will will know no good by any but all the evill they can like flies they light no where but upon the scarres and sores of their brethren and after the manner of horse-leaches they greedily sucke out their corrupt bloud Whereas they might gather many sweet flowers in the Spouse her garden they cull out nothing but weeds much like the covetous Vintner who sold abroad all his best wine and kept the worst for his house and being asked of one who saw him walking in his cellar what he was then adoing answered o Sphinx Philosophica c. In bonorum copia malum quaero In abundance and store of good I seeke for bad I would wee had not just cause to renew the complaint of Gregorie Nazianzen The onely godlinesse we glory in is to find out somewhat whereby we may judge others to be ungodly the onely vertue is to finde vice in others as if to soile others were the readiest meanes to cleare our selves To convict us of this malevolent disposition I need no other proofe than the use of the verbe animadverto in Latine and marke in English for animadvertere in aliquem signifieth to censure or punish and to shew that wee marke nothing so much as mens vices and deformities the very word mark in English without any epithet added unto it signifieth a deformity as when wee say Such an one is a markt man and Take heed of those whom God hath marked As venemous Serpents are nourished with poysonous roots and herbs so men of corrupt minds greedily feed upon other mens corruptions and desire to know nothing more than the wants and infirmities of their brethren herein direct contrary to the goodnesse of God who is here said to know that onely which he knoweth to be good and approveth as the opposition betweene this sentence and that which followeth Notwithstanding I have a few things against thee maketh it manifest I know then that is I like or I approve of Thy workes and charity and service and faith and patience And thy workes that is thy workes begun and thy workes ended the workes of thy faith and the workes of thy calling thy workes at the first and thy workes at the last I commend thee for thy love of mee and thy service to me and thy faith in me and thy patience for me and thy proficiency in all these which most evidently appeares by this That thy last workes are more than the first Take we here by the way an infallible note of a true Christian which is growth in grace and godlinesse he is like Vespasian in the Poet melior pejore aevo better in his worser age He never standeth at a stay but p Psal 84.7 goeth on from strength to strength like the trees planted in the house of the Lord they q Psal 92.14 still bring forth more fruit in their age As the r John 2.10 water-pots of stone which our Saviour filled with wine by miracle yeelded the best wine at the last Thou hast kept the good wine even till now
to an account to consider how deeply thou hast engaged Gods justice to poure down the vialls of his vengeance upon thee for thy rebellion against his ordinances thy corporall and spirituall fornication thy resisting the spirit of grace thy peremptory refusing of the meanes of salvation thy persecuting the truth even to the death and imbruing thy hands in the bloud of Gods dearest servants sent to thee early and late for thy peace Jerusalem had a day and every City every Nation every Church every congregation every man hath a day of grace if he have grace to take notice of it hath an accepted time if he accept of it and he may find God if he seek him in time It was day at Jerusalem in Christs time at Ephesus in S. Johns time at Corinth Philippi c. in S. Pauls time at Creet in Titus time at Alexandria in S. Markes time at Smyrna in Polycarps time at Pergamus in Antipas time at Antiochia in Evodius and Ignatius time at Constantinople in S. Andrew and Chrysostomes time at Hippo in Saint Austines time now in most of these it is night it is yet day with us O let us worke out our n Phil. 2.12 salvation with feare and trembling whilest it is o Heb. 3.7 13. called to day if the Sun of righteousnesse goe downe upon us we must looke for nothing but perpetuall darknesse and the shadow of death Although Ninevehs day lasted forty daies and Jerusalems forty yeers and the old worlds 120. yeers and although God should prolong our daies to many hundred yeeres yet we should find our day short enough to finish our intricate accounts That day in the language of the holy Ghost is called our day wherein wee either doe our own will and pleasure or which God giveth us of speciall grace to cleare our accounts and make our peace with him but that is called the Lords day either which he challengeth to himselfe for his speciall service or which he hath appointed for all men to appeare before his Tribunall to give an account of their own workes A wicked man maketh Gods day his owne by following his owne pleasures and doing his own will upon it and living wholly to himselfe and not to God but the godly maketh his owne daies Gods daies by imploying them in Gods service and devoting them as farre as his necessary occasion will permit wholly to him Wherefore it is just with God to take away from the wicked part of his owne daies by shortening his life upon earth and to give to the godly part of his day which is eternity in heaven I noted before a flaw and breach in the sentence as it were a bracke in a rich cloth of Tissu If thou knewest in this thy day what then thou wouldst weep saith S. p Homil. in Evang Gregory thou wouldest not neglect so great salvation saith q Comment in Evaâ—g Euthyrtius it would bee better with thee saith Titus Bostrensis thou wouldst repent in sackcloth and ashes saith r Brug in Evang Brugensis But I will not presume to adde a line to a draughâ— from which such a workman hath taken off his pensill and for the print I should make after the pattern in my Text and now in the application lay it close to your devout affections I may spare my farther labour and your trouble for it is made by authority which hath commanded us to take notice of those things that belong to our peace viz. to walke humbly with our God by fasting and prayer wherefore jungamus fletibus fletus lachrymas lachrymis misceamus let us conspire in our sighes let us accord in our groanes let us mingle our teares let us send up our joynt praiers as a vollie of shot to batter the walls of heaven let all our hearts consort with our tongues and our soules with our bodies what wee doe or suffer in our humiliation let it be willingly and not by constrant let our praiers and strong cries in publike be ecchoed by the voice of our weeping in private who knoweth whether God may not send us an issue out of our present troubles by meanes unexpected who knoweth not whether he may not have calicem benedictionis a cup of blessing in store for those his servants beyond the sea who have drank deep of the cup of trembling Christ his bowells are not streightened but our sins are enlarged else it would be otherwise with them and with us I have given you a generall prescription will ye yet have more particular recipe's take then an electuary of foure simples The first I gather from our Saviours garden Let your Å¿ Luke 12.35 loines be girt and your lamps in your hands Let your loines be girt that is your lusts be curbed restrained and your lamps burning that is your devotions enflamed Gird up your loines by mortification discipline and have your lamps burning both the light of faith in your hearts and of good workes in your hands The second I gather from S. John Baptists garden t Matth. 3.8 Bring forth fruits meet for repentance or worthy amendment of life let your sorrowes be * Cyp de laps Quam grandia peccavimus tam granditer defleamus answerable to your sinfull joyes let the fruit of your repentance equall if not exceed the forbidden fruit of your sin wherein ye have most displeased God seek most to please him Have ye offended him in your tongue by oathes please him now by lauding and praising his dreadfull name and reproving swearing in others Have ye offended in your eies by beholding vanity and casting lascivious glances upon fading beauty enticing to folly make a covenant from henceforth with your eies that they cast not a look upon the world or the flesh's baits imploy them especially from henceforth in reading holy Scriptures and weeping for your sins Have ye offended in thought sanctifie now all your meditations unto him Have ye offended in your sports let now your delight be u Psal 1.2 in the Law of God let the Scriptures bee your * Aug. l. 11. confes c. 2 Sint deliciae meae Scripturae tuae nec fallar in iis nec fallam ex iis delicacies with S. Austine meditate upon them day and night make the Lords holy-day your delight Esay 58.15 and honour him thereon not following your owne waies nor finding your owne pleasure nor speaking your owne words The third I gather from S. James his garden x Jam. 4.10 Cast down your selves before the Lord and he will lift you up The Lion contenteth himselfe with casting downe a man if he couch under him and make no resistance he offereth no more violence Corpora magnanimo satis est prostrâsse Leoni It is most true if we speake of the Lion of the Tribe of Judah for hee will not break a bruised reed much lesse grind to powder a contrite heart If Ahabs outward humiliation who notwithstanding had sold himselfe
ready mind 3. Neither as being Lords over Gods heritage but being ensamples to the flock 4. And when the chiefe Shepheard shall appeare yee shall receive a crowne of glory that fadeth not away The Tree of saving knowledge page 145. A Sermon preached in Lent March 16. before the King at Whitehall 1 Corinth 2.2 I determined not to know any thing among you save Jesus Christ and him crucified Primitiae Sepulchri page 162. A Sermon preached at the Spitall on Munday in Easter week April 22. 1 Corinth 15.20 But now Christ is risen from the dead and become the first fruits of them that slept The true Zealot page 185. A Sermon preached at the Archbishops Visitation in Saint Dunstans in the East John 2.17 The zeale of thine house hath eaten mee up The Salters Text. page 196. A Sermon preached before the company of the Salters at Saint Maries Church in Breadstreet Marke 9.49 For every one shall be salted with fire and every sacrifice shall be salted with salt The spirituall Bethesda page 207. A Sermon preached at a Christening in Lambeth Church the Lord Archbishop of Canterburie and the Lord Duke of Buckingham being Godfathers Octob. 29. 1619. Marke 1.9 And it came to passe in those dayes that Jesus came from Nazareth of Galile and was baptized of John in Jordane The living Temple page 217. A Sermon preached at the Readers feast in the Temple Church 2 Corinth 6.16 For ye are the Temple of the living God The Generall his Commission page 231. A Sermon preached at S. Jones before the right Honourable the Earles of Oxford Exeter and Southampton and divers other Captaines and Commanders ready to take their journies into the Low-countries 1621. Josuah 1.9 Have not I commanded thee be strong and of a good courage be not affraid neither be thou dismayed for the Lord thy God is with thee whithersoever thou goest The Crowne of Humility page 240. A Sermon preached in Wooll-Church April 10. 1624. Matthew 5.3 Blessed are the poore in spirit for theirs is the Kingdome of Heaven Christ his new Commandement page 251. A Sermon preached in Wooll-Church John 13.34 A new commandement I give unto you that ye love one another as I have loved you that ye also love one another The Stewards account page 261. A Sermon preached in the Abbey Church at Westminster Luke 16.2 Give an account of thy Stewardship for thou maist be no longer Steward The Passing Bell. page 280. A Sermon preached in Mercers Chappell at the Funerall of Master Bennet Merchant Deut. 32.29 O that they were wise then they would understand this they would consider their latter end The embleme of the Church Militant page 292. A Sermon preached in Mercers Chappell Apoc. 12.6 And the woman fled into the wildernesse where she hath a place prepared of God that they should feed her there a thousand two hundred and threescore dayes The Saints Vest page 307. A Sermon preached on All-Saints day at Lincolnes Inne for Doctor Preston Apoc. 7.14 These are they that came out of great tribulation and have washed their robes and made them white in the bloud of the Lambe Sermons preached at Serjeants Inne in Fleetstreet The Christian Victory page 319. Apoc. 2.17 To him that overcommeth will I give to eate of the hidden Manna and I will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it The hidden Manna page 329. Apoc. 2.17 I will give to eate of the hidden Manna The white Stone page 341. Apoc. 2.17 And I will give him a white stone The new Name page 354. Apoc. 2.17 And in the same stone a new name written which no man knoweth saving hee that receiveth it Satanae Stratagemata page 369. 2 Corinth 2.11 Lest Sathan should get an advantage of us for wee are not ignorant of his devices Sermons preached at Saint Pauls Crosse or in the Church The beloved Disciple page 385. John 21.20 The Disciple whom Jesus loved which also leaned on his breast at Supper The Yeere of Grace page 397. 2 Corinth 6.2 Behold now is the accepted time behold now is the day of salvation The Spouse her precious Borders page 408. A Rehearsall Sermon preached 1618. at the Crosse Cant. 1.11 We will make thee borders of gold with studs of silver The Angel of Thyatira endited page 454. A Sermon preached at the Crosse 1614. Revel 2.18 19 20. 18. And to the Angel of the Church in Thyatira write these things saith the Sonne of God who hath his eyes like unto a flame of fire and his feet like fine brasse 19. I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more than the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel which calleth her selfe a Prophetesse to teach and seduce my servants to commit fornication and to eate things sacrificed unto Idols Jezebel set out in her colours page 474. A Sermon preached in Saint Pauls Church 1614. Revel 2.20 Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel which calleth her selfe a Prophetesse to teach and seduce my servants to commit fornication and to eate things sacrificed unto Idols Sermons preached at Oxford Foure rowes of precious Stones page 498. A Rehearsall Sermon preached in Saint Maries 1610. Exod. 28.15 16 17 18 19 20 21. 15. And thou shalt make the breast-plate of judgement with cunning worke 16. Foure square shall it be being doubled 17. And thou shalt set in it settings of stones even foure rowes of stones the order shall be this A Ruby a Topaze and an Emrald in the first rowe 18. And in the second rowe thou shalt set a Carbuncle a Saphir and a Diamond 19. And in the third rowe a Turkeise and an Agate and an Amethyst 20. And in the fourth rowe a Beril and an Onyx and a Jasper and they shall be set in gold in their inclosings or imbosments Hebrew fillings 21. And the stones shall be with the names of the children of Israel twelve according to their names like the engravings of a signet every one with his name shall they be according to the twelve Tribes The devout soules Motto page 537. A Sermon preached at Saint Peters Church in Lent 1613. Psal 73.25 Whom have I in Heaven but thee O Lord and there is none upon earth that I desire besides thee The Royall Priest page 551. A Sermon preached in Saint Maries Church 1613. Psal 110.4 The Lord sware and will not repent Thou art a Priest for ever after the order of Melchizedek The Arke under the Curtaines page 570. A Sermon preached at the Act July 12. 1613. 2 Sam. 7.2 The King said unto Nathan the Prophet See now I dwell in an house of Cedar but the Arke of the Lord dwelleth within curtaines Pedum Pastorale page 584. Concio ad Clerum habita Oxoniae octavo Cal.
that are bound visit not the sicke or imprisoned in a word performe not any of those duties which shall be vouchsafed the naming at the generall day of retribution unto all men which shall be according to their workes not according to their words The witty Epigrammatist deservedly casteth a blurre upon Candidus his faire name and debonaire carriage because all the fruits of his friendship grew upon his tongue * Martial Epigr. Candide κοῖνα φιλῶν haec sunt tua Candide πάντα quae tu magniloquus nocte dieque sonas Ex opibus tantis veteri fidoque sodali das nihil dicis Candide κοινα φιλων Thou sayst my friend Candidus that all things are common among friends but it seems these words of thine are thy all things For of all thy wealth and goods thou makest no friend thou hast a doite the better thou givest nothing at all and yet art most prodigall in thy language and wearest out that Proverb threed-bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are common amongst friends The Naturalists observe that the females of Biâ—ds oftentimes lay egges without cockes but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ova subventanea egges filled up with winde unfit to be hatched such is the issue of most mens love now a dayes it bringeth forth partus subventaneos windy brats that is good words faire promises and happy wishes But though in our gardens of pleasure wee nourish many plants and trees for their beautifull blossomes and goodly flowers yet it is manifest out of the 16. Thou shalt eare freely of every tree in the garden Verse of the second of Genesis that there grew no tree in the terrestriall Paradise of God that bare not fruit neither shall any but such as fructifie bee transplanted into the celestiall For x Mat. 3.10 Every tree which bringeth not forth good fruit is hewen downe and cast into the fire Wee reade in our Chronicles of King Oswald that as he sate at table when a faire silver dish full of regall delicacies was set before him and he ready to fall to hearing from his Amner that there were great store of poore at his gate piteously crying for some reliefe commanded his Steward presently to take the dish off the table and distribute the meat and beat the dish all in pieces cast it among them whereat the Bishop his Amner taking hold of his hand was heard to use these or the like speeches Nunquam veterascet haec manus the hand which beareth such fruit shall never wither or waxe old in part he was a true Prophet for afterwards in a battell where the King was slaine having his arme first cut off the arme with the hand being found were covered in silver kept as a holy Relique and by this means endured many hundred of yeers after the whole body was consumed That which quencheth Hell fire in the conscience is the bloud of Christ that which applyeth this bloud is faith that which quickneth this faith is love that which demonstrateth this love are workes of mercy and bounty piety and pity which are not so much offices to men as sacrifices to God faith cryeth for these as Rachel did for children Give mee fruit or else I dye For y James 2.26 Faith without works is dead as the body without breath And can aman think we live by a dead faith Give saith our Saviour and it shall be given unto you Which precept of his was so imprinted in the minde of that noble Matron z Hieron epitaph Paul Mat. Damnum putabat si quisquam debilis aut esuriens cibo sustentaretur alterius Et Cyp. de elecmos Demus Christo vestimenta terrena indumenta coelestia recepturi demus cibum potum secularem cum Abrah Isa Jac. ad coeleste convivium venturi Paula that shee accounted it a great losse and dammage to her if any prevented her charity in relieving any poore or distressed member of Christ she was a like affected as if one had taken a great bargaine out of her hand A great bargaine indeed to lay out mony in earthly trash and receive for it heavenly treasure to bestow ragges and receive robes to give a little broken meat that perisheth to the hungry and for it to bee bid with Abraham Isaac and Jacob to an everlasting banquet in Heaven I should close with this sweet straine of Saint Cyprian but that there remaineth another note pricked in the last words of my Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One another If any demand why Christ addeth this clause enjoyning mutuall love I answer because gratitude charity and necessity inforceth it Where love is not answered there is no gratitude where kindnesse is not requited there is no justice where offices of friendship are not mutually performed there is no life All a Senec. ep 48. Alteri vivas oportet si vis tibi Societas nostra lapidum fornici similima est quae casura nisi invicem obstarent hoc ipso sustinentur humane societies are like archt-building in which unlesse every stone hold up another the whole frame suddenly falleth Howbeit though gratitude justice and necessity plead for correspondency in Christian charity yet the world is full of complaints of parents against their children husbands against their wives pastors against their flockes tutours against their pupills masters against their servants that their providence love and care is not answered in the observance love gratitude and obedience of their inferiours Fathers upbraid their children saying Amor descendit non ascendit Love descendeth from us to our children but ascendeth not from them to us Husbands commence actions of unkindnesse against the wives of their bosome that the kinder they are to them the more disloyall they find them Pastors take up the Apostles complaint against his Corinthians that the b 2. Cor. 12.15 more he loved them the lesse hee was loved againe Tutours murmure that their care to breake their scholars of ill conditions is recompenced with hatred And Masters that their good usage of their servants is requited with contempt whereby you see how needfull it was that Christ should with his owne mouth as it were heat the glew to joyne our affections together with his own finger knit the knot to tye our hearts together with his owne hands to write a new bond to inwrap our soules one in another and with his owne presse print anew in our mind the commandement of mutuall love the characters whereof were quite worne out of most mens memory Seneca fitly resembleth the mutuall and reciprocall duties of friendship in giving and receiving benefits one from another to a game at Tennis wherein the ball is tossed backward and forward from one racket to another and never falleth to the ground or if it fall it is his forfeit who mist his stroake even so every kind office wherewith our friend serveth us ought to be returned backe to him that no courtesie fall to
thing so much as their tiring In summe they spend all their time in a manner in beautifying and adorning their body to please their lovers but in comparison none at all in beautifying and adorning their soules to please their Maker and Husband Christ Jesus Of these Saint m James 5.5 James long ago gave us the character They live in pleasure in the earth and waxe wanton and are fatted for the day of slaughter I spare to rehearse other lavishing out of time lest the rehearsing thereof might seeme worthy to bee numbred among the idle expences thereof And now it is time to set the foot to the account of my meditations on this Scripture The Conclusion and draw neere to that which we all every day draw neerer unto an end The * 1 Pet. 4.7 end of all things is at hand be sober therefore watch unto prayer The day of the Lord will come as a theefe in the night in the which the heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth also and the workes thereof shall be burned up This great Doomes-day cannot bee farre off as wee see by the fearfull fore-runners thereof howsoever the day of our death which may be called little doomes-day will soon overtake us peradventure before the Sunne yet set or this glasse be runne Wherefore I beseech you all that heare mee this day in the feare of God by occasion of the summons in my Text to enter into a more strict examination of your life than ever heretofore bring out all your thoughts words deeds projects councels and designes and lay them to the rule of Gods Law and if they swerve never so little from it reforme and amend them recount how you have bestowed the blessings of this life how you have imployed the gifts of nature how you have increased your talents of grace wherein the Church or Common-wealth hath been the better by you consider how you have carried your selves abroad in the world how at home in your private families but how especially in the closet of your owne heart You know out of the Gospel that a mans n Mat. 12.44 house may be swept and garnished that is his outward conversation civill and faire and yet harbour seven uncleane spirits within If lust and covetousnesse and pride and envie and malice and rancour and deceit and hypocrisie like so many serpents lye under the ground gnawing at the root of the tree be the leaves of your profession never so broad and seem the fruits of your actions never so faire the vine is the vine of Sodome and the grape the grape of Gomorrah There is nothing so easie as to put a fresh colour upon a rotten post and to set a faire glosse upon the fowlest matters to pretend conscience for most unconscionable proceedings and make religion it selfe a maske to hide the deformity of most irreligious practices But when the secrets of all hearts shall be opened and the intents and purposes of all our actions manifested and the most hidden workes of darknesse brought to light As it is to bee hoped that many that are infinitely wronged in the rash censures of men shall be justified in the sight of God and his Angels so it is to be feared that very many whom the world justifieth and canonizeth also for Saints shall be condemned at Christs barre and have their portion with hypocrites in hell there shall be weeping and gnashing of teeth Wherefore sith we shall all one day come to such a publike such an impartiall such a particular tryall of all that we have done in the body either good or evill let us looke more narrowly to all our wayes and see that they be streight and even 1. Let us search our heart with all diligence let us look into all the corners thereof and see there lurke no wickednesse nor filthinesse nor hypocrisie there let us looke to our thoughts that they be pure to our desires that they be lawfull to our affections that they be regular to our passions that they be moderate to our ends that they be good to our purposes that they be honest to our intentions that they be sincere to our resolutions that they be well grounded and firme 2. Next let us take our tongue to examination and weigh all our words in the ballance of the Sanctuary and try whether they have not been light and idle but grave and profitable not crafty and deceitfull but simple and plaine not false and lying but true and faithfull not outragious but sober not filthy but modest not prophane but holy not censorious but charitable not scurrilous but ponderous not insolent but lowly and courteous not any way offensive and unsavoury but such as might o Ephes 4.29 minister grace to the hearers 3. Lastly let us lay our hands upon our handy workes and examine our outward acts and deeds 1. Whether they have been alwayes justifiable in generall by the Law of God that is either commanded by it or at least warranted in it 2. Whether they have been and are conformable to the orders of the Church and lawes of the Land For wee must obey lawfull authority for conscience sake in all things that are not repugnant to the divine Law as Bernard piously resolveth saying Thou must yeeld obedience to him as to God who is in the place of God in those things that are not against God 3. Whether they have been agreeable to our particular calling For some things are justifiable by the Law of God and man in men of one state and calling which are hainous sinnes in another as we see in the cases of Uzza and Uzziah 4. Whether they have been answerable to our inward purposes intentions and dispositions For though they are otherwise lawfull and agreeable yet if they goe against the haire if they are done with grudging and repining and not heartily they are neither acceptable to God nor man 5. Whether they have been all things considered most expedient For as many things are profitable and expedient that are not lawfull so some things are lawfull that are not p 1 Cor. 6.12 All things are lawfull unto me but all things are not expedient expedient and because they are not expedient if necessity beare them not out they become by consequent unlawfull For we are not onely bound to eschew all the evill we know but also at all times to doe the best good wee can else wee fulfill not the commandement of loving God with all our heart and all our soule and all our strength To summe up all I have discoursed unto you first of the Stewardship of the things of this life secondly of the account of this Stewardship thirdly of the time of this account The Stewardship most large the account most strict the time most uncertaine After the explication of these points in the application I arraigned foure Stewards before you first the sacred
and godly in this present world Againe if any Spirit tell thee that thou art rich in spirituall graces and lackest nothing when thine owne Spirit testifieth within thee that thou art blinde and naked and miserable and poore beleeve not that Spirit For the Spirit of God is a contest with our spirit q Rom. 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee beareth witnesse with our spirit that wee are the sonnes of God and when they both sweetly accord we may without presumption conclude with Saint r Tract 22. in Joh Veritas pollicetur qui credit habet vitam aeternam ego audivi verba Domini credidit infidelis cum essem factus sum fidelis sicut ipse monuit transii de morte ad vitam in judicium non venio non praesumptione meâ sed promissione ipsius Austine The truth promiseth whosoever beleeveth in mee hath eternall life I have heard the words of the Lord I have beleeved whereas I was before an Infidell I am now made faithfull and according to his promise have passed from death to life and shall come into no condemnation It is no presumption to ground assured confidence upon Christs promise Hereunto let us adde the testimony of the effects of saving grace As the testimony of the Spirit confirmeth the testimony of the Word so the effects of saving grace confirme both unto us These Saint Bernard reckoneth to bee Hatred of sinne Contempt of the world Desire of heaven Hatred of our unregenerate estate past contempt of present vanities desire of future felicity And doubtlesse if our hatred of sinne bee universall our contempt of worldly vanities constant and our desire of heavenly joyes fervent wee may build upon them a strong perswasion that we are in the favour of God because we hate all evill that we are espoused to Christ because wee are divorced from the world and that heaven belongeth unto us because wee long for it Howbeit these seeme to bee rather characters of christian perfection than common workes of an effectuall vocation Though wee arrive not to so high a degree of Angelicall rather than humane perfection yet through Gods mercy wee may bee assured of our election by other more easie and common workes of the Spirit in us I meane true faith sincere love of goodnesse in our selves and others hungring and thirsting after righteousnesse striving against our fleshly corruptions godly sorrow filiall feare comfortable patience and continuall growth in grace and godlinesse Tully writeth of l Cic. Verr. 5. Syracuse That there is no day through the whole yeere so stormy and tempestuous in which they have not some glympse of the sunne neither undoubtedly after the travels of our new birth are past is there any day so overcast with the clouds of temptation in the soule of a Christian in which the Sunne of righteousnesse doth not shine upon him and some of these graces appeare in him For if hee decay in one grace hee may increase in another if hee finde not in himselfe sensible growing in any grace hee may feele in himselfe an unfained desire of such growth and godly sorrow for want of it and though hee conquer not all sinne yet hee alloweth not himselfe in any sinne and though he may have lost the sense yet not the essence of faith and though hee bee not assured in his owne apprehension of remission of sinnes yet hee may bee sure of his adhesion to God and relying upon him for the forgivenesse of them with a resolution like that of Job Though he kill me yet will I put my trust in him And this is the summe and effect of what our Christian casuists answere to the second question Quid sit what is the white stone whereby as a certaine pledge grace and glory are secured unto us The third question yet remains Propter quid sit to what end this white stone is given In the maine point of difference betweene the reformed and the Romane Church concerning assurance of salvation that wee bee not mis-led wee must distinguish of a double certainty The one of the subject or of The person The other of the object or of The thing it selfe The certainty of the one never varieth because it dependeth upon Gods election the certainty of the other often varieth because it dependeth upon the vivacity of our faith Even as the apple in the eye of many creatures waxeth and waineth with the Moone and as t Solin Poly-hist c. 56. Uniones quoties excipiunt matutini aeris semen fit clarius margaritum quoties vespertini fit obscurius Solinus writeth that the Margarite is clearer or duskier according to the temper of the aire and face of the skie in which the shell-fish openeth it selfe so this latter assurance waxeth and waineth with our faith and is more evident or more obscure as our conscience is more or lesse purged from dead workes If our faith be lively our assurance is strong if our faith faile our assurance flagges and in some fearfull temptation is so farre lost that wee are brought to the very brinke of despaire partly to chasten us for our former presumption partly to abate our spirituall pride and humble us before God and in our owne spirits but especially to improve the value of this jewell of assurance and stirre us up to more diligence in using all possible meanes to regaine it and keep it more carefully after we have recovered it By the causes of Gods taking away of this white stone from us or at the least hiding it out of our sight for a while wee may ghesse at the reasons why hee imparteth it unto us 1. First to endeare his love unto us and enflame ours to him For how can wee but infinitely and eternally love him who hath assured us of infinite joyes eternall salvation an indefeizable inheritance everlasting habitations and an incorruptible crowne 2. Secondly to incourage us to finish our christian race through many afflictions and persecutions for the Gospels sake which we could never do if this crowne of glory were not hung out from heaven and manifestly exhibited to the eye of our faith with assurance to winne it by our patience 3. Thirdly but especially to kindle in us a most ardent desire and continuall longing to arrive at our heavenly countrey where wee shall possesse that inheritance of a kingdome which is as surely conveighed unto us by the Word and Sacraments as if Almighty God should presently cause a speciall deed to bee made or patent to bee drawne for it and set his hand and seale to it in our sight To knit up all that hath beene delivered that it may take up lesse roome in your memory and bee more easily borne away let mee entreat you to set before your eyes the custome of the Romanes in the entertainment of any great personage whom after they had feasted with rare dainties served in covered dishes at the end of the banquet they gave unto him an Apophoreton or
all men are deprived of the glory of God and in many things wee offend all every man layeth his hand upon his heart and acknowledgeth himselfe to bee of the number and as when wee read Wee must all appeare before the tribunall seat of Christ every good Christian applieth it unto himselfe and maketh full account one day to answer at that barre so when peace of conscience and joy in the holy Ghost and assurance of eternall blisse are promised to all beleevers in Scripture every faithfull heart rejoiceth at them as having speciall interest in them I would faine know of our adversaries when a Proclamation is published in the Kings name to all his loyall subjects whether every particular man within his realmes and dominions bee not liable to the Kings high displeasure in case hee disobey this his Majesties edict though no man be therein particularly named Now what are the Ministers of the Gospell but Gods Cryers to proclaime his good pleasure concerning the receiving all penitent sinners and beleevers into grace and favour Our adversaries themselves beleeve that this Pope Urban the eighth is Christs Vicar and cannot erre in Cathedrâ and that this Priest viz. Fisher or Musket hath power to remit sinnes and in the administration of the Sacrament to turne the bread into Christs body yet let them turne over all the Bible they shall no where finde the name of Priest Musket Father Fisher or Pope Urban Here if they flye to generall promises made to all the Apostles and their successors they stifle the winde-pipe of their owne objection and confesse consequently so the generall be in Scripture wee need not trouble our selves with the particular But the generall I have proved at large out of Scripture that assurance of salvation is a priviledge granted to all the children of God that heare the testimony of the Spirit and see the infallible markes of Gods chosen in themselves Resp ad 2. The second blot is thus rubbed out This white stone the assurance of a mans particular salvation is comprised in the first words of the Creed which according to the exposition of the e Eusch Emissen in symb Ancieâ—â—s importeth I trust in God for salvation For wee say not I beleeve there is a God which is credere Deum nor I beleeve God which is credere Deo but I beleeve in God that is I put my religious trust and confidence in him Beside the true meaning of that article I beleeve the forgivenesse of sinnes is not only I beleeve there is a remission of sinnes in the Church which the divell himselfe doth and yet is no whit the better for it but I beleeve the remission of my owne sinnes as I doe the resurrection of my owne flesh And if this bee the true meaning of that Article which Rome and Rhemes shall never bee able to disprove the assurance of our owne justification and salvation is not as they cavill a thirteenth article of the Creed but part of the tenth To which Saint f In psal 32. Dicit anima fecura Deus meus es tu quia dicit Deus animae ego sum tua sâ—lus Austine subscribed The devout soule saith confidently thou art my God because God saith to the soule I am thy salvation Resp ad 3. The third blot is thus wiped out Prayer for remission of sinnes and assurance thereof may well stand together After the Prophet Nathan had said to David The Lord hath taken away thy sinne David beleeved the remission thereof yet hee prayed most fervently for it g Psal 51.7.14 Purge mee with Hyssope and I shall be cleane wash mee and I shall bee whiter than snow Hide thy face from my sinnes and blot out all mine iniquities deliver me from blood guiltinesse O God thou God of my salvation Our blessed Redeemer was assured that God would deliver him from the power of death and h Psal 16.10 hell yet in the i Heb. 5.7 dayes of his flesh he offered up prayers with strong cryes to him that was able to save him Saint Paul was assured by faith that God would k 2 Tim. 4.18 deliver him from every evill worke and preserve him to his heavenly kingdome yet hee ceased not to pray Libera nos à malo Lead us not into temptation but deliver us from evill To cut all the sinewes of this objection at once wee distinguish of three sorts of Christians 1 Incipients 2 Proficients 3 Perfect Incipients pray for the remission of their sinnes and assurance thereof to their conscience Proficients for greater assurance and farther growth in grace those that are perfect so farre as perfection may be attained in this life for the abolishing of all power of sinne in them and their publike acquitting at the last day and all three for a pardon of course at least for such sinnes of infirmity as sticke so close unto us that we cannot shake them off till we put off this earthly tabernacle For albeit every true beleever is firmely perswaded of the love of God and the free pardon of all his sinnes in generall yet because no particular sinne can be actually remitted before it be committed neither is the remission of any promised but upon condition of repentance and confession to God of all knowne sinnes in speciall and l Psal 19.12 Who can understand his errours O cleanse thou me from secret faults unknowne in generall every one that is carefull of his salvation and mindfull of the command of Christ implyed in the patterne of all prayer will sue out a pardon for every new sin which through the frailty of his nature he falleth into by humble confession and prayer to God Which prayer because it cannot be acceptable to him without faith he who prayeth for the remission of his sinnes in the very instant when he prayeth beleeveth that God will heare him and that he either hath or will certainely pardon him And so we see that this third objection either hath no edge at all or if it hath any woundeth the adversaries cause if it be thus retorted against him Whatsoever we pray to God for according to his will we ought stedfastly to beleeve that we shall receive it But every true beleever prayeth for the remission of his sins according to Gods will and command Therefore every true beleever ought stedfastly to perswade himselfe that his sinnes are or shall be certainely forgiven him The fourth blot is thus wiped out Feare is twofold 1 That which is opposed to carnall security 2 That which is opposed to spirituall confidence The former is commanded in all the texts above alledged and must stand with assurance of salvation the latter is forbidden by Esay m Esay 41.14 Feare not thou worme Jacob and ye men of Israel I will helpe thee saith the Lord and thy Redeemer n c. 43. ver 1. Feare not for I have redeemed thee I have called thee by thy name thou art mine
hee cannot enter into the kingdome of God hee gave credit unto it as all must doe who look for the inheritance * 1 Pet. 1.4 incorruptible and undefiled and that fadeth not away reserved in heaven for them a 1 Pet. 1.3 for all those are begotten again to a lively hope by the resurrection of Jesus Christ not with corruptible seed but with incorruptible and after they are begotten they are born again of water and the Spirit b 1 Pet. 2.2 as new born babes they desire the sincere milk of the word that they may grow therby and as they grow c 2 Cor. 4.16 the old man decayeth in them and the inward man is renewed daily Inregard of which great alteration and change wrought in them by the Spirit of regeneration was it that the holy Father when hee was solicited by the Mistresse of his affections in former times claiming ancient familiarity with him put her off saying Ego nunc non sum ego I am not the man thou takest me for thou art indeed thou remaining still in thy unregenerate estate but I am not I. And unlesse wee all feele and observe in us d Rom. 12.2 a transformation by the renewing of our minde that wee may prove what is that good that acceptable and perfect will of God we cannot challenge to our selves this new name whereunto the Saints of God have yet a second right by the e Rom. 8.15 Spirit of adoption Adoption as f Sum 1. p. â— 93. Art 4. Adopâ—o filiorum Dâ—i est per conformitaâ—em ad â—maginem filâ—â— natur lis â—nperfâ—â—tè pudeâ— pâ—â— gâ—â—tiam perfâ—câ—e per glorâ—â—m Aquinas defineth it is by conformity to the image of the naturall sonne of God imperfectly by grace here and perfectly by glory hereafter But this great Schoole-man it seemeth was no great Lawyer nor dived deepe into the nature of Adoption which he here counfoundeth partly with sanctification which is our conformity in part to Christ by grace and partly with glorification which is our perfect conformity to him when our sanctification is consummate in heaven In precise truth adoption is not by our conformity to the image of Christ but our conformity to the image of Christ is by the spirit of adoption Adoption saith g Sen. controv Ad pâ—â— est â—â—siâ—tâ— quae benefiâ—â— naturae juris imitatur Seneca is a most sacred thing containing in it an imitation of nature civilly giving them sonnes whom nature hath left childlesse and it may be briefly defined a legall supply of a naturall defect whereby they who can beget no children yet make heires to propagate their names to posterity ut sic abolita seculis nomina per successores novos fulgeant According to which definition God cannot be properly said to adopt any children though he give them the titles of sons and make them coheirs with Christ for adoptio est fortunae remedium is provided as a remedy and comfort of those who are destitute of children and want heires God wanteth none neither doth hee adopt for his contentment but for our solace and comfort In civill adoption the son begotten is not adopted the adopted is not begotten Nulla viro soboles imitatur adoptio prolem But in the divine adoption it is otherwise For God adopteth no sonne by grace whom hee regenerateth not by his Spirit Moreover in civill adoption the ground is either consanguinity or affinity which moved Julius to adopt Octavius or if neither eminencie of vertue and similitude of disposition which induced Nerva to adopt Trajan But in the divine h Pliâ— panâ—gyr Nulla adoptati cum adoptato cognatio nullâ—â—â—cessitudo nisi quod uterque optimâ—s â—rat dignâ—sâ— alter â—ligi alter eligere adoption on the contrary God adopteth not us because of any kindred or alliance in us to him antecedently but he sent his sonne to take our nature upon him and become kinne to us that for his sake hee might have some occasion to adopt us Men adopt those in whom they see worth but God first loveth and giveth worth that he may more worthily adopt and they whom he so adopteth by the grace which he conferreth upon them procure to themselves a third right to this title of sonnes by imitation of their father This imitation consisteth in walking after the Spirit as he is a Spirit in following after holinesse as he is most holy in loving mercy as his mercy is over all his workes in purifying our hearts and hands as he is purity it selfe in doing good to those that deserve ill of us as he causeth his i Mat. 5.45 sunne to rise upon the good and the bad and his raine to fall upon the just and the unjust lastly to aspire to perfection as he is perfection it selfe In the holy language of Scripture rather expression of vertue than impression of feature maketh a sonne all that through faith prevaile with God are accounted of the seed of Israel and all beleevers the sonnes of Abraham and because the unbeleeving Jewes did not the workes of Abraham Christ denyeth them to be his children k John 8.39 If yee were the children of Abraham yee would doe the workes of Abraham Whereupon l Serm. 125. in Evang. Qui genitotis opeâ—â—â—n facit aâ—â—aâ— genus Chrysologus inferreth He that doth not the workes of his Progenitors in effect disclaimeth his linage Constantine the great tooke not such joy in his sonne Constantius because he favoured him in his countenance as because he m Nazarius in panogyr Praestantissimum Principem hoc maximè juvit quod in primoribus annis ductae sunt lineae quibus virtutumsuarum effigies posset includi saw in his tender yeeres an assay and as it were the first draught of his owne vertues On the contrary the Roman Censors tooke such a distast at the sonne of Africanus for his debauched life that they tooke a ring off his finger in which the image of his father was ingraven because he so much degenerated from his fathers excellent vertues they would not suffer him to weare his fathers picture in a ring whose image he bare not in his minde neither will God suffer any to beare his name and be accounted his sonnes who beare not his image who resemble not his attributes in their vertues his simplicity in their sincerity his immutability in their constancy his purity in their chastity his goodnesse in their charity his holinesse in their piety his justice in their integrity Regeneration is wrought in the heart knowne to God onely adoption is an act sped in the court of heaven which none knoweth on earth but he that receiveth an exemplification of it by the Spirit but imitation of our heavenly Father by a heavenly conversation proclaimeth us to all the world to be his sonnes The title thus cleared the next point is the perpetuity thereof represented unto us by the engraving the new name in the white
would finde it a matter of some difficulty to tempt a flegmaticke man to quarrelling and contention a cholericke man to sloath and sluggishnesse a melancholy man to excesse of mirth a man of a sanguine complexion to over much sorrow because the byas of their constitution carryeth them to the contrary affections What then doth this crafty Sinon hee creepeth into the bosome of the cholericke man by adding fuell to his naturall fire and whetting his desire of revenge of the sanguine by preparing a sweet bit for his liquorish taste of the flegmaticke by making a downe bed for him to sleepe in it securely of the melancholy by opening a spring to pensive thoughts and driving him along upon a full streame of sorrow into the gulfe of despaire 2. The second stratagem policy or device is To observe our naturall abilities and endowments and accommodate his temptations thereunto Like a cunning Poet hee fits every actour with a part agreeable Ex quolibet ligno non fit Mercurius Every piece of timber will not serve to carve Mercury on neither is every man fit to make an Arch-traytour or Hereticke He that will bee the ring-leader of rebellion had need bee a man of great parts and power Such was Jeroboam in Israel Cyrus the younger in the Persian state Arbaces in the Assyrian Alcibiades and Themistocles in the Athenian Hannibal in the Carthaginian the Gracchi and Marius and Cinna and Sylla and Catiline in the Romane state None but a man of a curious wit and a prying Spirit into the secrets of nature would busie himselfe in astrologicall and magicall speculations Satan therefore finding Zoroastres of old and Cornelius Agrippa of late fitted for this purpose used their braines and pennes under the title of naturall magicke or hidden philosophy to commend sorcery figure-casting and negromancy to the world When Absalom went about to dispossesse his Father a wise and puissant Prince of his kingdome hee needed a man of a deeper reach than his owne to be his Counseller therefore Satan sends him Achitophel the cunningest Politician that age afforded whose ungodly Maximes and state Aphorismes fit for no Court but Lucifers in hell passed by tradition for the most part till that Florentine monster Nicolaus Machiavel committed them to writing The invention and maintenance of heresie is no work of a dull wit or illiterate apprehension which the Father of lies and all falshood understanding employed the subtilest Philosophers to devise and defend impious novelties against the Orthodoxe faith In which regard Tertullian fitly tearmeth Philosophers the Patriarches of Heretickes from whom we may derive the pedegree of Arrius and Sabellius and Coelestius and Pelagius the fragments of whose works yet extant in the Fathers writings shew the subtlety of their wits and their excellent skill in sophistry Neither was Servetus much inferiour to Arrius nor Socinus to Coelestius nor Gentilis to Sabellius nor Arminius to Pelagius who in our dayes have uttered some of their wares at second hand setting onely a new glosse of words upon them As Phillis in the Poet pitifully complaineth against Demophoon for flying away from her in the fleet of ships shee furnished him withall i Ovid op Phil. Demophoonti Remigiumque dedi quo me fugiturus abires Heu patior telis vulnera facta meis so the Church and University have just cause to exclaime against her owne children of eminent parts that they have given her the deepest wounds by those weapons of art and authority wherewith shee armed them The third stratagem policy or device of Satan is To accommodate his temptations to mens outward estate condition and place which much swayeth either way For you shall seldome heare of a man in high honour humble or in disgrace proud in prosperity distrustfull or in extreme misery hopefull in wealth discontent or in poverty patient in abundance temperate or in want luxurious in health and strength mortified or in sicknesse lustfull Had not the Philosopher in the second of his Rhetorickes taught us what impressions these outward things make upon the minde we might have read it in the Greeke and Latine proverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honores mutant mores Who knoweth not that tyranny is often incident to soveraignty ambition to nobility oppression to power insolency to wealth and luxury to abundance as contrary vices to contrary fortunes Whereupon the subtle spye of mankinde suggesteth evill motions agreeable as well to our outward estate as our inward qualities hee shooteth his poysoned arrowes alwayes with the winde that they may bee carried with a double force the motion of the ayre and the strength of his arme and hard it is if he prevaile not when both our natural temper and parts and our outward condition and calling helpe forward his attempts against us Adam was no sooner made by God a Prince on earth but he tempteth him to aspire higher even to bee like God himselfe the King of heaven and this temptation taketh because it well suted with Adams present honour and happinesse Nimrod was a mighty man Satan therefore tempteth him to violence and tyranny and his temptation taketh because it met with a fit subject Nebuchadnezzar was a great puissant and magnificent Prince Satan therefore tempteth him to pride and vaine-glory and this temptation taketh because it was sutable to the high quality of that Monarch Joab was a great Commander in warre Satan therefore tempteth him to a bloody revenge on Abner his competitor and this temptation taketh because it fitted so well Joabs profession and present discontent Haman was King Asuerus his favourite and could ill brooke any to rise in the Kings Court Satan therefore tempteth him to envie Mardocheus and lay a plot to destroy him and all the Jewish nation and this temptation taketh because it sorted well with the proud stomacke of that Princes Minion To conclude with the worst of all men Judas Satan saw that hee had the bagge and was basely covetous repining at any extraordinary expence even upon his Masters person therefore hee tempteth him by mony to betray his Master and this temptation took because it so well agreed with Judas his disposition and employment Eutrapeles as it seemeth had good experience how mens inward mindes changed with their outward garbe for Cuicunque nocere volebat Vestimenta dabat pretiosa if he had aspleen at any and intended to ruine them he sent them rich costly apparrel not doubting but after they had put it on they would withall take upon them and by their insolent carriage bring themselves into danger We cannot but smile when we read of Bucephalus that when he had on his rich caparisons and held his golden bit between his teeth he would suffer none to mount upon him but Alexander but when he was out of his costly trappings any Page or Lackey might backe him Have wee not greater reason I will not say to laugh at but to pitty the folly of most men who according to the
of our religion dare tell the world that wee are all for faith and that wee hold workes to salvation as a parenthesis to a sentence Heaven and earth shall witnesse the injustice of this calumniation and your consciences shall be our compurgatours this day which shall testifie to you both now and on your death-bed that wee have taught you there is no lesse necessitie of good workes than if you should bee saved by them and that though you cannot be saved by them as the meritorious causes of your glory yet that you cannot be saved without them as the necessary effects of that grace which brings glory Indeed we doe not hover over your expiring soules at your death beds as Ravens over a carkasse we doe not beg for a covent nor fright you with Purgatorie nor chaffer with you for that invisible treasure of the Church whereof there is but one key keeper at Rome but we tell you that the making of friends with this Mammon of unrighteousnesse is the way to eternall habitations They say of Cyrus that he was wont to say He layd up treasure for himselfe when hee made his friends rich but we say to you that you lay up treasures for your selves in heaven whilest you make the poore your friends on earth Hee shall never be Gods heire in heaven who lendeth him nothing on earth As the wittie Poet sayd of extreme tall men that they were like Cypresse trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so may I say of a straithanded rich man and these Cypresses are not for the Garden of Paradise None shall be ever planted there but the fruitfull and if the first Paradise had any trees in it onely for pleasure I am sure the second which is in the midst of the new Jerusalem shall have no tree that beares not twelve fruits yea whose very leaves are not beneficiall Doe good therefore O yee rich and shew your wealth to be not in having but in doing good and so doe it that wee may thanke you not your death-bed for it Late beneficence is better than none but so much as early beneficence is better than late He that gives not till he dies shewes that he would not give if he could keepe it That which you give thus you give it by your testament I can scarce say you give it by your will The good mans praise is dispersit dedit he disperses his goods not he left them behinde him and his distribution is seconded with the retribution of God His righteousnesse endureth for ever Psal 112.9 Our Saviour tells us that our good workes are our light Let your light so shine that men may see your good workes Which of you lets his light goe behind him and hath it not rather carried before him that he may see which way it goes and which way himselfe goes by it Doe good therefore in your life that you may have comfort in your death and a crowne of life after death Here the Preacher filled up his border with the gifts of this Citie as it were so many precious stones in stead whereof because I am not appointed to rehearse your deeds but the Preachers Sermon I will fill it up with the praises of the Speaker His sentences were verè lineae aureae according to Junius his translation of my text cum punctis argenteis the latter whereof interlaced his whole discourse It remaineth that as I have done in the former so I worke the embleme of the giver in his gift The Image shall be Marcus Callidius the Motto or words the words of Tullie De claris Oratoribus Orator non unus è multis sed inter multos singularis reconditas exquisitasque sententias mollis perlucens vestiebat oratio Nihil tam tenerum quam illius comprehensio verborum quae ita pura erat ut nihil liquidius ita liberè fluebat ut nusquam adhaeresceret nullum nisi in loco positum tanquam emblemate vermiculato verbum structum videres accedebat ordo rerum plenus artis actio liberalis totumque dicendi genus placidum sanum THE THIRD BORDER OR HORTUS DELICIARUM The third border of gold with studs of silver which the third Speaker offered to the Spouse was wrought upon those texts Gen. 2.15 16 17. And the Lord God tooke the man and put him into the Garden of Eden to dresse it and to keepe it And the Lord God commanded the man saying Of every tree of the Garden thou mayest freely eate But of the tree of the knowledge of good and evill thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die And thus he put it on THis Scripture containeth in it seven particulars of which by Gods assistance in order The third Sermon preached by Dr. Hacket sometimes fellow of new Colledge in Oxon abridged 1 Who tooke The Lord God 2 Whom The man Adam 3 What he did with him He placed him in Paradise 4 To what end To dresse and keepe it 5 God his large permission to the man To eat of all other trees 6 His restraint from the tree of knowledge 7 His punishment if he refraine it not Thou shalt die the death 1. Who tooke The Lord God Jehovah Elohim In Jehovah note the Unitie Elohim the Trinitie of persons Jehovah signifieth that he is of himselfe and giveth to all other to be for he is as Damascene teacheth the beeing of them that be the life of all that live Elohim signifieth which ruleth and disposeth all Of this Almighty Maker and Disposer of all the more wee speake the more we have to speake the more we thinke of him the more wee finde him greater than our thoughts and therefore with silence admiring that majesty which neither tongue of men nor Angels can expresse I passe to the second particular The Man Man consisteth of a body and a soule 2. Whom his body was made of the earth his soule was inspired by God not propagated by generation The soule doth neither beget nor is begotten saith Chrysostome but is infused by God who is said by the Preacher to give the soule a Eccl. 12.7 The Spirit shall returne to God that gave it and in this respect is called by the Author of the Epistle to the Hebrewes The b Heb. 12 9. Father of Spirits Upon which words St. Jerome inferreth Ridendi sunt qui putant animas cum corporibus seri and St. Austine refelleth that opinion by Adams words concerning Eve This is bone of my bone and flesh of my flesh he saith not soule of my soule In this part of man man is said to be made according to Gods own Image for the c Epiphan haeres 70. Audians heresie which attributed the corporall lineaments of man to God is long agoe exploded and that in a threefold respect 1. In respect of the faculties of the soule 1. Understanding 2. Will. 2. In regard of the qualities of the soule
of a Dove The borders were joyned together and in their Sermons there was good coherence for whereas there are two parts of Divinity 1. The first de Dei beneficiis erga homines 2. The second de officiis hominis erga Deum The former were handled in the two former Sermons and the later in the two later The benefits of God are either 1. Spirituall as Redemption of which the first discoursed 2. Or Temporall as the wealth of the world of which the second The duties of man to God are either 1. Proper to certaine men in regard of their speciall place or calling as Magistrates or Ministers of which the third 2. Common to all Christians as to offer sacrifices of righteousnesse to God of which the fourth The first as a Herald proclaimed hostility Awake O sword c. The second as a Steward of a Court gave the charge Charge the rich c. The third as a Judge pronounced a dreadfull sentence In the day thou eatest thou shalt dye the death The fourth as a Prophet gave holy counsell and heavenly advice Offer c. That we may be free from and out of the danger of the blow of the first and the charge of the second and sentence of the third wee must follow the advice of the fourth All foure may bee likened to foure builders The first fitted and laid the corner stone The second built a house whose foundation was laid in humility Charge the rich that they be not high minded The walls raised up in hope to lay hold on eternall life The roofe was covered with charity that they bee rich in good workes The third beautified it with a garden of pleasure and hee fenced it with the Discipline of the Church as it were with a strong wall The fourth built an Altar to offer sacrifice The first made according to the last Translation borders of gold his speciall grace was in the order and composition The second according to Junius his version Lineas aureas golden lines his grace was in frequent sentences and golden lines The third according to the Seventies interpretation made Similitudines aureas golden similitudes comparing our Church to Paradise The fourth as Brightman rendreth the words made turtures aureas golden turtles gilding over if I may so speak our spirituall offrings with a ricâ— discourse of his owne Pliny * Lib. 37. nat hist c. 2 In Opale est Carbunculi tenuiâ—r ignis Ameâ—hysti fulgens purpura Smaragdi virens mâ—re c. writeth of the Opall stone that it represented the colours of divers precious stones by name the Ruby or Carbuncle the Amethyst the Emrald and the Margarite or Pearle In like manner I have represented unto you in this Rehearsall the beautifull colours of divers precious stones in the first the colour of the Ruby for he discoursed of the bloudy passion of Christ In the second the purple colour of the Amethyst for hee treated of riches and purple robes and the equipage of honour In the third the green colour of the Emrald for hee described the green and flourishing garden of Eden In the fourth the cleare or white colour of the Chrystall or Pearle for hee illustrated unto us the sacrifices of righteousnesse which are called white in opposition to the red and bloudy sacrifices of the Law The Opall representeth the colours of the above-named precious stones incredibili mysturâ lucentes shining by an incredible misture a glimpse whereof you may have in this briefe concatenation of them all God hath given us his Sonne the man that is his fellow to be sacrificed for us as the first taught and with him hath given us all things richly to enjoy as the second shâ—wed not only all things for necessity and profit but even for lawfull delight and contentment placing us as it were in Paradise as the third declared Let us therefore offer unto him the sacrifice of righteousnesse as the fourth exhorted Yee whom God hath enriched with store of learning open your treasures and say to the Spouse of Christ out of these we will make thee borders of gold with studs of silver Yee of Gods people whom hee hath blessed with worldly wealth open your treasures and say to the Spouse of Christ out of these wee will make thee borders of gold with studs of silver and then bee yee assured God will open the treasures of his bounty and the three persons in Trinity will say We will make you borders of gold with studs of silver and not onely borders for your breasts and chaines for your neckes but also eare-rings for your eares and bracelets for your hands and frontlets for your faces and a crown for your heads wee will enrich you with invaluable jewels of grace here and an incorruptible crowne of glory hereafter So be it heavenly Father for the merits of thy Sonne by the powerfull operation of the Holy Spirit To whom c. THE ANGEL OF THYATIRA ENDITED A Sermon preached at the Crosse Anno 1614. THE XXXIII SERMON REVEL 2.18 19 20. And to the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet like fine brasse 19. I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more than the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel which calleth her selfe a Prophetesse to teach and seduce my servants to commit fornication and to eate things sacrificed unto Idols Right Honourable c. Apoc. 1.12 IF the seven golden Candlestickes which Saint John saw were illustrious types and glorious emblemes of all succeeding Christian Churches as many learned Commentatours upon this mysterious prophesie conceive and the seven Letters written to the seven Churches of Asia immediatly represented by them as well appertaine to us in the autumne for whom as to those prime-roses that appeared in the spring of Christian piety and religion to whom they were directed wee may without scruple seize on this indorsed to the Angel of the Church of Thyatira breake open the seales and peruse the contents thereof which seem better to sort with the present state of our Church than of any that at this day beares the name of Christian Wherefore I make bold to unfold it and altering a word only in the superscription thus I reade and expound it in your eares and pray God to seale it up in your hearts To the Angel that is Guardian Centinell or chiefe Watchman of the Church of England thus writeth the Sonne of God by eternall generation who hath eyes like a flame of fire to enlighten the darkest corners of the heart and discover the most hidden thoughts and his feet like fine brasse most pure that can tread upon none but holy ground I know thy workes to be many and thy love to be entire and thy service to be
faithfull and thy faith to be sound and thy patience to bee invincible and thy workes and the last to be more than the first The faire and magnificent Colledges lately founded and Churches sumptuously repaired and Libraries rarely furnished and Schooles richly endowed and Students in the Universities liberally maintained and the poore in Hospitals charitably relieved are standing testimonies and living evidences thereof Notwithstanding I have a few things against thee that thou sufferest the woman that sitteth upon seven hils the mother of harlots and abominations of the earth Jezabel of Rome which calleth her selfe a Prophetesse and Mistresse of all Prophets and Prophetesses by Priests and Jesuites to teach and deceive my servants to make them commit spirituall fornication and freely communicate with Idolaters and I gave her space to repent sixty yeers at least that she might not complain that I began with violent extreme courses and launced her wounds whilest they were greene but all this while she hath not repented of her Superstitions and abominable Idolatries therefore I will lay it heavie upon her I will send plague after plague and heape sorrow upon sorrow and adde affliction to affliction and if all will not serve I will poure out the dregges of my red wine on her and quench the fire of my wrath with her stained bloud I will kill her children with death and all the Churches shall know that I am hee that searcheth deep into the wounds of the heart and reines and discover filthinesse corruption in the inward parts and I will give unto every one according to his workes but unto you I say and to the rest in great Britaine as many as have not this doctrine of the Romish Jezabel and which have not knowne the depths of Sathan her mysteries of iniquity I will put upon you no other burden of Lawes or Canons but that which you have already Hold fast till I come to judgement In this Letter observe we 1. The superscription mysterious Ver. 18. 2. The contents various presenting to our religious thoughts 1. A sweet insinuation Ver. 19. 2. A sharpe reprehension Ver. 20 21. 3. A fearfull commination Ver. 22 23. 4. A comfortable conclusion Ver. 24. In the superscription wee have an admirable description of the glorified body of our Redeemer which shineth more brightly than a flame of fire or the finest metall glowing in the furnace Secondly an eminent title attributed to the Bishop or Super-intendent of the Church in Thyatira The Angel To the Angel in Thyatira saith the Sonne of God who hath eyes like a flame of fire to a Bullengerus in hunc locum Illuminat alios alios igne sempiterno concremat inlighten the godly and burne up the ungodly and feet like brasse to support his Church and bruise the enemies thereof I know thy workes proceeding from thy love and thy love testified by thy service and thy service approved by thy faith and thy faith tryed by thy patience and that the silver springs of thy bounty have more overflowed at the last than at the first Thus farre the sweet insinuation which afterwards falls into a sharpe reprehension like as the sweet river b Solinus c. 20. Hypanis Scythicorum amnium princeps haustu saluberrimus dum in Exampeum fontem inferatur qui amnem suo vitio vertit Hypanis into the bitter fountaine Exampeus Notwithstanding I have an action against thee that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and soules of my servants by permitting corporall fornication to them and committing spirituall with them whose judgement sleepeth not no not in her bed but even there shall surprise her For behold I will cast her into a bed where she hath cast her selfe in wantonnesse I will cast her in great weaknesse and will make her bed of pleasure a racke to torment her Ubi peccavit punietur where she swilled in her stolne waters that rellished so sweet in her mouth shee shall take downe her bitter potion Ubi oblectamentum ibi tormentum Of which plagues of Jezebel when God shall open the vials mouth at this time I purpose to gather some few observations from the two former branches of this Scripture but to insist wholly upon the third in the explication whereof when I have proved by invincible arguments that Jezebel is not to be tolerated in the application I will demonstrate that the Pseudo-catholike Romane Church otherwise called the Whore of Babylon is Jezebel or worse if worse may bee as God shall assist mee with his Spirit and endue mee with power from above for which I beseech you all to joyn with mee in prayer O most gracious God c. And to the Angel of the Church in Thyatira write c. The Naturalists observe that the thickest and best hony is that which is squeezed last out of the combe and usually the daintiest dish is served in at the last course and Musicians reserve the sweetest straine for their close and Rhetoricians take speciall care of their peroration The last speech of a dying friend leaves a deep impression in our hearts and art imitating nature holdeth out the last note of the dying sound in the organ or voice which consideration should stirre up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies delivered in this booke as being the last words of our Lords last will and testament d Sen. ep 12. Gratissima sunt poma cùm fugiunt deditos vino potatio extrema delectu c. and the last breath as it were of the Spirit of God If that of the Poet be true that the beames of the c Esse Phoebi dulcius solet lumen jamjam cadentis Sunne shine most pleasantly at his setting how pleasant and deare ought the light of this Propheticall booke be unto us which is the last irradiation and glissoning of the Sunne of righteousnesse In it discerne we may 1. Counsels chapt 2.3 2. Predictions of the state of the Church 1. Militant from the 4th to the 21. 2. Triumphant from the 21. to the end The manner of delivery of both to Saint John was by speciall revelation which you will better conceive if you be pleased to take notice of the meanes whereby all knowledge divine and humane is conveighed into the soule As all water ariseth either from Springs below or falleth from the Clouds above so all knowledge is either gathered from the creatures by naturall reason grounded upon experience or immediately descendeth from the Father of lights and is attained unto by supernaturall illumination Supernaturall illumination is either 1. By ordinary inspiration common to all the Pen-men of the holy Ghost who wrote the dictates of the Spirit and were so assisted by him that they could not set downe any thing amisse 2. By extraordinary revelation which may be either 1. Of things past whereof there remaine no records monuments or memorialls to furnish
only upon him build upon his Gospel for your instruction his grace for your conversion his bloud for your redemption his prayer for your intercession Secondly Cohaerete invicem sticke fast together bee firmly united in Christian charity keep the unity of the Spirit in the bond of peace Unities severed or divided make no number letters divided make no syllable syllables divided make no word words divided make no speech members divided make no body stones divided make no wall The Ark of the Church is like the ship in controversie of law in which two owners claimed right of which it was said p Eras Adag Si dividas perdis if you cut it in two parts to satisfie both parties you destroy the whole Thirdly Adhaerete tecto be pinned fast unto and support the roofe What is the roofe but the higher q Rom. 13.1 powers ordained of God As the roofe must beare off stormes from the walls so the walls must beare up the roofe if the roofe decay the walls will soone feele it The Athenians in their greatest dangers were wont r Eras chil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast out the great ancher which they called the holy ancher the chiefest Pilots and Steresmen in our State discover so great dangers that they command the holy ancher to be cast out and if this ancher fasten not on your golden sands the great vessell in whose bottome lyeth not only the safety of the Prince the honour of the Kingdome but the state of sincere Religion throughout the Christian world is in perill of drowning and if the great vessell miscarry what will become of the skiphs of every ones private estate Yee have heard beloved Christians of the materiall Temple to be erected and kept in repaire by you that are wealthy and the spirituall to bee built repaired and adorned in you all yee have learned how yee as living stones are to be drawne to this building fitted for it and placed in it yet when we have done what we can to build you in your most holy faith and yee have helped furthered the work what yee are able except the Å¿ Psal 127.1 Lord build the house their labour is but in vain that go about to build it Wherefore let us addresse our praiers to God the Master-builder and to Jesus Christ the foundation and chiefe corner-stone to build us upon himselfe by faith and fit us for this building by obedience and couple and joyne us fast by charity that we may continue as solid and firme stones here in the earthly and shine hereafter as precious stones in the heavenly Jerusalem So be it heavenly Father for the merits of thy Sonne by the powerfull operation of the holy Spirit Cui c. PEDUM PASTORALE SEU CONCIO AD CLERUM HABITA OXONIAE OCTAVO CAL. APRILIS AERAE CHRISTIANAE 1615. CONC XXXIX Praecat AETerne Deus longè supra omne quod coelo terrâve nominatur nomen verendum numen qui oculorum tuorum radiis solem ipsum obscurantibus intimos animi recessus reconditos sinus perlustras nos miselli tenebriones è coeno emersi foedissimis insuper flagitiorum sordibus conspurcati vultus tui fulgorem non ferentes ad celsissimae majestatis tuae pedes humillimè provolvimur obnixè orantes per unigeniti tui plagas vulnera obtestantes ut animum nostrum fractum contusum pro caesâ hostiâ lachrymas effusas pro libamine suspiria quae ducimus pro suffitu vota preces zelo accensas pro thymiamate digneris suscipere aureo Angeli tui thuribulo infundere ut odoramentis permisceantur quae sunt preces Sanctorum Quas una cum iis offerimus pro Catholicâ Ecclesiâ in totum terrarum orbem diffusâ propagatâ praesertim florentissimâ illius parte magnae Britaniae Hiberniae pomeriis conclusâ sub umbrâ serenissimi Jacobi letâ germinum propagine revirescente Cujus stirpes duas utramque academiam hanc Oxoniensem illam Cantabrigiensem largo gratiarum imbre irriga Illustra vultus tui luce clarissimum Elismuriae dominum Pernassi nostri totiusque adeò Angliae Cancellarium venerabilem virum D. Godwinum aedis Christi Decanum ejus Procancellarium spectatissimos Doctores Procuratores Collegiorum Aularum praefectos prae caeteris Collegii corporis Christi caput membra bonitatis sinu fove Exurge Aquilo aspira Auster perfla hortum hunc ut fluant aromata ejus ambrosium odorem in omnes insulae partes oras dissipent Vireant peâ—petuò coelesti rore irrigatae aeternâ—m floreant Herâ—um Heroâ—arum corollae qui Edenem hunc vel aedificiis magnificis tanquam proceris arboriâ—â—us conseverunt vel annuis reditibus tanquam rivulis humectarunt vel amplissimis privilegiis tanquam firmissimis moenibus sepiverunt Henricum dico septimum Elizabetham uxorem ejus Humphredum dâ—cem Glocestriae Margaretam Comitissam Richmondiae Johannem Kempium Archiepiscopum Cantuari easem Thomam Kempium Episcopum Lonamensem Richardum Lichfieldium Archidiaconum Middlesextiae Wolsaeum Eboracensem Henricum octavum Reginam Mariam saeculi sui sexasque phoenicem Elizabetham ejusque regni religionisque haeredem dignissimum Jacobum Richardum Foxum Episcopum Wintoniensem Collegii corporis Christi fundatorem Hugonem Oldamium praesulem Exoniensem de eodem phrontisterio optimè meritum dominum Thomam Bodleum militem Vaticanae novae instauratorem instructorem munificentissimum Benignissime Deus qui nos in hoc terreno Paradiso in quo non saecularis tantùm sapientiae veluti arboris scientiae boni mali sed divinae philosophiae seu verae arboris vitae fructus liberè licet decerpere collacasti stomachum irrita ut appetamus salubria mentem coelesti lace perfunde ut percipiamus appetita memoriam confirma ut retineamâ—s percepta os aperi ut tempestivè proferamus retenta postremò cogitationes cordisque motus dirige ut referamus prolata ad gloriae tuae illustrationem Ecclesiae quam Filii sanguine acquisivisti fructum emolumentum Cujus saluti incolumitati ut melius consulatur continuas agat providentia tua excubias super vigiles pastores gregis tui praecipuè quos in sublimi speculâ constituisti Archiepiscopos Episcopos omnes prae reliquis reverendissimum in Christo patrem Georgium Abotium Archiepiscopum Cantuariensem totius Angliae primatem metropolitanum dominum meum multis nominibus colendissimum Ut omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complectar floreat perpetuò sceptrum Mosis virga Aaronis gemmet stemmata nobilium generosorum equitum germinent ut patulis eorum ramiis obumbrata plebs foeliciter succrescat omnes in viros in Christo perfectos adolescamus Ita toti in laudes tuas effundemur qui nos è colluvie saeculi selegisti quos immortali verbi semine gigneres denuò sacramentis aleres Filii cruore ablueres Spiritus sancti
the bloud of your Redeemer from all spots of impurity will yee againe pollute and soile them It is folly eagerly to pursue that which will bring you no profit at all and greater to follow afresh those things whereof ye were not only ashamed in the enjoying them but also are now confounded at the very mention of them yet this is not the worst shame is but the beginning of your woe For the end is death yea death without end Will yee then forsake the waies of Gods Commandements leading to endlesse felicity and weary your selves in the by-pathes of wickednesse in the pursuit of worldly vanities without hope of gaine with certaine losse of your good name nay of your life will yee sell heaven for the mucke of the earth set yee so much by the transitory pleasures of sinne mixed with much anguish and bitternesse attended on with shame that for them yee will be content to be deprived of celestiall joyes the society of Archangels and Angels and the fruition of God himselfe for ever nay to be cast into the darke and hideous dungeon of hell to frie in eternall flames to be companions of ghastly fiends and damned ghosts howling and shreeking without ceasing complaining without hope lamenting without end living yet without life dying yet without death because living in the torments of everlasting death Divis explicat verb. Having taken a generall survey of the whole let us come to a more particular handling of the parts which are three forcible arguments to deterre all men from all vicious and sinfull courses 1. The first ab inutili What fruit had yee 2. The second ab infami Whereof yee are now ashamed 3. The third à pernicioso or mortifero The end of these things is death 1. Fruit. What fruit This word fruit is fruitfull in significations it is taken 1 Properly for the last issue of trees and so it is opposed to leaves or blossomes for nature adorneth trees with three sorts of hangings as it were the first leaves the second blossomes the third fruits in this sense the word is taken in the first of Genesis and in the parable of the figge-tree cursed by our Saviour because hee found no fruit thereon 2 Improperly either for inward habits which are the fruits either of the spirit whereof the Apostle speaketh The g Gal. 5.22 fruit of the spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance or of the flesh reckoned up by the same h Ver. 19 20. Apostle or for outward workes which are the fruits of the former habits whereof we reade Being i Phil. 1.11 filled with the fruits of righteousnesse and in the Epistle of S. k Jam. 3.15 James Full of mercy and good fruits Or for the reward of these works either inward as peace joy and contentment whereof those words of S. l Ver. 18. James are to be meant The fruit of righteousnes is sowne in peace of them that make peace and those of S. Paul No m Heb. 12.11 affliction for the time is joyous but grievous but in the end it bringeth the quiet fruit of righteousnesse to those that are exercised thereby Or lastly for outward blessings wherewith God even in this life recompenseth those who are fruitfull in good workes as the Prophet Esay and David assure them Surely it shall be n Esay 3.10 Psal 58.11 well with the just for they shall eate the fruits of their workes Utique est fructus justo Verily there is fruit for the righteous verily there is a God that judgeth the earth 2. Had. Had. It is written of the Lynx that he never looketh backe but Homer contrarily describeth a wise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking both forward and backward forward to things to come and backward to things past for by remembring what is past and fore-casting things future he ordereth things present and in speciall what advantage a Christian maketh of the memory of his former sinnes and the sad farewell they have left in the conscience I shall speake more largely hereafter for the present in this cursory interpretation of the words it shall suffice to observe from the pretertense habuistis had ye not habetis have ye that sin like the trees of Sodome if it beare any fruit at all yet that it abideth not but assoone as it is touched falls to ashes Musonius the Philosopher out of his owne experience teacheth us and that truely that if we doe any good thing with paine the paine is soone over but the pleasure remaineth but on the contrarie if we doe any evill thing with pleasure the pleasure is soone over but the paine remaineth In those things whereof yee are now ashamed 3. Those things As after the wound is healed there remaines a scar in the flesh so after sinne is healed in the conscience there remaines as it were a scarre of infamie in our good name and of shame also in the inward man The act of sinne is transcunt yet shame the effect or rather proper passion of it is permanent sinne is more ancient than shame but shame out liveth sinne It is as impossible that fire should be without scorching heat or a blow without paine or a feaver without shaking as sinne especially heinous and grievous without a trembling in the minde and shame and confusion in the soule For as o In Saturnal Macrobius well observeth when the soule hath defiled her selfe with the turpitude of sinne pudore suffunditur sanguinem obtendit pro velamento she is ashamed of her selfe and sends forth bloud into the outward parts and spreadeth â—t like a vaile before her just as the Sepia or Cuttle fish when she is afraid to be taken p Plin. nat hist l. 9. c. 29. Sepiae ubi sensere se apprehendi offuso atramento quod illis pro sanguine est absconduntur sends from her bloud like inke whereby she so obscureth the water that the angler cannot see her If it be objected that some men as they are past grace so past shame also and some foreheads of that metall that will receive no tincture of modestie such as Zeno was in q L. 16. Si clam scelera perpetrasser obscurum minus gloriosum putabat sin publicitùs apertè in conspectu omnium absque pudore flegitiosus esset id dâ—mùm Principe Imperatore dignum putabat Nicephorus his story who held it a disparagement to himselfe to commit wickednesse in secret and cover his filthinesse with the darke shadow of the night for that it became not soveraigne majestie to feare any thing he thought he could not shew himselfe a Prince unlesse without feare or shame he committed outrages in the face of the sunne Such were those Jewes whom the Prophet Jeremie brands in the forehead with the marke of a Strumpet that cannot blush r Jer 8.12 Were they ashamed when they committed abominations nay Å¿ Jer.
their actions or satisfie by their passions taketh away not only all merit but all worth from them both 2. It instructeth the penitent for if afflictions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discipline and nurture then somewhat is to be learned by them It is good for mee saith h Psal 119.71 David that I was in trouble that I might learne thy statutes Blessed is he saith Saint * Greg. mor. in Job c. 5. v. 17. Gregory who is chastened of the Lord Quia eruditur ad beatitudinem because he is set in the right way to blessednesse The Greekes say in their Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines answer them both in the rime reason Nocumenta documenta that is we gain wit by our losses and the rod imprinteth learning into us What wee learne in particular by it I shall God willing declare at large hereafter this lesson shall suffice for the present That as a loving father never beateth his child without a fault so neither doth God chasten us without a cause our sins are the cords which furnish his whip Lam. 3.39 Man suffereth for his sinne It is true that sinne is not the adaequate or onely cause for which God striketh his children yet is it alwayes causa sine quâ non a cause without which hee never striketh them i Joh. 9.3 Although neither the blind man his sinne nor his fathers were the cause why hee was borne blind more than other men but that through the miraculous cure of his blindnesse all might see the divine power of Christ yet certaine it is that hee and his father for their sinnes deserved it or a greater punishment Likewise Jobs sinnes were not the cause why the arrowes of the Almighty fell thicker upon him than any other but it was to make him a rare mirrour of patience and convince Satan of his false slander and to take occasion of crowning him with greater blessings in this life and everlastingly rewarding him hereafter yet Job denies not that those calamities fell justly upon him k Job 7.20 I have sinned saith he O Lord what shall I doe unto thee O thou preserver of men 3 It comforteth all that are afflicted there are as many arguments of comfort in it as words of arguments Is any man either impoverished with losses or visited with sicknesse or strucken with soares or oppressed with heavie burdens or pined with famine or grieved with death of friends or affrighted with terrours of conscience let him lay this text of holy writ to his heart and it will presently asswage his paine and in the end if not cure his malady yet make it sufferable yea and comfortable also to him Let him thus question with himselfe Who afflicteth me It is answered God I. How proceedeth hee to afflict After warning and upon conviction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rebuke What are afflictions chastisements and chasten Whom doth he thus afflict only some stubborn and obstinate sinners or desperate cast-a-wayes nay but all his children as many Why afflicteth he Because he loveth them I. It is God that smiteth me can I resist his power must I not obey his will Rebuke Hee hath given me warning before and I suffer but what I deserve Quae venit ex merito poena ferenda venit Chasten Hee inflicteth with griefe moderateth with love guideth with fatherly providence what hee ordereth mee to suffer shall I refuse nurture and shew my selfe a bastard and no sonne had I rather hee should leave me to my selfe to follow my owne courses according to the bent of my corrupt nature with a purpose to deprive mee of his glory and dis-inherite me of his kingdome As many Hee disciplineth all his children am I better than all the rest As I love His only motive herein is his love and shal I take that ill which is sent to mee in love shall I bee afraid of and refuse love tokens shall I bee grieved and dismaid because I have now more sensible experience of his care and love than ever before To joyne all together to make of them all a strong bulwarke against impatiency in all sorts of afflictions and tribulations Shall wee either stubbornly refuse or ungraciously despise or take unkindly after all faire meanes by us sleightened the deserved chastisement of our heavenly father which with great moderation and greater griefe he inflicteth upon all his deerest children in love Can we justly repine at any thing offered us upon these tearmes is not this salve of the spirit alone of it selfe able to allay the most swelling tumour of the greatest hearts griefe I rebuke and chasten as many as I love Rebuke and chasten So doth the Translatour render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and answerably to the main intent of the Spirit but not fully and agreeably to the nature of the letter wee have no one English word capable of the whole contents of the two words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily signifieth to evict or convince to give evidence of any thing or against any person to lay his sinnes open before him in such sort that hee cannot but see them and bee ashamed of them as in these passages l Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m Eph. 5.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n Psal 50.21 Bud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the evidence of things not seene and I will rebuke thee and set thy sinnes in order before thy face and Have no fellowship with the unfruitfull workes of darknesse but by the light of truth discover and openly rebuke them Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much more pregnant than chasten and if you will have it in one word expressed is I nurture or I discipline for the word implyeth as well instruction as correction Now out of the nature of the phrase which signifieth to rebuke upon conviction or evidently convince by reproofe and the order of the words first rebuke and then chasten All Judges and Ministers of justice are lessoned to bee better instructed and informed in the causes they sentence than usually they are to sift matters to the very bran to weigh all circumstances together before they give judgement For to reprove without cause deserveth reproofe to censure without a fault deserveth censure and to punish without conviction deserveth punishment o Fulgent ad Monimum Ipsa justitia si puniendum reum non invenerit sed fecerit injusta est Punishing justice if it fall not upon a party legally convicted is it selfe injustice and punishable in a Magistrate Now that they who are in authority may not exercise injustice in stead of executing justice 1 They must indifferently heare both parties Philip kept an eare alwayes for the defendant p Orat. de coron in prooem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demosthenes in his famous oration for Ctesiphon putteth the Athenian Judges in mind of this which he calleth
double with God and are of a changeable religion to have no faithfulnesse or honestie By how much the graces and perfections of the mind exceed those of the body by so much the imperfections and deformities of the one surpasse the other what may wee then judge of wavering inconstancie which is compared to a spirituall palsey or an halting in the mind Halt yee Though the metaphor of halting used in my text might signifie either a slacknesse or slownesse in the way of godlinesse or a maime in some member or article of their faith yet according to the scope of the place and consent of the best Expositors I interpret it unsettled wavering and inconstancie For he that halteth is like a man of a giddie braine in a cock-boat or wherrie who turneth the boat sometimes this way sometimes that way not knowing where to set sure footing The opposite vertue to this vice is a stedfast standing in the true faith whereto S. Paul exhorteth the Corinthians i Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable alwayes abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. And the Colossians If yee continue in the faith k Chap. 1.23 grounded and settled and be not moved away from the hope of the Gospell and for it he heartily prayeth For this cause I bow l Ephes 3.14 16 17 18 19. my knees to the father of our Lord Jesus Christ that hee would grant you according to the riches of his glorie to be strengthened with might by his spirit in the inner man that Christ may dwell in your hearts by faith that yee being rooted and grounded in love may be able to comprehend with all Saints what is the bredth length depth height to know the love of Christ which passeth knowledge that ye might be filled with all the fulnes of God The Pythagorians who delighted to represent morall truths by mathematicall figures described a good man by a cube whence grew the proverb Homo undique quadratus A perfect square man everie way The reason of this embleme is taken from the uniformitie stabilitie of this figure which consisteth of six sides exactly equall on which soever it falleth it lies stedfast As the needle in the mariners compasse while it waggleth to fro till it be settled fixed to the North-point giveth no direction no more doth our faith till it be settled unmoveably pointeth directly to the true religion which is the only Cynosure to guide our brittle barks to the faire havens where we would be Between two opinions It is bad to halt but worse as I shewed before to halt betweene two opinions which may be done two manner of wayes 1. Either by leaving both keeping a kind of middle way betwixt them 2. Or by often crossing from one to the other and sometimes going or rather limping in the one and sometimes in the other The former is their hainous sinne who in diversitie of religions are of none the latter of them who are of all The former S. m Confess l. 6. c. 1. Cum maâ—â— indicassem non me quidem jâ—â— esse Maniâ—â—aeâ—m sed nec Catholicum Christianum Austine confesseth with teares to have beene his piteous case when being reclaimed from the heresie of the Manichees and yet not fully perswaded of the truth of the Catholique cause he was for the time neither Catholique nor Manichee Which estate of his soule he fitly compareth to their bodily malady who after a long and grievous disease at the criticall houres as they call them feele suddenly a release of paine yet no increase of strength or amendment at which time they are in greater danger than when they had their extreme fits on them because if they mend not speedily they end For there can be no stay in this middle estate betweene sicknesse and health The wise Law-giver of Athens Solon outlawed and banished all those who in civill contentions joyned not themselves to one part How just this Law may be in Common wealths on earth I dispute not this I am sure of that our heavenly Law-giver will banish all such out of his Kingdome who in the Church civill warres with Heretiques joyne not themselves to one part I meane the Catholique and Orthodox The Praetor of the Samnites spake to good purpose in their Senate when the matter was debated whether they should take part with the Romans against other Greekes or carrie themselves as neuters n Media via neque amicos patit neque iniâ—icos tolliâ— This middle way saith hee which some would have us take as the safest for us because thereby we shall provoke neither partie as bolding faire quarter with both is the unsafest way of all for it will neither procure us friends nor take away our enemies Of the same minde was the great Statesman Aristenus who after hee had weighed reasons on all sides o Romanos aut socios habere aut hostes oportere mediam viam nullam esse Liv. Dec. 4. l. 1. Macedonum legati Aetolis sâ—â—ò ac nequiâ—quâ—m cum Doâ—inum Romanum habebitis socium Philippum quaeretis resolved that the Romans so peremptorily demanding aid of them as they did they must of necessitie either enter into confederacie strict league with them or be at deadly fewd that middle way there was none Apply you this to the Roman faith and it is a theologicall veritie upon necessitie wee must either hold communion with the Roman Church or professedly impugne her and her errours God cursed q â—udg 5.23 Meros for not taking part with the Israelites against their and Gods enemies and Christ in the Gospel openly professeth r Matt 12.30 He that is not with me is against me Media ergo via nulla est The second kinde of halting betweene two opinions may be observed in those who are sometimes of one and sometimes of another Men of this temper though they seeme to be neerer health than others yet indeed they are in more danger as the Angell of Å¿ Apoc. 3.16 Laodicea his censure maketh it a cleare case For though they may seem to be more religious than they who professe no religion yet sith it is impossible that truth falshood should stand together all their religion will be found to be nothing else but dissimulation and so worse than professed irreligion Here that speech of Philip concerning his two sons u Plut. Apoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hecaterus and Amphoterus may have place Hecaterus is Amphoterus and Amphoterus is Udeterus that is hee whose name is Either of the two is worth Both but he whose name is Both is neither The Nazarean Heretiques saith S. Austine while they will be both z Aug. de haer Ad quod vult Deum 2 Kings 17. 29 30 33. Jewes and Christians prove neither one nor the other Doth
divinae deducatur injustitia est sordet in districtione judicis quod in aestimatione fulget operantis Gregory drives to the head Our very righteousnesse if it bee scanned by the rule of divine justice will prove injustice and that will appeare foule and sordid in the strict scanning of the Judge which shineth and seemeth most beautifull in the eye of the worker Fiftly a meritorious worke must hold some good correspondency and equivalence with the reward ours doe not so for if wee might offer to put any worke in the ballance certainely our sufferings for Christs sake but these are too light yea so farre too light e Rom. 8.18 that they are not worthy to be compared with the glory which shall bee revealed in us Upon this anvile Saint f In ep ad Col. Hom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in psal 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome formeth a steele weapon No man sheweth such a conversation of life that hee may bee worthy of the kingdome but this is wholly of the gift of God and although wee should doe innumerable good◠deeds it is of Gods pity and mercy that wee are heard although we should come to the very top of vertue it is of mercy that wee are saved And g Ansel de mensurat crucis Si homo mille annis serviret Deo ferventissimè non mereretur ex condigno dimidium diei esse in coelo Anselme steepeth it in oyle If a man should serve God most devoutly a thousand yeeres hee should not deserve to be halfe a day in heaven What have our adversaries to say to these things what doth the learned Cardinall whose name breathes * Bella Arma Minae Warres Armes and Threats here hee turnes Penelope texit telam retexit hee does and undoes hee sewes and ravels after many large books written for merit in the end Quae dederat repetit funemque reducit hee dasheth all with his pen at once saying Tutissimum est it is the safest way to place all our confidence onely in Gods mercy that is to renounce all merit Now in a case so neerely concerning our eternall happinesse or misery hee that will not take the safest course needs not to bee confuted but either to bee pittied for his folly or cured of his frenzie To conclude this point of difference the conclusion of all things is neere at hand well may men argue with men here below the matter of merit but as St. h Ep 29. Cum rex justus sederet in throno suo quis gloriabitur se mundum habere cor quae igitur spes veniae nisi misericordia superexultet justitiam Austine feelingly speaketh of this point When the righteous judge from whose face heaven and earth fled away shall sit upon his throne who will then dare say my heart is cleane nay what hope for any man to be saved if mercy at that day get not the upper hand of justice I need plead no more for this Dabo in my text if it plead not for us at that day wee shall never eat of the Manna promised but it shall bee for ever hidden from us I will give To eat The sight of Manna which the Psalmist calleth Angels food especially of the hidden Manna which by Gods appointment was reserved in a golden pot had beene a singular favour but the taste thereof is a farre greater The contemplation of celestiall objects is delightfull but the fruition of them much more Even of earthly beauties the sight is not so great contentment as the enjoying neither is any man so affected with delight at the view of a rich cabinet of jewels as at the receiving any one of them for his own Now so it is in celestial treasures delights through Gods bounty abundant goodnesse unto us we own what we see we taste what we touch and we feel what we believed and we possesse what we have heard and our heart entreth into those joyes in heaven which never entred into the heart of man on earth In which respect the Psalmist breaketh out into that passionate invitation i Psal 34.8 O taste and see how gracious the Lord is and S. Paul into that fervent prayer k Phil. 1.9 And this I pray that your love may abound yet more and more in knowledge and in all sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint l Confes l. 6. c. 10. Te lucem vocem cibum amplexum interioris hominis mei c. ubi fulget animae quod non capit locus ubi sonat quod non rapit tempus ubi olet quod non spargit flatus ubi sapit quod non minuit edacitas ubi haeret quod non divellit satietas Austine in that heavenly meditation O let mee enjoy thee the light the sound the food the love and embracement of my inward man thou art light to the eye musicke to the eare sweet meats to the taste and most delightfull embracings to the touch of my soule in thee that shineth to my soule which no place comprehendeth and that soundeth which no time measureth or snatcheth away and that smelleth which no blast dissipateth and that relisheth which no feeding upon diminisheth and that adhereth which no satiety can plucke away When therefore the ancients define celestiall happinesse to be the beatificall vision of God grounding themselves especially upon these texts of scripture m Mat. 5.8 Psal 27.8 Blessed are the pure in heart for they shall see God and seeke his face evermore My heart said unto thee thy face Lord will I seeke and n Psal 17.15 I will behold thy face in righteousnesse I shall be satisfied when I awake with thy likenesse And o 1 Cor. 13.12 Now we see through a glasse darkely but then face to face wee are to understand these speeches by a figure called Synecdoche wherein a part is put for the whole for certainely there is a heaven in the will and in the affections as well as in the understanding God hath enriched the soule with many faculties and in all of them hath kindled manifold desires the heat whereof though it may bee allayed for a time with the delights and comforts which this life affordeth yet it can never bee quenched but by himselfe who made the hearth and kindled these fires in it As the contemplation of God is the understandings happinesse so the adhering to him is the wils the recounting of his blessings the memories the embracing him the affections and generally the fruition of him in all parts and faculties the felicity of the whole man To apply this observation to the words in my text When the dispensers of the mysteries of salvation open the scriptures they set before us heavenly treasure they point unto and shew us the golden pots of Manna but when by the hand of faith we receive Gods promises and are enriched by the graces of the spirit then we
owne the pearles of the Gospell To heare one who hath the tongue of the learned discourse of the worke of grace enlightning the minde regenerating the heart rectifying the will moderating the desires quieting the affections and filling the soule with unspeakable joy is a great delight to us yet nothing to that we take when we feele grace working upon our soules and producing all these divine effects within us When wee read in holy Scriptures what are the priviledges of the sonnes of God wee see the hidden Manna but when the p Rom. 8.16.17 Spirit testifieth to our spirit that wee are the sons of God and if sonnes then heires heires of God and joint heires with Christ then we eat The hidden Manna Some take the hidden Manna in my text for the mysteries of the Gospel others for the secret vertues of the Sacraments q Primasius in Apoc. Christus factus est homo ut panem Angelorum comederet homo Primasius for Christ himselfe who as he saith was made man that man might eate Manna the food of Angels Pererius for incomparable sweetnesse in the contemplation of heavenly things Cornelius à Lapide for spirituall comforts after temptations all in generall speake to good purpose But if you demand of me in particular what is this hidden Manna I must answer as Cato did when one asked him what he carried so fast lockt up in a chest It is lockt up saith he that thou shouldest not looke into it nor know I cannot tell you what it is because it is hidden onely this is open and manifest in the Scriptures that in the Word the Sacraments Prayer and Meditation the Elect of God find hidden Manna that spirituall sweetnesse which may be compared unto or rather preferred before the relish of Manna to the corporall taste And what St. Cyprian speaketh of the worke of grace in our conversion Sentitur priusquam dicitur it is felt before it can be uttered may be applied to this hidden Manna gustatur priusquam dicitur no tongue can speake of it worthily that hath not tasted it as r Psal 119.103 How sweet are thy words unto my taste 〈◊〉 they are sweeter than hony to my mouth David did who preferreth it before the hony and the hony-combe And St. Å¿ Aug. confes l. 9. c. 1. O quam suave mihi repentè fuit carere mundi suavitatibus quas amittere metus fuit am dimittere gaudium crat tu enim proâ—â—s intraâ—as omni voluptate dulcior Austine O what pleasure tooke I in abandoning all worldly pleasure for thou O Lord enteredst into me for them sweeter than any pleasure And St. Jerome who calleth God to witnesse that sometimes he found heaven upon earth and in his spirituall elevations and raptures thought that hee communed with quieres of Angels And St. t St. Eph. Domine recede à me parumper quia vasis infirmitas ferre non potest Ephraim who was so over-filled with joy in the Holy Ghost that he made a strange prayer O Lord for a little while depart from me and restraine the influence of spirituall joy lest the vessell breake And St. u Mihi hae pruna rosae videntur Citat Cornelius à lap Comment Tiburtius whose inward joyes and spirituall raptures so drowned his bodily tortures that when he trod upon live coales he cryed out saying These live coales seeme to me no other than red roses The scholars of Pythagoras beleeved that the celestiall bodies by their regular motions caused an harmonicall sound and made admirable musicke though neither he nor any other ever heard it and shall not we beleeve that there is hidden Manna though we never tasted it if not upon the report of these Saints who spake of their owne sense and experience yet upon the credit of him who both promiseth to give this hidden Manna and is it himselfe x John 6.51 I am the living bread which came downe from heaven Christ and his word retaine not only the name of Manna but the chiefe qualities and properties thereof First Manna rained from the skies Christ and his word came from heaven Secondly Manna had a most sweet yet a new and strange taste so hath the word it is sweeter than hony to the spirituall tast though the carnall man like better of the flesh pots of Egypt than of it Thirdly Manna relished according to the stomackes of them that ate it and answered all appetites so the word of God is milke to children and strong meat to men Fourthly Manna erat cibus reficiens nunquam deficiens the children of Israel fed on Manna in the wildernesse till they entred into the earthly Canaan in like manner the Word and Sacraments are our spirituall food till we arrive at the celestiall Canaan Fiftly Manna was eaten by it selfe without any other meat or sauce added to it the word of God must not be mingled with human traditions and inventions They who goe about to sweeten it with such spices marre the tast of it and may more justly be taxed than that King of Persia was by Antalcidas who by pouring oyntment upon a garland of roses corrupted the naturall smell and fragrancie thereof by the adulterors sophistication of art Sixtly some portion of the Manna was laid up in the Arke and kept in a golden pot for after-times and part of the mysteries of holy Scripture are reserved for us till we come to heaven and in regard of such truthes as are not ordinarily revealed in this life some conceive the word to be here termed Hidden Manna Howbeit we need not restraine the words to those abstruse mysteries the declaration whereof shall be a part of our celestiall happinesse for the whole doctrine of the Gospell may in a true sense be called hidden Manna because it containeth in it Sapientiam Dei in mysterio the wisedome of God x 1 Cor. 2.7 hidden in a mysterie For albeit the sound of the word is gone into all the world yet the harmonie in it is not observed by all The chapters and verses of the Scripture are generally knowne but not all the contents He that saw the outside of Solomons tents could not ghesse at the royaltie of that Prince but he that entred in and took a particular view and inventory of his pretious furniture rich hangings massie plate full coffers orient jewels and glittering apparell might make a good estimate thereof A blind man from his birth though he may heare of the Sun and discourse of his golden raies from the mouth of others yet can he not possibly conceive what delight the seeing eye taketh in beholding that glorious brouch of heaven and Prince of the starres When we heare the last will of a rich man read unto us which we beleeve little concerneth us though it be never so well penned or copied out it little affecteth us but if we have certaine notice that by it some great legacie in lands or money is
even as a good Carpenter in stead of a rotten groundsill layes a sound The same trust then must we give to God which we must not give to riches him must we esteeme above all things looke up to him in all things depend upon him for all things This is to trust in God which the Psalmist in his sweet dittie saith is a good thing good in respect of God for our trust in him is one of the best pieces of his glorie Joseph holds Potiphars trust a great honour 2. For us for what safety what unspeakable comfort is therein trusting to God Our Saviour in his farewell Sermon John 16. perswading to confidence saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying boldnesse and what is there in all the world that can worke the heart to so comfortable and unconquerable resolution as our reposall upon God The Lord is my trust whom then can I feare They that put their trust in the Lord are as mount Sion that cannot be moved Oh cast your selves therefore into those almighty hands seeke him in whom you shall finde true rest and happinesse honour him with your substance that hath honoured you with it trust not in riches but trust in God Riches are but for this world the true God is Lord of the other therefore trust in him riches are uncertaine the true God is Amen ever like himselfe ergo trust in him riches are meere passive they cannot bestow so much as themselves much lesse ought besides themselves the true God gives you all things to enjoy riches are but a livelesse and senselesse metall God is The living God Life is an ancient and usuall title of God he for the most part sweares by it When Moses asked his name he described himselfe by I am He is he liveth and nothing is and nothing lives absolutely but he all other things by participation from him In all other things their life and they are two but God is his owne life and therefore as Aquinas acutely disputeth against the Gentiles must needs be eternall because beeing cannot be severed from it self Howbeit not only the life he hath in himselfe but the life which he giveth to his creatures challengeth a part in this title A glympse whereof the heathen had when they called Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those creatures which have life we esteem beyond those that have it not how noble soever other waies those things be Therfore he that hath the perfectest life must needs be the best God therefore who is life it self fountain of all that life which is in the world is most worthy of all the adoration joy love and confidence of our hearts and the best improvement of that life which he hath given us Trust therefore in the living God not in riches that is idolatrie yea madnesse What greater madnesse can there be than to bestow that life which we have from God upon a creature that hath no life in it selfe nor price but from men Let me then perswade every soule that heares me this day as Jacob did his houshold Put away the strange gods that are among you or as St. Paul did his Lystrians O turne away from these vanities to the living God who gives us richly All things to enjoy Every word would require not a severall houre but a life to meditate upon and the tongues not of men but of Angels to expresse it God not onely hath all in himselfe but he gives to us and gives us not somewhat but all things and not a little of all but richly and all this not to looke on but to enjoy Here the Preacher said it should content him to top the sheaves onely because he could not stand to thresh them out it shall content me with the Apostles to rub some few eares because I cannot stand to top the sheaves Whither can you turne your eyes to looke besides the bounty of God If you looke upwards his mercie reacheth to the heavens if downewards the earth is full of his goodnesse and so is the broad sea if you looke about you what is it that he hath not given us aire to breathe in fire to warme us water to coole us cloathes to cover us food to nourish us fruits to refresh us yea delicates to please us beasts to serve us Angels to attend us heaven to receive us and which is above all his sonne to redeeme us Lastly if we looke into our selves hath he not given us a soule rarely furnished with the faculties of understanding will memorie and judgement a body wonderfully accommodated to execute the charge of the soule and an estate that yeelds due conveniencies for both moreover seasonable times peace competencie if not plentie of all commodities good lawes religious wise just Governours happie and flourishing dayes and above all the liberty of the Gospell More particularly cast up your Bookes O yee Citizens and summe up your receits I am deceived if he that hath least shall not confesse his obligation to be infinite There are three things especially wherein yee are beyond others and must acknowledge your selves deeper in the bookes of God than the rest of the world First for your deliverance from that wofull judgement ef the Pestilence O remember those sorrowfull times when every moneth swept away thousands from among you when a man could not set forth his foot but into the jawes of death when piles of carcasses were carried to their pits as dung to the fields when it was crueltie in the sicke to admit visitation and love was little better than murderous Secondly for your wonderfull plentie of all provisions spirituall and bodily Yee are like the Sea all the Rivers of the land runne into you nay sea and land conspire to enrich you Thirdly for the priviledge of your governement your charters as they are large and strong so your forme of administration is excellent and the execution of justice exemplarie For all these you have reason to aske with David Quid retribuam and to trust in God who hath beene so gracious unto you And thus from the duty we owe to God in our confidence and his beneficence to us we descend to the beneficence which we owe to men expressed in the varietie of foure epithetes to one sense To doe good to be rich in good workes ready to distribute willing to communicate all is but beneficence This heape of words shewes the vehement intention of his desire of good workes and the important necessitie of the performance and the manner of this expression enforceth no lesse Charge the rich c. Hearken then yee rich men of the world it is not left arbitrarie to you that you may doe good if you will but it is layd upon you as your charge and dutie the same necessity there is of trusting in God is of doing good to men Let me fling this stone at the brasen forehead of our Romish Adversaries whom their shamelesse challenges