of these which are indeed but the variations or diverse affections of one and the same heart they are the talia sacrificia such sacrifices which GOD accepts S. Bernard was a skilfull confectioner he made three rare and most odoriferous Ointments of them most pleasing unto GOD himselfe The first Vnguentum contritionis the oyntment of Contrition made of the sighes of the heart and the teares of the eyes the confession and prayers of the tongue the revenge the judgement and execution done upon our owne soules for our sinnes And this compunction of heart though it be all made of bitter and sharpe poynant ingredients yet the more sower it is the sweeter and more welcome it is to GOD. The second is Vnguentum Pietatis the oyntment of Piety and compassion made up of the miseries and the wants of the poore wherein the greater is the misery the greater is the mercy and the more fellow-feeling and compassion of the pressures of the poor the more odoriferous is this sacrifice to pacifie GOD 's wrath The third is Vnguentum devotionis the oyntment of Devotion which spends it selfe in praise and thanksgiving by the remembrance of his manifold blessings and graces which cannot but be acceptable to GOD because though praise and glory be nothing unto GOD who cannot be increased by the breath of a mortall man yet because it is all the Rent and tribute that man can render to his GOD whereof to robbe God is the greatest sacriledge it is an oyntment most welcome to God the rather because man ever did himselfe the most hurt when he kept glory back from God and ascribed it to himselfe In the LI. Psalme The Oyntment of Contrition is accepted of God with a Non dispicies the sacrifice of the broken and contrite heart God will not despise The Oyntment of compassion in this place is accepted of God with delectatur Deus with such sacrifices God is pleased The Oyntment of Praise goes somwhat higher with an Honorificat me he that offers me praise he honoureth me Psal. L. So the contrite heart the mercifull heart and the thankfull heart Talibus sacrificijs with such sacrifices God is pleased all of these together and every one of these severally and all others like unto these they do pacifie and please and delight God himselfe Placatur or conciliatur God is pacified or reconciled as some read Delectatur Pars IIII. God is pleased or delighted Hilarescit or pulchrescit God is cheered or lookes upon us with a serene or pleased countenance But the Vulgar will have it Promeretur Deus God is promerited in favour of merits I will not much stand upon the word be it promeretur in the Father's sense in which merit is via obtinendi the way and means of obteyning the matter is not great But the word in the proper sense signifies no more but this that God is pleased or at most pacified with such sacrifices and this is remarkable that the same word Heb. XI.VI. signifies onely God is well pleased when it is spoken of faith For without faith it is impossible to please God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but heer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be Promeriti as if works were more meritorious then faith when all the merits of workes proceedes from grace and faith as the goodnesse of the fruit is from the root and the sapp thereof And so God may be both pacified and pleased and yet no merit in us but acceptation in God for the best works and sacrifices and righteousnesse in man are so farre from true merit out of any dignity or condignity of the worke that they cannot stand before God without mercy and grace The best and most laudable life of the best man hath a Vae or Wee lying upon it Si sine misericordiâ discutiatur if it come to be discussed without mercy and in the district judgement of God no man no not the man after God's owne heart dares enter but prayes against it Ne intres injudicium cum servo tuo Enter not into judgement with thy servant O Lord Psalme CXLIV III and why For no flâ—sh is righteous in thy sight no flâ—sh no man righteous or justified then surely no â—â—ue merit Brasse or copper money may be made currant by the King's Proclamation but still it is but brasse and copper and wants of the true value of gold and silver and good works and to do good and distribute may go for current by God's promise and receive a reward out of justice but Iustice with mercy for there is Iustitia in reddendo Iustice in giving the Crowne according to his promise but there is Misericordia in promittendo Mercy that triumpheth over justice in promising to give an infinite reward to a finite worke as heaven for a Cup of cold water or bread or drinke or clothes and the like and betweene the kingdome of heaven and the crowne of glory and aeternall life which is iâ—finite and a few crummes or dropps or raggs which are scant so much as finite there is no aequality Inter finitum et iâ—finitum nulla est proportio there is no proportion between that which is finite and that which is infinite So that as much as infinite doth exceed that which is finite so much do God's infinite rewards exceed the best finite works of the best men And the Rule of the Schoole in this is true God punishes citra condignum lesse then we deserve so there is mercy in God's Iustice and punishments and God rewards ultra meritum beyond our merit or desert and so aeternall life is the grace and free gift of God Insomuch that we may thus resolve First Non tenetur Deus God is not bound to give us any reward for any dignitie or worthinesse of our works Secondly Non Meremur nos we deserve nothing but are unprofitable servants and our best workes are unperfect and fall short of that perfection that Law and Iustice do require And thirdly Non deerit tamen Deus though God be not bound and man merits not yet God never failed any man that did do any good worke but he was sure of his reward For though we be bound to good works ex debito of duty God commands them and requires an account of them yet God is not bound to reward them ex debiâ—o out of any debt owing to us for them but onely ex pacto out of his promise and agreement For aeternall life is not a reward which man may exact and require in Iustice at God's hands for his labour and hire but it is His free gift and therefore he calleth it not tuum thine but Meum mine owne May I not do what I list with mine owne What is the reason the Prophett saith Psal. LXXI XVI O Lord Memorabor Iustitiae tuae solius I will remember thy righteousnesse onely but because there is no other righteousnesse worth the remembring but onely thy righteousnesse onely that righteousnesse that is
à Domino Esa. 64.6 inherent in us by sanctification of the gifts and graces of the Lord is not worth remembrance for it is a defiled cloth and dung in it selfe and were it never so good God hath no need of it nay being offered to God he is nothing increased by it If thou do all good works Deus meuses et bonorum meorum non indiges Thou art my God saith David Psal. XVII II my goods and therein are his good works also are nothing to thee God is not increased or inriched by them If thou do commit all manner of sinnes with all manner of greedinesse thou canst not defile God nor take any thing from him thy evill cannot decrease or diminish him But it is Iustitia in Domino Righteousnesse in the Lord that is Christ's righteousnesse communicated or imputed to us for Christ is made to us wisdome from God and Iustice 1. Cor. 1. or righteousnesse and sanctification and redemption and he doth not say fecit nos he made us righteous in the concrete but factus est nobis he was made righteousnesse to us in the abstract because he communicates his righteousnesse to us and thereby covers our nakednesse as Iacob clothed in his elder Brother's garments received the blessing And therefore the name of the Sonne of GOD is IEHOVAH Iustitia nostra The LORD our righteousnesse Besides no man is accepted or well pleasing to GOD for his work 's sake Ier. 23.6 but rather the worke is accepted for the workeman's sake as GOD first Respexit Abelem he respected or accepted of Abel's person and then followes et sacrificium ejus and then his sacrifice For GOD cares not for Abel's lambe but because Abel the lamb offered it his heart and willing readinesse to offer a lambe was pleasing and he accepted the sacrifice As in the Father of the faithfull GOD could not accept the sacrifice of Isaac because he was not sacrificed facto sed voto or voluntate not in deed but onely in vow and will and purpose in him Voluntas reputatur pro facto his will was accepted for the sacrifice And in Cain's sacrifice God made no difference betweene the lambe and the sheafe of corne both which were after commanded aequally in the Law and the Panes propositionis were ever joyned with a lamb The difference was he offered his eares of corne but not himselfe and therefore the words be Ad Cain vero et ad munera ejus non respexit But to Cain and to his offering God had not respect he accepted not his person and therefore he regarded not his sacrifice And therefore the Antient say Rupert in Gen. Lib. 4. C. 2. That either of them offered parem cultu et religione hostiam an aequall sacrifice in respect of Religion and the worshipp of God Sed non rectè uterque divisit Cain made an ill division he offered the fruits of the earth to God Cor retinuit sibi seipsum non obtulit he reserved his heart to himselfe and he offered not himselfe to God but Abel first offered himselfe to God and then his lambe And so Saint Paul's words are true Abel offered a greater sacrifice to God then Cain Greater first Quia hostia copiosior because he offered a double sacrifice himselfe and his lambe but Cain onely offered his corne Secondly Quia excellentior he offered a more excellent sacrifice better chosen because de adipibus of the fattest and best of the flocke Cain carelesly tooke that came first to hand de fructibus of the fruict and no more Thirdly Quia ex fide by faith he offered it and that faith justified him and his sacrifice because he believed in the Seed of the Woman that should bruise the serpent's head And so it is true Dignitas operantis the faith and piety of the sacrificer and worker dignitatem confert operi conferrs all the worth to the worke For if an Heathen or Turke do the same worke of Almes or mercy that the faithfull Christian doth it shall passe without all regard whereas the faithfull heart and person makes the worke of the hand acceptable to the LORD So then sacrifices of goodnesse and Almes or distribution there must be they are necessary to Salvation in them that have time and opportunity and meanes and therefore sufficit ad paenam meritis carere It is sufficient to punish us if we want good works But there can be no trust or confidence placed in them for they are unperfect and defective and therefore merit nothing at God's hands out of justice but onely are accepted out of God's mercy and the infinite Merit of CHRIST which is aequall to his Person that is infinite as he is the aeternall Sonne of God and therefore Sufficit ad praemium de meritis non praesumere the greatest part of the dignity of the best workes of the best men is to renounce all trust and confidence in our selves and our best workes and to repose all our hope in the mercy and merits of CHRIST Now to returne to the use of the word Promeretur in Antiquity I remember Saint Cyprian useth it not for the dignity and merit of the best worke but onely for the way or meanes of obteyning For reading that place of Saint Paul I. Tim. I. XIII But I obteined mercy because I did it ignorantly in unbeliefe he reads it thus Sed Misericordiam merui But I merited Mercy what was Merui in 〈◊〉 Cyprian's sense Epist 73â— N. â— 1 but I obtained mercy and so the Vulgar reads that place Agâ—ine speaking of those that were baptized and signed in the fore-head with the â—â—gne of the Crosse he saith of Ozius the leper that he was maculated with leprosie in that part of his body in which they are signed qui Dominum promerentur which 〈◊〉 the Lord so would our Rhemists read it But the true understanding is they that promerited the Lord that is they that enter covenant with the Lord in Baptisme De vnitate Ecclesiae Num. 16. And I presume rather the keeping the Covenant then the entring should be meritorious if there be any merit at all And Saint Aâ—gâ—stine De gratiâ libero arbitrio Cap. 5. 6. speaking of Saint Paul saith Meâ—itum fuit in Paulo sed malum In Paul there was merit but evill merit when he persecuted the Church and received good for it And after Let us returne to the Apostle whom we find without any good merits Sine vllis bonis 〈◊〉 imo cum multis malis meritis yea with many evill merits to have obtaiâ—â—â— the grace of GOD and then he adds Vt post bona merita consequatur coronam 〈◊〉 post mala merita consecutus est gratiam that after his good merits obtained the crowne who after his evill merits had obtained grace 1. Here first it is plaine merit is joyned in both with obtaining 2. Againe Merits are good and Merits are bad the word is common to both 3. Merit signifies in Saint Augustine's sense no dignity of work but only a meanes of obtaining For it is impossible that evill merit that is sinne out of the dignity of the work should merit grace
XCVI SERMONS BY THE RIGHT HONORABLE AND REVEREND FATHER JN GOD LANCELOT ANDREWES late Lord Bishop of Winchester Published by His MAJESTIES speciall Command ANCHORA SPEI LONDON ⧠Printed by George Miller for Richard Badger MDCXXIX TO HIS MOST SACRED MAIESTIE CHARLES By the grace of GOD KING of Great Britaine France and Jreland DEFENDER OF THE FAITH c. Most Gracious and Dread SOVERAIGNE WE here present to Your most Sacred Majestie a booke of Sermons We need not tell whose they are the Sermons are able to speake their Author When the Author dyed Your Majesty thought it not fit his sermons should dye with him And though they could not live with all that elegancie which they had upon his tongue yet You were graciously pleased to thinke a paper-life better then none Vpon this Your Majesty gave us a strict charge that we should overlooke the Papers as well Sermons as other Tractates of that Reverend and Worthie Prelate and print all that we found perfect There came to our hands a world of Sermon notes but these came perfect Had they not come perfect we should not have ventured to add any limme unto them lest mixing a penn farre inferiour we should have disfigured such compleat bodies Your Majesties first care was for the Presse that the worke might be publicke Your second was for the worke it selfe that it might come forth worthy the Author which could not be if it came not forth as he left it In pursuance of these two we have brought the worke to light and we have done it with care and fidelitie for as the Sermons were preached so are they published When he preached them they had the generall approbation of the Court and they made him famous for making them Now they are printed we hope they will have aâ— generall liking of the Church and inlarge and indeare his name to them that knew not him We know there is a great prejudice attends the after printing of dead mens workes For the living may make the dead speake as they will and as the dead would not speake did they live And many worthy Authors in all professions have had such unsutable peeces stitched to their former workes as make them speake contrarie to themselves and to their knowne Iudgement while they lived As if they had seene some vision after death to crosse or recall their Iudgement in their life We would be loath to suffer under the suspition of this And therefore in a full obedience to Your Maiesties Commanâ— as we have printed all that we could finde perfect and worthy his Name so have we not added or detracted in the least to alter or divert his sense That so the worke may not only be his but as himselfe made it And the honour Your Maiesties that so carefully Commaunded it And the faithfulnesse ours in our obedience to Your Maiestie and our love to his memorie And now will Your Majesty graciously be pleased to give us leave to commend this worke to Your Protection which would have needed none had not Your Majesty commanded it to be publike For publike view is as great a search as many eyes can make And many eyes can see what two cannot be they never so good And among many eyes some will ever looke asquint upon worth and maligne that which they cannot equall And if ever any mans patience and temper could prevent this evill Eye we hope his may And yet even whil'st we hope the best we humbly begge your Majesty's protection against the worst Eph. 5.16 because the day's are evill VVe have but two things to present to Your Majestie They are the Person to your memorie And this his worke to your eye For the person we can add nothing to him To name him is enough to all that knew him and to read him will be enough to them that knew him not And though Vertue have but ' its due when 't is commended yet we conceive not how praise may make vertue better then it is especially when â—he person in whom it was is dead to all encouragement or comfort by it And yet though vertue cannot thus be bettered Pateâ—c Lib. 2. Hist. it may be righted thus For Vivorum ut magna admiratio ita censura difficilis T is easie to admire the living and we doe it but 't is hard to censure them any way Both because there will be no preferring one before another without offence And because as we know not what may come upon them before death so the censure may be so good as they will ner'e deserve or so bad as though they doe deserve they will not beare T was Bibulus-his case The admiration of men had carried him up to heaven Ciceâ—â— ad Aâ—tic Ep. 19. Bibulus hominum admiratione in Coelo est nec quare scio no lower place would serve him Yet when it came to a wiseman's censure he professed he knew no ground for that admiration and lesse worth in him for such a height But when men have payd all their rights of nature to death and are gone into their silence then where admiration ceaseth censure beginns Now if the censure be heavy as it is too oft upon the best yet then it should be sparing for humanitie's sake For that humanity which forbids the rifling of a grave bidds forbear him that is shut up in it and cannot answere But if the censure be good you may be bold with the grave And you cannot prayse any so safely as the dead for you cannot humor them into danger nor melt away your selfe into flattery The Person therefore whose workes these are was from his youth a man of extraordinarie worth and note A man as if he had been made up of Learning and Vertue Both of them so eminent in him as 't is hard to judge which had precedency and greater interest His Vertue which we must still judge the more worthy in any man was comparable to that which was wont to be found in the Primitive Bishops of the Church And had He lived among those ancient Fathers his Vertue would have shined even amongst those vertuous men And for his Learning that was as well if not better knowne abroad then respected at home And take him in his Latitude we which knew him well knew not any kinde of Learning to which he was a stranger but in his profession admirable None stronger then he where he wrestled with an Adversary And that Bellarmine felt who was as well able to shift for himselfe as any that stood for the Roman party None more exact more judicious then he where he was to instruct and informe others And that as they knew which often heard him preach so they may learne which will reade this which he hath left behinde him And yet this fulnesse of his Materiall Learning left roome enough in the temper of his braine for almost all Languages learned and moderne to seat themselves So that his Learning had
out of the rocke for them CHRIST is himselfe the true Manna CHRIST the spirituall rocke whom He leads He feeds carries Bethlehem about Him Heb. 13.9 Ioh. 6.33.48 Psal. 116.13 Plaine by the ordeining of His last Sacrament as the meanes to re-establish our hearts with grace and to repaire the decaies of our Spirituall strength Even His owne flesh the bread of life and His owne blood the cup of Salvation Bread made of Himselfe the true granum frumenti Ioh. 12.24.15.1 wheat corne Io. 12.24 Wine made of Himselfe the true vine Went under the Sickle Flaile Milstone and Oven even to be made this bread Trode or was troden in the winepresse alone Esa. 63.3 to Prepare this cup for us And in this respect it may well be sayd Bethlehem was never Bethlehem right had never the name truely till this day this birth this Bread was borne and brought forth there Before it was the house of bread but of the bread that perisheth but then Ioh. 6.27 of the bread that endureth to everlasting life That it might seeme inter alia to have beene one of the ends of His being borne there to make it Bethlehem veri nominis Bethlehem truely so called The manner of His leading And this is His Office Now all the doubt will be how He can performe this Office to us goe before us and be our Guide Seeing He is now in Heaven at His journies end and we in Earth by the way still No matter for that He hath left us first the way traced by the steppes of His blessed life which we keeping us to sure we are Psal. 77.20 we cannot goe amisse And then as before He came in the flesh He led them by the hand of MOSES and AARON Guides chosen and sent by Him So doth He us now by the hands of those whom the Apostle three severall times in one Chapter Heb. 13.7.17.24 Heb. 13. calleth by this very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—punc our Guides by whom He leades us if He leade us at all And other leading we are not to looke for any Only to pray they may leade us right and then all is well And they cannot but leade us right so long as they but teach us to follow the LAMBE whither He goeth Apoc. 14.4 For their Office is but to lay forth before us the way traced by the steppes that He went Those Steps when all is done are ever our best directions And I mean to do but so now as heer not to go a step out of the text there are foure or five of these steps as many as we shall well carry away at once And these they be The maine point is It is a place and so to be gone to We take this from the Shepheards directed thither by the Angel to resolve of Transeamus usque Beâ—hlehem Luc. 2.15 that we get us to Bethlehem There is the Rendez vous to day there He will be first seen and saluted there He begun with us there we to begin with Him Where He set forth there our setting forth to be also Indeed there is no finding Him but there this Feast There the Shepheards found Him this day the first There the Wisemen on Twelfe day the last But thither they came both Both the Shepheards Luk. 2.12 Mat. 2.9 directed by the Angell and the Wise men guided by the starr The Shepheards in them the Iews The Wise men in them the Gentiles The Shepheards in them unlettered persons The Wise men in them the profoundest clerks The Shepheards in them meane men The Wise men in them great States Be what we will be at Bethlehem to begin all Thither to goe to Him thence to sett out after Him Transeamus usque Bethlehem How shall we do that What shall we go in pilgrimage to the place We learne a shorter course of the Apostle Rom. 10. Rom. 10.6 â— The righteousnesse of faith saith he speaketh on this wise say not thou in thy heart who shall goe over the sea for me that were to bring CHRIST againe into Earth But What saith it The word is neer thee in thy mouth and in thy heart And this it is Bethlehem hath heer two twins an Epithete a Vertue or two Get but them get but your soules possessed of them it will save you a iorney you shall never stirr hence but be at Bethlehem standing where you doe Parvula is the first you know Bethlehem is little And looke what little and low is in quantitie that is little in our own eyes and lowly in qualitie Get that first 1. Bâ— Humility Paâ—vula humilitie it is the Bethlehem of vertues where He in great humilitie was found this day If we begin not there we lose our way at the first setting out For this is sure where Eternitie is the terminus ad quem there Humilitie is the terminus a quo Humilitie in the first Comma of the sentence where Eternitie is the periode as in this Verse it is And even heer now at the first is CHRIST like to lose a great part of His traine The Pharisees are gone all too big for Bethlehem they and with them all that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.9 some great matter in their owne sight Touching whom we may use the Apostrophe And thou Bethlehem art to little for these great conceits None of them will come out of thee or come at thee by their will Every one of them is a cunning Guide himselfe and no guide they but sequuntur spiritum suum their owne bold spirit Ezech. 13.3 bid Bethlehem farewell At it they come not Well parvula is the first The next Station is to the next vertue and that is Ephrata fruictfullnesse 2. By fâ—uiâ—fulnesse Ephraâ—a so it signifies Little it is but fruictfull Fruictfull first that it brought forth Him for He hath brought forth seen come of Himselfe saith Esai longaevum semen a lasting seed the fruict whereof to this day shaketh like Libanus Esa. 53.10 Pâ—al 72.16 and as the green grasse covereth all the earth I meane the Christians that were are or ever shal be how great an Ephrata of how little a beginning It is not only little but Ephrata too and by that know it For indeed good heed would be taken that we goe not to the wrong Bethlehem Not to Bethlehem Zabulon that is Bethlehem on the Sands So lay Zabulon by the Sea Bethlehem the barren But to Bethlehem Iuda Bethlehem Ephrata that is Bethlehem the fruictfull That is to Humilitie to add Fruictfulnesse I meane Plenteousnesse in all good workes Els it is not Ephrata not right Not right Repentance unlesse it be Ephrata bring forth fruicts of repentance Nor Faith without the Worke of faith Nor Luc. 3.8 1. Thess 1. â— Love without the Labour of love Nor any other vertue without her Ephra a. Ephrata is not the Surname of Humilitie only but even of the rest too
Repentance Ephrata and Faith Ephrata Et sic de caeteris if they be true Els be they but vites frondâ—sae leaves and nothing els Simulachra virtutum and not vertues indeed Of Zabulon Hos. 10.1 not of Iuda and so not the right Fruictfull them and of what fruict That is in the very name it selfe 3. In good works Beth-lehem of Bethlehem Not the fruict of the lipps a few good words but the precious fruict of the earth as Saint Iames calleth it lehem good bread that fruict Such fruict Iam. 5.7 as Saint Paul carried to the poore Saints at Ierusâ—lem Almes and offerings that is the right fruict Cum signavero fructum hunc it hath the Seale on it for right Such Rom. 15.28 as the Philippians sent him Phil. 4 18.10 for supply of his want whereby he knew they were alive againe at the roote in that they thus fructified yeelded this fruict of a Sweet odour and wherewith GOD was highly pleased as there he tells them Psal. 132.6 It was not sure without mysterie that the Temple was first heard of at Ephrata at this fruictfull place No more was it that which the Fathers observe of the trees that were used about it Not a post of the Temple not a Spar nay not so much as a pin but was made of the wood of a fruit-bearing tree No barren wood at all in it No more was it 2. Sam 18.25 that the very Altar of the Temple was founded upon a threshing floore Areuna's where good come was threshed All to shew it would be plenteous in feeding and clothing and such other pertaining to this of Ephrata Which how ever they be with us Matt 25.35.36 42 43. will be the first and principall point of enquiry at the day of Doome even about feeding and clothing and other workes of mercie By both ioyned Bethlehem parvula Ephrata Now if we could bring these two together make a coniunction of them in Gemini it were worth all For I know not how but if there be in us ought of Ephrata if we happen to be any thing fruitfull but in any degreâ— away goes parvula streight Streight we cease to be little We begin to talke of Merit and Worth and I wote not what Indeed if we be all barren and bare it may be then and scarce then neither but peradventure then we grow not high-minded But so we fall still upon one extreme or other if fertile then proud if humble then barren We cannot get to be humble yet not fruitlesse or to be fruitfull yet keepe our humilitie still Not Ephrata Psal 87.4 and parvula together But that is the true Bethlehem and there was He borne And thus far I hope we have beene led right and are in our way His manner of feeding By the Sacrament Beth-lehem Gen 3 6 Ioh 6 48. But leading is not all Heer is qui pascet too and we may not passe it For to that He leads us also Dux qui pascet We followed a false Guide at first that led us to the forbidden fruit the end whereof was morte morâ—emini This now will lead us to a food of the nature of the Tree of life even the bread of life by eating whereof we shall have life in our selves even life immortall That is His food He leads us to And if we would forget this both the Person and the Place the Person qui pascet that shall feed and the Place Bethlehem the house of bread would serve to put us in remembrance of it Even of the breaking of bread which the Church as this day ever hath and still vseth as the Child-house feast We spake of Transeamus usque Bethlehem going thither that may we even locally doe and never goe out of this Roome inasmuch as heer is to be had the true bread of life Ioh â— 51. that came downe fâ—om heaven Which is His flâ—sh this day borne which He gave for the life of the world Ioh 6.32 41.31 called by Him so the true bread the bread of heaven the bread of life And where that bread is there is Bethlehem ever Even strictè loquendo it may be said and said truly the Church in this sense is very Bethlehem no lesse then the Towne it selfe For that the Towne it selfe never had the name rightly all the while there was but bread made there bread panis hominum the bread of men Not till this Bread was borne there Psal. 78.25 which is Panis Angelorum as the Psalme calleth it and man did eate Angells food Then and never till then was it bethlehem and that is in the Church as truly as ever in it And accordingly the Church takes order we shall never faile of it There shall ever be this day a Bethlehem to go to a house wherein there is bread and this bread And shall there be Bethlehem and so neer us and shall we not go to it Or shall we goe to it to the House of bread this bread and come away without it Shall we forsake our Guide leading us to a place so much for our benefit Luk. 17.37 Vbi Domine was the Apostles question and His answer Vbi corpus ibi aquilae where the bodie is there the eagles will be Let it appeare we are so For here is the Bodie Els doe we our duty to Him but by halves For as our duty to Dux is to be led So our duty to qui pascet is to be fed by Him To end And thus ducendo pascit and pascendo ducit leading He feeds us and feeding He leads us till He bring us whither Even to A principio backe againe to where we were at the beginning and at the beginning we were in Paradise That our beginning shall be our end Thither He will bring us Nay to a better estate then so to that wherevnto even from Paradise we should have been translated to the State of aeternitie to the ioyes and ioyfull dayes there even to glorie ioy and blisse aeternall To which He bring us even our blessed Guide that this day was in Bethlehem borne to that end IESVS CHRIST the Righteous A SERMON PREACHED before the KINGS MAIESTIE at White-hall on Wednesday the XXV of December A. D. MDCXVI being CHRIST-MASSE day PSAL. LXXXV VER X.XI. Misericordia Veritas obviaverunt sibi Iustitia Pax osculatae sunt Veritas de terra orta est Iustitia de coelo prospexit Mercie and Truth shall meet Righteousnesse and Peace shall kisse one another Truth shall budde out of the earth and Righteousnesse shall looke downe from Heaven I Have here read you two Verses out of this Psalme which is one of the Psalmes selected of old by the Primitive Church and so still reteined by ours as part of our Office or Service of this day As being proper and pertinent to the matter of the Feast and so to the Feast it selfe For the meeting here specified
as they be togither now so to continue still The continuance of this meeting We had much adoe to get them togither thus Now we have them so let us keepe them so in any wise For as this meeting made Christianitie first So there is nothing marres it but the breaking it of againe No greater bane to it then the parting of these Let me tell you this Saint Augustine is very earnest upon this point of the keeping of righteousnesse and peace upon this Psalme and this Verse and of truth and mercie togither in the next upon misericors and verax against them that would lay hold on mercie and let go truth O saith he that will not be they mett together they will not part now Either without either will not be had And so of the two others There be that would have Peace and passe by Righteousnesse Tu fortè unam habere vis altâ—ram non vis sayth he you would gladly have one Peace and for Righteousnesse you could be contented to spare it Aske any would you have Peace With all my heart he will answere There is no having one without the other Osculantur hae amant hae why they kisse they love togither Si amicam pacis non amaveris non amabit to paâ—e if ye love not â—er friend that is Righteousnesse she will none of your love Take that from Saint Augustine Set this downe then Christianitie is a meeting One cannot meet Two there must be and they may But it is not a meeting of two but of two with two so no lesse then foure As CHRIST Himselfe was not one nature So neither doth Christianitie consist of any one vertue Not under foure There is a quaternion in CHRIST His 1 Essence and His 2 Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hypostasis in divinis His 3 Flesh and His 4 reasonable Soule in humanis Answerable to these foure are these heer these foure to His foure And as it is a meeting so a crosse meeting of foure Vertues that seeme to be in a kind of opposition as hath been noted No matter for that They will make the better refraction the coole of one allay the heat the moist of one temper the drought of the other The soft vertues need to be quickned the more forward to be kept from Altum sapere So are the elements of which our bodie So are the foure winds of which our breath doth consist which gives us life And these in the Text have an analogie or correspondence Psal. 93.1 Esa. 66.12 Psal. 46.4 with the elements observed by the Auncients 1 Truth as the earth which is not moved at any time 2 Quasi fluvius Pax saith Esay Peace as a water-streame the quills whereof make glad the Citie of GOD. 3 Mercie we breath and live by no lesse then we doe by aire Esa. 66.16 and 4 Righteousnesse she ventura est judicare saeculum per ignem in that element You may happen find one of these in Scripture stood much upon and of the other three nothing sayd there but all left out Conceive of it as a figure Synecdoche they call it As ye have heer man called earth yet is he not earth alone but all the other three elements as well No more is Christianitie any one but by Synecdoche but in very deed a meeting of them all foure Ioh. 17.3 It deceived the Gnostique this place This is aeternall life to know thee Knowledge saith he is it As if it were all and so he bad care for nothing els but to knowe and knowing live as they list The Encratite he was as farr gone the other way He lived streightly and his tenet was non est curandum quid quisque credat Id curandum modò quod quisque faciat So that ye hold a streight course of life it skills not what ye hold in points of faith No meeting with these Single vertues all Yes it skills For both these were wrong both goe for Heretiques Christianitie is a meeting and to this meeting there goe Pia dogmata as well as Bona opera Righteousnesse aswell as truth Err not this error then to single any out as it were in disgrace of the rest Say not one will serve the turne what should we do with the rest of the foure Take not a figure and make of it a plaine speech Seeke not to be saved by Synecdoche Each of these is a quarter of Christianity you shall never while you live make it serve for the whole The truth is sever them and farewell all take any one from the rest and it is as much as the whole is worth For as Bernard well observed non sunt virtutes si separentur upon their separation they cease to be vertues For how loose a thing is Mercie if it be quite devoid of Iustice We call it foolish pitie And how harsh a thing Iustice if it be utterly without all temper of mercie Summa injuria then that is Iniustice at the highest Mercie take truth away what hold is there of it who will trust it Truth take Mercie from it it is Severitie rather then veritie then Righteousnesse without Peace certeinly wrong is much better better then perpetuall brabbling And Peace without Righteousnesse better a sword far This if you sunder them But temper these togither and how blessed a mixture Sett a song of all foure and how heavenly a melodie Enterteine them then all foure 1 Hope in mercie 2 Faith in truth 3 Feare of righteousnesse 4 Love of peace O quam praeclara concordia O how loving a knot how by all meanes to be maintained how great pitie to part it The Time of this meeting A little of the Time now when this meeting would be No time amisse no day in the yeare but upon entreaty they will be got to meet Yet if any one day have a prerogative more then another of all the daies in the yeare on this day most kindly the day we hold holy to the memorie of this meeting the day of orta est the occasion of it In remembrance of the first meeting then they are apt and willing to meet upon it againe forward ever to meet the day they first mett of themselves But CHRIST this day being borne this day to meet of course One special end that He was borne was that at His birth this meeting might be If to day then they should not meet that were in a sort to evacuate CHRISTS birth if there should be a Veritas orta without an obviaverunt sibi So that if we procure it not we had as good keepe no Feast at all What is then the proper worke of this day but still to renew this meeting on it For CHRISTS birth we cannot entertaine but all these we must too Necessarie attendants upon it every one They be the vertues of His Nativitie these At His birth CHRIST bethought Himselfe of all the vertues which He would have to attend
then they wish when they say Glorie be in the highest that high and lowe Heaven and Earth Men and Angells would do their parts to make His praise glorious glorious at the highest On earth sound it out farre and wide all the world over to the ends of the earth Psal. 150.4.5 and lift up our voices and help them with instruments of all kinds and make them to be heard up to the very Heavens that so it may be in altissimis indeed Yea that all creatures in both ravished with the consideration of the great favour and good will of GOD in this daies Birth testified would take occasion to fill their mouthes with the praise of His goodnesse in resolving His wisdome in contriving His mercie in promising His truth in pâ—rforming the worke of this Day the blessed Birth of his Sonne For the worke of the Day to make the day of the worke a glorious day causing it to be attended with a number of daies according to the number of the moneths of the yeare as no Feast els Glorious in all places as well at home with Carolls as in the Church with Anthemes Glorious in all Ages even this day this yeare as on the very day on which He was borne Glorious in habit in fare But specially as we see the Angells here doe with the service of GOD the most solemne service the highest the most melodious Hymnes we have and namely with this heere of the Queere of Heaven In a word all the waies â—e can all the waies God can have any glory from us to let Him have it and have it even at the height in altissimis And good reason we should so wish CHRIST lost His glorie by being thus in the cratch We tooke some from Him to wish Him some for it againe That was ignominia in infimis to wish Him gloria in altissimis in liev of it Againe we get glorie by it our Nature so For the glorie we get by GOD heer below to returne some glorie to GOD there on high This is votum gloriae this wish we when we wish gloria in altissimis The next is votum pacis they wish Peace may be upon earth 2. Peace in Earth 1 Even Augustus his peace first that is the first commeth to our minds when we heare that word the shutting of IANVS for that also was a blessed fruict of this Birth Esay fore-told it There should then be a bridge from Ashur to Egypt Esa 19.23 and from Canaan to them both that is from every nation to other to traffique and to trade togither That but not only that but the taking downe also of the partition wall Eph. 2.14 which formerly MOSES had set up between the Iew and the Gentile the making of them both one in the body of his flesh Saint Pauls peace And yet further For both these are peace upon earth of earth with earth Augustus can the world can give that peace though many times they will not But he speakes in a Place of the peace which the world cannot give that is peace with heaven That there should not be ESAIS bridge only Gen. 28.10 but IACOBS ladder set up from Bethel to heaven a peace-able entercourse with that place by the Angells descending and ascending between us and them And further yet peace at home with our selves and with our owne consciences Psal. 116.7 Turne againe â—o thy rest ô my Soule for in finding Him we shall find rest to our Soules And last to answere Gloria in altissimis Pax in novissimis peace at the parting which is worth all Simeons peâ—ce a good Nunc dimittis in pace Ver. 29. a departing hence in peace And all by meanes of viderunt oculi the sight of the Salvation of this Day All these are in voto pacis The third is there may be in GOD a good-will toward men And 3. Good wil toward men good-will is a kind of Peace but somewhat more with an extent or prorogation a kind of peace peculiar to men which the other parts of the earth are not capable of So a further matter to men then bare peace Even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thinke well to beare good-will to be well pleased with men And what greater wish can there be then In quo complacitum est CHRIST hath no more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is His high glorie Mat. 3.17 that for His and this His births sake which we now celebrate that which is verified of His Person is verified of both His Natures of Him not only as SONNE of GOD but even as SONNE of man too And what is verified of Him as SONNE of man may be verified also of the Sonnes of men of all Mankind This wish is at the highest and more cannot be wished then that this favour to day begunne may still and ever continue to us all So have you now the three parts of the Angells wish Summa votorum Glorie be to GOD. c. What is now to be done Three things more To see the 1 Connexion copulative I. The Connexion copulative Glory Peace 2 the Sequence 3 and the Division 1 The Connexion copulative a blessed couple Glorie and Peace 2 The Sequence but first glorie and then Peace 3 The Division which to which 1 One to GOD 2 The other to earth 3 The third to man Glorie and Peace are coupled togither with an and And in earth peace That Glorie would not be soong alone but Peace togither with it We will not we may not skip the Copulative that couples togither high and low heaven and earth and in them GOD and Man But that which I respect specially Glorie and peace must be soong togither If we sing Glorie without Peace we sing but to halves No Glorie on high will be admitted without Peace upon earth No gift on His altar which is a speciall part of His glorie but lay downe your gift and there leave it Mat. 5.24.55 and first goe your way and make peace on earth and that done come againe and you shall then be accepted to give glorie to heaven and not before And ô that we would go and doe the like have like regard of His glorie that He hath of our peace But this knott of Gloria et Pax is against those that are still ever wrangling with one thing or other and all for the Glorie of GOD forsooth as if these two could not ioyne GOD could not have His glorie if the Church were at peace as if no remedie the Angells Et must out 2. The Sequence Glorie before Peace Glorie and Peace but Glorie first and then Peace There is much in the order Glorie to be first els you change the Cleff the clef is in Glorie that the key of the Song That is to be first and before all Peace to give place to her Glorie is the elder Sister And no Pax in terris vnlesse it be first
but two mites yet well taken though One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by another That He placeth not acceptance neither in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deepe capacitie of witt nor in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great habilitie of power but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 readinesse of good will an honest true meaning an vnfeigned hearty desire Vt si sit actionis infirmitas at si sit voluntatis integritas though there be weakenesse in the act yet if there be soundnesse in the will out of His good will toward men He will accept this good will in men a Neh. 1.11 NEHEMIA's desire to feare Him b 2. Reg 20.3 EZEKIA's setting his heart to seek The c Luk. 11.42.47 Servants but preparing to doe His Masters will And even in DAVIDs secundùm cor meum his honest true heart was the fairest flower in his garland 1. Sam. 13.14 And this if it were well weighed and digested aright If CHRIST if all that comes by CHRIST and that is all in all be by His free grace and favour If men were but rightly conceited in this point it would soone bring them out of conceit with their owne I wote not what It would make them truely humble And it is the humble man that gives GOD the true glorie that sings this song right when all is done The glorie that comes to GOD is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first word for the last With glorie it beginnes with good will it ends and with good will it beginnes and with glorie ends And the first shall be last and the last first Mat. 19.30 But when we have fixed bona voluntas in homines what hurt will it doe 2 Then In men to wish bona voluntas in hominibus Sure none Bona voluntas in homines is to worke this bonâ—m voluntatem in hominibus and that by very course of kind For Suum Simile grace tâ— bâ—gâ—t his owne like is most naturall Beneplacitum Dei to beget Beneplacitum Deo Who out of His good pleasure worketh in us both to will and to do Phil. 2.13 and whose only worke it is Vt respâ—ndeat bonae voluntati Dei bona voluntas hominis What harme then if the Angell should wish it or commend it to men in whom if it be it comes from that of GOD meerely and from no other Verily what is praise-worthy in GOD cannot but be so in men too Summa Religionis est assimilari Ei quem colis To become like to Him we worship is the pitoh of all Religion Now an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the second hand there is in men The word it selfe is ascribed to them of Achaia Rom. 15.26.10.1 Phil. 1.15 towards the poore Saints at Hierusalem Rom. 15. To Saint Paul towards the Iewes Rom. 10. To the Philippians towards Saint Paul Phil. 1. and in other places To wish then in men this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward GOD which where it is 1 In men towards GOD. makes men to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a good conceit or opinion of GOD which will bring forth a good affection to GOD. It is well observed it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly Greeke for good will but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rather a good thinking if we goe to the very nature of the word But it will come all to one Onely the affection that beginnes in the opinion is noted for good and the opinion that is bred in the affection not so From that good conceit of GOD accepting well whatsoever it pleaseth Him to send If good receiving it thankfully if otherwise taking it patiently ever praising GOD for all But no waies enterteining of Him that opinion for which they cannot but love him the worse if as of a Tyrant sentencing men to death onely for His pleasure before they have offended Him at all That would prove no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it may be handled And the Apostle tells us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in GOD is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not 2. Thess. 1.11 but regulate by His goodnesse 2. Thess. 1 for which ever may there be glorie ascribed to Him Then to wish it in men towards men An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which where it is 2 In men toward men breeds an inclination to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take all in the better part and if possibly we can and as much as in us lieth to have peace with all men Which if it were on earth would make heaven on earth Peace is not said as glorie to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is over For Rom. 12.13 indeed it doth but hover aloft over the earth would light but cannot otherwhile The Raven can but the Dove cannot for want of this Bona voluntas in hominibus or these homines bonae voluntatis It finds them not well willing to peace while every one stands more for his owne reputation or other ends then either for Churches or Countries peace Banish the opposites of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10 2. Phil. 1.15 Envie Rom. 10 Malice Phil. 1. and peace will be no stranger upon earth It would then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Praeposition in both All depends upon the cadence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 performe that well and it will be Musique for an Angell And now ye have heard all the parts what shall we do with this song Sing it But we have no Angells to sing it and it will be Musique for an Angell Angells it would be as at first it was But when it is not it will please them well that men sing it whom it most concernes But if by men of very congruitie and Angells song would be by men when in some degree they drew something neer to the Angells estate At least when neerer then at other times And when is that that men on earth come so at what time Sure if ever men doe rise above themselves and approach in any sort neer to those blessed Spirits if ever they be in state with Angells and Arch-angells to lawd and magnifie His glorious name if in all their lives they be in peace and charitie the bond of perfection the bona voluntas we speake of if at any time it be in men and they homines bonae voluntatis upon the taking of the Sacrament it is At that time then or never they lift up their hearts in true devotion So then in best case that in all our lives to sing it if CHRIST dwell in our hearts by faith if we be temples of the HOLY GHOST And that we might be in that case and so sing it the Church is never unprovided this day of this meanes of elevating our minds And it is operae pretium worth the while if it were but for that and ther may
daies for any matter of dutie To looke to this Hodiè and not deceive our selves for no time but Hodiè hath any promise Witnesse Hodiè Psal. 95.7.8 si vocem To day if you will heare his voice which every day sounds in our eares But Hodiè genui is more then Hodiè for every day in the yeare while it lasts is Hodiè To day but every day is not Hodiè genui There is but one of them in the whole yeare 2. Hodiè genui and that is this day This day then to take of all other Hodiè's not to let slip the Hodiè of this day A day whereon this Scripture was fulfilled whereon Dixit factum est He said it and did it whereon this Sonne was borne and given us A day whereon as it is most kindly preached so it will be most kindly practised of all others And so I hold you no longer but end Praying to Him that was the Hodiè genitus of this day Him that was begotten and Him by whom He was begotten that we may have our parts as in Praedicabo preaching so likewise in legem the lawe in both legem fidei to believe aright and legem factorum to live according That we performing the filiall duties required may attaine the filiall rights promised and may be in the number of those to whom first and last Filius meus tu shall be said to our everlasting comfort and to the praise of the glorie of His grace Ephes. 1.6 through CHRIST our LORD SERMONS PREACHED VPON Ash-wednesday A SERMON Preached before QVEENE ELIZABETH AT WHITE-HALL On the IV. of March A. D. MDXCVIII being ASH-VVEDNESDAY PSAL. LXXVIII VER XXXIV Cum occideret eos quaerebant Eum revertebantur diluculò veniebant ad Eum. When He slew them then they sought Him and they returned and enquired early after GOD. THIS Psalme is a Calendar or Roll of reports how from MOSES to DAVID the Iewes carried themselves to GOD in matter of Religion And this verse a report how in the matter of repentance expressed heere vnder the termes of seeking and turning to GOD. Wherein this they did this was their fashion While He spared them they sought Him not When He slew them then they sought Him Cum c. These words then are a report A report but such a one as when Saint Paul heard of the Corinthians he could not commend it What shall I say Shall I praise you in this No 1. Cor. 11.17 I praise you not Neither he them for that Nor I these for this Rather as old Father Eli said to his sonnes Non est bonus Sermo hic quâ—m audio de vobis This is no good report I heare Cum occîderet c. 1. Sam. 2.24 Whither good or whither evill it perteineth to us For to us of the Gentiles hath Saint Paul entailed whatsoever well or ill befell the dissolved Church of the Iewes 1. Cor. 10.11 These all these came vnto them for examples and are enrolled to warne us that grow neerer and neerer to the â—nds of the world Both pertaine unto us the Scripture hath both And in it draweth out our duty to us in both in good and evill Reports as it were in white worke and black work And we to have use of both Yet not of both reports alike but diversly as our instructions upon them are diverse For we are not so much to regard the bare Report as the instruction of it For which cause Asaph hath intitled this Psalme not Asaph's report but Asaph's instruction Now we have heere our report May we find what our instruction is touching it We may Asaph expressely hath set it downe at the VIII verse before That this and other errors of thâ—irs are heere upon the File Ne fiant â—icut Patres eorum That we should not be like our forefathers a crosse and crooked generation Not like them in other indignities and among other in this Cum occîderet c Never to seek GOD but when He kills us In which soule indignitie our Age is certeinely as deepe as ever was that And we need Asaph's instruction no lesse then they For as if there were no use of Religion but onely Cum occîderet so spend we all our whole time in the search of other things Not caring to aske or seek or conferr about the state of our soules even till occîderet come And then peradventure sending for Asaâ—h and hearing him speake a few words about it which we would faigne have called seeking of GOD. I can say little to it I pray GOD it prove so but sure I feare it will be found Minus habens Dan. 5.27 farr short of it Which is so vsually received that take a survey not one of an hundred ever thinke of it before So securely practised as if we had some Supersedeas lying by us not to doe it till then As if there were no such Scripture as this upon record which turned to their destruction and must needs ly heavy upon us when we shall remember it Cum occîderet c. Now sure this course must needs be prejudiciall to our soules and a number perish in it daily before our eyes Yet we sitt still and suffer this custome to grow and gather head Neither delivering their soules or at least our owne by telling them seriously this is not the time and then to seeke is not the seeking GOD will allow That this is a Ne fiant such a thing as should not be done in Israel That it is upon record 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their disgrace and destruction And it cannot be to our comfort or commendation to doe the like Out of which their destruction Asaph frameth an instruction for us and as it is well said and fitly to this day ex cinere Iudaeorum lixivium Christianorum of the Iewes ashes maketh a lie for Christians to clense us from this foule indignitie Vt videntes cadentes videant ne cadant that heeding their fall we take heed we fall not that is seeke not as they sought lest we perish by like example of seeking too late Therefore that we set our selves to seeke before this Cum come that is in a word seeke GOD as by repentance and the fruits so by vndelayed repentance and the timely fruits of it Iude 12 and be not like the Apostle IVDE'S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our seeking all summer withered and drie and beginning to shoot out a littlâ— about Michael-masse spring Of which kind of shooting fruit can never come This is the summe The Division The words consist of two parts Two parts but these two evill matched or as Saint Paul vnaequally yoked together For where our chiefe actions of which I take it 2. Cor. 6.4 our seeking of GOD is one should have the chiefest time Heere is the first and and best of our actions sorted with the last and worst part of our time Quaerebant Eum with Cum occideret
of being like Hypocrites if we so doe But if this way he succeed not to keep us from it but fast we will then comes he about with a new stratageme And that by way of good wholsome counsell that if we will needs fast we would doe it to some purpose that is doe it so as we may be knownâ— to doe it in any wise For to what purpose will it be to doe it in tenebris It is no worke of darkenesse or as good in a blind corner where no man can take notice of it as if we were ashamed to be seene about so good a worke Nay in any wise take heed of concelemenâ— of your fast Chap. 5. â—er 15 of hiding it under a bushell And good reason they be workes of light all three Almes Prayer and Fasting and so love to be brought to light to be sett on a Candle-stick and to be seene Therefore as before in our Almes he had devised we should call our Almes-folke about us with a c Ver. 2. Trumpett and as in Prayer that we should doe it in d Ver. 5. choise places where folke may come by and see us at it and to be a good deale longer then ordinarie that so we may seeme somewhat singular and to have more in us then our fellowes So heere now when it is Fasting-day with us to get us a fasting-day face at any hand For that except we be somewhat altered in countenance no man will looke at us or marke us ther will be no notice taken of it and so as good not fast at all But if it appeare in our faces we shall both get reputation to our selves and our Profession shall receive credit besides Thus doth he medle his chaffe mold in his soure levin into CHRIST 's nova conspersio to make us doe what GOD would have us for his owne 1. Cor. 5.7 Ioël 1.14.2.15 to doe GOD 's worke for the divell 's end Sanctifie me a fast as I told shewes there is sanctitie in it a holy duetie it is and he seekes to breed mothes in it For so the Fathers call hypocrisie tineam sanctitatis the moth that fretts in sunder all that holy or good is and so by that meanes make it a meere moth-eaten fast Thus whither-soever we turne our selves he meets with us still These are his designes this doth he diversis itineribus by contrary wayes seeke to circumvent us First downe he sitts in his Court and offers us a licence not to keepe Lent to keepe what diet we will And if we refuse it threatens us he will get us presented for hypocrites But if that move us not but we stand out resolute for all his scarr-crow then out he comes in a new style falls to commend us as good orderly men but withall to advise us friendly to doe all so as may be for our best behoofe which is to have it seen in any wise And that which is strange scarrs us with that in the beginning which he brings us to in the end Even to do that in hypocrisie that before he wished us in no wise to doe for feare of hypocrisie So as upon the matter now it is come to sitis hypocritae though not in so broad termes but so is his meaning doe it like hypocrites to be seen This is the proper place heer now comes CHRIST with his fann II. The Chosse 1. Not like Hypocrites in generall and severs the precious from the vile with Ne sitis sicut And thinke it never a whit the worse for this Ne sitis Almes hath the same before and so hath Prayer the very same And many a Ne sitis belong to these and to every good duety They are not the worse the better rather for the fanning they are ridd by it of much refuse stuffe And even to this of fasting there belongs more Be not like 's then one Not like the Manichee's that thought the creatures uncleane Not like them whose fast is a Commutation of Gluttonie Not like them that fast to save charges Not like them that make it an opus operatum and so it be done it skills not how with them it skills not for any Sicut Not like any of these One ne Sitis serves them all sends them all going one after another as many as come Ne Sitis to them all and to every or any of them all And so you shall not need give over your fasting for any of them all I would fast but for being like one of these why be not like any one of these and yet fast notwithstanding Not like any one of these But specially saith CHRIST heer not like Hypocrites Why not like them For then the Pharisies fasted and their disciples Mar. 7.18 and Iohn fasted and his disciples there was then fasting on all hands And then is the time of hypocrisie Then doth it abound most when things are in request when most used then is most daunger of counterfaiting And hypocrisie is but a kind of counterfaiting as I shall shew you Therefore as those times were Be not like Hypocrites Not like them and them of all other one would choose to be like they of all others are most like to fast they looke as if they fasted they carry their fast in their face they Why that CHRIST likes not the carrying it in their face tells us plainly they be not the men we take them for no true fasters they they be but hypocrites Hypocrites What is that We must needs stay a little Hypocrites that is stage-players to search out the true sense of that word They be so baited all the Gospell through there be so many Woes cried against them The word Hypocrite is neither English nor Latine but as a Denison Originally it is a known Greeke word and is in that tongue the ordinarie and proper name for those whom the Latine terme Histriones and we in English Stage-players Such as in disguised attire and haire present themselves on a stage and there oft represent those whom GOD knowes they are farre from but yet outwardly take upon them their persons as if they were And the ground of the word is they are therefore called Hypocritae for that to give a true judgement of them you must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judge them not by their Player's coat above but by that they are underneath in their owne when their gorgeous and gay attire is of That may be gallant and brave they themselves are it skills not what Peradventure he that plaid the Souldan but a Sowter The word in the tongue CHRIST spake is as much to say as one in a vizour Assumens vultum a face-taker one that hath got him a taken-on-face which is none of his owne nor nothing like it as in Playes and Shewes the manner is But we hold us to the word Hypocritae The native sense of the word you see and it is as if he had said in plaine English When
chiefly admire A religious heart high wisedome heroicall courage Clemencie like that of GOD without measure or end In him that playes the King it is quite otherwise No Royall qualitie is required at all No Princely vertue needs he never cares for them But gesture and gate the carriage of his countenance to say his part to pronounce and to act it well that is all that is cared for by him or that is looked for at his hands And even so it fares heer Contrition of spirit a broken heart unfeigned humilitie Psal. 51.6 truth in the inward parts these are most requisite in the true fast It skills not a whit for any of these in the stage-fast So he can sett his countenance well have the clowds in his forehead his eyes somewhat hollow certaine wrinckles in his cheeke carrie his head like a bull-rush and looke like lovin all is well As for any inward accomplishment he never takes thought for any Vultum onely is it He goes no further Onely to be like to be sicut as one though indeed none But why doe they take all these paines to disfigure themselves That doe they 2 Not like them in ther Vt their end Vt videantur that they might be seene of men and seeme to men appeare to them in the likenesse of such as fast indeed The levin of hypocrisie in their lookes is from the love of a Videantur in their hearts Vaine-glorie the ground of hypocrisie ever And heere now they match againe The Hypocrites end is as the Players end Both to be seene You never see the play beginne till the Spectators be come so many as they can gett Not no more shall you see this fast acted vnlesse there be some to eye and to note it He will not fast on the ground there must be a Stage sett up for him where I dare say they wish the scaffolds full to see them the more the better Both match in videantur and it must be ab hominibus of men Angells eyes GOD 's eyes will not serve the Hypocrite's turne Other eyes then there must be entreated to gaze on them or ye gett no fast Why is there any harme in mens eyes that they may not see nor we may not be seene of them Verè oculi hominum saith Bernard basilisci sunt bonorum operum Now truly there is in mens eyes venome like that of the Cockatrice to infect our well-doing with a well-weening of our selves O now I am seene O ego quantus Sum mundo censore O what a holy mortified man am I taken for It troubled Almes before this it â—roubled Prayer and now fasting It troubles all In all this is the point this is the Vt to be seene of men Not that it is vnlawfull to be seene well-doing You will easily putt a difference betweene to be seene to doe well and to doe well to be seene betweene facere videri and facere ut videare Doe and be seene may be casuall never thought on by us Doe to be seene that is the Vt and that Vt is it the very end we doe it for and otherwise we should not doe it It happens otherwhile many good people do well and are seene so doing as it falls out but beside their purpose quite But none save this masked crew sacrifice themselves and their fasts to the eyes of men and doe what they doe for no other end but that Matt. 4.1 Luk. 5.16 You shall easily discerne them You shall not gett one of them to doe as CHRIST did gett him aside out of the way into the wildernesse fast there No CHRIST was not so well advised to doe it there in a desert desolate place where there was no body to meet him or see him at it They be all for the eye these a perspective fast or not at all Nothing out of sight never by their good will where no body to looke on Iejunium oculare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this The Heathen man said well Ergo iste in tenebris non servaret hominem Such a one would not be entreated to save a mans life in the darke if he might Not but by torch-light For all is lost he is cleane vndone if no body see or looke vpon him Luk. 4.1 Well if it were the SPIRIT of GOD ledd CHRIST into the wildernesse to fast there like an Heremite you may well know what Spirit it is that setts one up a stage there to fast like an Hypocrite To be seene then is their Vt the very butt they aime at And wherefore to be seene In the play that they may have a plaudite So plaine as they even crave it in their last words So in this eye-serving fast seene they must be And why must they be sâ—ene To be given out for Such a one is a great Faster And why that Matt. 5.16 That men seeing that good worke of theirs might glorifie GOD No indeed but them the earthly child not the heavenly FATHER And marke it when you will There is no animal so ambitious no Chamaeleon so pants after aire as doth the hypocrite after popular praise For it he fasts and so hungry and thirsty he is after it as you shall heare him even begg for it Honora me coram populo hoc saith one of them It is SAVL O grace me 1. Sam. 15.30 for the love of GOD seeme to honor me in the peoples eyes Iud. 9.2 Loquimini in auribus populi hujus saith another It is ABIMELECH O give it out in the peoples eares I am thus and thus Marke the Peoples eyes and the Peoples eares for hypocrisie is ever popular for their for mens applause all in all Nay then will ye heare them expostulate for it and that even with GOD himselfe Wherefore say they Esay 58.3 in the LVIII of Esay fast we thou seest it not So they would be sâ—enâ— And why doe we pinch and punish our selves and thou regardest it not So they must be regarded or they will not take it well To be short the putting forth of the finger as Esay there calls it or as the Poët Digito monstrari Ver. 9. to be pointed at and dicier Hic est and said Looke ye there he goes To have it whispered That is He To be magnified up and downe the Peoples mouth that is even the consummatum est of all this Stage-devotion Which very point makes the fast loose and indeed makes it to be no fast at all They extermine their countenances so long that they extermine fast and all This very Vt videantur makes that it seems to be but is indeed none For in the true fast it is as DAVID saith of his I sorrowed and my soule fasted Psal. 69.10 It is an humbling of the soule Els if it go no further then the body it is a fast without a soule But these though their stomachs be empty yet their soules doe feed and feast all the while
have hers too Repentance is to be incorporate and bring forth her fruits in the body The foule alone not to be put to paenance all layd upon it The body to share as in the pleasure so in the paine Perhaps in the sinne that lyes smoothering in the thought within never comes in actum there may be some question whither repentance alone may not serve But if it have brought forth the forbidden fruict the body the body must have her fruict in repentance also To both sayd it is sayd it must be Proferte igitur fructus That fruit is workes And what be these fruits To let goe the metaphore if you would know in plaine termes what fruits meane Saint Paul will tell you without any figure He saith Act. 26.20 he preached Men should turne to GOD and do workes worthy of repentance Looke yee Saint Iohn's fruits Saint Paul being his Commenter are nothing but workes Both meane the same thing Saint Paul's workes are Saint Iohn's fruites fruites and workes are all one In omni opere bono fructificantes It is the Apostle's Col. 1.10 Every good worke is a good fruite To do a worke then of repentance is to bring forth the fruites of repentance There is no vertue at all but hath her proper act or worke but not any vertue of them all so proper as repentance For of repentance it is said agere poenitentiam So it is not of any besides That in a worke it may seeme to claime a propertie above and before all the rest And that it so requires an Act as no Act no Repentance Now because we have taken up a distinction that an Act is but a thing transient but a fact that is permanent Therefore to make all sure besides paenitentiam agere you have quae fructum non fecerit So both agere and facere Act and Fact both And the fact that is the fruict that hath some reality in it So some fruict is to come Something to be done Not thought or sayd but done actually done Otherwise fingitur non agitur poenitentia It is Augustine we doe but dally all is but counterfait No serious repentance if somewhat be not done For that somewhat is to be done is so sure as yee shall not finde any man in the mind or way to repent but ever his first question is What must I doe And that even by the very instinct of reason Act. 9.6 LORD what wilt thou have me to doe Saint Paule's first words Act. 16.30 when he began Quid oportet me facere The Gaolors first words being now a Convert to Saint Paul when he begann As much as to say Somewhat I am to doe Luc. 3.10.12.14 if I knew what Thrise togither you have this question heer immediately after Quid faciemus Say the Publicans What shall we doe Say the Souldiers What shall we doe Say all the People to Saint Iohn when they came to the baptisme of repentance All agreeing in this all implying somewhat there was to be done whatsoever it was that the fruit of repentance is in the worke And what is that worke I will answere first in generall In morall Divinitie if we goe that way the proper worke of Iustice is to give to each his due Of corrective Iustice to doe justice to inflict correction where it is due And to sinne it is due The difference onely is Correction for the most part is done upon others in repentance it reflects and is done upon our selves If you will put more life into it and uttter it more pathetically goe by the way of affections Anger is the predominant affection we said The proper worke of anger is to be avenged What shall I not visit shall not my soule be avenged on such an indignitie Ier. 5.6 saith Indignation As anger then the chiefe Passion so that the chiefe action The Apostle therefore leaves not of till he have asked Yea but quae vindicta what revenge 2. Cor. 7.10 what punishment That is his last question Comes not to his period till he have shutt up all with that For till that be done all is not done That is the very Consummatum est of all true repentance To grow to more particulars We sort the workes of repentance What these workes are as they may best answer and suite with the workes of sinne Now a In particular 1. Ioh 2.10 all sinnes grow out of these three heads and may be reduced to one of them the 1 Spirit the 2 Flesh 3 and the World and are corrected each of them by his contrarie In Physique it holds Every thing is cured In Iustice it holds Every thing is best corrected by his contrarie Now it is contrarie much against each of these to be deprived of that it loves and delights in The Spirit loves to be at libertie 1. Prayer c. to range and to scatter it selfe in many manner thoughts Or if it fixe to doe it upon some pleasing obiect Confine the Spirit make it vndertake some taske of devotion set it to pray to read to meditate which is a drie obiect and nothing pleasing to it fixe it so and you punish it For nothing is more irksome It is vexatio spiritus The Flesh that loves to fare well put it to fast loves to sleepe and take her ease 2. Fasting c. put it to watch or to lie hard loves vestiri mollibus gird it with sackcloth loves mirth and good companie make it retire and sit pensive abridge it of these all or any and you punish it more or lesse I warrant you The World and the worldling they love to part with as little as they can 3. Almes Charge them with any thing that shall be to them chargeable it punisheth them shrewdly and is to them a punishment Thus then these three they may be mett with each of them if they have made a fault For neglect of serving of GOD with some taske of devotion more then ordinarie For fullnesse of bread with that truely sacra fames the exercise of fasting For loosenesse of life with workes tending to the taking downe of the flesh and making it lesse fleshly For taking that which was others to depart with that which is our owne For want of bowells with workes of mercie In a word with suffering what we would not for doing what we should not So punishing our evill concupiscence in that it is so bent to and making it leave that for which it left GOD. So the triplicitie stands thus for spirituall sinnes Prayer and workes of devotion for fleshly 1. Cor. 9.27 workes perteining to castigo corpus meum for worldly Almes and workes of charitie and compassion Let me shew you them briefly For the first Simon Magus went not through with his bargaine did but thinke the HOLY GHOST had beene ware for his money all was but thinking went no further then the Spirit Saint Peter prescribes him what to doe To
fall to Prayer Pray saith he if it be possible this thought of thy heart may be forgiven thee Act. 8.22 Prayer serves where it goes no further then thought For the second The King of Ninive and his people they fell to fasting on all hands What was their sinne Nahum will best tell us that He wrott the burden of Ninive Ion. 3.5 Nahum 1.1.3.4 This it was Because of the fornications of the harlott For that kinde of fleshly sinne that was the proper fruit For the third Our example shall be the King of Babylon He had beene a mighty oppressor of his people There have ye now a worldly sinne Dan. 4 7. Breake of thine iniquity with mercie to the poore is Daniel's prescript to him That is the right fruit for sinnes of that nature All may be comprised vnder these three 1. Workes of devotion as Prayer 2. Workes of chastisement of the body as Fasting 3. Workes of mercie as Almes These three betweene them make up the corrective or penall part of repentance Prayer is a fruit of Repentance Psal. â—27 For this cause saith the Penitenâ—iall Psalme even for this and for no other cause shall every one that is so dispâ—sed makâ— his prayer unto thee The penitent Publican's first moving was Luk. 18.10.13 Ier. 2.17 he went up to the Temple to pray Let them pray and say Spare thy People ô LORD and give not over thine inheritance to be a reproch unto the heathen Ion. 3.8 saith IOâ—L in his repentance Let them crie mightily unto the LORD say they of Ninive in theirs And the prayers of DAVID IONAS MANASSES for their owne sinnes of DANIEL EZRA NEHEMIAS for the sinnes of the Land and in a word the Penitentiall Psalmes shew this that were chosen for no other end but to be a taske for penitentiall persons There is one fruit Almes is another A fruit and so by the name of fruit expressely called Rom. 15.28 For by mercie shewed sinnes are forgiven saith SALOMON He that seekes mercie is to shew mercie Pro. 11.17 Pro. 16.6 DANIEL you heard did prescribe it to no lesse person then the King himselfe at Babylon And the same at Ierusalem was a fruit too witnesse Esay 58. Esay 58.7 Breake thy bread to the hungry made by him there a part of true repentance And Zachee shewed as much in his owne happy practise upon himselfe of our SAVIOVR CHRIST 's high approbation Luk. 19.8 There is another fruit Fasting is a third fruit and that a speciall one and so hath alwaies been reputed It appeareth by the three Kings King DAVID who was a religious Prince Not onely by him 1. Sam. 12.16 1. Reg. 21.27 Ion. 3.6 but by King AHAB who was scarce found in religion Nor by them onely but by the King of NINIVE a heathen man who even by the light of Nature brought forth this fruit We name it last but it is indeed first First in Nature first quoad nos First in nature Gen. 3.6 as opposite to the first transgression which was by eating First I am sure quoad nos speaking of us and our country Excesse that way in fare and feeding hath beene and is counted our Gentile vitium our Nationall fault So no fruit that our Nation is more bound to bring forth then it For Esca ventri and venter escis meat for the belly and the belly for meate it no where reigneth so much This is a third fruit A fruit which if we would frame our selves to bring forth in kind there would come with it both the other fruits besides For if we could so fast as we should it would abate lust certainely which otherwise keepe the body high you shall hardly bring lowe that fruit And if we could so fast it would mend our devotion much our prayers would not be so full of yawning as we find them that fruit And if we could so fast there would be the more left to enable us to be so much the more plentifull in Almes then we be that fruit So as a good encrease or yeeld would come of this third fruit well brought forth b What these workes are in generall These three in speciall are chosen out but in generall any as well as these There is a way how it is possible there is not a vertue of them all but you may make the worke of it a fruit of repentance In morall matters it holds ever Finis dat formam the end that gives the forme and so the true essence to every worke Insomuch as the worke is reckoned a fruit not of that vertue from whence it proceeds by which it is done but of that vertue to which it referrs for whose end it is done Nay it falls out often so as an act of vertue as Prayer Fasting Almes done for a vitious end suppose for vaine-glorie loseth his owne kind and becomes the proper act of that vice it is done for So powerfull a thing is the End in moralibus Whereby it comes to passe the worke of any vertue be it what it will vndertaken with a mind and intent or as we say animo corrigendi enjoyned eo nomine referred to that alters the nature and becomes a worke of Iustice corrective and so a fruit of repentance For even in these three before remembred so it goes Almes of it selfe is a worke of charity Fasting properly an act of the vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abstinence Prayer of his owne nature a worke of religious worship But Almes done some way to amerce our selves Fasting done animo castigandi corpus Prayer imposed as a task-worke to spend so much time to stand so long bent at it all these thus referred still with an eye to that change their nature and become acts penall and so fruits of Repentance Of fruits we said at first two Vses there are First to be offered as a present So The Vse of this fruit 1. As an Offering IACOâ— sent them to the * Gen. 43.11 Governour of Aegypt For the first we have in all but three things to offer unto GOD to present to honour Him with The 1 Spirit or Soule 2 the body and 3 our worldly goods 1 The offering of the soule is the powring it out in prayer and other workes of that kind 2 Of the body the chastening it by exercises that way tending 3 Of our goods by distributing and doing good with them in Almes and offerings Supposing the sinne-offering in the Law best to suite with repentance as it doth 1 A sorrowfull spirit is a sacrifice to GOD that we know Psal. 51.17 2 and no reason but a chastened body should be so likewise 3 and why the price and charges of the Sacrifice should not come into the reckoning I see not which was part of their worldly State which being distributed and done good withall in meat and drinke offerings this the Apostle calleth a sacrifice wherewith GOD is well pleased
have persecuted and killed the people of the Lord. Yet neither did Moses once touch them but GOD Himselfe from heaven by visible judgement shewed them to be as they were Neither were Coreh and his crew the people of GOD but the sonnes of Belial But that is their manner in despight of Moses if for ought they like him not presently to canonize Coreh and his complices and make them the Saints of GOD. That Aaron said truly of them This people is even set on mischiefe Lastly if ye will see their head-strongnesse look upon them in the eighth of the 1. of Samuci where having phansied to themselves an alteration of estate 1. Sam. 8.19 20. though they were shewed plainly by Samuel the sundry inconveniences of the government they so affected they answer him with No for that is their Logique to deny the conclusion but we wil be like other countreys about us and be guided as we thinke good our owne selves That of all other GOD 's saying is most true It is a stifnecked and â—ead strong generation And yet for all these wants so well weening of themselves as they need no leading they every one among them is meet to be a leader to prescribe Moses and controll Aaron in their proceedings So that where GOD setteth the sentence thus Thou leaddest thy people like sheepe by the hands of Moses Aaron might they have their wills they would take the sentence by the end and turne it thus Thou leaddest Moses Aaron like sheepe by the hands of thy people And this is the people Populus Tuum And surely no evill can be sayd too much of this word people if ye take it apart by it selfe Populus without Tuus The people and not Thâ— people But then heer is amends for all the evill before in this word Tuus Which qualifieth the former and maketh them capable of any blessing or benefit A common thing in Scripture it is thus to delay one word with another Mat. 18.15 Si peccaveriâ— in re frater tuus Peccaverit stirres our choler streight but then Frater makes us hold our hand againe Tolle festucam ex oculo Festucam a mote Luc. 6.41.42 our zeale is kindled presently to remove it but then Ex oculo the tendernesse of the part tempers us and teacheth us to deale with it in great discretion And so it is heer Populus so un-ruly a rout as Moses and Aaron would disdaine once to touch them but when Tuus is added it will make any of them not onely to touch them but to take them by the hand For it is much that lieth upon this pronoune Tuus indeed all lieth upon it and put me Tuus out of the verse and neither GOD respecteth them nor vouchsafeth them either Moses to governe or Aaron to teach or any heavenly benefit els For Populus is unworthy of them all But for Tuus nothing is too good For there is in Tuus Not onely that they be men and not beasts Freemen and not villains Athenians or Englishmen that is a civill not a baâ—barous people the three considerations of the heathen Ruler but that they be GOD 's owne people and flock and that is all in all Hiâ— people because He made them and so the lot of His inheritance Psal. 1â—0 3 His pâ—ople againe because He redeemed them from Aegypt with His mightie arme Verse 15. and so His peculiar people His people the third time because He redeemed their soules by His suffâ—rings and so a people purchased most dearly purchased even with the invaluable high price of His most precious bloud This is that that sets the price on them 1. Pet. 1.9 For over sâ—ch a flock so highly priced so deerly beloved and so deerly bought it may well beseem any to be a Guide Moses with all his learning Aaron with all his eloquence yea even Kings to be their foster-Fathers and Queens to be their Nourses No leading No leadâ—r too good for them Esai 42 2â— I conclude with Saint Augustine upon these words Quamdiu minimis istis fecistis fratribus meis fecistis mihi Audis minimis saith he contemnis Thou hearest they be the base people the minims of the worlâ— and thou settest thy foote on them Audi et fratribus Take this with thee too that they be CHRIST 's brethren thou leadest Et mihi crede non est minima gloria horum minimorum salus And trust me it is no poor praise to protect this poorâ— flocke but a high seâ—vice it is and shal be highly rewarded CHRIST will take and reward it as done to Himselfe in person Sicut Oves standeth doubtfull in the Verse and may be referred Sicut oves either to the manner of leading thus Thou leadest like sheepe Or to the persons ledd thus Thy people like sheepe There â—e touched it before in Duxisti in every of the foure manners of leading and here now we take it in againe with the people to whom it may have reference And indeed there is no terme that the HOLY GHOST more often sendeth for then this of His flocke to expresse his people by for in the estate of a flocke they may best see themselves As heer it is added respectively to Duxisti to let them see both what interest they have in it and what need they have of it I meane of government Lo-ammi First as a note of difference betweene Ammi and Lo-ammi Thy People and The People GOD 's People and strange children Every People is not Sicut Oves nor every one among the People Psal. 32.9 There is a People as the Psalmist speakes Sicut Equus Mulus like the untamed Horse or Mule in whom is no understanding And among the people there be too many such Surely by nature we are all so wilde and unbroken Iob. 11.12 as the Asse colt saith Iob. Which wildnesse of nature when they are untaught and taught to submit themselves to government to become gentle and easie to be led Sicut Oves led to feeding led to shearing to feede those that feed them tractable of nature and profitable of yeeld It is a good degree and a great worke is performed on them For by it as by the first step they become GOD 's people For His people are populus sicut Oves and they that are not His are populus sicut Hirci a people like Hee-Goates in nature intractable in use unseruiceable Now being Hâ—s people they come to have an interest in Duxisti the benefite For populus siâ—ut ovâ—s must be led gently but populus sicut hirci must be driven forcibly Duxisti is not for both It is a priviledge And if there be any retaine their wild nature or degenerate from sheepe into goates as diverse do daily for them Aaron hath a rod to sever them from the fold by censure of the Church And if that will not serve Moses hath another which he can
contempt against Moses or Aaron 1. And the Rulers have their lesson too First That if they be God's hands then His Spirit is to open and shut them stretch them out and draw them in wholy to guide and governe them as the hand of man is guided and governed by the spirit that is in man Heavenly and divine had those hands need be which are to be the hands and to worke the worke of God 2. Againe they be not only hands but Manus per quam that is hands in actu Not to be wrapped up in soft furr but by which an actuall dutie of leading is to be performed Mose's owne hand in the fourth of Exodus when he had lodged it in his warme bosome Exod. 4.6 became leprous but being stretched out recovered againe Hands in actu then they must be not loosely hanging downe or folded together in idlenesse but stretched out not onely to point others but themselves to be formost in th' execution of every good worke 3. Thirdly Manus per quam ducuntur That is as not the leprous hand of Moses 1. Reg. 13.4 so neither the withered hand of Ieroboam stretching it selfe out against God by mis-leading His people and making them to sinne Leading backe againe into Aegypt a thing expresly forbidden either to the oppression and bondage of Aegypt Deut. 17.16 or to the ignorance and false worship of Aegypt from whence Moses had ledd them For as they be not entire bodies of themselves but hands and that not their owne but God's so the People they ledd are not their owne but His and by Him and to Him to be ledd and directed So much for God's hands Moses Aaron This Honorable title of the hand of God is heere given to two parties Moses and Aaron in regard of two distinct duties performed by them Ye heard how we said before The people of God were like sheepe in respect of a double want 1 want of strength by meanes of their feeblenâ—sse 2 and want of skill by meanes of their simplenesse For this double want heere commeth a double supplie from the hand 1 of strength and 2 of cunning For both these are in the hand 1. It is of all members the chiefe in might as appeareth by the diversitie of vses and services Psal. 20.6 it is put to In Potentatibus dexterae saith the Prophet 2. And secondly it is also the part of greatest cunning as appeareth by the varietâ— of the works which it yeeldeth by the pen the pencill the needle and instruments of musique Psal. 78.72 Psal. 137.5 In intellectu manuum saith the Psalmist in the end of the next Psalme and let my right hand forget her cunning This hand of God then by his strength affordeth protâ—ction to the feeblenesse of the fâ—ock and againe by his skill affordeth direction to the simplenesse of the flocke And these are the two substantiall parts of all leading These twaine as two armes did God appoint in the wildernesse to lead His people by Afterward over these twaine did He yet set another even the power and authority Regall 1. Sam. 15.17 in place of the Head as himselfe termeth it and to it as supreme vnited the regiment of both The consideration of which Power I medâ—le not with as being not within the compasse of this versâ— but oâ—ely witâ— the hands or regiments Ecclesiasticall and Civill Which as the tâ—o Châ—â—ubimâ— did the Arke over-spread and preserve every estate 2. Chron 19.6 One saith Iehosaâ—hat dispensing Res Iehovae the Lord's businesse the other dealing in Negotio regis the â—â—faiâ—es of Estate One saith David intenâ—ing the worship of the Tribes 2. Chron. 19.11 Psâ—l 1 22.4.5 the otâ—er 〈◊〉 tâ—rones for iustice One saith Paul being for us in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things perteiniâ—g to God the other in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15.17 1. Cor. 6.3 matters of this present life The one Pro aris the other Pâ—o focis as the very Heathen acknowledge 1. These two are the hands necessarie to the bodie and necessarie each to other First they be both hands and the hands we know are payres Not Moses the hand and Aaron the foot but either and each the hand And as they be a paire of hands so be they also a payre of brethren Not Moses de primis and Aaron de novissimis populi Esay 22. Not Mosâ—â— the Head and Aaron the tayle Not Moses a Quis as Saint Hierome speaketh out of the twenty two of Esay and Aaron a quasi quis but both of one parentage both one mans children 2. Secondly being both hands neither of them is superfluous no more to be spared then may the hands but both are absolutely necessarie and a maymed and lame estate it is where either is wanting The Estate of Israel in the seventeenth of the Iudges without a Civill Governor prooved a very masse of confusion The very same Estate in the second of Chron. Chap. XV. Iudg. 17.6 2. Chron. 15.3 Sine sacerdote docente no lesse out of frame Miserable first if they lacke Iosua and be as sheepe wanting that Shepheard And miserable againe if they lacke IESVS Num. 27.17 Matt. 9.36 and be as sheepe wanting that Shepheard Moses is needfull in the want of water to strike the rocke for us and to procure us supplie of bodily releeâ—e Exod. 17.6 Aaron is no lesse For he in like manner reacheth to every one food of another kinde which we may worse be without even the bread of life and water out of the spirituall Rocke Ioh. 6.48.51 1 Cor. 10.4 Exod 17 8. Ephes. 6 1â— which is CHRISâ— IESVS Moses we need to see our forces ledd against Amaleck for safegard of that little we hold heere in this life and Aaron no lesse to preserve our free-hold in the everlasting life For the great and mightie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legions of our sinnes the very forces of the Prince of darknesse are ouerthrowne by the spirituall weapons of Aaron's warfare Moses may not be spared from sitting and deciding the causes which are brought before him No more may Aaron whose Vrim giveth answer in doubts no lesse important and who not onely with his Vrim and Thummim giâ—eth counseile but by his incense and sacrifice obteineth good successe for all our counseiles In a word If Moses rodd be requisite to sting and devoure the wicked Aaron's is also to revive the good and to make tâ—em to fructifie If Mose's hand want with the sword to make us a way Aaron's hand wants too with the key to give us an entrance And thus much will I say for Aaron for the Divell hath now left to dispute about Mose's bodie and bendeth all against him that the very first note of difference in all the Bible to know God 's people by is that as Cain and his race begoon at the City-waâ—ls first and let Religion as it might come after
any it skilled not what Gen 4.26 So the posterity of Seth the people of GOD begoon at the Church Et coeptum est invocari at the worship of GOD and His Tabernacle as the point of principall necessitie in their accompt and as CHRIST reckoned it Vnum necessarium And truly if we be not Populus a people Luk. 10.42 but Populus Tuus GOD 's people we will so esteeme it too For as for iâ—stice and law and execution of them both Taliter fecit omni populo it is everie where to be had Psal. 76.1 even among the verie Heathen and Turkes themselves So is not GOD 's truth anâ— Religion and the way of righteousnesse No Natus in Iudaea Deus saith the Prophet in the last Psalme that is onely to be had in the Church and Non talitâ—r fâ—cit omni populo he hath not dealt so with every people â—very people have not knowledge of His lawes So that if the Governor be not meerely Pastor agrestiâ— a rurall shepheard such as are in the fields and the people of GOD in his eyes no better then Pecora campi so that if he keepe them one from goring another with their hornes and one from eating up the others locke of hey all is well and no more to be cared for of Gaâ—lio But that he be like the great Shepheard the good Shepheaâ—d the â—rince of Shepheards 1. Pet. 2.25 who was Pastor animarum as Saint Peter calleth him a Shepheard of soules to see also that they be in good plight that they be ledd in the way of truth It will easily be yielded to that per manum Mosis is no full point but needeth and Aaron to be ioyned to it Exod 4.14 Moses himselfe saw this and therefore in the fourth of Exodus when he had diverse times shifted of this sole leading while GOD stood still upon Ecce mittam te At last when GOD came further and saiâ— Ecce Aaron frater tuus mittam eum tecum that conteâ—ted him and â—hen he vndertooke it as knowing these were like hands maimed the one without the other but that Moses and Aaron make a compleat Government 3. And what should I say more They be hands and the bodie needeth them both They be hands and they neâ—d each other Moses needeth Aaron For Moses hands are heavy and need a stay and Aaron it is that keepeth them steddy by continuall putting the people in remembrance that they be subject to principalities by winning that at their hands by his continuall dropping his word upon them which Moses for the hardnesse of their hearts is faine to yeeld to By strengthening mainely Mose's Debita legalia duties of Parliament and common law by his Debita moralia duties of conscience and Divinitie And whatsoever action Moses doth imprison Aaron imprisoneth all the thoughts any waies accessarie to the action Which thoughts if they may runne at libertie the action will surely be bayled or make an escape and not be long kept in durance And so many waies doth Aaron support and make both more easie and more steadie the hands of Moses And Moses for his part is not behind but a most jealous preserver of Aaron's honour and right every where Every where mild save in Aaron's quarrell and with those only that murmured against Aaron and said he tooke too much upon him Take but his prayer for all because I would end his prayer made for Aaron by name in the 33. Deut. and these three points in it Deut. 33.11 Blesse O Lord his substance therfore he would never have heard Vt quid perditio haec that all is lost that is spent on Aaron's head Then Accept the worke of his hands therefore he would never easily have excepted to or with a hard construction skanned all the doings of Aaron Last of all Smite through the loynes of them that rise up against him therefore he would never have strengthened the hand of his evill willers 1. Sam. 22.18 or said with Saul to Doëg Turne thou and fall upon the Priests To conclude Moses and Aaron both have enemies as Aaron hath Coreh and Dathan 2. Tim. 3.8 that repine at him so hath Moses too Iannes and Iambres that would withstand him And he that at one time disputes about the bodie of Aaron may also hereafter for he hath done it heretofore dispute about the bodie of Moses Iude 9. It is good therefore they be respective each to other Aaron helpe Moses in his lott and Moses Aaron in his that they stand in the gap one for another that so their unitie may be hand in hand as the unity of brethren strong and hard to breake as the barres of a palace The LORD by whose Almighty power all governments do stand those especially wherein the people are led in the way of his Sanctuarie as he hath graciously begun to lead us in that way so leave us not till we have finished our course with joy Knitt the hearts of Moses and Aaron that they may joine lovingly Teach their hands and fingers of their hands that they lead skilfully Touch the hearts of the people that they may be led willingly that by meanes of this happy conduct surely without error and safely without danger we may lead and be lâ—dd forward till we come to the fruition of his promise the expectation of our blessed hope even the eternall joies of his coelestiall Kingdome through IESVS CHRIST our LORD To Whom c. A SERMON Preached before QVEENE ELIZABETH AT SAINT IAME'S on Wednesday being the XXX of March A. D. MDXCIII MARKE CHAP. XIV VER IV. V.VI Erant autem quidam indignè ferentes intra semet-ipsos dicentes Vt quid perditio ista unguenti facta est c. Therefore some disdeigned among themselves and said To what end is this wast of ointment For it might have beene sold for more then three hundred pence and been given to the poore And they grudged against her But IESVS said Let her alone why trouble ye her She hath wrought a good worke on Me. THIS action of wast which by some is brought and by CHRIST our SAVIOVâ— traversed was against a woman saith Saint MARKE thâ— verse before which woman as Saint IOHN hath it Chap. XI Ver. 2. was MARIE MAGDALEN now a glorious Saâ—nt in heaven sometime a greevous sinner vpon earth Saint AVGVSTINE noteth Of all those that sought to CHRIST She was the onely sinner that for sinne onely and for no bodily griefe or maladie at all sued and sought to Him Of whom being received to grace and obteining a quietus est for her many sinnes a benefit in-estimable Et quod nem◠〈◊〉 nisi acceperit which they onely know and none but they that haue received it as Luk. 7.47 much was forgiven her so much she loved And seeking by all meanes to expresse her multam dilectionem propter multam remissionem as CHRIST saith Verse 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing
she had was too deare And having a pretious confection or ointment of Nardus the chiefe of all ointments and in it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe of all Nardi and in it too not of the leafe but of the very choise part thereof of the Spike or flower both for the making true and for the value costly that did she bestow And that frankly For she did not drop but powre not a dramme or two but a whole pound not reserving any but breaking boxe and all And that not now alone but three severall times one after another This she did and as it may seem the coherence fell out not amisse This outward ointment and sweet odour Psal. 45.7 1. Ioh. 2.20 2. Cor. 2.15 she bestowed on CHRIST for the vile of gladnesse for the Spirituall annointing as Saint Iohn and the comfortable savour of His knowledge as Saint Paul calls it He bestowed on her This as it was well done so was it well taken of CHRIST and so should have beene of all present but for Iudas saith Saint Iohn Who liking better odorem lucri ex re qualibet then any sent in the Apothecarie's shop seeing that spent on CHRIST 's head that he wished should have come into his purse repined at it But that so cunningly in so good words with so colorable a motion 1. That it was a needlesse expense indeed a wast 2. That it might have beene bestowed much better to the reliefe of many poore people as that he drew the Disciples some of them to favour the motion and to dislike of Marie Magdalen and her doing So that both they and he joyned in one Bill but he of a wretched covetous minde they of a simple plaine intent and purpose thinking all that was well spoken had beene well meant Which Action of theirs for that it was brought Not onely against her that bestowed it but even against CHRIST also that admitted it though not so directly as it were against her with Vtquid perditio against Him with Vtquid permisâ—io for that also it might be a dangerous precedent in ages to come if nothing were said to it and shutt all boxes and barre all ointments forever Our SAVIOVR himselfe taketh on Him to plead her cause Not onely excusing it in Sinâ—te illam as no wast but also commending it in bonum opus as a good worke Thâ—t the ointment was not so pleasant to his sense as her thankfullnesse acceptable to His Spirit That the ointment which then filled the house with the sent should fill the whole worâ—d with the report of it and as far and wide as the Gospâ—ll was preached so far and wide should this act be remembred as well for her câ—mmendation that did it as for our imitation that should heare of it We see both the occasion and summe of these words read Which may apply be said to conteine in them a disputation or Plea about Maâ—ie Magdalene's act whether it were well done or no. Whereof there are two priâ—cipall parts Iudas with Some other ad oppositum against it to have Marie Magdalen reformed and her box converted to better vses CHRIST for it and against them Sinite that He would have it stand yea that He would have it acknowledged for that it was Bonum opus The Division In the intreating whereof these three points I purpose 1. First of Iudas his Motion and in it 1 The speech it selfe Vtquid perditio c. 2 The Speaker Some of them 3 The Minde or affâ—ction thought much 2. Secondly of CHRIST 's Apologie and in it 1 That it is sufferable 2 That it is comâ—endaâ—le 3 The reason of both In Me for that on Him 3. Last of all laying both together The former That it is a good worke The later That yet grudged at that good actions oft times meet with evill constructions therâ—fore 1 though we doe well yet we shall be euill spoken of and againe 2 thâ—ugh we be evill spoken of yet we must proceed to doe well The vse we shall make is briefly Ex factis facienda discere by report of that which hath been done heretofore to learne what to doe in like case heereafter Whereof that I may so speake c. OF the tongue the Psalmist saith I. Iuda's Motion 1 The speech Vtquid Perditio it is the best member we have Psal. 108.1 and Saint Iames Chap. 3.6 it is the worst and that it marreth all the rest The nature of the tongue thus being both good and bad maketh that our speech is of the same complexion Good and bad likewise Whereof this speech heere is a pregnant example Good in substance as I shall shew presently Evill in circumstance as we shall afterward see as neither well meant nor well applied In the speech I commend two good things 1 The Abuse noted Vtquid c. 2 The Vse sett downe Potuit c. Not onely the Defect Not thus wasted but the Provision how Turned into money and distributed to the poore We beginne with the first Vtquid perditio c. Surely a good speech and of good vse and to be reteined Religion and Reason both teach us In all things to regard both Quid and Vtquid No lesse to what end we doe then what we doe And both of them censure Not onely what is done to an evill end wickedly but what is done to no end vainely Quem fructum Rom. 6.21 What fruit saith Saint Paul A good question and if it have none Vtquid terram occupat Luk. 13.8 Why troubleth it the ground saith CHRIST So that Religion alloweth not wast censureth idlenesse and in all things calleth us to our Vtquid haec And this as in all things in wast of time wast words addle questions so yet chiefly in that which we call Bonum vtile The very goodnesse of which things is in their vse and they no longer good then they have a vse which if they lose they cease to be good So that in them not only those things that are mis-spent upon wicked vses but even those also that are idlely spent to no vse they are lost lavished and no good commeth of them And therefore in them Vtquid perditio indeed is well said This they learned of CHRIST himselfe Ioh 6.12 who in the gathering of the broken meate gave charge ut nequid perdatur that no wast should be made Indeed Vtquid perditio ulla whereto either this or any wast at all So that Religion is an enemie to riott and good husbandry is good divinitie It is GOD 's will that of our goods Iustitia condus sit Iustice should be Purveyor and they rightly gotten Temperantia promus Temperance the steward and they not wastfully spent Consequently Neither wast in buing I. Ioh 13.29 but as CHRIST 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not whereof we may have vse but whereof we have need and cannot be without
it Neither wast in spending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dispensation not a dissipation a laying forth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting away a wary sowing not a heedlesse scattering and a sowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by handfulls not by basketfulls as the Heathen man well said Neither wast in giving Not making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Graces which be Virgins not prostituting them and making them common but as the Apostles rule is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as need shall require So that to all to needlesse laying out Act. 2.45 to superfluous expeâ—se to vnnecessarie largesse Vtquid perditio may be said The reason whereof is well sett downe That if we wast it in needlesse expenses we shall not have enough for necessarie charges If we lavish out in wasting we shall leave but little for well doing Whereof our times doe yeeld plenteous testimonie In which Naball's wast which being a subiect makes a feast like a King 1. Sam. 25.36 The Assyrian's wast every meane person in apparell like a yong Prince Esau's wast Gen. 34.1 Ier. 22.15 in carying a retinue of foure hundred at his heeles Shallum's wast in inclosing our selves in ceder and lifting up our gate on high Once for all I protest and desire it may be graciously received I doe not so much as in thought once ayme at the estate of the Highest whose glorie I wish to match yea to surpasse Salomon in all his royalty but This riotous mis-spending where no need is hath eaten up our Christian bestowing where need is Lesse waste we must have if we will have more good workes It is truely called perditio It is the losse and destruction of all our good deeds and I pray GOD it be not also of our reward for them Vtquid perditio is a fault But vtquid perditio haec is a greater For haec wanteth not his emphasis but is as if he should say If the summe had been little or the value small it might have been borne if twenty or thirty pence it might have been winked at But if it come once into the hundreds so great a summe so much verily it may not it ought not to be suffered Thus much for Perditio the idle wast the abuse Now followeth Iuda's plott the use he wisheth it put too For first he maketh a perfect valuation and estimate of what it would rise too and it may seeme strange how he should be so skilfull an Auditor of the price of rich ointments But he hitt it well for so saith Plinie the best Nardus was so worth And that is a materiall point For the greater the summe the more colour of complaint Vtquid perditio ulla but specially utquid perditio haec unguenti of so rich an ointment Then from his audit he commeth to his Motion Potuit vendi c. Sale to be made the mony to be divided and the poore to be releeved This is his Supplication and this second is better then the former Indeed utquid perditio may be the speech of a Niggard But this second that followeth cannot but proceed from a liberall mind Potuit vendi c In that He speaketh not to have it spared but to have it converted to better uses And this is a blessed coniunction when honest sparing and charitable releeving when frugalitie and liberalitie go togither Such is this Motion whereto no man can take exception Naturally our bowells yerne and we have an inward compassion at the miserie of our bretheren and GOD 's Law willeth not to hide our selves from our own flesh but when we have served our need to give to the poore The motion then is both frugall and charitable and besides if we looke more narrowly into it there appeareth great zeale in it All wast things he wisheth the poore had Yea it seemeth he reckoneth it wast that the poore is not the better for that to be mis-spent that might be better spent and is not And very exactly driveth to this point That our goods may go not to some end nor to some good end but to the very best eâ—d of all The relief of the poore Sure when I consider the sobrietie bounty zeale of the speech I thinke maâ—y wise heads coulâ— not in so few words have contrived a better or more pithy motion That that which is otherwise lavished upon one may be imployed to the benefit of many that these so many hundreds may be bestowed rather in nourishment then in ointment rather on necessarie relief then upon needlesse delight rather on a continuall good then on a transitorie smell rather that many hungry bellies filled then that one head annointed Sure howsoever it was meant or applied the speech in it selfe considered is to very good purpose even IVDA 's speech without IVDA's application 2. The Persons that speak Some of them We be now to enquire of the person by whom and after of the entent wherewith it was spoken We are naturally carried of a good speech to enquire the author partly in an honest inclination as Salomon saith to kisse the lippes of him that answereth upright words Pro. 24.26 Partly because it is a matter of importance not onely to weigh quid dicatur but also quis dicat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many times we be more perswaded with the mind of the speaker then with the body of the speech and their Positions move not so much as do their Dispositions It is very materiall in all and so in this to aske quis hic loquitur For who can choose but speake all good of the speech Surely if we had not been told otherwise Zelotae vocem wen ust needs have thought it to have been Simon Zelotes Zelotae vocem putas Iscariotae est One would imagine it was Simon the Zealous It is not so it was Iudas the covetous Some of them saith Saint Marke Matth. 26.8 Of His Disciples saith Saint Matthew and namely Iudas saith Saint Iohn who first stood up and tooke this exception and Iob. 12.4 after him some others So that it was Iudas and by his perswasion Some besides For if he had not stirred they would have taken it well enough Such is the danger of sinister speeches Let us beginne with Iudas And heere first we beginne somewhat to suspect that it commeth from Iudas Iudas it is well knowne what he was At that very instant that this Vtquid was in his mouth his fingers were in CHRIST 's cofers and one might have said it to him Vtquid c. And for all he spake against wast he wasted and made havock of his Masters good And a little after he might have beene charged with a worse matter And yet he preferrs motions CHRIST telleth us what he was Iohn 17.12 Filius perditionis and this terme marreth all that the child of perdition should find fault with perdition The case is like when they that have wasted many pounds complaine of that penny wast which is done
〈◊〉 〈◊〉 Vement Romani the safety of the State Matt. 2.16 â— Herod would learne where he might find CHRIST the cause indeed to murther Him the cause in shew to worship him Inâ—ra sâ— It is no new thing but common and vsuall in all exceptions to Religion the true cause is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thinking all too much a thinking all is perditio all lost that commeth not to us that we gaine not by We see if was the true reason the men of Sichem made among themselves why they would become of Iacob's religion Gen 34 â—4 and be circumcised Nonne omnia quae habent nostra erunt Shall not all they have beâ—omâ— It was the very reason whereby Haman went about to perswade Ahasuerus to suppresse the Iewe's Religion Let it be done and I will weigh so many thousands to the Kings cofers Ester 3 â— And in the New Testament it was the very reason Demetrius thereâ— vseth Act. 19.25 O cry for Diana Magnifie her Quia inde nobis erit acquisitio we shall be all 〈◊〉 by it GOD knowes this is the true cause and the Analogie of Religion to many It was so to Iudas and GOD graunt the like be not found in Israël Now though this be the true yet this in no wise must come into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicentes and be spoken If Iudas had dealt plainly he should thus have framed his speech Vtquid perditio potuit vendi mitti in crumenam meam but that had been too harsh for that had been plaine sacrilege And of Sacrilege Saint Paul seemes to say Rom. 2.22 it is if not worse yet as bad as Idolatrie Thou that pullest downe Idolls Rom. 2.22 committest thou sacrilege As if he held as good a false religion as a spoiling religion Therefore that must be kept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not come into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it must be shrowded as indeed the heathen man said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bad attempts need onely a handsome pretense for with the rest they can dispense with GOD and His word and feare and conscience and all and so a pretense had it is all they desire Now no pretense more fitt to make them perfect Maskers then Saint Paule's vizor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Peter's cloke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vizor of godlinesse 2. Tim. 3.5 and the cloke of Religion And such was Iuda's heer a charitable carefull provision for the relief of the poore Whom Ioh. 12.6 though the HOLY GHOST saith expressly he cared not for one jote yet maketh he them his stalking horse and Pauperibus is the point that is it he seeketh for and GOD knoweth nothing els This his sacrilegious wicked humour he covereth under zeale of the poore And so to hide one fault committeth two First Sacrilege then hypocrisie And Pâ—o. 26.23 it is now thing under the Sunne as Salomon tells us to gild a pot-sheard with gold-foile that is to over-lay a false heart with zealous lipps Absolom's vow was the maske for his conspiracie against David Iezabels fast her vizor 2. Sam. 15.7 1. King 21.9 for the oppressing of Naboth And heer we have an Invective against wast a supplication for the poore in IVDA's mouth and yet seven abominations in his heart Pro. 26.25 Is it not heavinesse unto death to consider this Well said the Wise man O wicked abomination whence art thou come to cover the earth with deceit But more need had we to beware then complaine And indeed all we learne from this point is Novisse Odisse to know and avoyd To know such there be as cover sacrilege with zeale and with good uses cover no good entents To know them and to avoyd them And the better to doe that to marke the end of him that heer used it and see what became of him How from this sinne by GOD 's iust iudgment he fell to proditio and from it after to make away himselfe To whom in that case truly might have been said Vtquid perditio indeed But this was his end in this life and in the other he hath his portion with hypocrites and they with him in the lake of fire and brimstone Matt 24 5â— So much for the Speech it selfe 2 for the Speaker and in him both his person 3 and his entent Now as Iustice would let us heare alteram partem II. CHRIST 's Apologie These are shrewd presumptions yet let us not resolve but stay till CHRIST have sayd And if He mislike it too Sell it and spare not But IESVS c. There was saith Saint Gregorie no error of the Disciples praesente Magistro while CHRIST was present with them but is was Salutaris error quia totius Mundi sustulit errorem a wholesome and profitable error for it ridd the world of an error for ever after We may well apply it to this We should have been of Iuda's mind and that that carried the Disciples have gone for currant had not our SAVIOVR CHRIST over-ruled the case and stayed the sale of Marie Magdaleâ—'s ointment and in staying it sayd enough to stop their mouthes for ever that make the like motions Which to do the more firmely albeit CHRIST might well have excepted to Iuda's person as unfitt what the Sonne of perdition talke of perdition Or layd open his entent as wicked and execrable Vtquid hoc sacrilegium Vtquid haec hypocrisis Yet the more sufficiently to do it He waives both and ioines issue upon the very point it selfe admitting all had been simply and honestly both sayd and meant Wherein He keepeth this order First propoundeth That what was done it was sufferable and she not to be troubled for it Sinite illam c. Secondly it was a good worke and therefore she not onely to be excused but to be commended for it Thirdly the reason and warrant of both In Me for that it was done upon Him On whom nothing that is bestowed can be said to be lost but must and ought to be said to be weâ—l bestowed So that there is a full answere to every point of Iuda's bill Vtquid for Vtquid Vtquid molestia haec for Vâ—quid perditio Potuit vendi is answered with Sinite let alone Perditio with bonum opus and Paupeâ—ibus with In Me who is of more value then many poore after whom it may well become the poor to be served 1. It is sufferable Sinite illam To beginn then with the first Sinite illam saith CHRIST Not as they hoped fistite illam Stay her indeede it is but a wast worke she is about but Sinite illam let her alone the worke is good suffer her to proceed His meaâ—ing is Such acts as this was are to be let alone and they that so disposed not to be troubled Sure He fore-saw many would be medling many Vtquid's would be framed and many Potuit's deâ—ised anâ— much businesse be made about
â—arie Magdalen's ointment and about wâ—rkes of that nature That every otâ—er while some Motions Petitions Plotts would be framed about the altering of it To this day they will not let her alone but disquiet her stilâ— He hath therefore leâ—t in His Gospell these words as a fit answere to stay their hands and stop their mouthes for ever Sinite illam let them be suffer them to remaine Vtquid molestia haec a meet reply to Vtquid perditio haec to the worlds end And this request to my poore coâ—ceit is very reasonable If in this kind any thing may be allowed for reasonable It is not Imitamini illam or adjuvate illam Doe ye the like contribute to her charge further and helpe her what you may which yet he would have us That would Iudas never be gott to If CHRIST had wiâ—hâ—d him to like cost what adoe then would there have been But this dâ—e but let â—er alone â—f you will not further yet hinder her not trouble her not That she hâ—th sâ—ent of â—er hâ—â—iâ—itie she hath done it she hath not had of you one penny toward her thrâ—e hundrâ—d nor she asketh you none Seeing you are at no cost why should it grieve you If â—ou like not to follow her â—et let hâ—r alone And may not the same in like reason be said and entreâ—ted aâ— this day That what our Faâ—hers and Elders in the CHRISTIAN â—aith bounâ—eously emplâ—yed on CHRIST what they I say have that wâ—y dedicate iâ— we wiâ—l not add to it and imitâ—te them yet we will let it alone and not trouâ—le them and at least be not with Iudas if we like not or list not to be with Mary Magdalâ—n On CHRIST it is I dare boldly say and if I say it I shall have all the anciâ—nt Fatâ—ers on my side and if I say it Saint PAVL will warrant me who in 1. Cor. 12. â—2 expresly callâ—th the Church CHRIST 's Bodie Act. 9.4 And he might wâ—ll do it the first speech CHRIST ever spake to him Himselfe calleth the Church Me the word He heere useth On CHRIST it is spent any part of CHRIST be Hiâ— glorie more then other 2. Cor. â— 2â— and on that Office and calling of the Church which S. PAVL who best knew the dignitie of it calleth the glorie of CHRIST This I say under correction is as me thinketh not unreasonable that seeing what suâ—erstition hath defiled is removed and gone touching that which is remaining it be sayd Sinite illam 2. It is commendâ—â—le Bonum opus operata eâ—t From this first degree of Sinite our SAVIOVR CHRIST ascendeth to a higher anâ— lest we should mistake as if He bare with her good mind and meaning rather then allowed the worke He tells us the very worke it selfe is good and so pleads and justifies it not as sufferable onely but as commendable For that is the meâ—ning of Bonum opus operata esâ— Wherein first He answereth the principall reason Perditio est You may sell saith Iudas it is but waste You must let it alone saith CHRIST it is Bonum opus So that as His former of Sinite crossed the Motion So this of bonum opus overthroweth the Reason Perditio In which our SAVIOVR CHRIST looseth the knott and teacheth us a point to enquire first Eâ—quid perditio whither it be a wast before we come to Vtquid To what end is it If it be wast it is well and truly sayd But this He pleadeth is not any unlesse which GOD forbidd good workes be wast with us And therefore joineth issue upon the word haec that this that is done upon Him is no wast at all as Iudas termeth it but as He christeneth it by a new name Bonum opus Therefore his reproofe is nothing tanquam cadens in materiam indebitam as lighting upon an unmeet matter which deserveth no reproofe but rather commendation Indeed if Iudas sometime before had sayd it to Marie Magdalen in the daies of her former vanitie when she wasted thus much and peradventure many a penie more on her ryott and wantonnesse then indeed Vtquid perditio haec had hitt right But now it was not on her selfe but on CHRIST 's head it is out of season As if our age now would apply to Naball's riotous feasts to the Assirian superfluous suits to Esau's superfluous retinue to the endlesse building Ieremie findeth fault with to our manifold idle excesses many waies to every and each of these an Vtquid perditio there now it were right there indeed were the true place of Vtquid perditio But this is among many a strong illusion of these daies that whereas there are abroad in the world so many true wasts so much in ointments and perfumes upon our selves so many hundred denarij indeed no man can tell what daily lavished we can neither see our selves nor patiently heare of others utquid perditiones hae Heer all is well all is well bestowed Neither Vtquid nor potuit dari pauperibus the poore never comes in our head No where but in CHRIST ought is amisse Onely in that that is meant to Him and spent on Him there comes out our Vtquid there comes the poore into our mind No way to provide for them but by sale of CHRIST 's ointment That is the wast and none but that and none but that is maligned We are perfect auditors we can exactly reckon how many hundreds CHRIST wasteth but who keepeth any accompt of his owne To our selves too much is too little To Him too little is too much And three hundred pence that way bestowed is a greater ey-sore then three hundred pounds I dare be bold to say to not so good uses Thus it is and it is to be lamented that thus it is But CHRIST teacheth us better if we will learne of Him and let Iudas go that we may better bestow our Vtquid any where then upon Him And we shall find it true The day will come when that onely that goeth to Him shal be found to be no perditio and all els perditio indeed whatsoever or upon whatsoever To be lost indeed and no fruict to come of it That which is sowen in the flesh to be lost in corruption that Gal. 6.8 which on the bellie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which on the backe in ragges that which on building in rubbish that which to our heires in prodigalitie riott and excesse And that which is In Me shall prove no perditio wast lost or lavisht but bonum opus a good deed to be rewarded with a blessed remembrance on earth and with a Crown of glorie in the Kingdome everlasting Thus you see Iudas is answered and the worke quitt from the name of perditio So farre from perditio that it is Bonum opus A good worke indeed as proceeding from a good mind possessed with the vertue of vertues thankfullnesse For mercie bestowed on Him who onely is good and goodnesse it selfe who heer alloweth it
for good causeth it to be registred in His Gospells for good in the day of Iudgement shall pronounce it good Rewardeth it for good in this world with a good name in that to come with all the good of His Kingdome where no good is wanting 3. The reason In Me. The third remaineth Vpon Me wherein properly is meant His naturall body of flesh which should not alway be with us But they of whom we have learned to interpret the Scriptures in a manner all extend it to His Mysticall body too and as they thinke by good consequence That seeing He gave His naturall body to be bought and sold rent and torne crucified and slaine for His body mysticall His body mysticall is certenly deerer to Him and better He loveth it And then if He will accept that is done to the lesse and make it Bonum opus He will much more that which is done to the more beloved and it shall never goe for lesse Never did I am sure The Scriptures record as a good worke that that was laid downe at the Apostle's feet Acts. 5. no lesse then this that was laid upon CHRIST 's owne head And in them Ananias a Church-robber and Iudas a Christ-robber both in one case Sathan is said to have filled both their hearts in that act Luk. 22.3 Acts 5.3 And like evill end came to both And both are good remembrances for them that seeke and say as they did Yea which would not be content to deteine a part Ananias and Iudas went no farther but would seise of all gladly if a Gracious Lady did not say Sinite To conclude it is Saint Augustine and so say all the rest Tu intellige de Ecclesiâ Quia qui aliquid de Ecclesiâ praedatur Iudae perdito comparatur Vnderstand this of the Church and spare not For he that taketh any thing I say any thing from it is in Iuda's case For the sinne certeinly for the punishment as it pleaseth GOD. Now we know what is meant by In Me it is no wast word We will consider it first as a reason of the two former and then as a speciall answer to that of the poore It answereth Vtquid To what end why In Me to Me and for My sake It answereth Perditio In Me why it is spent on CHRIST on Me on whom nothing that is spent is mis-spent It yeeldeth a reason of Sinite Spare her if not her yet spare Me trouble Me not Ye cannot scrape of the ointment but with my trouble And a reason of Bonum opus est For His In me is warrant sufficient why the worke is to be reckoned good Yea in saying it is not onely good done but done to Him He giveth it a dignitie and lifteth up this worke above But especially it answereth the weight of Iuda's reason Pauperibus the Poore Our SAVIOVR CHRIST plainely sheweth that Iudas is mistaken that draweth a diameter and maketh opposition betweene devotion toward CHRIST and Almes to the poore Tabitha was good to the poore Marie Magdalen to CHRIST Must we put Marie Magdalen to death to raise Tabitha againe and is there no other way Yes indeed Sinite illam saith CHRIST in this verse let this stand â—eâ—se 7. and yet do those good too Date eleemosynam in the next There be other meanes to provide for the poore then by sale of CHRIST 's ointment And we are not in pretense of them to omitt this or any office or duty vnto CHRIST Pauperibus is not the onely good worke this is also And of the two if any to be preferred it is In Me He certainely to be served first To which worke not onely those of weaâ—th Marie Magdalen with her three hundred pence but even poore and all the poore Widow with her mites is bound Mar. 12.42 as we see Even to add something to the offerings of GOD And if not with Nardus yet with oile to annoint His head as Himselfe requireth This I say if both could not stand But thankes be to GOD there be waies they may both stand and not one fall that the other may rise Malachie telleth us a way and it is a speciall one to doe as this vertuous woman heere Mal 3.10 Inferte in Apothecas meas bring into mine that is my Churche's treasures and I will breake the windowes of heaven and send you such plenty as you and the poore both shall eate and have enough and yet leave in abundance So that we see the next and kindliest way to have Iuda's complaint redressed is to speake and labour that Marie Magdalen's example may be followed Secondly by In Me it plainely appeareth how CHRIST standeth affected to workes of this kind For permitting them standing for them defending and commending them He sheweth plainely He will be content with such as it is For albeit He were the very patterne of true frugalitie and an enemie to all excesse yet this service chargeable as it was He well alloweth of Shewing us this that as He is Christus Patris annointed by GOD His Father quem unxit Dominus Acts 10.38 Act. 10. so also He will be Christus noster and that passively annointed by us Quem unxit Maria Iohn II. That as heer He commendeth Marie Magdalen Ioh 11.8 for the supply of it Luk. 7.46 So in Luke 7. he giveth Simon an Item oleo caput meum non unxisti for being defective in this duty I would gladly aske this question If the ointment may be sold as Iudas saith and bought lawfully and they that buy may lawfully vse if they may vse it why may not CHRIST Num solis stultis apes mellificant do Bees make honey and Nardus beare oinâ—ment for wicked men onely May any that payes for it and may not CHRIST Is He onely of all other vncapable or vnworthy If it be because it is more then needs Let that be a reason of all Let the law hold us as well as Him But if no man but allowes himself a more liberall diet and proportion of port then in strict termes is needfull for all the poore why should we bind CHRIST alone to that rule Except we meane to goe further with Him and not onely except to Marie's ointment but even to Simon'â— feast also Vtquid unguentum hoc then Vâ—quid convivium hoc too seeing a smaller repast might serve and the rest be given to the poore So that His allowance shall be just as much and no more then will serve to hold life and soule together But as He without any barr or Vtquid alloweth us not onely indumenta for nakednesse but ornamenta for comelinesse not onely alimenta for emptinesse but oblectamenta for daintinesse So good reason it is we thinke not much of His Nardus and tie Him onely to those rules from which our selves pleade exemption I demand againe if ointment might be spent on Aaron's head vnder the Law seeing a greater then Aaron is heere why
not on His too I finde that neither vnder the Law He liked of their motion what should the Temple doe with Cedar neither vnder the Gospell of theirs what should CHRIST 's head doe with Nardus But that to his praise he is recorded in the Old Testament that said 1. Chron. 17. â— Shall I dwell in my seeled house and the Arke of GOD remaine vnder Gotes-skinns And she in the New that thought not her best ointment too good for CHRIST 's head Surely they in Aegypt had their service of GOD it may be in a barne or in some corner of a house Yet when Moses moved a costly Tabernacle no man was found that once said Our fathers served GOD well enough without one Vtquid perditio haec After that many Iudges and Prophets and righteous men were well when they might worship before the Arke yet when Salomon moved a stately Temple never any was found that would grudge and say Why the Arke is enough I pray GOD we serve God no worse then they that knew nothing but a Tent Vtquid perditio haec Only in the dayes of the Gospell which of all other least should there stepps up Iudas and dareth to say that against CHRIST 's Church that no man durst evâ—r either against Mose's Tent or Salomon's Temple And if CHRIST had taken it well or passed it in silence or said Sinite illum suffer Iuda's motion to taâ—e place we might have had some shew But seeing He saith Molestus est to Iudas Sinite illam Suffer Marie to go forward and not that only but Bonum opus too why should any after Iudas be thought worthy the answering Surely as the Gospell in this duty hath and so ought to exceed the Law So in the Gospell we heere and our Country above all other I will but say with Chrysostome Appende Christum ô homo doe but construe these two words In Me aright Peize and prize Who it is Et sufficit It is CHRIST IESVS Who hath not spared to annoint us with His own blood and our soules with all the comforts and graces of His Holy Spirit If toward us neither blood nor life were too deer on His part shall on ours any Nardus be too deere or any cost too much that is on Him bestowed Perhaps our particular will more move us It is CHRIST that created for us Nard and all other delights whatsoever either for vse and necessitie we have or for fruition and pleasure we enjoy It is He that hath enriched us that we be hable to bestow it by this long prosperitie plenty and peace as no other Kingdome vnder heaven Is there any good mind can thinke that this is an indignitie that He is not worthy hath not deserved and double deserved this and ten times more at our hands An extraordinarie conceipt is entred into the world by a new found glosse to make whatsoever we like not or list not to doe our selves exrtraordinarie and so some deeme of this as extraordinarie and whereof no example is to be made No ancient Writer is of that minde Luk. 11.37 but that for us it was written and that Vade tu fac similiter may be written upon her box But be it so Why may not I wish on our parts Let us be extraordinarie For GOD hath not dealt ordinarily with us of this land He hath not beene to us a wildernesse or a barren land but hath even our enemies being Iudges been extraordinarie in His goodnesse toward us all And sure in us ordinarie common thankfullnesse is not enough Shall I sett my selfe to recount His benefits An easy matter to find entrance but when then should I make an end In one I will abbridge them all We spake of ointment Verily CHRIST hath annointed over us and given us a most Gracious Soveraigne by whose happy and blessed reigne we long have and longer may we He grant enioyed both the inward and outward annointing the inward the holy and heavenly comfort of GOD 's truth Psal. 45.7 and true oyle of gladnesse the outward of earthly plenty and delight which Nard or any rich confection may affoord and in a word whatsoever happinesse can fall to any Nation vnder heaven From the holy oyle of whose annointing as the dew of Hermon on Sion Psal. 133.2 and as Aaron's ointment upon the skirts of his clothing there daily droppeth upon this whole Realme pure Nard or if any thing els be more precious whether in these earthly or in those heavenly blessings I speake no more then we all feele This is that one I spake of and in this one is all Even the Lord 's Annointed Whom I make no question but the Lora hath and will more and more blesse for that Her Highnesse hath said as Himselfe said Sinite illam And blessed be GOD that hath putt into her heart so to say to like well of Vtquid perditio but to have it so applied I doubt not but this Heroicall vertue among many others shall make her Scepter long to flourish shall make her remembrance to be in blessing to all posteritie and shall be among other her reioycing in the day of the Lord and an everlasting crowne of glory upon Her head This is that ointment I spake of that it selfe alone may make us all confesse we have received from Christ extraordinarie mercie and are therefor to returne more then ordinarie duty Psal. 147.20 Non taliter fecit omni Nay non taliter fecit ulli populo He hath not dealt so with every Nay not so with any people as with us and therefore not any people to deale so thankfully with Him againe This if it were extraordinarie Howbeit if Antiquitie may be admitted Iudge this as a good worke is to be ordinarie with us Since every thing done in this kinde to Christ's Church only upon a thankfull regard is with them reckoned a dramme of Marie Magdalen's ointment At least if we will not come so farre as operata est we doe yet thus farre favour it as to yield to Sinite illam Seeing Marie Magdalen that gave it paid for it and it never came out of our purse And now this question being thus dilated it is every mans duty saith Theophylact to set downe cujus partis sit whose part he will take whose mind he wil be of Whither with Iudas Perditio est or with CHRIST Bonum opus est whither Potuit vendi or Sinite illam But I trust we will stand to CHRIST'S judgement and rather take part with Him for Marie Magdalen then with Iudas against her that we may be with Marie Magdalen that are of her mind which at the houre of death we all shall desire The entrance I make III. The Dâ—ctâ—â—nâ— 1. That Good wâ—rkâ—s are malâ—gnâ—d From this unhappy conjunction of Marie's good worke and Iuda's evill speech this first consideration offereth it selfe nothing pleasant but wholesome and requisite to be called to mind of all that
may remâ—mber it And when we have remembred these Remember CHRIST too that gave the Memeâ—to that He calleth himselfe Alpha and Omega Apâ—â— â—â— not only Alpha for his happy beginning but Omega for His thrife happy ending For that He left us not nor gave over the worke of our redemption till He had brougâ—t it to Consummatum est And that on our part Summa Religionis est imitari quem colis The highest act of Religion is for the Christian to conforme himselfe not to Lot's Wife but to CHRIST whose name he weareth And though Verus amor non sumit vires despe True love indeed receiveth no manner strength from hope but though it hope for nothing loveth neverthelesse yet to quicken our love which oft is but faint and for a full Memento Remember the Reward Remember how CHRIST will remember us for it which shall not be the wages of an hireling or lease-wise for time and terme of yeares but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternity it selfe never to expire end or determine but to last and endure for ever and ever But this reward saith Ezekiel is for those whose foreheads are marked with Tau Ezek. 94. which as Omega in Greek is the last letter in the Hebrew Alphabet and the marâ—e of consummatum est among them They onely shall escape the wrath to come And this crowne is laid up for them not of whom it may be said Gal. 5.7 Currebatis benè Ye did runne well but for those that can say with Saint Paul Cursum consummavi I have finished my course well 2. Tim. 4.7 And thanks be to GOD we have not hitherto wanted this salt but remembred Lot's wife well So that this exhortation because we have prevented and done that which it calleth for changeth his nature and becommeth a commendation as all others do A commendation I say yet not so much of the people whose onely faelicitie is to serve and be subiect to one that is constant for otherwise we know how wavering a thing the multitude is as of the Prince whose constant standing giveth strength to many a weake knee otherwise And Blessed be GOD and the Father of our LORD IESVS CHRIST that we stand in the presence of such a Prince who hath ever accompted of Perseverance not onely as of Regina virtutum the Queen of vertues but as of virtus Reginarum the vertue of a Queen Who like Zorobabel first by Princely magnanimitie layd the Corner-stone in a troublesome time and since by Heroicall constancie through many both alluring proffers and threatning dangers hath brought forth the head-stone also with the Prophett's acclamation Grace grace unto it Grace for so happy a beginning and Grace for so thrice happy an ending No terrors no enticement no care of her safety hath removed her from her stedfastnesse but with a fixed eye with streight stepps with a resolute mind hath entred her selfe and brought us into Zoar. It is a little one but therein our soules shall live and we are in safety all the Cities of the Plaine being in combustion round about us Of whom it shal be remembred to her high praise not onely that of the Heathen Illaque virgo viri 2. Chro. 13.5 but that of David that all her dayes she served GOD with a covenant of Salt and with her Israël from the first day untill now And of this be we perswaded that He which begann this good worke in her will performe it unto the day of IESVS CHRIST to her everlasting praise comfort and ioy and in her to the comfort ioy and happinesse of us all Yet it is not needlesse but right requisite that we which are the LORD 's Remembrancers put you in mind that as Perseverance is the Queen of vertues quia ea sola coronatur so is it also quia Satanas ei soli insidiatur for that all Satan's malice and all his practises are against it The more carefull need we to be to carry in our eye this example Which GOD graunt we may and that our hearts may seriously regard and our memories carefully keepe it Vt haec columna fulciat nos et hic sal condiat nos that this Piller may prop our weaknesse and this salt season our sacrifice that it may be remembred and accepted and rewarded in the day of the LORD Which c. A SERMON Preached in the COVRT AT RICHMONDE on Tuesday being the V. of March A.D. MDXCVI LVKE CHAP. XVI VER XXV Fili recordare c. Sonne remember that thou in they life time receivedst thy pleasures or good things and likewise LAZARVS paines Now therefore is be comforted and thou art tormented THIS Scripture hath the name given it in the very first words Recordare Fili Sonne remember It is a Remembrance There be many Sermons of remembrance heere on earth this is one from heaven from the mouth of Abraham Not now on earth but in heaven and from thence beholding not in a glasse or darke speech but intuitive 1 Cor. 13.2 that which he telleth us and He that saw it bare witnesse and His witnesse is true Ioh. 19.35 Which may somewhat move attention Or if that will not lett me add further That it is such a remembrance that it toucheth our estate in everlasting life That is the well or evill hearing of this Recordare is as much as our aeternall life is worth For we finde both in it That our Comfort or Torment aeternall Comfort in Abraham's bosome Torment in the fire of hell depend upon it and therefore as much as we regard them we are to regard it This Remembrance is directed to a Sonne of Abraham's not so much for him as for the rest For it is to be feared that both the sonnes of Abraham and the daughters of Sara forget this point overmuch and many of them with this partie heere to whom it is spoken never remember it till it be too late To Abraham's sonnes then all and every one But specially such of his sonnes as presently are in the state that this Sonne heere sometime was of whom it is said He had received good things in his life By vertue whereof I find this Recordare will reach home to us for that we are within the compasse of this Recepisti For truly the summe of our Receipt hath been great No Nation 's so great And our Recordare little I will not say how little but sure too little for that we have received Now albeit it be all our case for we all have received yet not all our case alike but of some more then other For some have received in farr more plentifull manner then other some and they therefore more deepely interessed in it And looke who among us have received most them it most concerneth and they of all other most need to looke to it If you aske why they more then others For that besides the duty to whom a great Recepisti is given of them a great
inheritance Ecce me But if my receiving heere shall be my last receipt If I shall receive them tanquam mercedem as my portion for ever I renounce them Put me out of this receipt and reserve my part in store for the land of the living And of evill If it must come heere or there with Saint Augustine Domine hîc ure hîc seca Ibi parce Let my seering and smart be heere there let me be spared And from Cruciaris the torment to come Libera me Domine To very good purpose said the Ancient Father Quisque dives quisque pauper Nemo dives nemo pauper Animus omnia facit It is somewhat to be rich or poore it is nothing to be rich or poore It is as the minde is The minde maketh all Now saith Saint Chrysostome what minde he caried is gathered out of Abraham's doubling and trebling Tu tua and tuâ Recepisti tu bona tua in vitâ tuâ which words are working words as he taketh them and conteine in them great Emphasis Vnderstanding by tua not so much that he had in possession as that he made speciall reckoning of For that is most properly termed ours Animus omnia facit This life is called his life not because he lived in it but because he so lived in it as if there had beene no other life but it And in his accompt there was no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give him this life let this day be his day take to morrow who will Ioh. 8.56 This did not Abraham For he saw a day and that after this life that rejoyced him more then all the daies of his life This life as it was his life So the good of it his good Bona tua This his life these the portion of his life these he chose for his good they his and he theirs They that make such a choise their Recepisti may well end in Cruciaris This way Saint Chrysostome by the minde Saint Augustine taketh another by the memorie more proper to the Patriarch's meaning And that foure waies 1. For saith he Abraham willing him to remember he had received such things implieth in effect that he had cleane forgotten that any such things he had ever received Looke how Esau speaketh Habeo bona plurima I have enough my Brother Gen. 33.9 And as his pew fellow heere Luk. XII Anima habes Soule thou hast goods enough Luk. 12.19 Even so for all the world it seemeth this party heere he had them Sure he was he had them but that he received them he never remembred Now he is put in minde quia recepisti Now therefore thou art tormented 2. Now not remembring he had received them no mervaile if he forgat why he received them or with what condition Forgetting GOD in heaven no marvell if he remembred not Lazarus on earth Verily neither he nor any man received them as Proprietaries but as Stewards and as Accomptants as CHRIST telleth us above in this Chapter Not for our selves onely or for our owne vse but for others too And among others for Lazarus by name If Lazarus receive not it was his fault and not GOD 's who gave him enough to supplie his owne vses and Lazaru's want too For both which two he and all receive that receive at GOD 's hands But he it seemeth received them to and for himselfe alone and no body els That Abraham saith truly Recepisti tu tu nemo alius You and yours and no body besides For his Recepisti ended in himselfe and he made himselfe Summam omnium receptorum For if you call him to accompt by the writt of Redde rationem this must be his Audit In purple and linnen so much and in belly-cheere so much So much on his backe and so much on his board and in them endeth the Totall of his Receipt Except you will put in his hounds too which received of him more then Lazarus might This is indeed Recepisti tu solus This did not Abraham For his receipt reached to strangers and others besides himselfe and Lazarus he received in his bosome on earth or els he had never beene in heaven to have him there Will you see now therefore the Consequent in kind Therefore is this party now in the Gulfe because living himselfe was a gulfe It is now Gurges in gurgite but one Gulfe in another While he lived he was as a Gulfe swallowing all Now therefore the Gulfe hath swallowed him Remember this for it is a speciall point For if our purple and fine linnen swallow up our almes If our too much lashing on to doe good to our selves make us in state to do good to none but our selves If our riotous wasting on expenses of vanitie be a gulfe and devoure our Christian imploying in workes of charitie There is danger in Recepisti even the danger of Now therefore Gurgeseras in gurgitem projicieris a Gulfe thou wert and into the gulfe shalt thou go Ever for the most part you shall finde these two coupled In Sodome Pride and fullnesse of bread with not stretching the hand to the poore In Iuda Great bolls of wine Ezek. 16.49 Am 6.4 and rich bedds of ivorie with little compassion on the miseries of Ioseph And heere Going richly and faring deintily with Lazaru's bosome and belly both empty The saying of Saint Basil is highly commended that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride is prodigalitie's whetstone And so it is sure and setts such an edge upon it in our expenses that it cutts so deepe into our receipt and shares so much for purple and linnen as it leaves but a little for Lazaru's portion Sure so it is lesse purple must content us and somwhat must be cut of from quotidie splendidè if we will have Lazarus better provided for This I have stood a little on that it may be remembred It is CHRIST'S speciall drift both in the Parable before and in this Storie heer and remember it we must if either as in that we will be received into everlasting tabernacles or as in this we will be delivered from everlasting torments 3. Now I add that in thus forgetting Lazarus to remember himselfe he remembred not himselfe neither but failed in that too For whereas he consisted of two parts 1 a body and 2 a soule he remembred the one so much as he quite left the other out of his memento For his Recepisti tu was his body and nothing els Now reason would the bodie should not take up the whole Receipt but that the poore soule should be thought upon too Purple and silke and Ede bibe they are but the bodie 's part But almes and workes of mercie they they be the soules ' May not our soules be admitted suitors that we would remember them that is remember Lazarus for that is the soule 's portion For the other part he and we all remember fast enough 4. Thus remembring neither GOD nor Lazarus nay nor his owne soule
we live have a lesse liking to looke toward it as being the onely procurer and cause of this Crosse and this shame Nay not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turne our eye from it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to turne our feet from it too and to runne from yea to flie from it quasi à facie colubri as from the face of a Serpent At least-wise if not to runne from it not to runne to it as we have to naile downe our feet from running to sinne and our hands from committing sinne and in a word have Saint Peter'â— practise of the Passion 1. Pet. 4.1 to Cease from sinne This abstractive force we shall find and feele it will draw us from the delights of sinne And not onely draw us from that but draw from us too something make some teares to runne from us or if we be drie-eyed that not them yet make some sighes of devotion some thoughts of grace some kind of thankfull acknowledgements to issue from our soules Either by way of compassion as feeling that He then felt or by way of compunction as finding our selves in the number of the parties for whom He felt them It is a proper effect of our view of the Passion this as S. Luke setts it downe at the very place where he termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they returned from it smiting their brests as having seene a dolefull Spectacle Luc. 23.48 themselves the cause of it Now as the looking from worketh a moving from so doth the looking to a moving to For first who is there that can look unto those hands and feet that head and that heart of His that endured all this but must primâ facie at the first sight see and say Ecce quomodò dilexit nos If the Iewes that stood by said truly of him at Lazarus's grave Ecce quomodo dilexit eum when he shedd but a few teares out of his eyes how much more truely may it be said of us Ecce quomodò dilexit eos Ioh. 11.36 for whom He hath shedd both water and bâ—ood yea even from His heart and that in such plenty And he loving us so if our hearts be not iron yea if they be iron they cannot choose but feele the magneticall force of this load-stone For to a load-stone doth he resemble himselfe when He saith of himselfe Were I once lift up Ioh. 12 3â— Omniatraham ad me This vertue attractive is in this sight to draw our love to it With which as it were the needle our faith being but touched will stirr streight We cannot but turne to Him and trust in Him that so many waies hath shewed himselfe so true unto us Quando amor confirmatur fides inchoatur saith S. Ambrose Prove to us of any that he loves us indeed and we shall trust him streight without any more ado we shall believe any good affirmed of him And what is there tell me any where affirmed of CHRIST to-us-ward but this love of his being believed will make it credible Iam. 2.22 Now our faith is made perfect by workes or well-doing saith S. Iames it will therefore set us in a course of them Of which every vertue is a stadium and every act a stepp toward the end of our race Beginning at humilitie Phil. 2.5 the vertue of the first setting out Let the same mind be in you that was in CHRIST IESVS who humbled himselfe And so proceeding from vertue to vertue till we come to patience and perseverance that keep the gole end So saith S. Peter 1. Pet. 5.10 Modicum passos perficiet suffering somewhat more or lesse some crossing if not the Crosse some evill report though not shame So and no otherwise we shall come to our race end our finall perfection And as the rest move us if we stand still to runne So if we runne already these two Patience and Perseverance Patience will make us for all our encounters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saiâ—h the Apostle in the next verse not to be weary Ver. 3. Not in our minds though in our bodies we be And Perseverance will make us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to faint or tire though the time seeme long and never so tedious Both these in the Verse following But hold on our course till we finish it even till we come to Him who was not onely Author but Finisher who held out till he came to Consummatum est And so must we finish Gal. 5.7 not stadium but dolichum not like those of whom it was said Currâ—batis benè ye did well for a start but like our Apostle that said and said truely of himselfe 2. Tim. 4.7 Cursum consummavi I have finished my course I have held out to the very end 3 That we faint not And in this is the Praxis of our first theorie or sight of our love But our love without hope is but faint That then with better heart we may thus doe and bestirre our selves it will not be amisse once more to lift up our eyes and the second time to looke on Him We have not yet seen the end the Crosse is not the end There is a better end then so And is set downe in the Throne As the Prophet saw him we have seen him in such case as we were ready to hide our faces at him and his sight Heer is a new sight as the Evangelist saw him so we now may even his glorie as the a Ioh. 1.14 glorie of the onely begotten SONNE of GOD. b Ioh. 19.5 Ecce homo Pilate's sight we have seene c Ioh. 20.18 Ecce Dominus DEVS meus S. Thomas's sight we now shal The former in his hanging on the Crosse the beginning of our faith This latter sitting on the Throne the consummation of it Wherein there is an ample matter of hope as before of love all being turned in and out He sitts now at ease that before hoong in paine Now on a throne Zac. 3.1 that before on the Crosse. Now at GOD 's right hand that before at Sathan's left So Zachary saw him Satan on his right hand and then must he be on Satan's left All changed His Crosse into ease his shame into glorie Glorie and rest rest and glorie are two things that meet not heere in our world The glorious life hath not the most quiet and the quiet life is for the most part inglorious He that will have glorie must make accompt to be despised oft and broken of his rest and he that loveth his ease better must be content with a meane condition farre short of glorie Heere then these meet not there our hope is they shall even both meet togither and glorie and rest kisse each the other So the Prophet calleth it a glorious rest Esay 11.10 And the right hand addeth yet a degree further For dextera est pars potior So that if there be any rest more easie or
once That is that we not only dye to sinne and live to GOD but dye and live as He did that is once for all which is an utter abandoning once of sinn's dominion and a continuall constant persisting in a good course once begoon Sinn 's dominion it languisheth sometimes in us and falleth haply into a 〈◊〉 but it dyeth not quite once for all Grace lifteth up the eye and looketh up a little and giveth some signe of life but never perfectly reviveth O that â—nce we might come to this No more deaths no more resurrections but one that we might â—nce make an end of our daily continuall recidivations to which we are so subiect and once get past these pangs and qualmes of godlinesse this righteousnesse like the morning cloud which is all we performe that we might grow habituate in grace radicati fundati rooted and founded in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 steddie Ephes. 3.17 1. Cor. 15. vlt. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never to be remooved that so we might enter into and passe a good accompt of this our Similiter vos â— The Discharge and meanes of it Iâ— Iesus Christ our Lord. And thus are we come to the foot of our accompt which is our Onus or Charge Now we must thinke of our discharge to goe about it which maketh the last words no lesse necessarie for us to consider then all the rest For what is it in us or can we by our owne power and vertue make up this accompt We cannot saith the Apostle 2. Cor. 3.5 nay we cannot saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make accompt of any thing no not so much as of a good thought toward it as of our selves If any thinke otherwise let him but prove his owne strength a little what he can do he shall be so confounded in it as he shall change his minde saith Saint Augustine and see plainely the Apostle had reason to shut up all with In Christo Iesu Domino nostro otherwise our accompt will sticke in our hands Verily to raise a soule from the death of sinne is harder farr harder then to raise a dead bodie out of the dust of death Saint Augustine hath long since defined it that Marie Magdalen's resurrection in soule from her long lying dead in sinne was a greater miracle then her brother Lazaru's resurrection that had lyen foure daies in his grave If Lazarus lay dead before us we would never assay to raise him our selves we know we cannot doe it If we cannot raise Lazarus that is the easier of the twaine we shall never Marie Magdalen which is the harder by farre out of Him or without Him that raised them both But as out of Christ or without Christ we can doe nothing toward this accompt Not accomplish or bring to perfection but not do not any great or notable summe of it Ioh. 15.5 but nothing at all as saith Saint Augustine upon Sine me nihil potestit facere So in Him and with Him enhabling us to it we can thinke good thoughts speake good words and doe good workes and dye to sinne and live to GOD and all Omnia possum saith the Apostle Phil. 4.13 And enable us He will and can as not onely having passed the resurrection but being the resurrection it selfe not onely had the effect of it in himselfe but being the cause of it to us So He saith himselfe I am the resurrection Ioh. 11.25 and the life the resurrection to them that are dead in sinne to raise them from it and the life to them that live vnto GOD to preserve them in it Where beside the two former 1 the Article of the resurrection which we are to know 2 and the Example of the resurrection which we are to be like we come to the notice of a third thing even a vertue or power flowing from Christ's resurrection whereby we are made able to expresse our Similiter vos and to passe this our accompt of dying to sinne and living to GOD. It is in plaine words called by the Apostle himselfe virtus resurrectionis Phil. 3.10 the vertue of CHRIST 's resurrection issuing from it to us and he praieth that as he had a faith of the former so he may have a feeling of this and as of them he had a contemplative so he may of this have an experimentall knowledge This enhabling vertue proceedeth from Christ's resurrection For never let us thinke that if in the daies of His flesh there went vertue out from even the verie edge of his garment Luk. 8.46 to doe great cures as in the case of the woman with the bloudie issue we reade but that from His owne selfe and from those two most principall and powerfull actions of His owne selfe his 1 death and 2 resurrection there issueth a divine power from His death a power working on the old man or flesh to mortifie it from His resurrection a power working on the new man the Spirit to quicken it A power hable to râ—ll backe any stone of an evill custome lye it never so heavy on us a power hable to drie up any issue though it have runne upon us twelve yeare long And this power is nothing els but that divine qualitie of grace which we receive from Him 2. Cor. 6.1 Receive it from Him we doe certainely onely let us pray and 〈◊〉 ouâ— selâ—es that we receive it not in vaine the Holy Ghost by waies to flesh 〈…〉 vnknowne inspiring it as a breath distilling it as a dew deriving it as a secret inflâ—ence into the soule For if Philosophie grant an invisible operation in us to the câ—lestiall bodies much better may we yeeld it to His aeternall Spirit whereby 〈◊〉 a vertue or breath may proceed from it and be received of us Which breath or Spirit is drawen in by Prayer and such other exercises of devotion on our parts and on GOD 's part breathed in by and with the Word well therefore termed by the Apostle the Word of grace And I may safely say it Act. 20.32 with good warrant from those words especially and chiefly which as He himselfe saith of them are Spirit and Life even those words which ioyned to the element Ioh. 6.63 make the blessed Sacrament There was good proofe made of it this day All the way did He preach to them even till they came to Emmaus and their hearts were whot within them which was a good signe but their eyes were not opened but at the breaking of bread Luk. 24.31 and then they were That is the best and surest sense we know and therefore most to be accompted of There we tast and there we see Tast and see how gratious the Lord is Psal. 34.8 1. Cor. 12.18 Heb 13.9 Heb 9.14 There we are made to drinke of the Spirit There our hearts are strengthened and stablished with grace There is the bloud which shall purge our consciences from dead
for all that Tell them they may take time then and doe it Nay vnlesse it be done the first day howre and minute it contents them not Tell them there is a stone more then they remember and more then they can remove No matter they will trie their strength and lift at it though they take the foile Of these thus qualified we may truly say they that are at all this cost labour paines to annoint Him dead shew plainely if it lay in them to raise Him againe they would not faile but doe it Consequently would be glad to heare He were risen And so are fit hearers of this Gospell Hearers well disposed and every way meet to receive this Messenger and this Message Now to the successe We see what they sought we long to see what they found Such Love 3. Their Successe and such labour would not be lost This we may be sure of there is none shall annoint Him alive or dead without some recompense or consideration Which is sett downe of two sorts 1. They found the stone rolled away as great as it was That which troubled them most how it might be removed that found they removed yet they came They need never take paines with it the Angel had done it to their hands 2. They found not indeed whom they sought Christ but His Angell they found and heard such a Gospell of Him so good newes as pleased them better then if they had found His body to embalme it That newes which of all other they most longed to heare that He they came to annoint needed no such office to be done to Him as being alive againe This was the Successe And from this successe of theirs our lesson is 1. That as there is no vertue no good worke but hath some impediment as it were some great stone to be lifted at Quis revolvet So that it is oft times the lot of them that seeke to doe good to finde many imaginarie stones removed to their hands GOD so providing Vt quod admovit Satanas amoveat Angelus what Sathan layes in the way a good Angell takes out of the way That it may in the like case be a good answer to Quis revolvet to say Angelus DOMINI the Angell of the LORD he shall doe it done it shall be so did these here and as they did others shall finde it 2. Againe it is the hope that all may have that sett themselves to doe CHRIST any service to finde his Angell at least though not himselfe to heare some good newes of Him though not see Him at the first Certaine it is with Vngentes vngentur None shall seeke ever to annoint Him but they shall be annointed by Him againe one way or other and finde though not alwaies what they seeke yet some supplie that shall be worth the while And this we may reckon of it shall never faile us II. The Paâ—tie by whom the Angell To follow this further Leave we these good Women and come first to the Angell the Messenger and after to his Message An Angell was the messenger for none other Messenger was meete for this message For if His Birth were tydings of so great ioy Luk. 2.10 as none but an Angell was meete to report it His Resurrection is as much As much nay much more As much for His Resurrection is it selfe a birth too To it doth the Apostle applie the Verse in the Psalme This day have I begotten thee Acts 13.33 Even this day when He was borne anew Tanquam ex vtero Sepulchri from the wombe of the grave As much then yea much more For the newes of His Birth might well have beene brought by a mortall it was but His entrie into a mortall life But this heere Matt. 22.30 not properly but by an Angell for that in the Resurrection we shall be like the Angells and shall die no more and therefore an immortall Messenger was meetest for it 1. The Vision We first begin with what they saw the Vision They Saw an Angell in the Sepulcher An Angell in a Sepulcher is a verie strange sight A Sepulcher is but an homely place neither savorie nor sightly for an Angell to come in The place of dead mens bones of stench of wormes and of rottennesse What doth an Angell there Indeed no Angell ever came there till this morning Not till CHRIST had beene there but since His bodie was there a great change hath ensued He hath left there Odorem vitae and changed the grave into a place of rest That not onely this Angell heere now but after this * Ioh. 20.12 two more yea diverse Angells upon diverse occasions this day did visit and frequent this place Which very finding of the Angells thus in the place of dead bodies may be and is to us a pledge that there is a possibilitie and hope that the dead bodies may come also into the place of Angells Why not the bodies in the grave to be in heaven one day as well as the Angells of heaven to be in the grave this day â— The manner of his appearing This for the Vision The next for the manner of his appearing in what forme he shewed himselfe A matter worth our stay a little as a good introduction to us in him as in a mirrour to see what shall be the state of us and our bodies in the Resurrection In-as-much as it is expresly promised we shall then be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like and equall to the Angells themselves Matt. 22 30. a As a Yong man 1. They saw a young man one in the vigor and strength of his yeares And such shall be our estate then All age sicknesse infirmitie removed cleane away Therefore it was also that the Resurrection fell in the Spring the freshest time of the yearâ— and in the Morning the freshest time of the day when saith Esay the dew is on the herbs Therefore Esay 26.19 that it was in a Garden so it was in IOSEPH of Aramathia's garden that looke as that garden was at that time of the yeare the spring so shall our estate then be in the verie slower and prime of it They saw him sitting Which is we know the site of rest and quietnesse 2 Sitting of them that are at ease To shew us a second qualitie of our estate then that in it all labour shall cease all motions rest all troubles come vtterly to an end for ever and the state of it a quiet a restfull state They saw him sit on the right side And 3 On the right side that side is the side of pre-eminence and honour To shew that those also shall accompanie us rising againe That we may fall on the left side but we shall rise on the right 1. Cor. 15.43 be sowen in dishonor but shall rise againe in honor that honor which His Saints and Angells have and shall have for ever Last they saw him clothed all
it the rather for this third Because as this yeare falleth out upon one day and Hic est dies This is the day We have in one a memoriall of two benefits 1 of our Saviours exalting by His Resurrection 2and of our Sovereignes exalting and making Head of this Kingdome Both lighting togither we were as me thought so to remember the one that we left not the other out And this Text will serve for both Both may in one be set before us and so we reioice and render thankes to God for both For the Lord CHRIST and for the Lord 's CHRIST under one Three senses then there are in the Text and to doe it right we to touch them all three 1. CHRIST in prophecie 2. David in historie 3. Our owne in analogie But we will give CHRIST the precedence Both for His Person He is David's Lord and the Head of all Head-stones It is meet He have Primatum in omnibus Col. 1.18 He in all things have the prae-eminence And for that the truth of the text never was so verified in any as in Him We may truly say None ever so low cast downe None ever so high lift up againe as He. Others refused but none like Him and their heads exalted but nothing in comparison of His. 1. First then of Christ's 2. after of David's briefly 3. and last of our owne To applie it to CHRIST The Stone is the ground of all Two things befall it two things as contrary as may be 1. Refused cast away 2. then called for againe and made Head of the Building So two parts there are to the eye 1. The refusing 2. and the raising which are His two estates His humiliation and His exaltation In either of these ye may observe two degrees A quibus and Quousque By whom and How farre By whom refused We weigh the word Aedificantes Not by men unskillfull but by Workemen Builders professed It is so much the more How farre We weigh the word Reprobaverunt usque ad reprobari even to a reprobation It is not improbaverunt disliked as not fit for some eminent place but reprobaverunt utterly reprobate for any place at all Againe exalted by whom The next words are á Domino by God as good a Builder nay better then the best of them which makes amends for the former And how farre Placed by Him not in any part of the Building but in the part most in the eye the Corner and in the highest place of it the very Head So Reiected and that by the Builders and to the lowest estate And from the lowest estate Exalted in Caput Anguli to the chiefest place of all and that by GOD Himselfe This for CHRIST And David is a Stone and so is Ours and so is every good Prince Lapis Israël as Iacâ—b Gen 49 24.3 â—sal 62.4 in his Testament calleth them And Builders there be such as by office should but many times doe not their office no more then Caiaphas heer Reprobaverunt is when they dâ—vise to put Him by whom God would exalt And Factus Caput when God for all that doth them right and brings them to their place the Throne Royall As This was the day when God so brought David as appeareth by the 24. verse And Hic est dies This is the day when He brought His Majestie to be Head of this Kingdome Of these in their order The Stone which the Builders refused c. THe estate of mankind as they are in Societie either of Church or Kingdome is in diverse termes set forth to us in Scripture Sometimes of a Flocke sometimes of Husbandry otherwhile of a Building Ye are His flocke diverse times in the Psalmes You are God's Husbandry You are God's building both in one verse Now 1. Cor. 3.9 the Style of this Text runnes in termes of this last of Building or Architecture For heer are Builders and heer is Stone and a Coigne or Corner and a Topp or Turret over it Of this Spirituall Building we all are Stones and which is strange we all are Builders too To be built and to build both Stones in regard of them whom God hath set over us who are to frame us and we so to suffer them Builders in regard of our selves first then such as are committed to us by bond either of duety or charitie Every one being as Saint Chrysostome saith well de subditâ sibi plebe quasi domum Deo struere of those under his charge to make God an house As Stones it is said to us by Saint Peter Super-aedificamini Be ye Built up or framed As Builders 2 Pet. 1.5 Iud 20. 1. The. 5.11 it is said to us first by S. Iude build your selves in your most holy faith Then by Saint Paul Edifie ye or build ye one another Be built by obedience and conformity Build your selves by encrease in vertue and good workes Build one another by good example and wholesome exhortation The short is This is to be our study all if we be but our selves every one in himselfe and of himselfe to build GOD an Oratorie If we have an Houshold of them to build Him a Chappell If a larger circuit then a Church If a Country or Kingdome then a Basilica or Metropolitan Church which is properly the Prince's Building This in the text the Builders heer were in hand with as a Basilica for it was the frame of the Iewe's Governement but is applied to all States in generall For Iewry was the Scene or Stage whereon the errors or vertues of all Governments were represented to all posterity Foure words there be in the Text. 1. Aedificantes Builders 2. Lapis Stone 3. Angulus a Corner and 4. Caput the Head From the first word Aedificantes this we have That States would not be as tents set up and taken downe and removeable They would be buildings to stand steddy and fixed Nothing so opposite unto a State as not to stand 2. From the second Lapis That this building would be not of clay and wood or as we call them Paper-walls but Stone-worke as strong as defensible as little subject to concussion or combustion as might be 3. From the two parts specified first Anguli This Stone-worke is not a wall forthright to part in sunder or to keepe out but it consists of diverse sides those sides meete in one Angle where if they meete and knit well all the better will the building be 4. Caput And they will knitt the better if they have a good Head For where they meete no place so much in danger of weather going in and making the sides fly off if it want a Covering A head it would have to cover it It is a speciall defense and besides it is a Sovereigne beauty to the whole building And that Head would not be of playster to crumble away or of wood to warp or rot with the weather or of lead to bow or bend and to cracke but of Stone and the
4. We to be like Him in both And put this to it and I have done this point That such as is himselfe such if we heare Him will He make us to be And the more true and sooth fast any of us is of his word the more given to doe good and save the liker to him and the liker to have our parts in His rising We know quis est iste now This for the first part Now the Prophet hearing Him answer so gently takes to Him a little courage II. The second question Why His apparell is red to aske Him one question more about His colours He was a little troubled with them If you be so mighty to save as you say how comes it then what ailes your garments to be so redd and adds what kind of redd and he cannot tell what to liken them better to then as if he had newly come out of some wine-presse had beene treading grapes and pressing out wine there He cals it wine but the truth is it was â—o wine It was very blood New wine in shew blood indeed that upon His garments So much appeareth in the next verse following Where He saith himselfe plainely that Blood it was that was sprinkled upon his clothes and had steined them all over We know well our reason leads us there could be no vintage at this time of the yeare the season serves not Blood it was The Answer But because the Prophet made mention of a wine-presse had hit on that Simile taking occasion upon the naming it He shapes him an answer accordingly That indeed He had beene in a wine-presse And so He had The truth is He had beene in one Nay in two then In one He had beene before this heere A double wine-presse we lose nothing by this we find CHRIST was in both We cannot well take notice of the one but we must needs touch upon the other But thus they are distingâ—isâ—ed In that former it was in torculari calcatus sum solus In this later it is Torcular calcavi solus In the former He was himselfe troden and pressed He was the grapes and clusters himselfe In this later heere He that was troden on before gets up againe and doth heere tread upon and tread downe calcare and conculcare both words are in the verse upon some others as it might be the Edomites The Presse he was troden in was his Crosse and Passion This which He came out of this day was in his descent and resurrection Both proper to this Feast One to Good-friday the other to Easter-day The first wine-presse Christ 's calcatus sum Ioh. 15.5 To pursue this of the wine-presse a little The presse the treading in it is to make wine Calcatus sum is properly of grapes the fruit of the vine CHRIST is the true vine He saith it himselfe To make wine of Him He and the clusters He bare must be pressed So He was Three shrewd streignes they gave Him One in Gethsemane Matt. 26.36 that made Him sweat blood The wine or blood all is one came forth at all parts of Him Ioh 19.13 Another in the Iudgement Hall Gabbatha which made the blood runne forth at His head with the thornes out of his whole body with the Scourges out of his hands and feet with the nailes The last streine at Golgothae where He was so pressed that they pressed the very soule out of his body and out rann blood and water both Haec sunt Ecclesiae gemina Sacramenta saith Saint Augustine out came both Sacraments the twin Sacraments of the Church Out of these pressures ran the blood of the grapes of the true Vine the fruit whereof as it is said Iudg. 9. cheereth both GOD and man Iud. 9.13 GOD as a libamen or drink-offering to Him Man as the cup of salvation to them But to make this wine His clusters were to be cutt cut and cast in cast in and troden on troden and pressed our all these before He came to be wine in the cupp As likewise when He calls himselfe Iob. 12.24 granum frumenti the wheat-corne these foure 1 the sicle the 2 flaile the â— milstone 4 the oven He passed through All went over him before He was made bread The Shew-bread to GOD to us the Bread of life But to returne to the wine-presse to tell you the occasion or reason why thus it behoved to be It was not idly done What need then was there of it this first pressing we find 1. Cor. 10. Calix Daemoniorum 1. Cor. 10.21 Gen. 3.5 The Divell hath a cup. Adam must needs be sipping of it Eritis sicut Dij went downe sweetly but poisoned him turned his nature quite For Adam was by GOD planted a naturall vine a true root but thereby by that cup degenerated into a wilde strange vine which insteed of good grapes brought forth labruscas wild grapes grapes of gall bitter clusters Moses calls them Esay 5.24 Deut 32.32 2 Reg. 4 â—0 Coloquintida the Prophet Mors in ollâ and mors in calice by which is meant the deadly fruit of our deadly sinnes But as it is in the fifth Chapter of this Prophesie where GOD planted this vine first He made a wine-presse in it So the grapes that came of this strange vine were cut and cast into the presse thereof came a deadly wine of which saith the Psalmist In the hand of the LORD there is a Cupp Psal 75.8 the Wine is redd it is full mixt and He poures out of it and the Sinners of the earth are to drinke it dreggs and all Those Sinners were our Fathers Matt. 16.27 and we It came to Bibite ex hoc omnes They and we were to drinke of it all One after another round Good reason to drinke as we had brewed to drinke the fruit of our owne inventions our owne words and workes we had brought forth About the cup went all streigned at it At last to CHRIST it came He was none of the sinners but was found among them By his good will Esa. 53.12 Mat. 20.39 He would have had it passe Transeat a me calix iste you know who that was Yet rather then we then any of us should take it it would be our bane He knew He tooke it off it went dreggs and all Alas the myrrhe they gave Him at the beginning the vinegar at the ending of his passion were but poor resemblances of this cup such as they wâ—re That another manner draught We see it cast Him into so unnaturall a sweat of blood all over as if He had been wroong and crushed in a wine-presse it could not have been more This lo was the first wine-presse and CHRIST in it three dayes ago and what with the scourges nailes and speares besides so pressed as forth it ranne blood or wine call it what you will in such so great quantitie as never ran it more plenteously out of any wine-presse of them
sinners from seeking death in the error of their life But though there be in the Word a saving power yet is not all saving power in that nor in that onely there is a presse beside For this presse is going continually among us but there is another that goes but at times But in that it goes at such times as it falls in fitt with the wine-presse heer Nay falls in most fitt of all the rest For of it comes very wine indeed the blood of the grapes of the true Vine which in the blessed Sacrament is reached to us and with it is given us that for which it was given even remission of sinnes Not onely represented therein but even exhibited to us Both which when we partake then have we a full and perfect communion with CHRIST this day of His speaking righteousnesse in the Word preached of His power to save in the holy Eucharist ministred Both presses runn for us and we to partake them both I may not end till I tell you there remaineth yet another a third Wine-presse that you may take heed of it I will but point you to it it may serve as soure herbs to eat our Paschall Lambe with Mat. 28.2 The Sun they say danced this morning at CHRIST 's resurrection the earth trembled then I am sure there was an earthquake at CHRIST 's rising Psal. 2.11 So there is trembling to our joy Exultate in tremore as the Psalmist wills us The vintage of the earth when the time of that is come and when the grapes be ripe and ready for it Apoc. 41.18.19 20. One there is that crieth to him with the sharpe sickle in his hand Apoc. XIIII to thrust it in cutt off the clusters and cast them into the great Wine-presse of the Wrath of GOD. A dismall day that a pitifull slaughter then It is there said the blood shall come up to the hors ebridles by the space of a thousand six hundred furlongs Keep you out take heed of comming in that presse We have a kind Item given us of this heer in the text in the last verse There be two acts of CHRIST Ver 4. one of being troden the other of treading downe The first is for his chosen the other against his enemies One is called the Yeare of Redemption The other the Day of Vengeance The Yeare of Redemption is already come and is now we are in it during which time the two former wine-presses runne 1 of the Word 2 and Sacrament The Day of vengeance is not yet come It is but in his heart so the text is that is but in his purpose and intent yet But certainely come it will that day and with the day comes the last wine-presse with the blood to the bridles yer it come and during our yeare of redemption that year's allowance we are to endeavour to keep our selues out of it for that is the day of vengeance of ira ventura GOD 's wrath for ever So as all we have to studie is how we may be in at the first two out at the last presse and the due christian use of the first will keep us from the last Psal. 95.7 While then it is with us the year of Redemption and before that day come while it is yet time of speaking righteousnesse that is to day if ye will hear His voice while the cup of blessing is held out if we will take it lay hold on both That so we may be accounted worthy to escape in that day from that day and the vengeance of it and may feele the fulnesse of His saving power in the word engrafted which is hable to save our soules and in the cup of salvation which is joyned with it and that to our endlesse joy The yeare of redemption is last in the verse with that the Prophet ends With that let us end also and to that end may all that hath been spoken arrive and bring us A SERMON PREPARED to be Preached on EASTER day A. D. MDCXXIV HEBR. CHAP. XIII DEVS autem pacis c. VER 20. The GOD of peace that brought againe from the dead our Lord Iesus Christ the great Shepheard of the Sheepe through the blood of the everlasting Testament 21. Make you perfect in all good workes to do His will working in you that which is pleasant in His sight through Iesus Christ to whom be praise for ever and ever Amen THESE words who hath brought CHRIST againe from the dead make this a Text proper for this Day For as this day was CHRIST brought againe from thence And these words the blood of the everlasting Testament make it as proper every way for a Communion For there at a Communion we are made to drinke of that blood Put these together The 1 bringing of CHRIST from the dead 2 and the blood of the Testament and they will serve well for a Text at a Communion on Easter-day I will touch in a word 1 the Nature of the Text 2 the Summe and 3 the partition of it For the Nature It is a Benediction The use 1. The Nature of the Text. the Church doth make of it and such other like is to pronounce them over the Congregation by way of a blessing For not onely the power to pray to preach to make and to give the Sacrament but the power also to blesse you that are GOD 's people is annexed and is a branch of our of the Priest's Office You may plainely read the power committed the act enjoyned and the very forme of words prescribed all in the VI. of Numbers Num. 6.23 There GOD saith Thus shall you blesse the people that is doe it you shall and thus you shall doe it in haec verba Neither was this act Leviticall or then first taken up It was long before Chap 7.10 While Levi was yet in the loynes of Abraham even then it was a part of Melchisedek's Priesthood and if the bread and wine were no more but a refreshing the onely part that we read of to say Benedictus over Abraham as great a Patriarch as he was There is nothing els mentioned to shew he was as a Priest but that This blessing they used first and last but rather last For lightly then the people were all togither They be not so at first but onely a few then And heere you see the Aposâ—le makes it his farewell With this he shutts up his Epistle and with some other such all the rest And that by CHRIST 's example The last thing that CHRIST did in this world Luk. 24 50. was He lift up his hands blest his Disciples and so went away to heaven And so you shall find it was the manner in the Primitive Church at the end of the Liturgie ever to dismisse the assembly with a blessing Which blessing they were then so conceited of they would not offer to stirr not a man of them till bowing downe their heads they had the blessing
pronounced over them As if some great matter had lyen in the missing of it as if they had beene of Iacob's mind Non dimittam te nisi benedixeris mihi Gen. 32.26 they would neither let the Priest depart nor depart themselves till they had their blessing with them Such a vertue they held in it The blessing pronounced they had then leave to goe with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Mâ—ssa â—st fidelibus in the Latine Church and none went away before An evill custome hath prevailed with our people Away they go without blesâ—ing without leave without care of eithâ—r Marke if they runne not out before eny blessing as if it were not worth the taking with them Verse 17. Matt. 25.34 I mervaile how they will be inheritors of the blessing that seeme to set so little by it If they meane to heare Come ye blessed they should me thinkes love it better then by their running from it they seeme to doe This would be amended We are heerein departed from the Primitive Christians with whom it was in more regard Sure there is more in the neglect of it then we are aware of This blessing could not be delivered in better termes then in those that came from the Apostles themselves which accordingly have beene sought up heere and there in their writings and by the Church sorted to severall dayes which they seemed best to agree with As â—his heere having Easter-day in it was made an Easter day-benediction For the speciall mention in it of CHRIST brought againe from the dead doth in a manner appropriate it to this Feast Vtter it but thus The GOD of peace who did now as upon this day bring againe CHRIST from the dead doe but utter it thus and it will appeare most plainely how well they suite the Time and the Text. 2. The Summe For the Summe It is no more in effect but shortly this That GOD would so blâ—sse them and us as to make us fit for and perfect in all good workes A good wish at any time But why at this time specially upon mention of CHRIST 's rising he should wish it is not seene at first Yet there is some matter in it that at CHRIST 's rising he doth not wish our faith increased or our hope strengthened or any other gracâ— or vertue revived but onely that good workes might be perfected in us and we in them Surely this sorting them thus together seemes to implie as if CHRIST 's râ—surrâ—ction had some more peculiar interest in good workes as indeed it hath And there hath ever beene and still are more of them done now at this time then at any other time of the yeare A generall reason may be given That what time CHRIST doth for us some principall great work as at all the Feasts He doth some and now at this time sensibly we to take occasion by it at that time to do somwhat more then ordinarie in memorie and honour of it More particularly some such as may in some sort suit with and resemble the act of Christ then done As it might be when Christ died sinne to die in us when CHRIST rose againe good workes to rise together with Him Christ's Passion to be Sinne 's passion Christ's Resurrection good worke 's resurrection Good-friday is for Sin Easter for good workes Good-friday to bring Sinne to death Easter to bring good workes from the dead And we that were dead before to good workes by occasion of this to revive againe to the doing of them And not as the manner is with us Sinne to have an Easter to rise and live againe and good workes to be crucified ly dead and have no resurrection For the Partition Two Verses there are and two Parts accordingly 3. The Division 1 The Praemisses and 2 the Sequele The Praemisses are GOD and the Sequele Good-workes The former verse is nothing but GOD with His style or addition The GOD of peace who hath brought againe c. The latter is all for good workes Make you perfect c We may consider them thus Of the two 1 One a thing done for us in the former verse 2 The other a thing to be done by us in the latter verse The bringing back Christ the benefit done vs by GOD The applying good workes our duety to be done to Him for it The thing done is an Act that is a bringing backe Which act is but one but implieth another precedent necessarily For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a bringing backe implieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a bringing thither To this Act there is a concurrence of two Agents 1 One the Partie that brought 2 The other the Partie that is brought The Party that brought is GOD vnder the name or title of the GOD of peace The Party that was brought is Christ set forth heere under the Metaphore of a Shepheard the great Shepheard of the Sheepe The GOD of peace did bring againe this Shepheard from whence and how 3 From whence From the dead Then among the dead He was first First brought thither 4 How from thence by what meanes By the blood of a Testament everlasting All which is nothing els but the Resurrection of Christ extended at large through all these points The thing to be done That GOD would so blesse them As to make them 1 First fitt to doe 2 and then to doe good workes 1 Fitt to doe in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To doe Wherein we consider two things 1 the doing To which doing there is a concurrence of two Agents ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what we to do â— And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what He to doe 2 And then the worke it selfe expressed in two words 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is His Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is well pleasing in His sight These two be holden for two degrees and the later of the twaine to have the more in it And last of all the Sequele Where is to be shewed how these two hang together and follow one upon the other First the GOD of peace and the bringing of CHRIST from death Then how the bringing of Christ from death concernes our bringing forth good workes Which being shewed what this Feast of Easter hath to doe with good workes will fall in of it selfe That with Christ now rising they also should now rise They are thought as good as dead that there may be a Resurrection of them at Christ's Resurrection I. The thing done for us â— The Party by whom THe GOD of peace c Heere is a long processe What needs all this setting out His style at length Why goes he not to the point roundly And seeing good workes doing is his errand why saith he not shortly GOD make you given to good workes and no more adoe But tells us a long tale of Shepheards and Testaments and I wote not what one
all He was He was for us And now when all is done then now loe he is the LORD IESVS CHRIST Till then a Shepheard wholy and soly The more are we beholden to him Then loe He tells us His name that He is the great Shepheard He that was brought back the blood His His the Testament Truely called the Testament There can no Inventarie be made of this It hath not entred into the heart of man to conceive what things GOD hath prepared for those that have their part in this Testament above all that we can desire or imagine Vpon earth there is no greater thing then a kingdome and no lesse then a kingdome it is His Father's will to dispose unto us But Luk. 12.32 a Kingdome eternall all glorious and blessed farre above these heere All this a good hearing Hitherto we have heard nothing but pleaseth us well II. The thing to be done by us 1 The fitting or doing GOD at peace The Shepheard brought to death that we might not and brought from death that we also might be brought from thence and not brought and left to the wide world but further to receive those good things which are comprised in his Testament This is done done by Him for us Now to that which is to be done to be done by us Not for Him I should not do well to say so but indeed for our selves For so for us in the end it will prove Both what He did and what we doe our selves That which on our part the Apostle wisheth us is that we may be so happy as that GOD would in effect doe the same for us He did for Him that is bring us backe backe from our sinfull course of life to a new given to doe good workes The Resurrection is heere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bringing backe So that any bringing backe from the worse to the better carieth the Type is a kind of a Resurrection referrs to that of CHRIST who died and rose that sinne might die and that good workes might rise in us Both the time and the Text lay upon us this duty to see if good workes that seeme to be dead and gone we can bring life to them and make them to rise againe The rule of reason is Vnum quodque propter operationem suam every thing is and hath his being for the worke it is to doe And these are the workes which we were borne and came into the world to doe The Apostle speakes it plainely we were created for good works to walke in them Ephes. II.X. And againe That we were redeemed to be a people zealously given to good workes Tit. II. 14. So they come doubly commended to us as the end of our Creation and Redemption both In this Text we see it is GOD 's will it is His good pleasure we doe them if we anything regard either His will or pleasure In this Text the Apostle prayes that we may be made perfect in them So unperfect we are without them unperfect we and our faith both For by workes is our faith made perfect I am II. even as Abraham's faith was And the faith Iam. 2 22. that is without them is not onely unperfect but starke dead so as that faith needs a Resurrection to be brought from the dead againe And whatsoever become of the rest in this Text it is that He hath not left them out nor unremembred in his Testament They are in it and diverse good legacies to us for them Which if we meane to be Legataries we must have a care of For as His blood serveth for the taking away of evill workes So doth His Testament for the bringing againe of good And as it is good Philosophie Vnumquodque propter operationem suam So this is sure it is sound divinitie Vnusquisque recipiet secundùm operationem suam At our comming backe from the dead whence we all shall come we shall be disposed of according to them Receive we shall Matt 16.27 every man according to His workes And when it comes to going they that have done good workes shall goe into everlasting life and they not that have done evill but they that have not done good shall goe you know whither Let no man deceive you the Root of immortalitie the same is the root of Vertue But one and the same root both When all is said that can be Naturally and by very course of kind good workes you see do rise out of CHRIST 's resurrection Make you perfect so we read it which shewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make perfect We are as indeed we are in state of imperfection till we do them Nay if that be all we will never stick for that Cognoscimus imperfectum nostrum we yeeld our selves for such for un-perfect And that is well Psal. 51.4 But we must so find and feele our imperfection Chap. 6.1 that as the Apostle tells us in the VI. Chapter before we strive to be caried forward to perfection all we may Els all our cognoscimus imperfectum will stand us in small stead Why is there any perfection in this life There is Els how should the Apostle's exhortation there or his blessing heere take place I wote well Absolute complete consummate perfection in this life there is none It is agreed of all hands None may be out of it Phil. 3.13 Non puto me comprehendisse saith Saint Paul I compt not my selfe to have atteined No more must we not atteined What then But this I doe saith he and so must we I forget that which is behind and endeavour my selfe and make forward still to that which is before Which is the perfection of Travailers of way-faring men the farther onward on their journey the neerer their journeye's end the more perfect Which is the perfection of this life For this life is a journey Now good workes are as so many stepps onward The Apostle calls them so the stepps fo the faith of our father Abraham Rom. 4.12 who went that way and we to follow him in it And the more of them we doe the more stepps doe we make the further still shall we find our selves to depart from iniquitie the neerer still to approach unto GOD in the land of the living whither to atteine is the totall or Consummatum est of our perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To make fill or even But not to keepe from you the truth as it is The nature of the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to make fit then to make perfect Wherein this he seemes to say That to the doing of good workes there is first requisite a fitnesse to doe them before we can do them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both in the Text. Fitt to do them yer we can doe them We may not thinke to doe them hand over head at the first dash In an unfit and indisposed subject
no Agent can worke Not GOD himselfe but by miracle Fitt then we must be Now of ourselves as of ourselves we are not fit so much as to thinke a good thought It is II. Corinth III.V. Not so much as to will For it is GOD that worketh in us to will Phil. II. XIII If not these two ◠Neither thinke ◠nor will then not to worke No more we are Neither to beginne Phil. I.VI. nor having begoon to goe forward and bring it to an end Fitt to none of these Then made fitt we must be And who to reduce us to fitnesse but this GOD of peace heere that brought againe Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To set in joint Now if I shall tell you what manner of fittnesse it is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere doth import It is properly the fittnesse which is in setting that in which was out of joint in doing the part of a good Bone-setter This is the very true and native sense of the word Set you in joint to doe good workes For the Apostle Ephes. IV. and Colos. II. tells us Ephes 4.16 Col. 2.19 that the Church and things Spirituall goe by joints and sinnewes whereof they are compact and by which they have their action and motion And where there are joints there may be and otherwhiles there is a dis-jointing or dis-location no lesse in things Spirituall then in the naturall body And that is when things are mis-sorted or put out of their right places Now that our Nature is not right in joint is so evident that the very Heathen men have seene and confessed it And by a fall things come out of joint and indeed so they did Adam's fall we call it and we call it right Sinne which before broke the peace which made the going from or departure which needed the bringing backe the same sinne heere now againe put all out of joint And things out of joint are never quiet never at peace and rest till they be set right againe But when all is in frame all is in peace And so it referrs well to the GOD of peace who is to doe it And marke againe The putting in joint is nothing but a bringing backe againe to the right place whence it slipt That still there is good cohaerence with that which went before The peace-maker the bringer-backe the bone-setter are all one The force or fullnesse of the Apostle's Simile of out of joint you shall never fully conceive till you take in hand some good worke of some moment and then you shall for certaine For doe but marke me then how many rubbs letts impediments there will be as it were so many puttings out of joynt yer it can be brought to passe This wants or that wants one thing or other frames not A sinnew shrinkes a bone is out somewhat is awry and what a doe there is yer we can get it right Either the will is averse and we have no mind to it or the power is shrunke and the meanes faile us or the time serves not or the place is not meet or the parties to be dealt with we finde them undisposed And the miserie is when one is got in the other is out againe That the wit of man could not have devised a fitter terme to have expressed it in This for the disease What way doth GOD take to set us right First by our Ministerie and meanes For it is a part of our profession under GOD this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to set the Church in and every member that is out of joint You may reade it in this very terme Ephes. IV. XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that we do by applying outwardly this Testament the blood of it Two speciall Splints as it were to keep all streight Out of the Testament by the word of exhortation as in the next Verse he calls it Ver. 22. praying us to suffer the Splinting For it may sometimes pinch them and put them to some paine that are not well in joint by pressing it and putting it home But both by denouncing one while the threats of the Old Testament another while by laying forth the promises of the New if by any meanes we may get them right againe This by the Testament which is one outward meanes The Blood is another inward meanes By it we are made fit and perfect choose you whither and that so as at no time of all our life we are so well in joint or come so neere the state of perfectnesse as when we come new from the drinking of that blood And thus are we made fit Provided that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do end as heere it doth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Agent all this fit making do end in doing and in a worke that some worke be done For in doing it is to end if it end aright if it end as the Apostle heere would have it For this fitting is not to heare learne or know but to doe His will We have beene long at Teach me thy will at that lesson There is another in Psalme CXLIII Psal. 143.10 Teach me to doe thy will we must take out that also Teach me thy will and Teach me to doe thy will are two distinct lessons We are all our life long about the first and never come to the second to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is required we should now come to the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not made fit when we are so to doe never a whit the more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is doing and in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a worke In worke and in every good worke We must not slip the collar there neither For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all good workes if we be hable to stirre our hand but one way and not another it is a signe it is not well set in His that is well set he can move it to and fro up and downe forward and backward every way and to every worke There be that are all for some one worke that single some one peece of GOD 's service wholy addicted to that but cannot skill of the rest That is no good signe To be for every one for all sorts of good workes for every part of GOD 's worship alike for no one more then another that sure is the right So choose your Religion so practice your worship of God It is not safe to do otherwise nor to serve GOD by Synecdoche but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take all before us But in the doing of all or any beside our part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Agent a Worker besides For when GOD hath fitted us by the outward meanes there is not all
He leaves not us to our selves for the rest but to that outward application of ours joines His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward operation of His owne inspiring His grace which is nothing but the breath of the Holy Ghost Thereby enlightening our minds inclining our wills working on our affections making us homines bona voluntatis that when we have done well we may say with the Prophet Domine universa opera nostra operatus es in nobis Lord all our good workes thou hast wrought in us Esay 26.12 Our workes they be yet of thy working And with the Apostle We did them yet not we 1. Cor. â—5 10 but the grace of GOD that was with us Both wayes it is true what He workes by us He workes in us and what He workes in us He workes by us For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away one the other but stand well together This for the doing 2. The worke Now for the worke In every good worke we do His will yet it seemeth degrees there are For heer is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His will and besides it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His good pleasure and this latter sounds as if it did import more then a single will Ones good pleasure is more Chap 12.28 then his bare Will So in the Chapter before He wisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we may serve and please that is may so serve as that we may please Acceptable service then is more then any such as it is There is no question but that as of evill workes some displease GOD more then other so of good workes there are some better pleasing and that He takes a more speciall delight in And if you would know what they be above at the XVI Verse it is said that to do good and to distribute that is distributive doing good It is more then an ordinarie service it is a sacrifice every such worke It is of the highest kind of service and that with that kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our word heer GOD is highly pleased So doth S. Paul call the bounteous supplying of his wants from the Philippians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice right acceptable and pleasing to GOD and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a most delightfull sweet savour And that you may still see he lookes to the Resurrection he saith the Philippians had lyen dead and drie a great while as in winter trees do use But when that worke of bounty came from them Phil. 4.12 they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is shoot forth waâ— fresh grow green againe as now at this season plants do That so the very vertue of CHRIST 's resurrection did shew forth it selfe in them So fitting Nature's reâ—urrection-time the time of bringing things as it were from the dead againe with this of CHRIST Which time is therefore the most pleasing time the time of the greatest pleasure of all the times of the yeare So we know how to do that is pleasing in His sight Yet even this pleasing and all els is to conclude as heer it doth with through IESVS CHRIST our LORD He is in heer too In at the doing In at the making them to please GOD Vt faciat quisque per CHRISTVM quod placeat per CHRISTVM that what by CHRIST is done by CHRIST may please when it is done In at the doing infundendo gratiam gratiam activam by infusing or dropping in His grace active making us hable and fitt to do and so to do them In at the pleasing affundendo gratiam gratiam passivam by powring on His good grace and favour passive as it might be some dropps of His blood whereby it pleaseth being done Gracing His worke as we use to say in GOD 's sight that so He of Ais grace may crowne it III. The sequele We have gone through with both points Now comes the hardest point of all the sequele to couple them and make them hang well together First then they be ascribed to the GOD of peace There are but three things to be done in the Text and Peace doth them all And if Peace then GOD by no other title then the GOD of peace 1 Peace bringeth from death For Warre I am sure bringeth to death many a worthy man There is little question to be made of this that the GOD of peace doth the one but the Devill of Discord doth the other Secondly Peace setts in joint Warre brings all out of joint Warre is not good for the joints as we see daily Peace doth them no hurt Thirdly Peace makes us fitt for good Warre for al manner of evill workes saith S. IAMES in the III. Chap. Ver. XVI Therefore the GOD of peace say we And if He take it from us for a time that He bring it quickly back to us againe For when He was first brought into the world among the living at His birth IANVS was shutt Luke 2.14 the Angeâ—s they soong Peace upon earth And when He was brought again from the dead this day He was no sooner risen but the first newes was the Souldiers ranne all away A signe of peace And indeed when He had slaine hatred it was most kindly then to bring peace As this evening with His owne mouth He spake it once and twise Pax vobis over and over againe Ioh. 20.19.21 Which is the Apostle's benediction heere So Resurrection and Peace they accord well Now for the sequele of good workes upon CHRIST 's bringing from the dead Being to inferr good works he would never put in all this of CHRIST 's bringing backe againe from the dead if there had not beene some speciall operative force to or toward them in CHRIST 's Resurrection If CHRIST 's rising made not for them had not some speciall reference to them some peculiar interest in them all this had not beene ad idem but idle and beside the point quite We must take heed of this error to thinke the Passion or Resurrection of CHRIST though it be actus transiens that with the doing passeth away that it hath not a vertue and force permanent that it left not behind it a vertue and force permanent to worke continually some grace in us as to thinke his Resurrection to be Actus suspensus an act to have his effect at the latter day and in the meane time to serve for nothing but to hang in nubibus as they say But that this day it hath an efficacie continuing that sheweth forth it selfe And as the rule is in the soule before it doth on the body We will leave the Heathen to their habits and habitualities But with us Christians this is sure Whatsoever in us or by us is wrought that is pleasing to GOD it is so wrought by the vertue of CHRIST 's resurrection We have not thought of it perhaps but most certaine it is it is so So GOD hath ordeined it Whatsoever evill is truly mortified
in us it is so by the power of CHRIST 's death and thither to be referred properly And whatsoever good is revived or brought againe anew from us it is all from the vertue of CHRIST 's rising againe All do rise all are raised thence The same power that did create at first the same it is that makes a new creature The same power that raised Lazarus the brother from his grave of stone the same raised Marie Magdalene the sister from her grave of Sinne. From one and the same power both Which keepeth this methode Worketh first to the raising of the soule from the death of sinne and after in the due time to the raising of the body from the dust of death Els what hath the Apostle said all this while Now this power is inhaerent in the Spirit as the proper subject of it even the aeternall Spirit whereby CHRIST offered himselfe first unto GOD and after raised himselfe from the dead Now as in the texture of the naturall body ever there goes the Spirit with the blood ever with a veine the vessell of the one there runnes along an arterie the vessell of the other So is it in CHRIST His blood and his Spirit alwaies goe together In the Spirit is the power in the power virtually every good work it produceth which it was ordeined for If we get the Spirit we cannot faile of the power And the Spirit that ever goes with the blood which never is without it This carries us now to the blood The very shedding whereof upon the Crosse primùm ante omnia was the nature of a price A price first of our ransome from death due to our sinne through that His satisfaction A price againe of the purchase He made for us through the value of His merit which by His Testament is by Him passed over to us Now then His blood after it had by the very powring it out wrought these two effects it ranne not wast but divided into two streames T it 3.5 1. One into the Laver of the new birth our Baptisme applied to us outwardly to take away the spotts of our sinne Luk. 22.20 2. The other into the Cup of the New Testament in His blood which inwardly administred serveth as to purge and cleanse the conscience from dead workes Chap. 9.14 that so live works may grow up in the place So to endue us with the Spirit that shall enhable us with the power to bring them forth Haec sunt Ecclesiae gemina Sacramenta these are not two of the Sacraments but the two twin-Sacraments of the Church saith S. Augustine And with us there are two Rules 1. One Quicquid sacrificio offertur Sacramento confertur what the Sacrifice offereth that the Sacrament obteineth 2. The other Quicquid Testamento legatur Sacramento dispensatur What the Testament bequeatheth that is dispensed in the holy Mysteries To draw to an end If this power be in the Spirit and the blood be the vehiculum of the Spirit How may we partake this blood It shall be offered you streight in the Cup of blessing which we blesse in His name For is not the Cup of blessing which we blesse the Communion of the blood of CHRIST saith S. Paul 1. Cor. 10.16 Is there any doubt of that In which blood of CHRIST is the Spirit of Christ. In which Spirit is all Spirituall power and namely this power that frameth us fit to the workes of the Spirit Which Spirit we are all made there to drinke of And what time shall we doe this What time is best What time better then that day in which it first shewed forth the force and power it had in making peace in bringing back CHRIST that brought peace back with Him that made the Testament that sealed it with his blood that died upon it that it might stand firme for ever All which were as upon this day This day then somewhat would be done somewhat more then ordinarie more then every day Let every day befor every good worke to doe His will But this day to doe something more then so something that may be well pleasing in His sight So it will be kindly So we shall keepe the degrees in the Text So we shall give proofe that we have our part and fellowship in CHRIST in CHRIST 's resurrection in the vertue of CHRIST 's resurrection Grace rising in us workes of grace rising from it That so there may be a resurrection of vertue and good workes at CHRIST 's resurrection That as there is a reviving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth when all and every herbs and flowers and brought againe from the dead So among men good workes may come up too that we be not found fruitlesse at our bringing backe from the dead in the great Resurrection But have our parts as heere now in the blood so there then in the Testament and the Legacies thereof which are glorie joy and blisse for ever and ever Printed for RICHARD BADGER SERMONS OF THE SENDING OF the Holy Ghost PREACHED VPON VVhit-Sunday A SERMON Preached before the KING'S MAIESTIE AT GREENVVICH on the VIII of June A. D. MDCVI being WHIT-SVNDAY Acts CHAP. II. VER I. II. III. IV. And when the Day of Pentecost was come or when the fifty daies were fulfilled they were all with one accord in one place And there came sodeinly from heaven the sound of a mighty Winde and it filled the place where they sate And there appeared tongues cloven as they had beene of fire and sate upon each of them And they were all filled with the Holy Ghost they began to speake with other tongues as the Spirit gave them utterance WE are this day beside our weekly due of the Sabboth to renew and to celebrate the yearely memorie of the sending downe the Holy Ghost One of the Magnalia Dei as they be termed after in the XI Verse One of the great and wonderfull Benefitts of GOD Indeed Ver 11. a Benefit so great and so wonderfull as there were not tongues enough upon earth to celebrate it withall but there were faine to be more sent from heaven to help to sound it out throughly Even a new supply of tongues from heaven For all the tongues in earth were not sufficient to magnifye GOD for his goodnesse in sending downe to men the gift of the HOLY GHOST This we may make a severall benefit by it selfe from those of CHRIST 's And so the Apostle seemeth to doe Gal. 4.4.4.6 Gal. 4. First GOD sent His Sonne in one verse and then after GOD sent the Spirit of His Sonne in another Or we may hold our continuation still and make this the last of CHRIST 's Benefitts For Ascendit in altum is not the last there is one still remaining which is Dona dedit hominibus Psal. 68.18 And that is this daye 's peculiar wherein were given to men many and manyfold both graces and gifts and all in one gift
greatnesse of this Dayes 's benefit consequently the highnesse of this Feast not onely that it is aequall to any of those praecedent that the Holy Ghost is aequall to Christ els should we be at an after deale and change for our losse No Saint Augustin prayeth well Domine da mihi alium te alioqui non dimittam te give us another as good as your selfe or we will never leave that or consent that you leave us But that some inaequality there is els they might stand as they are seeing they should be never the better but sure as the case standeth more for their behoof then CHRIT Himselfe I. The inconveâ—â—â—nce of non 〈◊〉 We shall never see it in kind the expedience of veniat the absolute necessity of His comming till we see the inconvenience of non veniet that it by no meanes may be admitted we cannot be without Him First then absolute necessity it is in both the maine principall works of the Deitie all three persons co-operate and have their concurrence As in the beginning of the creation not onely dixit Deus was required which was the Word 〈◊〉 1.3 〈◊〉 1.2 but ferebatur Spiritus the motion of the Spirit to give the Spirit of life the life of nature As in the Genesis so in the Palingenesie of the world a like necessity not onely the Word should take flesh but flesh also receive the Spirit to give liâ—e â—oh 1.14 even the life of grace to the new creature It was the Counsaile of GOD that every person in the Trinitie Gal. 6.15 should have his part in both in one worke no lesse then the other and we therefore baptized into all three But I add secondly more then expedient it is the worke of our salvation be not left halfe undone but be brought to the full perfection which with non veniet cannot be if the Holy Ghost come not CHRIST 's comming can do us no good when all is done Ioh. 19.30 nothing is done No said not He Consummatum est Yes and said it truly in respect of the worke it selfe but quod nos in regard of us and making it ours non consummatum est if the HOLY GHOST come not too Shall I follow the Apostle and humanum dicere Rom. 6.19 speake after the manner of men because of our infirmitie GOD himselfe hath so expressed it A word is of no force though written which we call a deed till the seale be added that maketh it authenticall GOD hath borrowed those very termes from us CHRIST is the Word the HOLY GHOST the Seale in quo signati estis Eph. IV. XXX Nisi veniat if the Seale come not too nothing is done 2. Yea the very will of a Testator when it is sealed is still in suspense till administration be granted Heb. 9.15 CHRIST is the Testator of the new Testament The administration is the SPIRIT 's 1. Cor. 12.5.11 I. Cor. XII If that come not the Testament is to small purpose 3. Take CHRIST as a Purchaser the purchase is made the price is payd yet is not the state perfect unlesse there be investiture or as we call it liverie and seisin that maketh it compleate Perquisitio that very word is CHRIST 's but the inveâ—titure is by the Spirit II. Cor. V.V. If He come not we lack that that we may not lack and so not lack Him What will ye that I say Vnlesse we be joined to Him as well as He to us as He to us by our flesh so we to Him by His Spirit nothing is done The exchange is not perfect unlesse as He taketh our flesh so He give us His Spirit as He carrieth up that to heaven so He send this down into earth Ye know it is the first question the Apostle asked Act 19.2 Iude ver 19. Have ye received the HOLY GHOST since ye beleeved If not all els is to no purpose without it we are still as Iude calleth us animales Spiritum non habentes naturall men but without the Spirit And this is a certain rule Rom. 8.9 Qui non habet he that hath not His Spirit is none of His CHRIST profiteth him nothing Shal I lett you see one inconvenience more of non veniet As nothing is done for us so nothing can be done by us if He come not No meanes on our part availe us ought 1 Not Baptisme for nisi ex Spiritu if He come not well may it wash soile from our skinne but no steine from our soule no Laver of regeneration without renewing of the Holy Ghost 2. Cor. 3.6 2 No Preaching neither for that is but a letter that killeth except the Spirit come too and quicken it 3 No Sacrament we have a plaine Text for it The flesh profiteth nothing if the Lord and giver of life the Spirit be away Ioh. 6.63 4 To conclude no prayer for nisi unlesse the Spirit helpe our infirmitie and make intercession with us Râ—m 8.26 we neither know how nor what to pray So the Spirit must come to all and it goeth through neither can ought be done for us or by us without it Away then with ne veniat we cannot say it we may not thinke it We cannot spare this first Another veniat there must be a second Advent besides CHRIST ' s. CHRIST 's Advent beginns all this ends all our solemnities Come He must and we must all agree to say Veni Creator Spiritus the inconvenience of non veniet we cannot endure But then there ariseth a new difficultie upon Si non abiero 2. The necessitie of Si non abiero We see a necessitie of His comming but we see no necessitie of CHRIST 's going Why not CHRIST stay and yet He come Why may not CHRIST send for Him as well as send Him Or if He go come againe with Him Before it was Ne veniat ille mane Tu now it is Veniat ille et mane Tu. Why not Are they like two buckets one cannot go downe unlesse the other go up If it be so expedient He come CHRIST I trust is not impedient but He may come CHRIST sure and He are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-compatible they may be and abide together well enough We beleeve He was conceived by the Holy Ghost then no antipathy between them At His Baptisme He was knowne by this Ioh. 1.32 that the Spirit rested and stayed upon Him why not now as well We see not how this holdeth If I go not He will not come It cannot be denied they two can stay together well enough and the time shall come we shall enjoy them both together and the â—ather with them That time is not yet now it is otherwise Not for any lett in themselves that is not all but for some further matter and considerations noted by the Fathers for which it was expedient CHRIS should go that the Holy Ghost might come First for veniet The Holy Ghost cannot
1 CHRIST 's prayer 2 heaven open 3 the Dove and 4 the Voice I. The Peoplâ—'s baptisme IT came to passe that when c Two Baptismes we have heer 1 The Peoples first 2 Then CHRIST ' s. How it should come to passe the People should be baptized we see good reason but not how it should come to passe that CHRIST also The People they camâ— confessing their sinnes and so needed the baptisme of repentance so was Iohn's baptisme Mat 3.6 For their Sinnes Act. 19 4. 1. Tim. 6.9 2. Pet. 2.22 For the People not being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized but to use the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even soused over head and eares in their sinnes in many foolish and noysome lusts which drowne men in perdition Tanquam sus a volutabro they had need to be washed from the wallow of their sinne they had long lyen in For their very righteousnesse And not onely for their sinne even their righteousnesse take it at the best even that was not â—o cleane but it needs come to baptisme Vâ—pote stillantes quotidie super telam justitiae in quariâ—â—â— Sentent saniem concupiscentiae they be Pope Adrian's owne words As dropping every other while upon the web of those few good works we do such stuffe the Prophet resembles it to so homely a thing as I list not tell you what it is but it is pannus menstruatus Esa. 64.6 english it who will Reason then for the People And not onely for fâ—xpopuli but even sâ—os populi to be baptized It might well come to passe that The People's children's baptisme 1 Pet. 2.2 Iob. 14.4 Psal â— 1.5 Ezek 16.6 Yea reason that even they who of all the rest seeme least to need it the People's children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poore new-borne babes For being concerved of uncleane seed Iob and warmed in a sinfull wombe David at their birth polluted no lesse in sinne the 〈◊〉 blâ—ud Ezechiel there is not * Iob 14.5 Infans unius diei super terram as the Seventy read it Nov a châ—ld a day old but needs baptismus lavacri if it be but for baptismus uteri the baptisme of the Church if it be but for the baptisme it had in the wombe Lett the People then be baptized in GOD 's name good and bad men and children and all II. Christ's baptisme Sed quid facitis baptizantâ—s IESVM As Bernard askes at his circumcision Quid facitis circuâ—câ—aentes Pâ—â—ruâ—â—hâ—snâ— What do you circumcising Him in whom nothing superfluous It may seeme Chrâ—st was not to be bapâ—izâ—d 1. Pet. 1.19 1 Pet 2.22 2. Cor. 5.21 So heer What do you baptizing Him in whom nothing uncleane What should He do being baptized How comes that to passe Go wash your spotted lambs and spare noâ— this Lambâ— is immaculate hath not the least spott upon Him Qui non fecâ—i pâ—ccatum it is Paul Qui non novit peccatum it is Peter Neither did nor knew sinne He hath none to repent of what should He do at the baptisme of repentance Acts 19.4 One might well aske Why did not the Baptist repell Him finally Not say I have need to be baptized of thee Mat. 3.14 that is Thou hast no need to be baptized of me that was too 〈◊〉 that was not enough But Thou hast no need to be baptized at all Yea one might well aske the water with the Psalmist Psal. 114.5 Why it 〈◊〉 not and Iordan why it was not driven backe at this baptisme Yet Christ was baptizâ—d Yet the Verse is plaine that with the People CHRIST also was baptized How came this to passe Why baptized Why with the People It may seem of very humiâ—itie Iohn 13.15 Was it this though He needed it not yet for Exemplum dedi vobis He would condescend to it to give all a good example of humilitie as He did at His Maundie when He washed His Disciple's feet Indeed I must needs say great Humilitie there was in it as at His Circumcision to take on Him the brand of a Malefactor so heer to submit himself to the washing proper to sinners onely 2 Then again not to take it alone but to take it at the hands of one so farre inferiour to Him as he reckoned not himself worthy to stoop and unloose His shoe-latchet Ver. 16. 3 Again that not baptized onely but baptized with the People Not S. Ioâ—n come and baptize Him at home but with the multitude the meanest of them they and He together And when Not upon a day by himselfe but when they And where not in a basin by himselfe but even in the Common River with the rest of the meiny When and where they Then and there He. This sure was great Humilitie and to it we well might Nâ—t of humilitiâ— but of 〈◊〉 Matt. 3 15. and gladly we would ascribe it but that himselfe will not let us so do For when the Baptist streyned courtesie at it He bad let be Thus it behoved implere omnem justitiam Iustitiam marke that No courtesy but justice He makes a matter of justice of it as if justice should not have beene done at least not all justice if He had not beene baptizâ—d Why what justice had beene broken what piece of it if He had not The jâ—â—â—icâ— in Châ—â—iâ—t two wajes 〈…〉 1. Cor 15. â—â— To shew you how this comes to passe we are to consider CHRIST as having two capacities as they terme them So are we to consider Him the second Adam For so doe we the first Adam as a person of himselfe and as the Author of a Race or Head of a Societie And even so do we CHRIST Either as totum integrale a person entire they call it a bodie naturall or as pars communitatis which they call a bodie politiquâ— in conjunction and with reference to others Which others are His Church which Church is His bodie They His bodie and He their Head so told us often Ephes. 1 2â—.23 by the Apostle And as by himselfe considered He is Vnigenitus the onely begotten hath never a brother so as together with the people He is Primogenitus imer multos Ioh. 3 16. Rom â— 22 the first begotten among many brethren To applie this to our purpose Take CHRIST by himselfe as severed from us Not as 〈…〉 and no reason in the world to baptize Him He needed it not Needed it not Nay take Him so Iordan had more need come to Him then He to Iordan to be cleansed Lavit aquas Ipse non aquae Ipsum the waters were baptized by Him they baptized Him not He went into them Vt aquae nos purgaturae priùs per Ipsum purgarentur it is Epiphaâ—ius that they which should cleanse us might by Him first be cleansed In 〈…〉 It is certaine so He received no cleannesse no vertue but vertue He gave to Iordan to the waters
and carries not up So Spiritum Sanctum is not sâ—iritum suum 2 Nor Spiritum mundi Nor Spiritus mundi is not Spiritus CHRISTI Els doth Saint Paul wrong to oppose them It is too sure such a Spirit there is as the Spirit of the world and that the greatest part of the world live and breath and move by it and that it doth well somtimes but without eny reference to GOD or CHRIST or HOLY GHOST For even the acts they doe of Religion are out of worldly reasons and respects Herods reason Videns quia placeret populo saw the world would that way Demetriuâ—'s reason Acts 12.3.19.27 Periclitatur portio nostra It may prove dangerous to their worldly estate The 〈◊〉 Oh sett forward that point of Divinitie for then all they have is ours Gen. 34.23 See 〈◊〉 noâ— whence this winde blowes from what spirit this breath comes from Spiritus mundi plainely And I know not how but as if CHRIST 's mouth were stopped 〈◊〉 His breath like to â—â—ile him the world beginnes to fare as if they had got a new mouth to draw breath from to governe the Church as if Spiritus Praetorij would do things better then Spiritus Sanctuarij and mans law become the best meanes to teach the feare â—f GOD and to guide Religion by In vaine then is all this act of CHRIST 's He might have kept His breath to himselfe But it will not so be When all is done the Spirit must come from the Word and the Holy Ghost from CHRIST 's mouth that must doe this governe the Church Thither we must for Sanctum even to the Sanctuarie and to no other place And a certaine note it is this to discerne the Holy Spirit of GOD from the Spirit of what you will From CHRIST it comes if it be true He breathes it It cannot but be true if it come from Him for He is the Truth And as the Truth so the Wisedome of GOD that if it savor of falshood or follie it came not from Him Ioh. 14.6 1. Cor. 1.3 He breathed it not But His Breath shall not faile shall ever be hable to serve His Church without all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the private Spirit and without all the additaments of Spiritus mundi And if we gape after them we make this Accipite more then needs And if we doe so I know not what shall become of us But the Holy Ghost may be received more waies then one He hath many Spiramina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many manners He comes And multiformis gratia He comes with Which way it is received 1. Pet. 4.10 He and they carrie the name of their cause and to receive them is to receive the Spirit There is a gratum faciens the saving grace of the Spirit for one to save himselfe by received by each without respect to others and there is a gratis data what ever become of us serving to save others by without respect to our selves And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of a holy Calling For it is a grace to be a conduit of grace eny way 2. Cor. 8.4 All these and all from one and the same Spirit That was heere conferred was not the saving grace of inward Sanctimonie they were not breathed on to that end The Church to this day gives this still in her Ordinations but the saving grace the Church cannot give none but GOD can give that Nor the gratis data it is not That came by the tongues both the gift of speaking diverse languages and the gift of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking wisely and to the purpose And we know none is either the holier or the learneder by his Ordination Yet a grace it is For the very Office it selfe is a grace Mihi data est haec gratia saith the Apostle in more plâ—ces then one and speakes of his Office and nothing els Eph. 2.7 c. The Apostleship was a grace yet no saving grace Els should Iudas have beene saved Cleerely then it is the grace of their Calling this whereby they were sacred and made persons publique and their acts authenticall and they enhabled to do somewhat about the remission of sinnes that is not of like availe done by others though perhaps more learned and vertuous then they in that they have not the like mitto vos nor the same Accipite that these have To speake with the least As the act of one that is a publique Notarie is of more validitie then of another that is none though it may be he writes a much fairer hand And this lo was the grace heere by breathing conferred to them of Spiritum a Spirituall of Sanctum an holy Calling and derived from them to us and from us to others to the world's end Bâ—t take heed we sucke no error out of this word holy No more then we doe out of the word annointed When time was it was shewed the annointing was no inward holinesse or hability to governe by but the right of ruling onely So heere it is no internall qualitie infused but the grace onely of their Spirituall and Sacred function Good it were and much to be wished they were holy and learned all But if they be not their Office holds good though He that is a Sinner himselfe may remitt sinnes for all that and save others he may though himselfe be not saved For it was not propter se he received this power to absolve himselfe but as the next word is quorumcunque eny others whosoever Some adoe we have to plâ—cke this out but out it must For an error it is an old worne error of the Donatists and but new dressed over by some fanaticall Spirits in our dâ—yeâ— that teach in corners One that is not himselfe inwardly holy cannot be the meanes of holinesse to another And where they dare too that One that is not in state of grace can have no right to eny possession or place For they of right belong to none but to the true children of GOD that is to none but to themselves Fond ignorant men For hath not the Church long since defined it positively that the baptisme Peter gave was no better then that which Iudas and exemplified it that a seale of iron will give as perfect a stamp as one of gold That as the Carpenters that built the Arke wherein Noe was saved were themselves drowned in the flood That as the water of baptisme that sends the childe to heaven is it selfe cast downe the kennell Semblably is it with these And they that by the Word the Sacraments the Keyes are unto other the conduits of grace to make them fructifie in all good workes may well so be though themselves remaine unfruitfull as doe the pipes of wood or lead that by transmitting the water make the garden to beare both herbes and flowers though themselves never beare eny And lett that content us that what is
did Heer in Cornelius we have a faire precedent for it And so now I come to the other For I aske Is GOD all for within accepts He of nothing without Yes 2. But workes withall And worketh righteousnesse that He doth Of a good righteous worke too if it proceed from His feare in our hearts Feare is not all then No for it is but the beginning as we have heard GOD will have us begin but not end there We have begun with qui timet Eum we must end with et operatur justitiam and then comes acceptus est Illi and not before For neither feare if it be feare alone nor faith if it be faith alone is accepted of Him Gal. 5.6 but timet opetatur heer with Peter and fides quae operatur there with Paul feare and faith both that worketh and none els If it be true feare if such as GOD will accept it is 〈◊〉 timor piger a dull lazy feare His feare Mat. 25.18.30 that feared his Lord and went and digged his â—â—â—ent into the ground did nothing with it Away with his feare and him into utter darknesse GOD will have his talent turned have it above ground He will not have His religion invisible within No shew me thy faith saith Saint Iames Iam. 2.18 thy feare saith Saint Peter heer by some workes of righteousnesse Els talke not of it He will have it made appeare that men may see it and glorifie Him for it that hath such good and faithfull servants And they observe that it is not that doth but that worketh righteousnesse Not facit but operatur And what manner of worke Saint Peter's word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heer and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will not serve it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a plaine trade Esa. 1.17 Discite bene agere saith Esai learne it as one would learne an handicraft to liue by Learne it and be occupied in it make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is even an occupation of it CHRIST 's owne occupation who as Saint Peter tells us streight after pertraensijt bene faciendo Ver. 38. Went up and downe went about doing good practising it and nothing els for that i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worketh righteousnesse This righteousnesse to know what it is beside the common duties of our calling either as Christians in generall or particular as every mans 〈◊〉 lyes we cannot better informe our selves of it then from this partie he speaâ—â—â— of from Cornelius and what the workes were he did And they are set downe at the second verse where after Saint Luke had said he feared GOD to shew his works of righteousnesse he adds 1 he gave much almes and 2 prayed to GOD continually and at the thirtieth verse that he was found 3 fasting at the ninth houre that is three at after-noone In these three 1 Almes 2 Prayer and 3 Fasting stood his workes of righteousnesse In these three for besides these we find not any other They be the same and in the same order as they were figured in the three Oblations of the Magi the first fruits of the Gentiles there in the Gospell as the Fathers allot them 1 Gold that is for Almes 2 Incense that is Prayer and 3 Myrrhe bitter myrrhe for Workes of Mortification as Fasting and such like as bitter to the flesh as myrrhe to the taste both bitter but wholesome both But without all figure they are the same three and stand just in the same order that heere they doe where our SAVIOVR teacheth them literally Matt. 6.1.5.16 and that under the name of Righteousnesse Mat. 6. 1 Almes first that He beginnes with at the first verse and so heere it is first 2 then to Prayer next at the fifth verse 3 and after that to fasting even as it is heere too Cornelius's workes were these three Verse 2.3 1 gave almes 2 prayed duely 3 was found at his fast by the Angel This is all we finde more we finde not specified and these are enough these would serve if we would doe them These in him were the same in us will be accepted II. Of Gods acceptation He c. is accepted And now of GOD 's acceptation Accepting is but a queint terme borrowed from the Latine It is no more then receiving or taking 1 First then cleere it is He will take them but where they be to take But where they are not take them He cannot In vaine shall we looke for acceptation of that which is not We are then to see there be some given some for Him to take Take us He cannot if there be not Cornelius's hand to take us by Come up in remembrance they cannot if none were done to remember For memoria est praeteritorum and all ours are yet to come I feare in phantasiâ rather then in memoriâ Our almes alas they are shrunke up pitifully Prayer swallowed up with hearing Lectures and for the third feast if you will continually but fast as little as may be and of most I might say not at all The want of these the bane of our Age. He stretcheth out His hand to receive almes He boweth downe his eare to receive prayer He beholdeth with his eyes to take us fasting There is none to give them and so He cannot receive them But by this acceptus est heere we see how we might be accepti Heb. 11.6 It is beside the Text yet if ye aske Heere is feare and heere are workes where is faith all this while without which it is impossible to please GOD or to be accepted of Him Had he no faith Yes he would not have spent his goods or chastened his body without some faith Rom. 10. at least call upon GOD he could not on whom he belâ—eâ—â—â— not Therefore he beleeved sure The Gentile's Creed at least That a GOD thâ—re is that sought He will be that He will not faile them that seeke Him but both regard and reward them The Ninivite's Creed at least in whose feare there was faith and hope too Quis scit Who can tell whither GOD may not turne and spare and accept of a poore Gentile There is nothing knowen to the contrarie and there be precedents for it And so he turned and set himselfe to seeke GOD by the three waies we remembred And thou LORD never failest them that seeke Thee Psal 9.10 but acceptest them not according to that they have not but according to that they have though it be but a willing mind they have 2. Cor. 8.12 GOD forbid but concupiscence should be of aequall power to good that it is to evill If you will reach it further to faith in CHRIST living in garrison among the Iewes he could not choose but have heard somewhat of Him to move him to throw himselfe downe before Him and He tooke him up Acceptus est Illi The flaxe did but smoke CHRIST quenched it not
is everlasting life in thy kingdome of glorie Whither CHRIST that paid the purchase and the Spirit that giveth the seisin vouchsafe to bring us all A SERMON PREACHED before the KING'S MAIESTIE AT Greenwich on the XX. of May A. D. MDCXXI being WHIT-SVNDAY IAM CHAP. I. VER XVI XVII Nolite itaque errare fratres mei dilectissimi Omne datum optimum omne donum perfectum desursum est descendens a PATRE luminum apud quem non est transmutatio nec vicissitudinis obumbratio Erre not my deere brethren Every good thing and every perfect gift is from above and commeth downe from the FATHER of lights with whom is no variablenesse neither shadowing by turning AND if every good giving and every perfect gift what giving so good or what gift so perfect as the gift of gifts this dayes gift the gift of the HOLY GHOST There are in it all the points in the Text. It is from above It descended visibly this day and from the Father of lights so many tongues so many lights which kindled such a light in the world on this day as to this day is not put out nor shall ever be to the world's end First the HOLY GHOST is oft styled by this very name or title of the gift of GOD. If you knew the gift of GOD saith our SAVIOVR to the woman at the well's side Ioh· 4 1â— What gift was that It is plaine there the water of life That water was the Spirit Ioh. 7.39 This He spake of the Spirit saith Saint Iohn who knew his mind best as then not yet given but since as upon this day sent into the world Secondly This gift is both good and perfect so good as it is de bonis optimum of all goods the best and of all perfects the most absolutely perfect the gift of perfection or perfection of all the gifts of GOD. Act. 8.20 2. Cor. 9.5 What should I say Not to be valued saith Saint Peter not to be uttered saith Saint Paul as if all the tongues that were on earth before and all that came downe this day were little enough or indeed were not enough not able any way to utter or expresse it Thirdly Nay it is not one gift among many how complete soever but it is many in one so many tongues so many gifts as so many grapes in a cluster so many graines Psal. 68.18 in a pomgranate In this one gift are all the rest Ascending upon high dona dedit He gave gifts all these dona were in hoc Dono all those gifts in this Gift every one of them folded up as it were inclusivè The Father the fountaine the Sonne the Cisterne the HOLY GHOST the conduit-pipe or pipes rather for they are many by and through which they are derived downe to us Fourthly and lastly not onely in him and by him but from him too For He is the Gift and the Giver both 1. Cor. 12.4 There is great varietie of gifts saith Saint Paul bâ—t it iâ— oâ—e and the same Spirit that maketh distribution of them to every man severally even as himselfe pleaseth Both the thing given and the Party that giveth it all dâ—rived to us from him wrought in us by him and by us to be referred to him At the time of eny of GOD 's gifts sent us by Him to speake of Scriptures of this nature cannot seeme unseasonable but of all other at the time of this gâ—â—t 〈◊〉 â—roperly Dona dedit hominibus what day was that even this very day Dies 〈…〉 hic so many tongues so many gifts This day I say whereto Doâ—um Dei and Donum Diei fall together so happily We have brought it to the Day The Summe 1. Ioh 2.7 It will not be amisse to touch the end a little which the Apostle aimeth at in these words It is the old it is the new Commandement Mandatum vetus novum to make us love GOD. The point whereto the Law and the Prophets drive yea the Gospel and the Apostles and all We cannot love Him well whom we thiâ—ke not well of We cannot thinke well of him whom we thinke evill comes from Then to thinke so well of GOD as not to thinke any evill not any evill no but instead thereof all good commeth to us from Him So thinking we cannâ—t choose but we must love Him And to this end at the thirteenth verse before Saint Iames had told us plaine GOD is not the Author of evill Not tempted himselfe not tempting any to it As at that verse not the Author of evill So at this the Author of all and every good Men when their braines are turned with diving into GOD 's secrets may conceipt as they please but when all is said that can be No man can ever entirely love him whom he thinkes so evill of as to be the author of evill We are with Saint Iamâ—â— to teach and you to beleeve that will procure you to love GOD the better not that will 〈◊〉 your minds or make you love Him the worse That therefore Saint Iames denies peremtorily No evill Nemo dicat Let no man speake it let it not once be spokâ—n But let this be hardly That all the good we have or hope for descends downe from Him And that Saint Iames heere affirmes as earnestly Erre not my deere bretâ—ren It is to erre to thinke otherwise for that absolutely Every good giving and againe over Every perfect gift there is not one of them all but from Him they come And so we in all duty to love Him from whom all and all manner good proceedeth This is his end Love and that falls fitt and is proper to this Feast the Feast of Love For Love is the proper attribute and proper effect of the Spirit Per charitatem Spiritus Rom. 15 30. the love of GOD is shedd abroad in our hearts by the Holy Ghost this day given unto us The Division The verse to the Chapter is a cleere and a strict proposition but hath in it the force or energie to make a complete argument For if all good from GOD then no evill Iam. 3.11 Saint Iames layes it for a ground Salt or bitter water and sweet cannoâ— iâ—â—ue both from one fountaine Nor the workes of darknesse from the Father of lights never But we take it onely as a proposition with a little Item at the end of it If we aske the questions of Art concerning it Quae Quania Qualis Quae It is Categoricall Qâ—anta It is universall Qâ—alis First it is affirmative then true Erre not 〈◊〉 before it So true as to thinke the contrarie is a flat error The Rules of Logique divide a proposition to our hands into the fore-part in Schooles they call it Subjectum and into the after-part which they call Praedicatum 1. The subjectum heere is Omne datum c The praedicatum Desursâ—m est c The Subject is double 1 Datum bonum and 2
the Spirit amounting to the substance of the Feast that there can be no quesâ—ion but the Text suits to the time fully The Summe The Vse we have of the whole Text is that in all humble thankfullnesse we are to acknowledge the great Goodnesse of the whole Deitie entire and of every Person in it So seriously taking to heart the Churche's that is all our good as we see they doe in a â—ort meete heere and assemble themselves all three each for his part to contribute one gifts another callings a third workes And then commit over the manifestation of all to the Spirit ad vtilitatem to the profit that is to the generall good of the Church in whose good is the good of us all Now albeit to authorise and to countenance the Feast the more the whole three Persons doe heere present themselves in a joynt concurrence to this worke of distribution yet you see the HOLY GHOST hath heere a double part and in that respect a prerogative above the other twaine For the Spirit is in at both In at the division and so are the rest And againe in at the manifestation so are none of the rest But He there and He alone For the tongues are His and they are to manifest So to Him alone we owe the manifesting So His and so His the honour of the day which is Festum linguarum the Feast of tongues or if you will so call it the Feast of Manifestation In very deed the HOLY GHOST 's Epiphanie allowing as CHRIST one so Him another The Summe of all is That CHRIST 's errand being done and He gone up on high the Spirit this Day visibly came downe for Him and in his name and stead to take the charge and to establish an order in the Church which order or establishment is heere set downe And thinke not it holds in the Church alone but that in it is represented unto us a true patterne or mould of every other well composed Government For happie is the governement where the Holy Ghost bestoweth the gifts CHRIST appoints the places and GOD effecteth the worke workes all in all And as Rectum is index sui obliqui A streight rule will discover as well what is crooked as what is streight both So under one have we heere as the lively image of a well ordered Societie for the preserving of these three aright makes all well So withall the manifold obliquities and exorbitances in the Church in the Common-wealth every where which arise from the errors about these three 1 the gifts not regarded 2 the places not well filled 3 the workes not work-man-like performed The not looking to of which three hath brought and is like more and more to bring all out of course The Division The Text if ever eny is truly tripartite as standing evidently of three parts every one of the three being a kind of Trinitie A Trinitie 1 Personall 2 Reall and â— Actuall 1. Personall these three 1 the same Spirit â— the same Lord 3 the same GOD. 2. Reall these three 1 Gifts 2 administrations or offices 3 operations or workes 3. Actuall these three 1 Dividing 2 manifesting 3 and profiting Three divisions from three for three The three reall they be the ground of all the 1 gifts 2 offices and 3 workes The three personall 1 The Spirit 2 Lord and 3 GOD are but from whence those come The three Actuall are but whether they will 1 Divided 2 So divided as made manifest â— So made manifest as not onely 1 to make a shew but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to some end â— That end to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hurt or trouble but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good 1 The good not private of our selves but common of all the whole bodie of the Church FIRST and before all things we finde heere and finding we adore the holy The Trinitie Personall blessed and glorious Trinitie the Spirit in plaine termes the other two in no lesse plâ—ine if we looke to but the VI. verse of the V. Chapter before where the Apâ—â—â—le saith To us there is but one GOD the Father of whom are all things and we 〈…〉 and one LORD IESVS CHRIST by whom are all things and we by Him So by GOD is intended the Father the first Person by Lord the Sonne the second by the Spirit the third the vsuall terme or title of the Holy Ghost all the Bible thâ—â—â—gh These three as in Trinitie of Persons heere distinct So in Vnitie of Esseâ—ce one and the same For though to each of these three there is allowed a the same yet come to the Deitie and they are not three the same 's but one the same one and the same God-head to be blessed for ever 1 Once before are these three knowne thus solemnly to have met at the creating of the world 2 Once againe at the Baptisme of CHRIST the new creating it 3 And heere now the third time at the Baptisme of the Church with the Holy Ghost Where as the manner is at all baptismes each bestoweth a severall gift or largesse on the partie baptized that is on the Church for whom and for whose good all this dividing and all this manifesting is Nay for whom and for whose good the world it selfe was created CHRIST himselfe baptized and the Holy Ghost this Day visibly sent downe The Trinitie personall I deale with first that we may know where and from whom all the rest issue and proceed All errors are tolerable save two about Alpha the first letter and Omega the last about primum principium and vltimus finis the first beginning whence all flow and the last end whereto all tend We erre against the â—irst when we derive things amisse we erre against the second when we referre them amisse Divide them right and referre them right and all is right And the right deriâ—ing is as heere to bâ—ing all from the blessed Trinitie From this Trinitie Personall comes there heere another as I may call it a Trinitie â—â—ll of 1 gifts 2 administrations and 3 operations I will tell you what is meant by 〈◊〉 1. By gifts is meant the inward indowing enhabling qualifying whereby one for his skill is meet and sufficient for ought A particular whereof to the number of nine is set downe at the VIII IX and X. Verses after 2. By adminiâ—â—â—ations is meant the outward calling place function or office whereby one is auâ—â—orised lawfully to deale with ought Of these likewise you have a list to the number of eight at the XXVIII verse after 3. By operations is meant the effect or â—oâ—ke done wrought or executed by the former two the skill of the gift and the poweâ— of the calling But these are infinite works no setting downe of them onely so to be ranged as every calling to know his owne proper worke and so to deale with it So have you three Quotients from three Divisors 1 gifts 2 offices
and goe no further never meddle with the calling or worke But what if we have a gift may we not fall to work straight Not but â— calling is first to be had yer we put forth our hand to it Which memo sibi sumit nisi qui vocatus No man to take on him unlesse he be called Though a gift then though a good gift Heb. 5.4 not eo ipso to thinke himselfe sufficiently warranted to fall a working There goes more to it then so We must passe CHRIST 's hands too and not leape over his head For after the Holy Ghost hath done with us CHRIST will â—ppoint every one of us his calling Which are diâ—iâ—ed for 〈◊〉 Of which division the ground is That every man is not hand over head confusedly to meddlâ— with every matter but all is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orderly Each to know 〈…〉 1. Cor. 14.40 The very word division implieth order Where we read divisions 〈…〉 diversities But it is not so well that Things that are diverse may 〈…〉 confusedly on heapes But each must be sorted to his severall ranke and 〈◊〉 els are they not divided So as division is the better reading and division is 〈◊〉 And order is a thing so highly pleasing â—to GODâ— as the three Persons in Trinitie we sâ—e have put themselves in order to shew how well they love it And order is a thing 〈◊〉 neerly concerning us as breake order once and breake both your staves saith GO◠〈◊〉 Zacharie both that of Beauty and that of Bonds The staffe of Beauty For Zach. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no manner of decencie or comelinesse without it but all out of fashion Thâ— â—â—affe of Bonds For no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no kind of steadinesse or constancie but all loose 〈◊〉 it All falls back to the first Tohu and Bohu For all is Tohu empty Gen. 1.2 〈…〉 and 〈◊〉 of the Spirit fill not with his gifts And all is Bohu a disordered rude Chaos of conâ—â—sion if CHRIST order it not by His Places and Callings Every body falls to 〈…〉 with every thing and so nothing done nothing well done I am sure Eveâ—y man therefore what ever His gift be to stay till he have his place and standing by CHRIST assigned him It is judged needfull this even in secular matters Write one never so faire a hand if he have not the calling of a publique Notarie his writing is not authenticall Be one never so deepe a Lawyer if he have not the place of a Iudge he can give no definitive sentence No remedy then there must be division of places of administration no lesse then of gifts Will you know what those places be What the 〈◊〉 Eight of them are reckoned up at the 28. Verse Not to trouble you with those that were erected as needfull at first but were not to endure but for a time Those that were to endure are reduced to three and stand togither 1 Teachers 2 Helpers 3 Governours A threefold division taught even the heathen by the light of nature in their Religion They had them all three in theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Teachers 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Helpers 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Governoâ—rs The very same prescribed by GOD to His people 1 their Tâ—achers the Priests 2 their Helpers the Levites 3 their Governours the Sonnes of Aaron called Nessjm as true and proper Hebrew for Praelates as Praelati is Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same is knowâ—n in the Church of Christ through all antiquitie 1 Presbyteri to teach 2 Diaconi to help 3 Episcopi to governe And never any other All these three heere goe under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper terme of the lowest oâ— the three We turne it Administration It is indeed ministerie or service and that on foote and through the dust For so is the nature of the word An ill word for pride who had rather heare of words sounding of dominion then of service specially this service For it is but the order of Deaconship and pride would be at least more then a Dâ—acon Yet so we are all styled heer and no other name for any The very highest are but so The King himselfe twise made a Deacon Rom. 13. Rom. 13. â— Act. 13.36 God's Deacon no other title The best King that was David is said but to have served his time Act. 13. Served that was all Dâ—ut 4.19 Heb. 1.14 The glorious lights of heaven are said Deu. 4. to be created in ministerium but for our service The Angels of heaven are but ministring spirits Heb. 1. Rom. 15.8 Nay CHRIST Himselfe is styled no otherwise Ro. 15. but that He was a Minister of the Circumcision He that is LORD of all and gives all the offices calls His owne but so These places we sayd before are divided for order Now I add further Dâ—vided they be not scattered they are â—ivided not scattered or let fall For that is casuall Dividing is not so but as it is in the XI ver prout vult a voluntarie act He that distributes knowes what and to whom He doth it Places therefore are to be divided by knowledge not scattered or scambled for by hap and hazard The Winde is to blow no man to preferment Psal. LXXV It is the LORD that is to dispose of them Psal. 75.6 And how to dispose or divide them According to the former divisions of the 〈◊〉 That these should first take place the second depend upon those first none 〈◊〉 to the second till he have past the first For Christ's Places are for the Holy Ghost's 〈◊〉 Without inspiring with the grace no aspiring to the place there should be The Holy Ghost is by His gifts to point out those that should be taken into these administrations And where Christ placeth so it is For He placeth none but whom the Holy Ghost commends Ioh. 10.7 Christ is the door of which door the Holy Ghost is the Porter No man passeth through the door but whom the Porter openeth to No man to CHRIST but by and through the Holy Ghost nor to the calling but by and through the gift They that come not that way by the door get in by some other back way per Pseudothyrum by some false posterne That marrs all This is the true order Mat. 25.15 Vocavit servos et talenta dedit so is the Ghospell whom He calls He gives talents to If He have none given Him he came un-calld at least by CHRIST He cald him not he came un-sent at least by GOD He sent him not Though he answer Heer I am CHRIST spoke not to him Though he came running never so fast GOD sent him not Esay asketh two quaestions Quis tu hic or Quasi quis tu hic Esa. 22.16 Quis if by CHRIST Quasi quis if otherwise And many a Quasi
of their division love to be busy to be dealing with any bodies worke save their oâ—ne Which is lightly the busie-bodies occupation condemned by the Apostle not 〈◊〉 men only 2. Thess. 3. but even in the other sex too 1. Tim. 5. 2. Thess. 3.11 1. Tim. 5.13 For they also will be medling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of both genders I â—old you before the callings were founded upon order and to keepe them so have thei◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limitts or bounds And they do all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walke out of order disorderly break the pales and over they go that leaving their owne become as S. Peters word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops of other mens Dioceses Do no good in their own spend their time in finding fault with others A thing not to be endured in any body 1. Pet. 4.15 Take the naturall body for example wherein the Spirit bloud choler and other huâ—ore are to keepe and containe themselves to hold every one in his owne proper â—â—â—sell as bloud in the veynes choler in the gall And if once they be out of tâ—eâ— The bloud out of the veyne makes an Aposteme the choler out of the gall 〈◊〉 a Iaundise all over the body Beleeve it this is an evill sicknesse under the 〈◊〉 that the division of workes is not kept more strictly They are divided 〈◊〉 to the callings Every worke is not for every calling For then what needs any 〈◊〉 But as the calling is so are the works to be every one to intend his owne 〈…〉 it is presumed his skill lyes and not to busie himselfe with others For that 〈…〉 And these are the three errors about operations It will not be amisse if we looke yet a little further into this word For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not every worke it is an in-wrought worke A worke wrought by us so as in â—s also And both it may be For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take not away one the other So then by our selves as by some other beside our selves and that is GOD who is said heere to worke all in all All in all If we take it at the vttermost extent it will reach then we must be well aware to sever the defect or deformitie of the worke from the worke it selfe as well we may 〈◊〉 Moving is the worke halting is the deformitie Moving that comes from the soâ—â—e is wrought by it halting the deformitie not from the soule whence the moving comes but that is caused by the crookednesse of the leg So is the evill of the worke The defect from us the worke from GOD and that His. But of all our good all our well wrought workes of them we say not onely Sine Me nihil potestis facere Io. 15.5 We can doe none of them without Him But further we say with the Prophet Domine omnia opera nostra operatus es in nobis In them He doth not only co-operate with us from without Esay 26.12 but even from within as I may say in-operate them in us Heb. 13.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working in you Then if there goe another Workeman to them besides our selves we are not to take them wholy to our selves But if that other Workeman be GOD we will allow Him for the principall Workman at the least That upon the whole matter if our habilitie be but of gift if our calling be but a service if our very worke but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing wrought in us cecidit Babylon pride falls to the ground these three have layd it flat But besides this there are three points more in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will touch them first 1. In us they are said to be wrought to shew our workes should not be skrewed from us wound out of us with some wrinch from without without which nothing would come from us by our will if we could otherwise choose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these properly But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from within hath the principium motus there and thence And so are naturall and kindly workes 2. Next from within To shew they are not taken-on-works done in hypocrisie So the outside faire what is within it skills not But that there be truth in the inward parts Psal 51.6 that there it be wrought and that thence it come 3. And last if it be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath an energie that is a worke-manship such as that the gift appeares in it For energie implies it is not done vtcunque but workmanlike done Els there is an aërgie but no energie in it And even the very word of division comes to as much Dividing implies skill to hitt the joynt right For that is to divide To cut at adventure quite beside the joynt it skills not where through skin and bones and all that is to choppe and mangle and not to divide Divisâ—on hath art ever And this for GOD 's division the division of workes And so now you have all three We have sett downe the order Will you now reflect upon it a little and see the variation of the compasse and see how these divisions are all put out of order and who be in and who be out at every one of them First whereas the gift and the calling are and so are to be Relatives neither without the other There are men of no gifts to speake of that may seeme to have come too late or to have beene away quite at the first of the Spirit 's dealing No share they have of it yet what do they Fairely stride over the gifts never care for them and step into the calling over the gifts and so over the Holy Ghost's head Where they should beginne with the gift the first thing they beginne with is to get them a good place Let the gift come after if it will or if it doe not it skills not greatly They are well they lye soaking in the broth in the meane time This neglect of the gift in effect is a plaine contempt of the Spirit as if there were no great need of the Holy Ghost Thus it should be As one speeds at the first division so he should at the second If no grace from the Spirit no place with CHRIST If some one but a meane one let his place be according He with the two mites not in the place of him with the 〈…〉 or as one well exprest it not little-learned Aurelius Bishop of great 〈◊〉 and great-learned Saint Augustine Bishop of little Hippo. This is a tresâ—â—â—â— sure against the first division which respecteth not onely the gifts in specie 〈◊〉 in measure too Proportion the places to the proportion of the gifts which proporâ—â—â—â— we know is both waies broken whether a low gift have a high place or a rich 〈◊〉 be let lie in a poore
place contrarie to the minde of CHRIST who would hâ—ve the degree of the place as neere as could be to the measure of the gift 〈◊〉 should be but one GOD. In the Text there is no more But heere is another The Apostle calls him the GOD of this world who hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who 〈◊〉 too and his workes tend to deface and damnifie the Church all he may 2. Cor. 4.4 â—or there is but one Lord heere to divide places But by a jure patronatus other Lords there are that make divisions and subdivisions of them Of whom the poore 〈◊〉 divided places may say with Esay O Lord Esay 26.10 other Lords besides thee have had the 〈◊〉 of us So there is but one Spirit But another Spirit there is abroad in the world He that carried CHRIST up to the top of the mountaine and talkt of Tibi dabo as if he had gifts too Matt. 4.9 I shall be sory to make any other division of gifts then those of the Holy Ghost Bâ—t made it must be which the world hath made and makes daily and makes more accompt of them then of these heere in the Text. And indeed such accompt as the Holy Ghost may sitt still and keepe his gifts undivided well enough The other Spirit divides other manner gifts then the Holy Ghost hath any The gifts of the Holy Ghost are dona pectoris come out of the breast You would thinke the others come out of the breast too but they come but out of the bosome And in speculation we say the Holy Ghost's gifts are farre above these but in practise they are daily found to be farre above them in power For the Wise-man saith Dilatant viam hominis Prover 18.16 these gifts have a power to make a way through never so thicke a prease power to make any doore fly open afore them They speake of graces They make any that come with them more gracious then these of Saint Paul Nay they will disgrace them and marre their â—â—shion quite But then those gifts hold not of this Feast not of Pentecost but hold of the Feast of Simon and Iude they The Church hath joyned those two Saints in one Feast And the Divell in many things els GOD 's ape hath made a like joyning of his too in imitation of the true His Simon is Simon Magus not Simon Zelotes and Iâ—de Iudas Iscariot not Iudas the brother of Iames no kin to him Simon he came of roundly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 offered frankly would come to the price And Iudas Act. 8.18 he would know what they would give how thankfull they would be and it was done aâ—d there goeth a bargaine These two are like enough to agree Matt. 26.15 And thus is the Holy Ghost defeated bought out He and his gifts by Simon still And thus is CHRIST betrayed in his places and that by Iudas still This wicked fraternitie of Simon and Iude are the bane of the Church unto this day Iudas that sold CHRIST like enough to make sale of CHRIST 's places Simon that would buy the Holy Ghost had he beene to be sold as like to buy out the Holy Ghost's gifts as the Holy Ghost himselfe And this fault in the first concoction is never after amended in the second For with such as these GOD will never co-operate never comes there any fruit of sâ—ch Enough if any thing were enough But thus CHRIST 's places goe against CHâ—IST 's will Thus have yee a calling without a gift What say you now to a gift without a calling Tâ—â—se are not for the Holy Ghost These care as little for CHRIST Some such â—â—â—câ—re no man must say but gifts they have such as they be But they care not 〈◊〉 for troubling themselves with any calling They are euen as well without Hop 〈◊〉 downe as grashoppers hither and thither but place they will have none yet their 〈…〉 and they cannot hold them doing they must be and if they have got but 〈◊〉 end of a gift have at the worke be doing they will of their owne heads 〈…〉 by any so that have right to call And for default of others even make no more adoe but call themselves lay their owne hands upon their owne heads utterly against CHRIST 's mind and rule And so over CHRIST 's head they come from the gift to the worke without any calling at all Well in these two they have somewhat yet Either a calling without a gift or a gift without a calling What say you to them that have neither but fetch their run for all that and leape quite over gift and calling CHRIST and the Holy Ghost both and chop into the worke at the first dash That put themselves into businesse which they have neither fitnesse for nor calling to Yet no man can keepe them but meddle they will and in Church matters specially there soonest of all And print us Catechismes and compose us Treatises set out prayers and new Psalmes as if every forreiner were free and might set up with us Good LORD what the poore Church suffers in this kind Yet have you a fourth no lesse ill then any of these And these be such as have gifts and callings both it cannot be denied yet fall short at the worke Worke not at all Luk. 19.20 Wrap up their talent fold it up fairely in a napkin and lay it by them Let their calling lie fallow get them into Ionas's gourd and sit gazing there or into Ezekiel's caldron Ion. 4.6 Ezek. 11.3 and lie soaking there Worke who will and worke GOD in whom He will in them He shall worke nothing Nothing so to any publique good These have great accompt to make to GOD for thus treading under their foot His division Nay to all three To CHRIST also for the contempt of His calling and to the Holy Ghost too for burying His gifts So have you 1 a calling and no gift 2 a gift and no calling 3 neither gift not calling but worke for all that 4 both gift and calling and no worke not for all that All awry all in obliquitie for want of observing the order heere established These obliquities to avoid The Trinitie actuall It is the will of GOD that this Trinitie Reall should meet and grow into Vnitie as the Personall it selfe doth that so this heere on earth beneath may grow and be conformed to that there 1. Dividing in heaven above The former three divisions in the former three Verses all meete in the Vnitie and manifestation in this fourth Verse which is the Spirit 's Vnitie And so come we now about to the Spirit againe For all this dividing is not enough But when the doles and divisions of all three is done 2. Manifesting then beginnes the Spirit anew For these must not be conceald but be all manifested And that must be by the tongues of this day Which is it that giveth the Holy Ghost a
more speciall interest then the rest and makes the Feast to be His. For hitherto they had as good a part as He. If you marke it dividing and giving is a kind of inspiring or breathing in uttering and manifesting a kind of breathing out againe of that was inspired And these two are two naturall and kindly acts of the Spirit in us By breathing in to receive by breathing out to utter it out or manifest it And it hath good coherence and followes upon the worke well this manifestation For every mans worke is to make him manifest No better way to take true notice of eny then by it It is not Loquere it is Operare ut te videam CHRIST saith not Ioh. 10.38 auribus or sermonibus but Operibus credite that is oculis credite For works be manifest and may be seene It followes well likewise upon division For 1. First division doth make manifest Things that are propounded in grosse eo ipso are obscure and are therefore divided that they may more distinctly and plainely appeare 2. And second manifestation it selfe is nothing but dividing For what is divided unto us by the three Persons it is required that we should divide unto others and our dividing it among others is that which heere is called manifesting That which we receive when we make manifest we are said to divide and to distribute that which came unto us from the former three divisions 1. Pet. 4.10 But this is sure without manifesting all divisions availe nothing all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 the manifold varietie of the graces are to no purpose no more then a treasure 〈…〉 never so many bags if it be hidden and not manifest is to any profit or any thâ—â—eâ—ter for it Nay it holds in all three 1. In the gifts We are not to rake theâ— up but to stirre them up and make them burne 2. In the calling We are 〈◊〉 to be ashamed of it but to professe it manifestly as he did Rom. 1.16 Non me pudet Evangelij 〈◊〉 the worke We are not to worke inward in a back-roome but to open our shop 〈◊〉 out onâ— wares and utter them Divided and not manifested that is the tongues are 〈◊〉 but they have no fire nothing to give light by And light it is that maketh â—â—â—ifest Which light is not to be hid under a bushell Matt. 5 15. but to be sett upon a candle stick â—or as this Feast gives not to be kept in the shadow but brought out into the 〈◊〉 the bright and White Sunne of this Day Maâ—â—fested then And why For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is to be done in vaine 3. Profiâ—â—ng but in vaine if to no end To some end then For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is heere in the Text. It fall â—ot into a wise man much lesse into the onely wise GOD to keepe all this diviâ—ing and manifesting and all to no end To know that end then that we runne not in vaine labour not in vaine have not the gifts take not on us the calling do not the workes in vaine receive not the grace of GOD in vaine nay receive not our owne soules in vaine Els we fall upon the other capitall error about Omega 2. Cor. 6.1 about our vltimâ—â— finis To know our part then For Ignoranti quem portum petat nullus secunduâ— est ventus He that knowes not whether he is bound no wind in the skie is good for him To know our end then whether to referre all The gift is for the calling and they both for the worke and they all three are for manifestation But then take heed of making manifestation the end of it selfe and goe no further There are that make that their end that do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle's word to make a faire shew to spread their feathers is all the vse some have of their division CHRIST 's kindred would have made it CHRIST 's end and shouldred him forward to it If you can doe as they say you can doe then get you up to Hierusalem Ioh 7.3 seeke to manifest your selfe there that you may be knowne for such Winne credit and become famous But CHRIST came to another end And the Christian's rule is Nothing for vaine-glorie either by provoking or by emulation It is but Omicron this it is not Omega Wherefore then are we to manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere is our part this is our end to profit withall Whither Paul Apollo or Cephas whether gifts places or works all are for this This is the end of all Farre they are from this end that have use of all three but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not to doe good but to doe a shrewd turne withall now and then Nay that will not sticke to boast one there was that did so of whom the Psalme Quid gloriaris Psal. 52 1. was made how they are hable to doe one a displeasure by their place and pay him home if need be As if officium came of officiendo of standing in another mans light of doing other men hurt Otherwise I trust themselves take no hurt by their offices But take this for a rule the Apostle gives it two severall times There is no power given to any to destruction or to doe harme for edification it is all that is 2. Cor. 10.8 2. Cor. 13.10 to doe good with and therein to be made manifest We may not hatch cockatrice eggâ— to doe mischiefe unto any as they doe to such as eate them Esay 59.5 But all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a compound word and we will take it in peeces First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to 1 bring to 2 bring in to 3 bring forth to 4 bring with To bring in what What profit is there saith the Psalme To bring in some profit Psal. 30.9 Rom. 6.21 To 〈◊〉 fortâ— what What fruit had you saith the Apostle To bring forth some frâ—it To bring with it what Luk. 19.23 That I may receive mine owne with advantage saith he that gave the Talents To bring with it some advantage Away with all saith Eliâ—â— in Iob of which it may be said it did me no good no good came of it Iob. 33.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sam. 12.21 Esay 48.17 These same vana non profutura away with them saith Samuel never looke after them But â—hat saith GOD by His Prophet Ego sum Deus tuus docens te vtilia He teacheth 〈◊〉 nothing but that which will doe us good And what by the Apostle Tit. â— 8 These â—hings are good and profitable for men when he was in the Theame of good works For as we are forbidden to hatch cockatrice eggs things that will doe harme so are we also in the same place Esay 59.5 to weave spider's webbs things very finely spun but for no
into such request as no Feast ever without it without an Hosanna it grew so familiar as the very children were perfect in it Mat. 21.9 The summe and substance whereof briefly is no more but which we all desire that God would still save still prosper still blesse him that in His name is come unto us that is King David himselfe whom all in the House and all of the House of the Lord blesse in His name And to very good purpose doth he this for ioy hath no fault but that it is too short it will not last it will be taken from us too soon It is ever a barr in all ioy â—olleâ—ur à 〈◊〉 subject to the worme that Iona's gourd was It standeth us therefore in hand to begin with Hosanna so to ioy as that we may long joy to pray for the continuance that iâ— be not taken from us ever remembring the true temper of ioy is exulâ—ate iâ— trâ—â—ore not without the mixture of some feare For this day we see what it is Psal. 2.11 a ioyfull day we know not saith Salomon what the next day will be and if not what the next day Pro. 27.1 what the next yeare much lesse What will come we know not what our sins call foâ— to come that we know even that God should call to judgement if not by fire by somwhat els If it be but for this it concernes us neerly to say ouâ— Hoâ—â—nna that the next yeare be as this It is our wisdome therefore to make the meaneâ— for the continuance of it that God would still stablish the good worke 〈…〉 â—ay wrâ—ught in us still blesse us with the continuance of the same 〈◊〉 〈◊〉 this that we may doe not faintly but cheerefully with the lifting up of our 〈◊〉 therefore as farre as art or spirit can do it he hath quickned his Hosanna that 〈◊〉 putt spirit and life in us to follow him in it with all fervor of affection foure 〈◊〉 twise with Anna and twise with Na either of them before and after Verse 25. but 〈◊〉 â—ords and foure of them interjections all to make it passionate and that so as 〈…〉 originall nothing can be devised more forcible and so as it is hard in any 〈◊〉 toâ—gue to expresse it which made the Evangelist lett it alone and retaine the 〈◊〉 word still But this as neere as I can it soundeth Now good Lord save us yet 〈◊〉 now good Lord prosper us yet still Be to us as last yeare so this and all the yeares to 〈◊〉 IESVS a Saviour yesterday and to day and the same for ever And three things doth he thus earnestly pray for and teacheth us to doe the like 〈◊〉 save 2 prosper 3 and blesse To save that should be first with us it is commonly last We have least sense 〈◊〉 soules To save us with the true saving health it is a word whereof our Saviour 〈◊〉 hath his name it importeth the salvation of the soule properly to that it loâ—â—â—geth and hath joyned to it Hosanna in the Gospell Hosanna in excelsis to shew Matt. 21.9 〈◊〉 â—n high and heavenly salvation 2. Then to prosper If He but grant us the former alone to have our soules saved though without prosperitie though with the dayes of adversitie it is sors Sanctorum the lott of many a Saint of His of farre more worth then we Even so we are bound 〈◊〉 thanke him if even so we may be but saved But if he add also prosperitie of the outward to the saving of the inward man that not so much as a leafe of us shall wither bâ—t looke what we doe shall prosper and that whatsoever men of evill counsells do Psal. 1.3 shall â—ot prosper against us if He not only vouchsafe us Hosanna in excelsis but Hosanna de â—â—â—fundis too from deep cellars deep vaults those that digg deep to undermine our 〈◊〉 If He add the shaddow of his wings to shelter us from perills to the light of his â—â—â—ntenance to save us from our sinnes then have we great cause to reioyce yet more 〈◊〉 both with exultemus from without and laetemur from within to magnifie His merâ—â—e and to say with the Prophet Praysed be the Lord that not onely taketh care for the safetie but taketh pleasure in the prosperitie of His servants 3. Lastly because both these the one and the other our future salvation by the continuance of His Religion and truth among us and our present prosperitie like two walls meet upon the Head-stone of the corner depend both first upon the Name of the Lord and next upon him that in His name and with His name is come unto us that is the King So do both the Evangelists Saint Luke and Saint Iohn supplie and Luk. 19.38 Ioh. 12.13.15 where we read Blessed be he there they read Blessed be the King that commeth so that neither of them sure unlesse He be safe that He would blesse him and make him blest â—hat in His blessed Name is come amongst us The building will be as mount Sion Psal. 125.1 so 〈◊〉 corner stone be fast so the two walls that meet never fall asunder If otherwise 〈◊〉 I will not so much as put the case but as we pray so trust it shall never be remoâ—ed but stand fast for ever This then we all wish that are now in the House of the Lord and we that are of the â—â—use of the Lord do now and ever in the Temple and out of it morning and evening â—ight and day wish and pray both that He would continue forth His goodnesse and blâ—sse with length of dayes with strength of health with increase of all honour and happinesse with terror in the eyes of his enemies with grace in the eyes of his 〈◊〉 with whatsoever David or Salomon or any King that ever was happie was 〈◊〉 with Him that in the Name of the Lord is come to us and hath now these foure 〈◊〉 stayed with us that he may be blessed in that Name wherein he is come and 〈◊〉 the Lord in whose Name he is come many and many yeares yet to come And when we have put this incense in our phialls and bound this sacrifice with cords 〈◊〉 altar fast we blesse you and dismisse you to eat your bread with joy and to drinke 〈◊〉 â—ine with a cheerefull heart for GOD accepteth your worke your joy shall please 〈◊〉 this Hosanna shall sanctifie all the joy shall follow it To â—nd then This Day which the Lord hath thus made so mervailously so merâ—â—â—lously and mercifully let us reioyce in the Maker for the making of it by His doing on it that deed that is so mervâ—ilâ—â—s in our eyes in all eyes returning to the beginning of the Psalme Verse â— â— 3.4 and saying with the Prophet O give thankes to the Lord for he is gracious c. Lett Israel lett the house of Aaron yea lett all that feare the Lord confesse that His
mercie endureth for ever Psal. 136.4.23.24.12 Who onely doth great wonders Who remembred us when we were in danger And hath delivered us from our enemies with a mighty hand and stretched-out arme And as for them hath turned their devise upon their owne head And hath made this day to us a day of joy and gladnesse To this GOD of GODS the LORD of heaven glorious in holinesse fearefull in power doing wonders be c. A â—ERMON PREACHED â—â—FORE THE KING'S MAIESTIE AT WHITE-HALL ON THE V. of NOVEMBER Anno Domini MDCVII PSAL. CXXVI 〈◊〉 convertendo DOMINVS captivitatem SION c. â—ER 1. When the Lord brought againe the Captivitie of Sion we were like them that dreame Then was our mouth filled with laughter and our tongue with joy Then said they among the Heathen The Lord hath done great things for them The Lord hath done great things for us whereof we rejoice O LORD bring againe our Captivitie as the Rivers in the South THE word Captivitie is enough to give us light when and why this Psalme was first indited namely upon their returne from the Captivitie Of which returne of theirs it may truely be said it was one of the greatest nay it was the very greatest Deliverie that ever God vouchsafed his people Their estate no where so miserable as there witnesse the booke of Lamentations Their case never so ioyfull as returning thence witnes this booke of Psalmes No benefit so much celebrated None so many Psalmes as it Divide the whole booke into foure parts one fourt part is for this returne either directly of set purpose as here are 〈◊〉 â—â—gether or recorded in Psalmes though made upon other purpose still as the 〈◊〉 â—elivery that ever they had Yet this I confesse unto you that this Deliverie of theirs such as it was falls short oâ— that of ours as on this day 〈…〉 shal be â—ain to match it But this I must tel you before hand to haue this 〈◊〉 patterned in all points we must not look for it The Scripture hath it not Theâ— had no powder then it was not found If they had 〈◊〉 they would have used it but for the murder of persons they knew no other murther But to 〈…〉 Eâ—â—ates of a Realme at a clap Facti sunt sicut somnianâ—â—s or rather 〈…〉 they neuer dream't of any such And what then is our case 〈◊〉 we that have received from GOD such a Deliverance as we can finde no match for it But well though these Psalmes of the Captivitie come not fully home be not altogether 〈◊〉 ours yet because thâ—re be none liker none that come neerer we 〈…〉 ourseâ—â—es with these and either take our Texts hence or take none at all In taking this then and applying iâ—to the present there shall need but one word to be altered that is the word Captivitie But for it all els would runne very cleere and 〈◊〉 if we might but change that one word and in stead of reading When the Lord turned away the Captivity of Sion we might thus read When the Lord turned away the blowing up of Sion all besides every word els would suite well and keep perfect correspondencie It is true it was not a Captivitie that was turned away from us And yet it is hard to say whether it might not have prooved to that too and whether GOD in turning it away did not happily turne away a Captivitie But if not a Captivitie that He turned away from us was worse then any Captivitie This Psalme sheweth it They that are Captives how miserable soever their case be yet have hope of returning as these had and did But if this of ours had taken place we had beene sure enough for ever returning we had beene all past singing In Convertendo This one word being changed and that without wrong to the Text for it is for a greater all els will fall in and follow of it selfe 1. As that of theirs so this of ours for all the world like a dreame 2. As they among the heathen then said of them So they of other Nations now said of us that GOD had beene our good LORD for bringing us againe if not from the captivitie of Babylon from Babylon I am sure that is from a horrible and fearfull confusion which He turned away from this land and from us all The Summe and Division To set then this Psalme first for them and then for our selves It is a Psalme of Degrees the title is so and two degrees there be in it No new ones but the vsuall which we must still fall upon if we deale with the Psalmes All the Psalmes are reduced to them even to those two words Halleluja and Hosanna Prayses and Prayers Halleluja prayses for Deliverance obtained Hosanna prayers for obtaining the like upon the like need 1. The Halleluja in the foure first verses 2. The Hosanna in the last I durst not sever them they prosper not where they goe not together The Halleluja or prayse hath two degrees which as in all other things so in this make it prayse worthy 1 The Stuffe and the 2 Workemanship The Stuffe or matter I call The turning backe the captivitie of Sion and two degrees in it 1. That Sion is suffered to goe into captivitie 2. That GOD turneth away the captivitie of Sion This is Halleluja for the Stuffe And againe Halleluja for the Workmanship That GOD did not deliver Sion Vtcâ—ngue but so deliuer her as the manner was memorable The manner is sett downe in two degrees Which two are as it were the 〈◊〉 of the other 1. Turneâ— it so strangely as when it was done it seemed rather a dreame then a thing done 〈◊〉 Facti sumuâ— c. 2. Againe turned it so memorably as the Heathen 〈…〉 Tum dicebant c. Whiâ—◠〈◊〉 diâ—ides it selfe â— into the sound amongst the Heathen in the second 〈…〉 Ecchâ— of it in 〈◊〉 in the fourth 〈◊〉 commeth the Conclusion the best conclusion of all Facti sumus c. This 〈…〉 â—heir Halleluja is no sooner done but close upon it commeth their Hosanna To 〈◊〉 knees they get them and pray Converte Domine And in this also two degrees 〈◊〉 they pray to turne it 2 And then so to turne it as the streames in the 〈◊〉 In the South that is the wildernesse likening their captivity to a desert and their 〈◊〉 to streames of water And what more needfull or what more welcome then 〈◊〉 the wildernesse These are the degrees and steppes in theirs The same 〈◊〉 will we tread in our owne to shew that we may with good right convert to our 〈◊〉 vse this Psalme In Conuertendo HAllelujah first for the worke then for the workemanship The worke is VER 1. I. Hallâ—luja 1. For the Worke. The LORD turned away the Captivitie of Sion 1 First of the Captivity of Sion 2 Then of the LORD 's turning it The Captivitie of Sion I aske first why of Sion 1 The Captivitie of
God to man were to come by Him He the Per of all among which this one of Regall Regiment is a principall one â— As Wisdome By Him againe Because He is Wisdome which I reckon worth a note that the Per of Kingdomes whereby they consist is not Power so properly the Attribute of the first as Wisdome the Attribute of the second Person they stand rather by Wisdome then force Besides Sapientis est ordinare saith the great Philosopher the proper worke of wisdome is to order And what is Anarchie but a disordered Chaos of Confusion Or what is Rule but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a setting and holding of all in good order This being Wisdome's proper worke this Per is most properly His. By Him yet again because on Him hath the Father conferred all the kingdomes of the Earth we read it Psal. II. We see Him Apoc. XIX with many crownes on his head â— As a â—ing Psal. 2.8 Apoc 19 12. Psal. 47.7 Psal 1â—â— 13 Meet then it was that the Kings of the severall quarters of the Earth should be by Him that is Rex universae terrae That the Kings of the several Ages of the world should be by Him who is Rex saculorum whose Dominion endureth throughout all 〈◊〉 a word Vt utrobique regnetur per Christum And that all Crownes both 〈◊〉 of glory in Heaven and the Crownes of highest dignitie heer on 〈◊〉 should be holden of Him all as all are Thus by this time we see 〈◊〉 Me who He is Now returne I to Per There is much in the right taking of this word The Manner Per. What Per 〈◊〉 There is a Per of permission as we say in the Latine Per me licet You may 〈◊〉 me Good leave have you I hinder you not Or as in English By Him 1 Not by Permission that 〈◊〉 him they came and He stopped them not Is this the Per Indeed some 〈◊〉 thing is blundered at as if God only permitted them And scarce that Tâ—us comes one of them forth with the matter and makes it the very first words of 〈◊〉 The Priest he is à Solo Deo but the King he is ex importunitate populi 〈◊〉 people importun'd God and He yeelded with much adoe aegrè his owne word 〈◊〉 His Will And so we must interpret Per Me that is Contrae me By me that is 〈◊〉 against my mind it is that Kings reigne but I beare them or beare with them Vpon 〈◊〉 matter this it is They would have Kings to be by Toleration onely And so by that â—er are all the evils and mischiefes in the world And are not Kings much beholden to these men thinke you But this Per we reject utterly It cannot be For though the Latin Per will â—eare this sense the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will by no meanes the phrase the â—me of the tongue will in no wise endure it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admitt no permission nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neyther Away then with that How take we Per then What need we stand long about it having another Per 2 But by Commission Iohn 1.3 aâ—d of the same person to patterne it by Omnia per Ipsum facta sunt saith Saint Iohn â—nd the same saith Salomon by and by after in this Chapter Then as By Him all â—â—â—ngs made there so By Him Kings reigne heer The World and the Government of tâ—e world by the same Per both one and the same cause institutive of both That was 〈◊〉 by bare permission I trust no more these Per Ipsum they and if Per Ipsum per Verbum quia Ipse est Verbum For 3. By the Word how were tâ—ey the creatures made a Psal 146.5 Dixit facta sunt By the Word by Him And how these Kings By the same b Psal. 82.6 Ego dixi Even by the same that He himselfe c Psal. 110.1 Dixit hominus Domino meo As He then they d Iohn 10.35 And so doth CHRIST himselfe interpret 〈◊〉 dixi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Word came to them And what manner word was 〈◊〉 e Rom. 13.2 Saint Paul telleth us it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance a word of high authority the Imperiall Decrees have no other name but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This now then is more than a 〈◊〉 of permission A Per of Commission it is A speciall warrant an ordinance Imperiâ—â—â— by which Kings reigne â—y Him then By what of Him by His VVill 4 By his Will Haec est voluntas Dei faith f 1 Pet 2.15 Saint 〈◊〉 and tibi in bonum saith g Rom. 13.4 1 Exprâ—ssed by his Word Saint Paul for thy good His will then His good 〈◊〉 toward men Expressed by his word Word of power we have heard And word of wisedome for He is VVisdome And word of Love for even h 1 Chr. 9.8 2 By His deed 1 Cor. 15.10 Because God loved 〈◊〉 did He set Salomon King over them Expressed by His word His word onely Nay His deed too His best deed His 〈◊〉 Dedi vobis Regem Gift of grace as even they acknowledge in their styles that 〈◊〉 Dei sunt quod sunt Given by Him sent by Him i Iob 86.7 Placed in their Thrones by 〈◊〉 k Psal. 18.39 Vested with their robes by Him l Psal. 8â— 20 Girt with their swords by Him m Psal. 21.3 Annoynted 〈◊〉 Crowned by Him All these By Him 's we have toward the understanding of 〈◊〉 Me so By Him as none are or can be By Him more â—â—pressed by His word and dâ—ed onely 3 By His Name Nay there is nothing but his Name 〈◊〉 name too so by His name as his very chiefest name CHRIST He 〈…〉 to them And that is not without mysterie to shew their neer alliance 〈◊〉 I have said Ye are Gods which of the persons that are each of them God it 〈◊〉 Filij Altissimi Sonnes of the most High Sonne Psal. 82.6 that is CHRIST 's name He the Person then to whom they are beholden He by whom they are To shew they are Sonnes and haue their descent properly from Him Apoc. 19.16 Rex Regum is 〈◊〉 His thigh and Meâ—â—hisedek His first King and his Type is Heb. 7.3 brought in without Father and without Mother to shew that Kings are the Generation of God 5. By Him and In Him By Him Nay more than By Him if you looke better upon the word There is no By in the Hebrew and yet the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that in true and exact proprietie rendered iâ— In Me not By Me The meaning is that they are first in Him and so come foorth from Him And yâ—t so from Him as still they be in Him both p Esay 62.3 Corona Regis saâ—e Eâ—â—y and q Ch. 21 1. Cor Regis saith Salomon their
Text 1 Destruction 2 ruine 3 repente and â—uis scit Let us feare those foure and fearing them persist as we have done hitherto in the feare of God and the King and ever feare to have to do or to deale with them that feare neither So I pray GOD we may and that this may be the fruict even our fruict And His blessing upon that hath beene spoken that we may live and die Timentes Deum Regem ever pure from this mixture and so GOD make Vs all A SERMON PREACHED BEFORE THE KING'S MAIESTIE AT WHITE-HALL ON THE V. of NOVEMBER Anno Domini MDCXV PSAL. CXLV VER IX Suavis DOMINVS universis Miserationes Ejus super omnia opera Ejus The LORD is good to all and His mercies are over all His workes TEN yeares it is now since our memorable deliverie as upon this day And we heere to celebrate not the Anniversarie onely but the Decennalia of it Now in numbering it is well knowne that at ten we beginne anew at the figure of one we returne againe ever to the first So do we now For this was the first Misericordiae DOMINI super opera Ejus We shall never forget it so many of us as then heard it that it was the first that it was thought and that Authore magno to be the fittest theme of all wherewith to beginne the first solemne thanksgiving of all for the great Mercie of GOD and for the great Worke of that Mercie this Day shewed upon us all To this then the first every way the first may I crave pardon to put to my poore cipher and make it ten this tenth yeare So as it was the first fruits it may be the tenth So they may be as they should be Primitiae Decimae de eodem both out of one and the same It led us at the very first whither first and last we must come to the true Cause of thâ—â— our Deliverie of that and of all other we have had or ever shall have the Super 〈◊〉 of His Mercies That deliverance when it came it came not temerè it had a cause That cause was 〈◊〉 and in GOD His Mercie It was the mercie of God we were not consumed Lamen 3.22 so said â—e then out of Ieremie at the seventh yeare That mercie of His that is super omâ—â—â— So say we now out of David at the tenth For this is King David and that way not unfitt neither As written first by a King applied since by a King in the case of saving a King and a Kingdome Or rather one King but more Kingâ—omes then one It was then spoken to the praise And it is a prayse and it is out of a praise For so is this Psalme intitled David's Prayse For howsoever the prayers and the prayses all in this Booke are for the most part of David's penning yet two there are he hath singled out from the rest and set his owne marke on them as proper to himselfe The LXXXVI Psalme his Tephilla David's owne Prayer And this heere his Tehilla his owne Praise or thanksgiving As if he had made the rest for all in common but reserved these peculiarly for himselfe With Exultabo te DEVS it beginnes He will exalt God Every day and for ever so he vowes in the two first verses For what will He exalt Him For many high perfections in Him For the greatnesse of His Nature which is infinite at the third For the greatnesse of His wonderous workes the fourth for His glorious Majestie the fifth For His mightie Power the sixt For His Goodnesse subdivided into His Iustice and Mercie For His Iustice the seventh And for his Mercie the eighth And heere now in the ninth in this verse and these very words He setts the Super omnia the crowne and garland as it were on Mercie 's head gives it the Sovereigntie â—ver all Exaltabo Te God He will exalt and Exaltabo in Te in GOD He will exalt His mercie above all the rest Vpon the matter then all is as we said but a praise of Mercie And a praise The Summe not positivè that is not so effectuall but by way of comparison held ever the better In a comparison ever three points we looke to 1. With whom it is made With the workes of God 2. How large it is laid Not with some one or more but with them all all commers as they say 3. And in what In the point of Super in that there is so much adoe about the point of Supremacie whither above whither Superiour to other Two things of God there are sett downe 1 His Mercies and 2 His Workes these two compared Compared in the point of Super and Mercie found to carrie it Her 's the Supremacie All His Workes high all great all all excellent But major â—â—rum Misericordia the highest greatest most excellent of them all Mercie that the Super omnia of them all Of these then First of the words as they stand in order The Division Then of Mercie 's Super and that three waies 1 Super above So we read it 2 Super over So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Super upon So we pray Fiat misericordia super nos Let thy mercie be upon us 1. Super above it may be as a Spire is and not reflect downe and be over 2. Super over it may be and hoover aloft not descend or come downe upon us 3. But Super upon is it when it lights upon us that is Fiat misericordia super nos And of these 1 as well for Mercie 's honour that is over them 2 as for the good of â—he Workes that are under it Then come we to a Super in this Super. Vpon some of God's works more then other 〈◊〉 And so to our selves And so to this day For sure this Scripture if it be well looked unto doth competere agree to no case so as it doth to ours Nor to ours as this day We are His workes once and those Mercies of His heere said to be over all His workes have beene over and upon us Vpon us in LXXXVIII and many other times but above all other most sensibly this day this day of all dayes And that with such a Super in so high a degree in such so great a Mercie so great a Worke of Mercie as great as ever was eny In Saving so gâ—eat a number from so strange and unheard of a crueltie by a Mercie super omnia I may say from a crueltie Super omnia I am sure Then lastly what we are in Super to GOD for this Super. Where 1 of the Super upon the head of all GOD 's Workes for these His Mercies thus over them 2 And of all His Workes and above them all of the Super remaining upon our heads for diverse besides but for this Day and this Worke Super omnia Above all the Daies we ever saw Above all the workes He ever wrought for us And it is
he remembreth mercie Hab. 3.2 But we will not stand upon this we need not we shall find another Super for these anon For many are the Supers of Mercie Not in any one possibly but in one sense or other over all Then if it go by quò communius eò melius None so good for none so common I am sure And reason why Mercie should spread the wing of her mantle thus over all The Reason in Eius referred to Mercie Mercie the Maker of them all Psal. 136.5.6.7 c All are Opera Ejus Opera Ejus Ejus may be referred indifferently to Mercie as well as to GOD. Mercie hath the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the womb For she was the womb indeed in which all were conceived at first and she delivered of them all Plaine by the CXXXVI Psalme Who by His excellent Wisdome made the heavens Who layd out the Earth above the waters Who made great lights c And the cause of every one at the â—nd of every one and of twenty more For His Mercie endureth for ever That set all on work His Wisdome to contrive His Power to execute appointed all did all It was Mercie and nothing but Mercie sett the creation in hand For it is well knowne in non ente there could be no moving cause at all Nothing we were We and all his works In nothing there can be nothing to induce why it should be brought out of the state of being nothing So that His Mercie it was that removed that universall defect of non entitie at the first And having then made them it is kindly Mercie the Prâ—seâ—ver of all that Viscera misericordiae should be over those Opera that came de visceribus whom it brought from nothing to be over them and not see them cast away and brought to nothing againe Exod 19.4 Mat. 13.37 The Eagle saith Moses the poor Hen saith our Saviour will do it for their young ones stretch their wings over them to preserve them what they can The Reason 1. In Eius his possession Psal. 119 94. So that these very two words Opera Ejus conteine in them a reason why Mercie should do no lesse A reason Nay two 1 One for that they be Ejus His. I am thine ô save me a good reason His they be a part of His possession That alone is enough with us to preserve that is ours onely because it is ours though we never made it 2 But besides that they be His they be His handiwork 2. In Opera his handiworke Psal. 137.8 Another good inducement Despise not ô Lord the works of thine owne hands We see then why over all quia Ejus quia Opera because His all because His works all And it is well for us the reason is layd so large For what ever we be or do or what ever become of us His weare and His works we are still So still His mercie is over us and we under it It made me say at first This Super as it is highly to the praise of Mercie Super omnia 1 For Mercie 's praise 2 For the good of His works Eccles 8.9 that it is 〈◊〉 His works So is it every way as highly to the good of all His works which are under mercie The vanitie Salomon saw One set over others for their hurt hath no place heer That Mercie is over all is for the generall good of all and that is ever a blessed Suâ—â—r We shall not need to feare eny heart-burning any aemulation for this Super 〈◊〉 to aske what the works say to it they all say Amen Halleluja glad are they that Mâ—â—cie is in that place they would have none other if they might It followeth next Confiteantur tibi Opera His works are readie all to confesse to acknowledge this Supremacie without any scruple to take the Oath to it Ver. 18. For Super over there is no doubt that it is as the Cherubim's wings stretched from one side of the Temple to the other Over all for all to flie under and finde succour there Tutissimum est say they that can say least by it when all is done nothing whereto we may so safely commit our selves And therefore Super omnia that Super omnia we might trust in it But I say that even Super above it is not as a bare pole upright there is a brazen Serpent upon the top of it for us to looke up to and receive comfort by 1 For if above all his workes above his judgement I will touch two or three for thus we deduce First if it be above all his workes it followes then above every one of them And One will serve the turne Of all the works of GOD there is no worke we are afraid of but one that is His judgement the work of His Iustice. Above that it is for above all it is And that is to our comfort greatly For which besides this generall above all therefore above it we owe to Saint Iames that we have it expressed in particular even in termes terminant Misericordia Super-exaltat judicium Iam. 2.13 Mercie is exalted more then exalted Super-exalted above judgement nominatim That worke of His we most stand in aw of over that work by name Mercie triumpheth And in the very Decalogue there may you see the Super of a thousand to foure Exod. 20.6 in Mercie over Iustice. Even there even in the rolle of His Iustice the Law there would GOD have it extant upon record that Mercy is above it And if mercie be above it thither to mercie we may remove our cause as to the Higher Court. Heb. 4.16 Ther lieth an Appeale thither A Solio Iustitiae ad Thronum Gratiae from the Bench of Iustice to the Throne of Grace and Mercie There we may be relieved Now if it be above that Opus that worke of GOD 's for God's works we seeke no more 2 Above all our workes our sinfull works A second we deduce thus If it be above all His works shall it not much more be above all ours What are we to Him ours to His No work of ours then or to be done by us but the mercie of GOD is above it No sinfull worke I meane that we erre not Cain's error Gen. 4.13 His sinne was above GOD 's mercie No Mercie above it Grande est barathrum peccatorum meorum it is Chrysostome sed major est Abyssus misericordiae Dei Great is the whirl-poole of my wicked workes but greater is the Bethesda the wide and deepe gulfe of the mercie of GOD that hath no bottome And indeed it were not truely said It is above all his workes all His and much more then above all ours if eny of all our works were above it Ioh. 1.29 No more then There is a Lambe that taketh away the sinnes of the world if there were eny sinne in the world He takes not away And this is the Super
works Psalme 91.13 Psalme 110.1 with Super Aspidem et Basiliscum to tread upon them to make His enemies His footstoole and so a Super Over them too And now we have set Mercie in her Chariot of triumph In which if ever she sate IIII. The Super of our Duety she sate in the Super omnia of this Day Let us now come to the last Super the Super of â—â—ety remaining upon the head of all God's works for His mercie over them all but â—mong them all and above them all upon our heads if it were but for the sovereigne Mercie of this Day what we are in Super to GOD for it The Super upon all GOD 's works followes in the words next ensuing From his works a Verse 10. Confiteantur Are His mercies over all his works Why then b Verse 21. O all ye works of the Lord all flesh Psal. 150.6 every thing that hath breath but chiefly his chiefe worke the sonns of men d Psal. 117.1 the nations and the kindreds of the earth come all to confession all ow this to confesse at least Confesse what Nothing but mercie and the Super of the Mercie Nothing but that it is as it is do but as God doth exalt it place it where He setts it Let the deep say it is over me and the drie land say it is over me and so of the rest every one so many works so many confessions There is a further Super upon His Saints they owe more to Him then His ordinarie works His works but to confesse His Saints to confesse and blesse both From his Sainâ—s Verse 10. Psal. 65.1 They are double works needle-worke on both sides more becomes them Te decet hymnus in Sion Both to confesse it is above all and to blesse and praise it above all For if it be above all it followes more praise is to come to Him for it then for all If Mercie above all the praise of His mercie above the praises of all There is a further Super yet upon us that have found and felt the Super of it From Vt. the Non taliter say I above works and Saints both All are bound but we that are heer suâ—er omnes more then all we We that should have been Martyrs of Satan's crueltie it stands us in hand to be Confessors of God's Mercie as to which we owe even our selves our selves and our safetie safetie of soules and bodies every one of us Then let the King Queen and Prince let all the three Estates let the whole Land delivered by it from a Chaos of confusion let our soules which he hath held in life let our bodies which He hath kept together from flying in pieces let all think on it think how to thank him for it say and sing and celebrate it above all We above all for it above all For if ever Mercie were over worke of His if ever Worke of His under it directly it was so over us and we so under it this Day If ever of any it might be avowed or to any applied If ever any might rightly and truely upon good and just cause say or sing this verse we of this land may do both It will fitt out mouthes best best become us For such a Worke did He shew on us this Day as if Mercie have a Super omnia of other this may claime a Super omnia of it of Mercie it selfe His Mercie is not so high â—bove the rest of His works as this Daye 's Worke high above the works of it That supreme to all this supreme to it Mercie in it even above it selfe We then that have had such a Super in this Super we of all others nay more then 〈◊〉 others to have it yet more specially recommended A bare confession will not sâ—rve but the highest confession of all to take the Oath of the Supremaciâ— of it We if â—ver any to say it and sweare it if it had not been in sovereigne manner over some of His works that is our selves we had beene full low yet this infra infimâ—s beneath under all his workes not now above ground to speake and to heare of this theme Let it then claime the supremacie in our Confiteantur and in our Benedicant both â—bove works Saints and all And that not mentally or verbally alone in heart â—o to hold and in tongue so to report it but which is worth all really in worke so to eâ—presse it I meane as our thanks for His mercie above all our thanks so our works of Mercie above all our works But be they so His are so are ours I would to God â— could say they were but sure they are not His mercie above all his works With 〈◊〉 in this point it is cleane contrarie all our works above our mercie The least the last the lowest part of our workes are our workes of mercie the fewest in number the poorest in value the slightest in regard Indeed infra omnia with us they But sure GOD in thus setting it above all his workes sheweth He would have it with us so too That which is Super omnia Ejus to be Super omnia nostra as above all His so above all ours likewise And CHRIST our SAVIOVR would have it so His Estote Luc. 6.36 is Estote misericordes and how not barely Estote but Estote sicut Pater vester coelestis Mercifull as He. And how is He So as with Him it is above all To imitate Him then in this let it be highest with us as with Him it is highest Sure we are not right till it be with us so too As in GOD 's so in ours above ours above them all That so it may have the Supremacie in Confiteantur in Benedicant in praise â—nd thankes in words and workes and all To sett of the Super of this day then and to conclude If the generalitie of His works confesse Him for theirs and the specialitie of his Saints blesse Him for theirs what are we to doe how to confesse how to blesse for the singular Mercie of this Day and let all others goe Psal. 71.8 Sure our mouthes to be filled with praise as the Sea and our voice in sounding it out as the noise of his waves and we to cover the heavens with praise as with clouds for it But we are not able to praise Thee ô Lord or to extoll thy Name for one of a thousand Nay not for one of the many millions of the great Mercies which thou hast shewed upon us and upon our children How often hast thou ridd us from Plague freed us from Famine saved us from the Sword from our enemies compassing us round from the Fleet that came to make us no more a people Even before this Day we now hold before it and since it have not Thy compassions withdrawen themselves from us But this Day this Day above all daies have they shewed it Super omnia
will a day of feasting or increase of fare but not dies sanctus no holyday no at eny hand For then may Esther make holydaies they see it followes What should one say to such men as these For 1 first it is plaine by this verse they tooke it in animas upon their soules a soule matter they made of it There needs no soule for feria or festum play or feasting 2 Secondly the bond of it reacheth to all that Religioni eorum voluerunt copulari Ver. 27. â—o all that should joine themselves to their religion Then a matter of Religion it was had 〈…〉 that what need eny joyning in Religion for a matter of good-fellowship â— Thirdly it is expresly termed a rite and a caeremonie at the 23. and 28. Verses as the Fathers read them Rites I trust and caeremonies as holidaies are no more perteine to â—he Church and to the Service of GOD not to merrie meetings that is not their place â— Fourthly they fast and pray heer in this Verse fast the Eve the fourteenth and so 〈◊〉 the 〈◊〉 following to bâ— holy-daâ— â—f course â— Fifthly with fasting and prayer heer 〈…〉 enjoyned at the 22. 〈◊〉 These three will make it past a day of revells or 〈◊〉 Lastly as a holâ—-day thâ— Iewes ever kept it have a peculiar sett Service for 〈…〉 â—heiâ— Seders seâ—â— Psalmâ—s â—o â—ing sett Lessons to read sett Prayers to say and that at foure severall times 〈…〉 9. v. 3. their manner is on holie-daies good and godly all None bâ— to 〈◊〉 thâ—y have used from all antiquitie 1 Being then taken on their soules â— resâ—â—eined to the same Religion 3 directly termed a caeremonie 4 being to be held with fasting prayers and 5 almes workes of pietie all â— the practise of the Church â—oâ—ming theirs was a holy-day cleere and so ought ours to be Thus hav◠〈…〉 upon record to draw up ours by the Superiors to enjoine such a 〈…〉 â—istâ—iors to observe it And as a warrant to do it so a rule how to do it with fasting and with crying 〈◊〉 is prayer earnest prayer the last word What and must we fast then That were no good lott in the end of a Text. No if we will pray well I dare take upon me â—o excuse uâ— from fasting Their fasting was to put them in mind of the fast their Fathers used Chap. 4.3 by meanes whereof they turned GOD and GOD turned the King's heart and so all turned to their good But for us we have no such meanes to remember in ours we used not eny and so hold ours without eny They had two daies their holie-day had a fasting day Our lott is to have but one and that no fasting day an immunitie from that So much the better is our lott A feast without any fast at all But though without fasting not without earnest prayer meant heare by crying nor without earnest thanks and praise neither For joy also hath her cry as well as affliction Psal. 118.15 The voice of joy and health is in the dwellings of the righteous But prayer sure will do well at all hands that a worse thing happen not to us But prayer is but one wing with almes it will do better make a paire of wings which is before prescribed at the two and twentieth Verse So to eat the fatt and drinke the sweet our selves as we send apart Neh. 8.10 to them for whom nothing is provided Dies enim Sanctus est saith Nehemias for by his rule that makes it a right holy-day But prayer is the last word heer ends the Verse and with that lett us end Even that all that shall ever attempt the like let Haman's lott be their lott and let never any other light on them but sors funiculus Let Queene Esther's prayer and King Assuerus's sentence ever take place Malum quod cogitavit convertatur in caput ipsius Ipsius or ipsorum Psal. 125.3 Psal. 30.15 one or many Let not the rod of the ungodly light on the lott of the righteous Let GOD in whose hand our lotts are ever maintaine this daie's lott to us never give forth other but as in this Text and as on this day on the fourteenth of Adar and on the fift of November And praised be GOD this day and all our daies that this day shewed that He taketh pleasure in the prosperity of His Servants and from all lotts and plotts doth ever deliver them Printed for RICHARD BADGER CERTAINE SERMONS PREACHED At sundry times upon severall occasions A SERMON Preached at Saint MARIE'S HOSPITAL on the X. of April being Wednesday in Easter-weeke A. D. MDLXXXVIII I. TIM CHAP. VI. VER XVII XVIII XIX Charge them that are rich in this world that they be not high-minded that they trust not in the uncertenty of riches but in the living GOD which giveth us all things to enjoy plenteously That thâ—y do good be rich in good workes ready to distribute and to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold of aeternall liâ—e THE commendation of the Word of GOD is that Every Scripture is profitable for our instruction 2. Tim 3.16 Every Scripture is profitable yet not every Scripture in every place alike For the Place and Auditorie have great interest in some Scripture and a fitt Scripture hath a greater and fuller force in his owne Auditorie And GOD in so excellent a manner hath sorted His Scriptures as there ly dispersed in them severall Texts seasonable for each time and pertinent to each place and degree for Prince for people for rich for poore for each his peculiar Scripture in due time and place to be reached them This Scripture which I â—ave read whose it is and to whom it speaketh is at the very reaching streightway evident as one saith of the XLI Psalme Blessed is he that judgeth rightly of the poor that it iâ— Scriptura Pauperum the Poore man's Scripture So of this it may be rightly said that it is Scriptura Divitum The Rich mans Scripture And if this be the Scripture for rich men this place is the place of rich men and therefore if this Scripture have his place no where so fitt as in this place For no where is there such store of riches by the a Esa. 23.3 Harvest of the water which farre surpasseth the harvest of the ground No where are the like b Ezek. 28.12 Summes sealed No where doe they c Deut. â—3 19 sucke the abundance of the Sea and the treasures hid in the sand in like measure No where are the d Esay 23.8 Merchants Noblemen's fellowes and able to lend the Princes of the earth so much as heer Therefore when as I gave all diligence to speake not onely true things but also seasonable both for this time and this place I was directed to this Scripture I need not to say much in this point to shew it concerneth this Audience I
will say as the Fathers say upon the like occasion Faxit Deus tam commâ—dâ— quà m est accomoda I pray GOD make it as profitable as it is pertinent as frâ—â—tfull to you as it is fitt for you The Division 1. This whole Scripture hath his name given it even in the first wordâ— Charge saith he the rich c It is a Charge 2. It is directed to certaine men namely to the Rich of this world 3. It consisteth of foure branches Whereof Two are negative for the removing of two abuses 1. The first Charge them that they be not high minded 2. The second Charge them that they trust not in their riches The reason is added which is a Maxime and a Ground in the Law of Nature That we must trust to no uncertaine thing Trust not in the uncertaintie of riches The other two are affirmative concerning the true use of riches 1. The first Charge them that they trust in GOD. The reason Because He giveth them all things to enjoy plenteously 2. The second Charge them that they do good that is the substance The quantitie that they be rich in good workes the qualitie That they be ready to part with and a speciall kind of doing good to communicate to benefit the publique And all these are one Charge The reason of them all doth follow Because by this meanes they shall lay up in store and that for themselves a good foundation against the time to come The end that they may obtaine eternall life I. A Charge PRaecipe divitibus Charge the rich of this world c. Beloved heer is a Charge a Praecipe a Precept or a Writt directed unto Timothie and to those of his Commission to the world's end to convent and call before him He the rich men of Ephesus and we the rich men of this Citie and others of other places of the earth and to give them a charge Charges as you know use to be given at Assises in Courts from the Bench. From thence is taken this judiciall terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it appeareth Act. 5.28 Did not we charge you streightly saith the Bench in the Consistorie judicially assembled Whereby we are given to understand that in such Assemblies as this is the Lord of Heaven doth hold His Court whereunto all men and they that of all men seeme least the rich and mighty of the world owe both suit and service For as earthly Princes have their Lawes their Commissions their Ministers of the Law their Courts and Court-daies for the maintenance of their peace So hath the King of Kings His Lawes and Statutes His Precepts and Commissions by authority delegate Rom. 7. Matth. 28.19 Ite praedicate Go preach the Gospel His Counsailors at Law whom Augustine calleth Divini Iuris Consultos His Courts 〈◊〉 â—â—culto conscientiae in the hid and secret part of the heart and conscience Psal. 7.8 for the preservation of His peace which the world can neither give nor take away to the end Psal. 119.165 that nâ—ne may offend or be offended at it This we learne And with this we learne all of us so to conceive of and to dispose our selves to such Meetings as this as men that are to appeare in Court before the Lord there to receive a charge which when the Court is broken up we must think of how to discharge In which point great is the occasion of complaint which we might take up For who is there that with that awe and reverence standeth before the Lord at His charge-giving that he receiveth a charge with at an earthly Barre Or with that care remembreth the Lord and his charge wherewith he continually thinketh upon the Iudge and his charge Truly the Lord's Commission is worthy to have as great reverence and regard attending on it as the charge of any Prince truly it is Weigh with your selfe is not GOD 's charge with as much heed and reverence to be received as an earthly Iudge's Absit ut sic saith Saint Augustine sed vtinam vel sic GOD forbid but with more heed and reverence well I would it had so much in the meane time And which to our shame we must speak I would we could do as much for the Bible as for the Statute-Books for heaven as for the earth for the Immortall GOD as for a mortall man But whither we doe or no yet as our SAVIOVR CHRIST said of Saint Iohn Baptist If ye will receive Matt. 11.14 this is that Eliah which was to come so say I of this Precept If ye will receive it this is the Charge the Lord hath laid on you And this let me tell you farther that it is such a Charge as it concerneth your peace the plentifull use of all your wealth and riches in the second Verse of my Text Which giveth us all things to enjoy plenteously c which may move you Or if that will not let me add this farther It is such a Charge as toucheth your estate in everlasting life the very last words of my Text. That is the well or evill hearing of this Charge is as much worth as your aeternall life is worth And therefore Matt. 11.5 He that hath eares to heare let him heare It is a Charge then and consequently to be discharged To be discharged where 2. To the Rich. Charge saith he the rich He speaketh to the Rich you know your owne names you know best what those rich men are Shall I tell you You are the rich he speaketh unto you It is the fashion and the fault of this world to exercise their authority on them most that need it least For rich men to feast them that least need it for mighty men to preferre them that least deserve it It is an old Simile we have oft heard it that The Lawes are like Cobwebbs that they hold fast the seely flies but the great Hornetts breake through them as oft as they lift And as there are cobwebb-Lawes which exempt mighty men So the same Corruption that was the cause thereof would also make Cobwebb-Divinitie For notwithstanding the Commission runneth expresly to the Rich Charge c notwithstanding they be in great danger and that of many snares as the Apostle saith in this Chapter and therefore need it greatly Verse 9. Yet I know not how it comes to passe whither because they thinke themselves too wise to receive a charge any charge at all or because they thinke themselves too good to receive it at the hands of such meane men as we be and if they must needs be charged they would be charged from the Counsaile from men more Noble and Honorable then themselves they would not gladly heare it surely they would not and because they would not gladly heare it we are not hasty they should heare it And great reason why as we thinke for as it is true which is in the Psal. 49.18 So long 〈◊〉 they do good to
things you ought to part with something and the more you part with the liker ye become to Him that giveth all things If he have given you to enjoy you ought to receive others into the fellowship of the same joy and not to think that to do others good is to do your selves hurt If plenteously He have given you you ought to be plenteous in giving and not when the Lord hath his Epha great wherein He hath mete to you to make your Hin small whereby you measure to the poore turning the plentie of heaven into the scarsitie of earth Thus doth the Apostle fetch the matter about and thus doth he inferre your doing good to these little lambes and such like out of GOD 's doing good unto you And that which he inferreth he doth exceeding fitly and sheweth great art and learning in it For speaking of enjoying his very last word he is carried in a very good zeale and affection to the rich of this world to desire of GOD and to entreat of them that they may not have onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them that is enjoy them for a season Heb. 11.25 but that they may enjoy them for ever not onely for a few yeares or weekes or daies we cannot tell well which but from everlasting to everlasting And that is by doing good So enjoy that we may do good too To say truth Saint Paul could not better devise then heere to place it For our too much enjoying eateth up our well doing cleane Our too much lashing on in doing our selves good maketh that we can do good to none but our selves Our present enjoying destroyeth our well doing utterly and consequently the aeternall enjoying we should have of our riches As Pharao's leane kine dâ—voured the fatt Gen 41.4 and it was not seene on them so doth saith Basil our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our riotous mispending where we should not eat up out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Christian bestowing where we should and a man cannot tell what is become of it Very well and wisely said that Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride is prodigalitie's whetstone and it setts such an edge upon it in our enjoying that it cutts so deepe into our wealth and shares so much for our vaine and riotous enjoying that it leaves but little for our well-doing Looke how the trust in GOD and the trust in riches are sett one against another heere by the Apostle so are our high minds and our doing good One would not thinke it at the first but sure so it is we must have lower minds and lesse pride if we will have more good works and greater plenty of well-doing You may therefore enjoy your wealth that is true but you must also take this with you you must do good with it and learne of the Apostle there be two uses of your riches and that therefore GOD hath given them 1 To enjoy 2 To do good not to enjoy only but to enjoy and to do good Enjoying is doing good But not to our selves onely but by doing good heere Saint Paul meaneth to do it to others that they may be the better for us The very same two doth Salomon in very fitt termes sett downe that Water is given into our cisterne 1 that we may drinke of it our selves 2 that our fountaines may flow out Pro. 5.15 and they that dwell about us fare the better for them Matt. 12.42 The very same two doth a greater then Salomon our SAVIOVR himselfe compt of too for of his purse we read He had these two uses to buy that He had need of himself and to give something to the poore It is good reason that man consisting of two parts the soule and body Ioh. 13.29 the body only should not take up all but the soule should be remembred too Enjoying is the bodie 's part and well-doing is the soule 's your soules are suiters to you to remember them that is to remember well-doing which is the soule 's portion Remember this second the other I doubt not but you will remember fast enough This was the use of our SAVIOVR CHRIST 's purse and if yours be like His this must be the use of yours also For surely it is greatly to be feared that many rich at this day know not both these indeed know no other use of their wealth then an Oxe or an Asse or other brute beasts would know to have their crib well served sweet and cleane provender of the best in the manger and their furniture and trappings fitt and of the finest fashion No other then the Glutton did to go in soft linnen and rich silke and to fare deliciously every day Or then the other his pew-fellow Luk. 16.19 that professed it was all the use he compted of and therefore we see he saith to his soule Eat thy fill soule and drink thy fill fill and fatt thy selfe and enjoy this life Luk. 12.19 never looke to enjoy any other We must learne-one use more one more out of our charge and consequently When we looke upon our sealed summes our heapes of treasure and continuall commings in thus to thinke with our selves This that I see heere hath GOD given me to enjoy but not onely for that but to do good with also The former use of my riches I have had long and daily still have but what have I done in the other The rich men in the Gospel they had the same they did enjoy theirs but now it is sure little joy they have of them why for want of this other Abraham he did both he enjoyed his riches heere and now another an aeternall joy of them Yea he received Lazarus into his bosome Why he received him into his bosome and cherished him and did good heere on earth And so did Iob and so did Zachaeus Now good Lord so give me grace so to enjoy heere that I lose not my endlesse joy in thy heavenly kingdome Let me follow their stepps in my life with whom I wish my soule after death These things are good and profitable for the rich oft to thinke on Well then if to do good be a part of the Charge what is it to do good It is a positive thing good not a privative to do no harme Yet as the world goeth now we are saine so to commend men He is an honest man he doth no hurt of which praise any wicked man that keepes himselfe to himselfe may be partaker But it is to doe some good thing what good thing I will not answer as in the Schooles I feare I should not be understood I will go grossely to worke These that you see heere before your eyes to do them good to part with that that may do them good use the goods that you have to do but that which sundry that have heertofore occupied those roomes where you now sitt whose remembrance is therefore in blessing upon earth and whose names are
in the booke of life in heaven have done before you in diverse workes of charitie to the maintenance of the Church the benefit of Learning and the reliefe of the Poore of the land This is to do good This I trust you understand This know that GOD hath not given sight to the eye to enjoy but to lighten the members nor wisedome to the honourable man but for us men of simple shallow forecast nor learning to the divine but for the ignorant so neither riches to the wealthy but for those that want reliefe Thinke you Timothee hath his depositum and we ours and you have none it is sure you have We ours in inward graces and treasures of knowledge You yours in outward blessings and treasures of wealth But both are deposita and we both are feoffees of trust I see there is a strange hatred and a bitter gainsaying every where stirred up against unpreaching Prelates as you terme them and Pastors that feed themselves onely and they are well worthy If I might see the same hatred begoon among your selves I would thinke it sincere But that I cannot fee. For that which a slothfull Divine is in things spirituall that is a Rich man for himselfe and no body els in things carnall and they are not pointed at But sure you have your harvest as well as we ours and that a great harvest Lift up your eyes and see the streets round about you the harvest is verily great and the Labourers few Matt. 9 37· Let us pray both that the Lord would thrust out Labourers into both these harvests that the treasures of knowledge being opened they may have the bread of aeternall life and the treasures of well-doing being opened they may have the bread of this life and so they may want neither I will tell you it another as easie a way Saint Augustine making it plaine to his auditorie somewhat backward as it should seeme was faine to tell them thus thus to define doing good Quod non vultis facere hoc bonum est said he that that you will not doe that that I cannot get you to do that is to doe good Shall I say so to you No indeed I will not I hope better things and partly I know them But this I will say that which the Papists with open mouth in all their books to the slander of the Gospell that which they say you doe not nay you will not doe that is to doe good One of them saith that our Religion hath comforted your force attractive so much and made it so strong that nothing can be wroong from you Another he saith that our Religion hath brought an hardnesse into the bowells of our Professors that they pitie little and the cramp or chiragra into their hands that they give lesse Another 〈◊〉 our preaching hath bredd you minds full of Salomon's horsleches that cry â—riâ—g in bring in and nothing els All of them say that your good workes come so from you as if indeed your religion were to be saved by faiâ—h onely Thus through â—ou and through want of your doing good the Gospel of CHRIST is evill spoken of â—mong them that are without They say we call not to you for them that we preach not this point that we leave them out of our Charges Libero animam meam I deliver heere mine owne soule I do now call for them I have done it elsewhere yer now Heere I call for them now I take witnesse I call you to record I call heaven to râ—cord Domine scis quia dixi scis quia locutus sum scis quia clamavi Lord thou knowest I have spoken for them I have called for them I have cried for them I have made them a part of my charge and the most earnest and vehement part of my charge even the charge of doing good Vnto you therfore that be rich be it spoken heare your charge I pray you There is no avoiding you must needs seale this fruit of well-doing you must needs do it For having wealth and wherewithall to do good if you do it not Inprimis talke not of faith for you have no faith in you if you have wherewith to shew it and shew it not Saint Iames saith you have none to shew Nor tell me not of your religion there is no religion in you Iam. 1.27 â— Pure religion is this as to very good purpose was shewed yesterday To visite the fatherlesse widowes and you never learned other religion of us Secondly if you do it not I warne you of it now you shall then find it when you shall never be hable to answer the exacting of this charge in the great Day where the question shall not be of the highnesse or lownesse of your mindes nor of your trust and confidence or any other vertues though they be excellent but of your feeding clothing visiting harbouring succouring and in a word of your well-doing onely This I say to you beare witnesse I say it Now to Them in your just deâ—ense I say for GOD forbidd but while I live I should alway defend this Honourable Citie in all truth to them whom the mist of envie hath so blinded that they can see no good at all done but by themselves I forbidd them the best of them to shew me in Rhemes or in Rome or any popish Citie Christen such a shew as we have seene heer these two daies To day but a handfull of the heape but Yesterday and on Moonday the whole heape even a mightie armie of so many good workes as there were relieved Orphanes the Chariotts of this Citie 2. King 2.12 I doubt not and the horsemen thereof They will say it is but one so they say Be it so yet it is a matchlesse one I will go further with them Spoken be it to GOD 's glorie Non nobis Domine non nobis Psal. 115.1 sed Nomini Tuo dagloriam Not unto us not unto us O Lord but unto Thy Name give the praise for the loving mercie and for thy truthes sake which we professe I will be able to prove that Learning in the foundation of Schooles and encrease of revenues within Colledges and the Poore in foundation of Almes-houses and encrease of perpetuities to them have received greater helpe in this Realme within these forty yeares last past since not the starting up of our Church as they fondly use to speake but since the reforming ours from the error of theirs then it hath I say in any Realme Christen not onely within the selfe same fortie yeares which were enough to stop their mouthes but also then it hath in any fortie yeares upward during all the time of Poperie which I speake partly of mine owne knowledge and partly by sufficient grave information to this behalfe This may be said and said truly And when we have said this what great thing have we said that time for time so many yeares for so many thirtie yeares of light
have made comparison with thirtie yeares of trouble But this is not as we would have it We would have it out of all comparison This that hath been said is strange to them I know and more then they reckoned of But I would have you in these times of peace and truth so farre beyond them as that you might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snafflle them in this So 1. Pet. 2.15 that they durst not once offer to enter into this theme with us or once to mention it more So it should be I am sure so the Gospel deserves to have it 2. The Quantitie Be rich in good works You have the substance of that you must do to do good Now heer is the quantitie Be rich in good workes that seeing you are rich indeed you would not be poore men but rich in good works Good works Saint Paul saith not good words Good with the goodnesse of the hand not with the goodnesse of the tongue and tongue onely as many now are well therefore resembled to the tree that Plinie speaketh of the leaves of it as broad as any targett but the fruict is no bigger then a bean to talke targetts and to do beanes It were better reversed 2. Tim. 3.16 if we were as Saint Paul saith perfect in all good workes then perfect in certaine curious and queint termes and sett phrases wherein a great part of many men's religions do now adayes consist plaine speech and sound dealing plaine speech and good works best And rich in them The Rich man in the Gospell would as he said build his barnes bigger to put in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all his goods he had no good out of his barne Yes yes some in good workes too Saint Paul hath heere within the compasse of this Text two Rich men his desire is they may both meet together in every rich man Rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the world that now is so ye are Rich in the world that shal be after this be that too Rich in cofer so ye are Rich in conscience be so too Your consciences you shall cary with you your cofers you shall not Thus you are valued in the Queene's bookes what are you in GOD 's bookes So much worth in this land of the dying how much worth in the land of the living Saint Paul's advise is that you strive for both which you shal be if ye be rich in good workes The true riches are the riches of His glorious enheritance They be the true riches which except a man can assure himselfe of Eph. 1.18 after the lease of his life is out he shal be in a mervailous poor case as was the Rich man Luke 16.24 and begg of Lazarus there that begged of him heer Those riches must be thought of mary then you must be rich in good workes Not to give something to sombody at some time Why Who doth not so That is not to be rich To give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sparingly a peece of bread or a draught of drink and that onely that belongeth to him whom GOD hath sparingly blessed to the brother of low estate it is not your worke Exod. 35. In the Law to the building of the Tabernacle the poore gave Goate's haire and Badger's skinns that was for them and that was accepted the rich they gave purple gold and Iewells to the Tabernacle they were rich in good works And in the Gospell to whom much is given Luke 12.48 of him proportionally much shal be required That is in a word as you are sessed in the Queene's bookes so are you in GOD 's bookes each one according to his abilitie And GOD will looke that according to that sessement they should be done Col. 1.10 2. Cor. 9.8 that you should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abound in good works as you do in wealth that you should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go before and sit highest and have a precedence in works as you have in your places And in a word that you should be Lords Knights Aldermen Masters Wardens and of the Livery in good works as you be in your severall Wards and Companies And indeed to say the truth to commit so many sinnes as no Auditor can number them and to affoord so few good workes as a child may tell them to receive such profitts as great compt-bookes will not hoâ—d them and to yeeld so small store of good workes as a little paper not so broad as my hand may conteine them To lash out at a banquet you know what and to cast to a Captive's redemption all the world knowes what To cast your pride with pounds and your good works with pense what coâ—aerence is there in these This is not to be rich But that is a part of the charge too I pray you remember it Remember to be rich not onely to do good but to be rich in doing good That will make you in case well to die as now GOD be thanked you are well to live 2. The Qualitie Ready to distribute And with the quantitie take the qualitie too I pray you for the quantitie richly for the qualitie readily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with compulsion not willingly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grudging not cheerefully these are the faults contrary to this vertue GOD must have it done with a facilitie with a readinesse easily And good reason easily for easily you may We that want cannot without difficultie we would and we cannot we have a heart without a hand though we be willing nothing is done why we are not hable You are well hable GOD be thanked if you be well willing there is no â—ore to do it is done This readinesse is a necessary vertue in our dayes where yer â—enefitt come nay many times yer a debt so much ingenuitie is spent so many Roâ—'s such a Vade redi go and come such a time such a dauncing on the threshold such â— failing of the eyes yer it can be seene such a cleaving to the fingers Pro. 3.28 yet it will come of such instillation by now a dropp and then a dropp as to a liberall nature when it commeth it is like to breadfull of gravell for hunger a man must needs have it and out for needs must a man had as leef be without â—t O beloved marr not all you do before GOD and man for want of this one thing You love a faire seed time all of you Hilaris datio serena satio cheerfull giving is like a faire seed-time As you for your seed to burie it wish a seasonable time so and no lesse GOD desireth for His that His seed may not be sowen with an overcast mind but with gladnesse of heart and cheerfulnesse of countenance Even as He doth himselfe who what He bestoweth bestoweth so as He taketh as much yea more delight in giving then we in receiving So do and then this Charge is at an end Be
bosome wide open to receive them Lazarus in a rich man's bosome is a goodly sight in heaven and no lesse goodly in earth And there shal be never a rich man with Lazarus in his bosome in heaven unlesse he have had a Lazarus in his bosome heer on earth The poore are of two sorts Such as shal be with us alwayes as CHRIST saith to whom we must do good by relieving them Ioh. 12.8 such is the comfortlesse estate of poore Captives the succorlesse estate of poore Orphanes the desolate estate of the poore Widowes the distressed estate of poore Strangers the discontented estate of poore Scholars all which must be suffered and succoured too There are others such as should not be suffered to be in Israël whereof Israël is full I meane beggers and vagabonds able to worke to whom good must be done by not suffering them to be as they are but to employ them in such sort as they may do â—ood This is a good deed no doubt and there being as I heare an honourable good purpose in hand for the redresse of it GOD send it good successe I am as â—ne in part of my charge to exhort you by all good meanes to helpe and further it Me thinketh it is strange that the exiled Churches of Strangers which are harboured heer with us should be hable in this kind to do such good as not one of their poore is seene to aske about the streets and this Citie the harborer and maintainer of them should not be able to do the same good Hable it is no doubt but men would have doing good too good cheape I know the charges will be great but it will quitt the charges the good done will be so great Great good to their bodies in redeeming them from diverse corrupt and noysome diseases and this Citie from danger of infection Great good to their soules in redeeming them from idlenesse and the fruit of idlenesse which is all naughtinesse no where so rife as among them and this Citie from much pilfering and losse that way Great good to the Common-wealth in redeeming unto it many rotten members and making them men of service which may heereafter do good in it to the publique benefit and redeeme this Citie from the blood of many soules which perish in it for want of good order Last of all great good to the whole Estate in bringing the blessing of GOD upon it even that blessing Deut. 15.4 that there shall not be a begger in all Israël So much for doing good Laying up in store c. That is your worke shall not be in vaine in the end The last point The Reason but receive a recompense of reward which is a prerogative the which GOD 's Charges have above all other In mans there is death to the Offender but if any have kept his charge he may claime nothing but that he hath Onely the Lord's Charges are rewarded So that besides the two reasons which may be drawen out of the former 1 one of the uncertaintie 2 the other of GOD 's bounty 1. Of the Vncertainty Da quod non potes retinere That we would part with that that we cannot keepe long that we must part with yer long whither we will or no 2. Of the Bounty of GOD De meo peto dicit CHRISTVS That GOD which gave asketh but his owne but of that He gave us a part to be given Him and we if there be in us the heart of David will say quod de manu tuâ accepimus 3. Besides these a third 1. Chro. 29.40 Though GOD might justly challenge a free gift without any hope of receiving againe He will not but tells us His meaning is not to empoverish or undoe us but to receive these which He gave us and came from Him every one and those that within a while forgoe we must to give us that we shall never forgoe That is that he teacheth us commandeth not our losse but commendeth to us a way to lay up for our selves if we could sâ—e it not to leese and leave all we know not to whom Well said Augustine preaching on these very words At the very hearing these words Part with and distribute the covetous man shrinkes in himselfe at the very sound of parting with as if one should poure a bason of cold water upon him so doth he chill and draw himselfe together and say Non perdo he saith not I will not part with but I will not lose for he counteth all parting with to be losing And will ye not lose saith Saint Augustine yet use the matter how you can lose you shall for when you can cary nothing away of all you have do you not lose it But goe to saith he be not troubled hear what followes shut not thy heart â—gainst it Laying up for yoâ—r selves I know Iudas was of the mind Laying up for â—our selves that all that went besides 〈◊〉 bagg was Vtquid perditio and so be all they that be of his spirit But Saint â—aul is of that mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay out to good uses is to lay up to our owne uses that â—n paâ—â—ing thus with it we do not dimittere but praemittere not lose it by leaving it heer from whence we are going but store it up by sending it thither before whither we are going And indeed one o◠〈◊〉 two we must needs either leave it behind and lose it for ever or send it befoâ—â— and have it our owne for ever Now choose whither you will hold of Iudas's or Paule's For indeed it is not laying up Saint Paul findeth fault with but the place where not building or obteining or purchasing all which three are specified and the Apostle speaketh in your owne termes and the things you chiefly delight in but the laying up in the flesh which will rott and with it whatsoever is laid up with it or in the world which is so variable now and will be consumed all to nought and with it whatsoever is said up in it But he would have us to lay it up in heaven which besides that it is our owne countrey and this but a strange land is the place whither we passe leaving this place behind and from whence we must never passe but stay heer and either for ever want or have use for ever of that we part with heere And to say truth Vt quid respicimus With what face can we look up and look upon heaven where we have laid up nothing or what entertainment can we hope for there whither we have sent no part of our provision but for ought of our sending the place is cleane empty You will say how can one reach heaven to lay any thing there I will aske you also another question How can a man being in France reach into England to lay any thing there By exchange And did you never hear of our exchange Cambium coeleste You know that to
Heb. 11.9 2 Cor 5 1. as of a tent or booth spread for a day and taken downe at night Even like Ionas's gourd for all the world fresh in the morning and starke withered yer evening But of the life to come as of a ground-worke never to remove it selfe or we from it but to abide therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prison or the palace for evermore We shall not therefore lose but lay up in store not for others but for our selves Not for a few daies now but for heereafter Not a tent to be taken downe but a foundation never to be removed Of all the words in the Text not one was meet for the teeth of the Rhemists save this onely heere you have a perillous note close in the margent Good workes are a foundation A foundation very true who denies it but whither a foundation in our graces as CHRIST is without us that is the point The ground whereon every building is raised is termed fundamentum The lowest part of the building immediately lying on it is so termed too In the first sense CHRIST is said to be the onely foundation 1. Cor. 3.11 Yet the Apostles because they are the lowest row of stones Eph. 2.20 Col. 1.23 are said to be foundations in the second So among the graces within us faith is properly in the first sense said to be the foundation yet in the second do we not denie Eph. 3.18 but as the Apostle calleth them as the lowest row next to Faith Charitie and the workes of charitie may be called foundations too Albeit the margent might well have beene spared at this place for the note is heere all out of place For being so great Schoolemen as they would seeme they must needs know It is not the drift of the Apostle heere in calling them a foundation to carry our considerations into the matter of justifying but onely to presse his former reason of uncertaintie there by a contrarie weight of certaine stabilitie heere and so their note comes in like Magnificat at Matins Thus reasoneth Saint Paul This world is uncertaine of a sandy nature you may reare upon it but it is so bad a soile as whatsoever you raise will never be well settled and therefore ever tottering and when the raine and the wind and the waves beat against it Mat. 7.26 it commeth downe on your heads Therefore to make choise of a faster soile build upon GOD 's ground not upon the world's ground for Chrys. in locum Hom. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome there all is firme there you may build and be sure fall the raine upon the top of it blow the wind against the side of it rise the waves against the foot of it it stands irremovable Wherein the Apostle saith Chrysostome doth teach a very goodly and excellent art how to make of our fugitive riches a trusty and fast friend how to make Gold of our Quicksilver and of the uncertaintie of riches a sure and certaine ground-worke Assurance and securitie are two things we know that rich men many times buy deare heere they may be had not for thus much or thus long but for as much as you list and as long as aeternitie is long that never shall have end The meaning is that if you lay out or lay on that you have on these earthly things the plott which the world would faine commend unto you with this life or at the furthest with this world they shall be shaken in peeces and come to nought and you possibly in the houre of death but most certainely in the day of judgement shall shake when the world your ground-worke shakes and be in trembling feare and perplexed agonie touching the estate of your soule knowing there is nothing comming to you but the fruit of this world which is ruine or the fruit of the flesh which is corruption But if you shall have grace to make choise of GOD 's plot which He hath heere leveled for you to raise upon O quanto dignum pretio that will be worth all the world in that day the perfect certaintie sound knowledge and pretious assurance you shall then have whereby you shall be assured to be received because you are sure you are CHRIST 's because you are sure you have true faith because you are sure you have framed it up into good workes And so shall they be a foundation to you-ward by making evident the assurance of salvation not naturâ to God-ward in bringing forth the essence of your salvation Looke you how excellent a ground-worke heere is not for a cotage whereon you may raise your frame to so notable a height as standing on it you may lay hand on and lay hold of eternall life O that you would minde once these high things that you would be in this sense high-minded Saint Paul's meaning is to take nothing from you but give you a better to requite it by farre He would have you part with part of your wealth to do good he will lay you up for it treasure in heaven for your owne use He would have you forsake the world's sand and uncertaintie wherein you cannot trust but therefore he markes you out a plott out of the rock whereto you may trust He would not have you high-minded in consideration or comparison of ought on this earth but he would have your mindes truely exalted to reach up heavenly things higher then the earth And last instead of this world the lusts and riches thereof to match that if you will lay hold of it he holdeth out aeternall life and the glorie thereof To take a short prospect into aeternall life Life it selfe first you know is such a thing as were it to be sold would be staple ware if it stood where hold might be laid on it some would thrust their shoulders out of joint but they would reach it It was a great truth out of a great lier's mouth Skinne and all And I meane not aeternall Iob 2.4 but this life and therefore some readings have to lay hold of true life as if in this were little truth Indeed Saint Augustine saith it is nothing but a disease We say of dangerous sicknesses he hath the plague he is in a consumption sure he will die and yet it failes diverse die not whereas saith he of life it selfe it may be said and never failes He lives therefore he will certainly die Well yet this life such as it is yet we love it and loth we are to end it and if it be in hazard by the Law what running riding posâ—â—â—g suing bribing and if all will not serve breaking prison is there for it Or if it be in danger of disease what adoe is there kept what ill-savoured druggs taken what scarifying cutting searing and when all comes to all it is but a few yeares more added and when they are done we are where we should have been
Ioh. 8.11 heare that saying from CHRIST's mouth Thy sinnes are forgiven thee but quoad actum would not willingly heare that other Goe and sinne no more But we must be willing to heare them both willing to have our sinnes remitted by GOD and willing too our selves to remitt our sinning or from thenceforth remissius peccare to sinne more remissely and nothing so licentiously as before To the former sorrow sentence and revenge we must saith Saint Paul joyne a desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to that desire an endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that such an endeavour 1. Cor 7.11 as may be hable to alleadge for it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honest defense that we have used all good meanes to do that which on our part is to be performed that we may be of the first Quorum In which point no lesse then the former there may be use of the Key of knowledge to advise and direct our selves no lesse in the cure of sinne then in the sorrow for it Act. 2.37 They in the second of the Acts which were pricked in their hearts knew of themselves that somewhat they should do as by their question appeareth but what it was they should doe they knew not Sometimes men have good minds but know not which way to turne them or set themselves about it Somtimes they are scrupulous and doubtfull whether they do as they should because one may Propitius esse sibi favour himself too much and be over partiall in his owne case neither so carefull to use the meanes to good nor to avoyd the occasions of evill as he ought Wherein it were good for men to make sure worke and to be fully resolved For most usuall it is for men at their ends to doubt not of the power of remitting of sinnes but of their owne disposition to receive it and whether they have ordered the matter so that they be within the compasse of GOD'S effectuall calling or as the text is of the Quorum to whom it belongeth So much for the matter or subiect whereto this power is to be applied And heere I should now speake somewhat of the applying or use of it but the time hath overtaken me and will not permit it Now onely a word of the third part of the Efficacie or as the Lawyers terme it of GOD'S Ratihabition and so an end Wherin GOD willing more abundantly III. Of the Ratihabition to shew to them that should be partakers of it the stablenesse of his counsaile he hath penned it exceeding effectually and indeed strangely to them that deeply consider of it which he hath so done to the end that thereby such poor sinners as shal be partakers of it might have strong consolation and perfect assurance not to waver in the hope which is sett before them And to that end even for comfort I will onely point at foure things in the enditing of it all expressing the efficacie of it in more then common manner 1. The order in this that Remiseritis standeth first and Remittuntur second It is Saâ—nt Chrysostome's note that it beginneth in earth Super verbis-Esaiae Vidi Dominum Homil 5. and that heaven followeth after So that whereas in prayer and in other parts of religion it is Sicut in Coelo sic in terrâ heere it is Sicut in terrâ sic in Coelo A terrâ iudicandi principalem authoritatem sumit Coelum Nam Iudex sedet in terrâ Dominus sequitur servum quicquid hic in inferioribus iudicârit hoc ille in supernis comprobat saith he 2. The Time in this that it is Remittuntur in the present tense there is no delay betweene no deferring or holding in suspense but the Absolution pronounced upon earth Remittuntur presently they are remitted that he saith not heerafter they shal be but they are already remitted 3. The Manner in setting downe of the two words For it is so delivered by CHRIST as if he were content it should be accounted their act and that the Apostles were the agents in it and himselfe but the patient and suffered it to be done For the Apostle's part is delivered in the Active Remiserîtis and his owne in the Passive Remittuntur 4. The Certainty which in the Identitie of the word in not changing the word but keeping the selfe same in both parts For Christ hath not thus endited it Whose sinnes ye wish or ye pray for or whose sinnes yee declare to be remitted but whose sinnes ye remit using no other word in the Apostle's then he useth in his owne And to all these in Saint Matthew He addeth his solemne protestation of Verily Verily or Amen Amen Mat. 18.18 that so it is and shal be And all to certifie us that he fully meaneth with effect to ratifie in heaven that is done in earth to the sure and stedfast comfort of them that shall partake it A SERMON PREACHED AT WHITE-HALL upon the XXIII of November AN. DOM. MDC IERE CHAP. XXIII VER VI. Hoc est Nomen quo vocabunt Eum IEHOVA Iustitia nostra This is the Name whereby they shall call Him The LORD our Righteousnesse THE former points which the Prophet pointeth us to with his Ecce and willed us to behold we then were so long in beholing that we had no time to take a view of this last which I take to be the chiefest part of his Ecce and the point of all points most worthy our beholding Hoc est Nomen c. 1. The chiefe because His Name is given Him from this and not from any of the rest For commonly from His Cheefest title doth every man take his denomination In the verse next following GOD saith He will no more be called Their Deliverer from Egypt Ver. 7. because he will vouchsafe them a greater deliverance from Babylon And so from thence as from the greater have his name given And as GOD so men What title of honour is highest in their style that of all other doth each person delight to be termed by Now those in the former part of this verse of Salvation and Peace which He will procure them be great and excellent Titles and they be no lesse verified of him then this of Righteousnesse The Lord is my light and my Salvation Psalm 27.1 Ephes. 2.14 by the Prophet and He is our Peace by the Apostle Yet of neither of these doth He take His Name But from this of Righteousnesse He doth And that both his former Name in metaphore and figure Verse 5. The Braunch of Righteousnesse and this his latter in proprietie and truth His Royall Name Iehova Iustitia nostra This therefore is Chiefe in His accompt 2. Againe the Chiefe because it is His peculiar And every man reckoneth of that as his chiefest title that is not common to him with others but proper to him alone as wherein he hath a prerogative above all He and none but he Now those in the former verse
with him and under him His meanes and Ministers all for our good Rom. 13.4 And in the high and heavenly worke of the preservation of all our lives persons estates and goods in safety peace and quietnesse in this His so great and divine benefit He hath associated Caesar to Himselfe and in regard of His care and travell therein hath entitled him to part of his owne right hath made over this Quae and made it due to Caesar and so commeth he to claime it In which point we learne if we pay tribute what we have for it back in exchange if we give what Caesar giveth us for it againe our penny and our penny-worthes Even this Vt sit pax veritas in diebus nostris This is it to which we doe debitum reddere Esai 39.8 Rom. 13.7 1. Tim. 5.4 as he calleth it Rom. 13. This to which we doe mutuam vicem rependere as he speaketh 1. Tim. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and even for this cause pay we Tribute For this Rom. 13.6 that while we entend our private pleasures and profits in particular we have them that study how we may safely and quietly doe it that councell and contrive our peace while we entend every man his owne affaires that wake while we sleep securely and carke and care while we are merry and never thinke of it Persons by whose providence an happy Peace we long have enjoyed and many good blessings are come to our Nation In which respect we owe them a large Quae larger then I now can stand to recount 1. We owe them honour inward by a reverent conceipt 2. And outward by an honourable testimonie of the vertues in them and the good we receive by them And sure I am this we owe Not to speake evill of them that are in authoritie and if there were some infirmitie 1 Pet. 2.10 Iude 8. not to blaze but to conceale and cover it for that the Apostle maketh a part of honour 1. Cor. 12.23 3. We owe them our Prayers and dayly devout remembrances For all saith Saint Paul but by speciall prerogative for Princes 4. We owe them the service of our bodies which if we refuse to come in person to doe the Angel of the Lord will curse us 1. Tim. 2.2 as he did Meroz Iud. 5.23 And in a word to say with the Apostle Non recuso mori Act. 25.11 All these we owe and all these are parts of quae Caesaris but these are without the compasse of this quae heere These be not the things heer questioned It is the coine with Caesar's stamp it is a matter of payment Let us hold us to that I say then that to be safe from the forreiâ— eneâ—ie from the wolfe abroad is a very great benefit The sword boldeth him out propter hoc we owe to the sword To be quiet from the inward violent inâ—urious oppressors the fatt and foregrowen rammes within our owne fold is a speciall blessing The Scepter holds them in propter hoc we owe to the Scepter That by meanes of Caesar's Sword we have a free Sea and safe port and hâ—rbor Propter hoc we owe to Caesar our custome That by meanes of his Sword we have our seed-time to eare the ground our harvest to inne the crop quiet safe Propter hoc we owe to Caesar our Tribute or taxe That by meanes of his Scepter we have right in all wrongs and are not overborne in our innocencie by such as never cease to trouble such as are quiet in the land Propter hoc we owe to Caesar the fees due to His Courts of Iustice. These are Quae Caesaris and not one of these but hath his ground in the Word of GOD. The Custome Luc. 3.13 The Taxe 1. Sam. 17.25 The Fines Ezra 7 2â— The Confiscation Ezra 10.8 These then are Quae Caesaris But these are current and ordinarie But extraordinarie occasions cannot be answered with ordinary charges Though in peace the set maintenance of Garrisons which is certaine the ordinance of Iosaphat is enough 2 Chro. 17.3 yet vvhen warre commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 War admitts no stint but as occasions call for it supply must be ready There is no safety or assurance of quietnesse except the Enemie feare There is no feare without power except we be hable to hold our owne maugâ—e the malice and force of the enemies There is no power but by preparation of Souldiers and furniture for warre Nor that without Pay the Sinnewes of all affaires Nor Pay without Contribution And Propter hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides those other ordinary the indictions for warre which we call subsidies are part of Quae Caesaris too And warranted by the Scripture Amaziah levying a hundred Talents at one time against Edom 2. Chro. 25.6 2. King 15.19 20. Menahem levying a thousand Talents at another against Assur a great contribution of fifty ficles a man Indeed so it was but such were the occasions and the occasions being such done and done lawfully Then as generally we are bound to render all Quae Caesaris So in particular by this Text and at this instant this Quae when the times make it requisite and it is orderly required CHRIST that willeth us to render it rendred it himselfe and very timely he did it For Luc. 2.5 Heb. 7.9.10 he went to be taxed being yet in his mothers wombe as Levi is saâ—d to pay tithe in his Father's loynes And he was born under the obedience of paying this duty This may happly be sayd not to be his owne act Therefore after at full yeares then also though he might have pleaded exemption as he telleth Peter yet payd he his Stater Mat. 17.27 though not due yet to avoyd the offense of refusing to pay to Caesar Conditor Caesaris censum solvit Caesari Seeing then Caesar's Creator payd Caesar his due will any denie to do it Especially seeing he payd Caesar his due yea even then when Caesar did not render to GOD his due but to Idolls and what colour then can any have to denie it So have we his Example wherof we have heer his Precept doing that before us which he willeth us to doe after him and calling to us for no more then he did himselfe And ensuing his stepps his Apostle presseth the same point telling us Custome and Tribute are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts Rom. 13 7 shewing us why they be debts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the good we receive and willing us therefore to depart with them even propter conscientiam for very conscience sake Let me add but this one The fore-fathers of these heere that move this doubt they forsooke David's House onely because they thought much of paying the taxe which Salomon had set and they revolted to Ieroboam what got they by it By denying Quae Caesaris they lost Quae Dei the true Religion and besides enthralled themselves to farr greater exactions
heard of no not among the heathen Last this was now not in a corner but all over the land Mica was at Mount Epâ—raim in the middst Gibea was at one end and Dan at the other So the middst and both ends all were wrapped in the same confusion But what shall this be suffered and no remedy sought GOD forbid First the Eye error in the eye is harme enough and order must be taken even for that For men doe not erre in judgement but with hazard of their soules very requisite therefore that men be travailed with â—hat they may see their owne blindnesse Then that the councel be followed Apoc. 3. that eye-salve be bought of him and applied to the eyes Revel 3 1â— that that may seeme to them right that is so indeed This if it may be is best But if they be strong ly conceited of their owne sight and marveil at CHRIST as they Iohn 9.40 What are we blind trow and will not endure any to come neere their eyes if we cannot cure their eyes what shall we not hold their hands neither Yes in any wise So long as they but see though they see amisse they hurt none but themselves it is but suo damno to their own hurt and that is enough nay too much it may be as much as their soules be worth But that is all if it stay there and goe further then the eye But when they see amisse and that grossely what shall their hand be suffered to follow their eye â—heir hand to be as desperate in mis-doing as their eye darke in mistaking to the detriment of others and the scandall of all That may not be We cannot pull mens eyes out of their heads nor their opinions neither but shall we not pinion their hands or binde them to the peace Yes whatsoever become of rectum in oculis order must be taken with fecit or els farewell all Foule rule we are like to have even for all the world such as was heere in Israel We see then the maladie II. The cause 1 Non erat Rex more then time we sought out a remedie for it That shall we best doe if we know the cause The cause is heere sett downe and this is it Non erat Rex Is this the cause We would perhapps imagine many causes besides but GOD passeth by them all and layeth it upon none but this Non erat Rex And seeing he hath assigned that onely for the cause we will not be wiser then he but rest our selves in it The rather for that Ex ore inimici we have as much For these miscreants whom He sets on worke to bring Realmes to confusion and to root out Religion that every one may do that is good in their own eyes to this point they all drive Vt ne sit REX Away with the King that is their only way Heaven and hell both are agreed that is the cause To make short worke then If the cause be There is no King Let there be one that is the remedie A good King will helpe all If it be of absolute necessity that neither Mica for all his wealth nor Dan for all their forces nor Gibea for all their multitude doe what they list And if the misse of the Kings were the cause that all this were amisse no better way to cease it no better way to keepe Religion from Idolatrie mens lives and goods in safety their vessells in honour then by Kings No more effectuall barr to fecit quisque quod rectum in oculis then Rex in Israël This will better appeare if we take it in sunder There was no King He doth not charge them with a flat Anarchie that there was no Estates no kind of government among them but this onely there was no King What then there were Priests would not they serve It seemed they would not Phinees was to looke to their eyes But somewhere there be some such as Hosee speakes of Populus hic quasi qui contradicit Sacerdoti Osc. 4.4 This People will looke to Phinee's eyes Set their Priests and Preachers to Schoole and not learne of them but learne them Divinitie The Iudges are to looke to their Hands But there are too somewhere such as he speaketh of CHAP. VII VER VII Devorabunt Iudices such Osc. 7.7 as if it take them in the head will not sticke to supp up and swallow downe their Iudges specially inter arma How then shall we have a Militarie Government Nay that is too violent and if it lye long the remedy proves as ill as the disease To me a plaine evidence that though all these were all these were not perfect There was one yet missing that was to do this to better purpose then yet it had been done and till he were had they were not where they should be This is then GOD 's meanes We cannot say his onely meanes in that we see there are States that subsist without them but this vve may say His best meanes The best saith the Philosopher for Order Peace Strength Steadinesse and proves them all one by one But best say the Fathers for that had there beene a better then this GOD would not last have resolved on this This is the most perfect he last brought them to Hither til they came He changed their governement From Iosua a Captaine to the Iudges From the Iudges to Eli and Samuel Priests But heer when he had settled them he changed no more And this Act of GOD in this change is enough to shew where it is not there is a defect certainly such a State we may repute defective Besides you shall observe Of those three estates which swayeth most that in a manner doth over-topp the reâ—t and like a foregrowen member depriveth the other of their proportion of growth The world hath seene it in two already and shall dayly more and more see it in the third Requisite therefore there be One over all that is none of all but a common Father to all that may peize and keepe them all in equilibrio that so all the Estates may be evenly ballanced This Act then of GOD in this change is enough to teach that this Non erat Rex is a defect certainly and where there is not one we may report the estate for deficient At least thus farr that GOD yet may change it into a more perfect as he did his owne And againe this that it is not conformed to the governement simply the most perfect of all the governement of the whole when as the inferior bodies are ruled by the Superiour so a multitude by unitie that is all by one Thus farr on these words There was no King howsoever other States there were Non Rex in Israel The next point is No King in Israel That this is not noted as a defect in grosse or at large but even in Israel GOD'S owne chosen people It is a want not in Edom or Canaan but
as it were in scorn of this Congregation and of all the Gods in it These go to the foundations for so are the Lawes undermine them and in a sort though after another manner seek to blow up all Great pitie but this Congregation heere should looke well to the foundations of all Great pitie that it should be overcome of their evill Rom. 12.21 but that their evill should be overcome of our Good and this of yours goe beyond them It is not to goe through all Generally Quid populo quòd flet 1. Sam. 11.15 what the congregations of men have just cause to complaine of the Congregation of Godds sit to redresse Whatsoever Synagoga Satanae per malos mores These to be helped with good lawes doth put out Synagoga Deorum per bonas Leges is to set in joint againe And that is the proper worke of this Assembly to make Lawes And that is properly the worke of GOD His worke at Sinai and at Sion both And in truth There is but one Lawgiver and that is GOD saith S. Iames Chap. 4. Ver. 12. As till Ego dixi till then there was but one GOD but togither with His Name He imparted also His power and made you a Congregation of Lawgivers and of Godds both at once A high Power the highest in earth save one Next to the Scepter in Iuda's hand is the Lawgiver betweene his feete even with Iacob Gen. 49.10 And so with Salomon After Per me Reges regnant Pro. 8.15 presently followes Et Legum conditores justa decernunt To this so high a worke a whole Synagogue of wisedome is little enough to bring into course that is out to set the foundations fast against this Synagogue of Satan And this lo is the ordinarie and continuall danger I spake of But for all this danger 2 Vpon special occasion By Synagoga inimicorum we might well enough stay a longer time and not come togither ther is no such present hast to meet with that There is another I take it more pressing as I sayd before upon a more speciall present occasion Will you but looke over into the next Psalme following into the beginning of it there you shall find another Congregation a second casting their heads and confaederate togither Psal. 83.3 Ver. 6. hable to putt foundations and all out of course And then he reckons up a rabble of them Edomites the Edomites first and you know what they cried Psal. 137.7 Exinanite usque ad fundamenta Vp with all foundations and all the Edomites and Ismaelites and Moabites and Agarenes Gebal and Ammon and Amalek And at last Assur also was joyned with them Assur that even then purposed and after did eat them all up one after another yet he was then joined with them Such a Congregation it is said there is now abroad and what will they do No harme bring nothing out of course they say But it will be the wisedome of this Congregation to be provided for them theâ— should not do as they saye This Psalme stands before that that this Congregation may be before hand with that 〈◊〉 â—nd perfect 〈◊〉 to be wished before all no man doubts of 〈◊〉 If it be possible is 〈…〉 us lieth 〈◊〉 12 1â— peace with all men But Peace wil be had with neâ—â—e 〈◊〉 lesse assurance and with never the worse conditions if the Câ—â—â—â—egation be well appointed that seeke it And this iâ— the second worke of this Congregation if not the first Thereforâ— it may be thought at this time called togither that there may 〈…〉 Consilij soundly to advise of it and Multitudo Auxilij 〈…〉 go through with it The Text intends this of helpe specially 〈…〉 some translations it is the Congregation of the Mighty but howsoâ—ver the very name is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Name of GOD that is given Him for His Strength and Power Of those that are Mighty and so can shew themselves of those is this Congregation Ever remembring this that they who assemble for an End assemble also to devise how to furnish meanes to compasse that End and indeed of the End properly we consult not but of the meanes rather Our SAVIOVR CHRIST Luc. 14.31 spoke with His owne mouth Who will ever resolve upon Warre but they will sit downe first and set downe what forces wil be needfull and how much they will stand in and how that is to be had or levied that as the wise 〈◊〉 saith Respondit omnibus Answers takes order for all Eccles. 10.19 â— From Deorum Thus for the Synagogue What for GOD There is no doubt blessed be GOD for it but what Moses said of Iuda His owne hands shal be sufficient for him Deut 1â— 7 if thou LORD helpe him against his enemies may be said of this our Land If GOD helpe us sufficient enough And He will helpe Vs if we helpe Him Helpe GOD what a word is that Even the very word Iud. 5.23 the Angel used when he laid a curse upon Meroz for not comming to helpe the LORD againe lest we might thinke it scaped him upon deliberation he saith to helpe the LORD against the mighty that is Sisara and Iohn's mighty preparations Ever where the right is there GOD is when that in Danger GOD in danger they that helpe that helpe Him and He will help them If the congregation GOD GOD the congregation Iud. 5.20 They will fight from heaven then the starrs in heaven will fight in 〈◊〉 courses for us And then it will be an Auxiliarie warr right And in signe that he will so when they are mett togither about these matters GOD 〈◊〉 him selfe heere in person and stands among them GOD in the Congregation of Godds what more proper and kindly And so much for the Godds and for their Congregation III. 〈…〉 〈◊〉 for the two acts of GOD in and upon this Congregation His 〈…〉 Iudging 1. 〈…〉 〈◊〉 â—ointly After apart 1. Iointly They 〈…〉 first these two as two Correctors of the two former 〈…〉 lest the 〈◊〉 of the Congregation should be exalted above measure with this deifying revolution Secondly 2 To put a difference betwen them and God as two Markes of differenâ—e betweene the first GOD and the last Godds so to let them see what manner of Godds they be indeed how differing from Him GOD stands This may well referr to that in the sixth Verse But you shall fall A standing GOD He who onely stands and will stand God sâ—ands they fall when they all shall fall and fall even to dust every God of them And this could not be told us in a fitter place the place where we stand is compassed about with a Congregation of these fallen Godds these same Dij caduci with Monuments of the mortalitie of many a great Elohim in their times And let me tell you this that in the Hebrew tongue the Grave is called a Synagogue
Sacrifice of Christians which is most acceptable to GOD. Now then that which went before in the Head CHRIST on the Crosse is daily performed in the members in the Church CHRIST there offered himselfe once for us we daily offer our selves by CHRIST that so the whole mysticall body of CHRIST in due time may be offered to GOD. This was begun in the Apostles in their Liturgie of whom it is said Acts 13. Ministrantibus illis while they ministred and prayed the Holy Ghost said unto them c. Erasmus reads it Sacrificantibus illis while they Sacrificed and prayed If they had offered CHRIST'S Naturall body the Apostles would have made some mention of it in their writings as well as they do of the Commemorative Sacrifice The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is a Liturgicall Sacrifice or a Sacrifice performed or offered in our Liturgie or forme of GOD'S Worship so the offering of our selves our soules and bodies is a part of Divine worship Now as it is not enough to feed our owne soules unlesse we also feed both the soules and bodies of the poore And there is no true Fast unlesse we distribute that to the poore which we denie to our bellies and stomache And there cannot be a perfect and compleate adoration to GOD in our devotions unlesse there be also doing good and distributing to our neighbours therefore to the Sacrifice of praise and thanksgiving in the Eucharist in the Church mentioned in the fifteenth Verse we must also add beneficence and communication in this Text For Devotiâ— debetur Capiti Beneficentia membris the sacrifice of devotion iâ— due to our Head CHRIST and pietie and charitie is due to the Members So then offer the Sacrifice of praise to GOD daily in the Church as in the fifteenth Verse and distribute and communicate the Sacrifice of compassion and Almes to the poore out of the Church as in this Text. Shall I say extra Ecclesiam out of the Church I do not say amisse if I do say so yet I must say also intra Ecclesiam this should be a Sacrifice in the Church the Apostles kept it so in their time Pâ—imo Die the first day of the weeke when they came together to pray and to â—reake bread Saint Paul's rule was Separet unusquisque Let every one set apart or lay by in store as GOD hath prospered him that there be no 〈…〉 tenders her Prayers and 〈…〉 Service of that day 〈…〉 observed among us For 〈…〉 â— Cor. â— 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 â—heâ—e is the word Liturgie 〈…〉 not onâ—ly supplyeth the 〈◊〉 of the 〈…〉 thanksgivings unto GOD. So the Lord's day 〈…〉 observed when to our Praâ—ers and Prayses and 〈◊〉 〈…〉 and Bodies we also add the Sacrifice of our Goods and Almes and othâ—â—â—orkes of 〈◊〉 to make it up perfect and compleate that there 〈…〉 of the day in the proper day there of and these two 〈…〉 ioyned heâ—re by GOD and his Apostle may never be 〈…〉 〈…〉 first preached in the Mount and then 〈◊〉 〈…〉 when we have offered our selves our soules and 〈◊〉 〈…〉 in the Church unto GOD by our High Priest CHRIST we must not rest these but 〈…〉 offer our goods and almes whither in 〈…〉 to the 〈◊〉 of the poore member of CHRIST 〈…〉 And 〈◊〉 the 〈◊〉 1 the sâ—crifice of Praise 2 and the sacrifice of 〈…〉 to be 〈…〉 insâ—parable insomuch that he that will give 〈…〉 and body to 〈◊〉 will never spare also to give his goodâ— to those 〈…〉 anâ— thirs◠〈◊〉 nakednesse See how our Apostle ioynes these 〈…〉 By CHRIST our High Priest Let us offer our 〈…〉 should be thought to be all the whole sacrifice that man is to 〈…〉 he adds this second with a Nolite oblivisci by a kind of Negative which is many times more forcible then an ordinary Affirmative To do good and 〈…〉 fâ—aring as it were left when man had done his homage and 〈…〉 he holds in chiefâ— he might thiâ—â—e that were enough to 〈◊〉 〈…〉 Church on the Lord's day and then forget his Brother all the weeke after and never to take compassion on him whereas the truth is Vnâ—s amor bu◠〈…〉 the love is but one wherewith we love GOD for himselfe and 〈…〉 for his sake â—s there be two eyes yet but one visuall 〈…〉 no purpose to learne our duty at â—he mouth of GOD'S 〈◊〉 〈…〉 to put it in practise all our weeke or life following aâ— iâ— it were a maâ—â—er onely for the braine and understanding whereas in truth first it sâ—oâ—ld 〈◊〉 fâ—ith and â—hen fructifie in our lives So it is a very short love to professeâ—â— love GOD whom we have not seene and sterve â—ur poore brethren who lye at our gates in such sort that we cannot choose but see them 〈…〉 containe Divisiâ— first an Act Beneficentia communionis to do good 〈…〉 and that â—ust needs be a great worke for it is to do good and 〈◊〉 is truly 〈◊〉 but that which is good 2. A Caveat Nolite oblivisci it is a 〈…〉 very important to our salvation it may not be forgotten 〈…〉 it may seeme in it selfe yet it is of a high rate and great esteeme 〈…〉 they are sacrifices and sacrifices of much price though they 〈…〉 of bread or dropps of water And so much the more preciâ—â—â— becaus◠〈…〉 gratefull to GOD Delectatur or placatur Deus God is pacified or God is well 〈◊〉 and all the world is well given to appease and pacifie his wrath 〈◊〉 gaine his 〈◊〉 Now the worke is comprised in two words Beneficentia communicatio beneficence and distribution Beneficence or bounty that is Affectio cordis the affection and 〈…〉 heart And 〈◊〉 and distribution that is Opus manuum 〈…〉 hâ—nd And thâ—sâ— two maybe no more divided then the two other 〈…〉 in the sacrifice of our selves and Charity in the Reliefe of the 〈◊〉 For 〈◊〉 is 〈…〉 as the fountaine and spring or cisterne whence all 〈◊〉 of Compassâ—â—â— doâ— arise and Distribution is ut Rituli as the Rivers or channells or pipes by which the waters of comfort and goodnesse are carried to hungry soules Beneficence is as the Sunne distribution is as the light that proceeds from the Sunne At the beneficence of the heart there we must begin and by the distribution and communication of the hand there is the progresse And it is not enough that our heart is charitable full of compassion if we be cluster-fisted and close-handed and give nothing Goe and be warme and goe and be fedd and goe and be clothed they be verba comâ—aâ—â—ssionis words of compassion but if we do not as well feed and cloth as our tongue blesseth we may have gentle hearts like Iacob's voice but our hands will be cruell and hayry like Esau's that vowed to kill his Brother And true Religion is no way a gargalisme onely to wash the tongue and mouth to speake good words it must root in the heart and
then fructifie in the hand els it will not clense the whole man Now God onely is good and the universall good of all things and goodnesse it selfe If there be any good in man it is particular not universall and it is participatum Man is not good in himselfe but onely by participation Goodnesse in God is Essentia essence and being and he is so goodnesse that he cannot be but goodnesse good in himselfe and good of himselfe In man goodnesse is Accidens an Accident and such an accident as most commonly he is devoid of it but onely by the grace and likenesse of GOD So that man is good solâ similitudine bonitatis divinae onely by the similitude and imitation of the divine good the neerer to God the neerer to goodnesse and the further from God the more removed from all goodnesse So that as in every good the greatest good is most desired so in doing good that is ever best that joynes us most to our greatest good All Creatures are said to be good by the goodnesse of God Vt principio as the principle and efficient cause of all good 2. Vt Exemplari the patterne and exemplar and Idea according to which all good things are fashioned 3. Vt fine as the end and finall cause for which all things were made And the like is in this beneficence and doing of good For first it must be good à causa in regard of the first and efficient cause which is God as the good fruit proceeds from the good tree and the tree owes his goodnesse to God that transplants and waters it 2. It must be good in fundamento in respect of the foundation as the house and the living stones and spirituall buildings are therefore good because they are built upon the immoveable foundation the Rock Christ. And 3. it must be good à fine from the end to which it is referred it takes beginning from the Holy Ghost and the riches of grace and it must be directed onely to the supreame and grand end of all things God's glory and the reliefe of the poore members of Christ. And these two Beneficence and Communication the eminent and imperated Acts of true Religion the Mother of all vertues they are also the Acts of many other particular vertues For first they are the Acts of Charity because they proceed from the love of GOD 2. they are the acts of Iustice because Reliefe and sustentation is the due debt that is owing to the poore 3. they are the acts of Liberality and Bounty because the free gift of men not the merit of the needy 4. they are the acts of Mercy because they participate with the wants and miseries of the afflicted So that as impendere is Bonitatis to do good and distribute and bestow is the act of goodnesse so likewise rependere to pay them where we owe them is Iustitiae the worke of justice And therefore our goods they are not properly ours in such sort that we can carry them with us when we go hence but they are bona paâ—perum so our goods that they are also the goods of the poore whereof we are rather Stewards then Proprietaries and Lords and he that so keepes and boords them that he doth not expend them to buy the kingdome of heaven with them at the hands of the poore Apsorum est Regnum he doth indeed detinere â—lienum he de frauds the poore and deteines that which is anothers And therefore the Psalme saith Dispersit dedit pauperibus Iustitia Ejus manet in eternum Psalme 112.9 He hath dispersed and given to the 〈◊〉 his righteousnesse endures for eveâ— not his mercy onely but his Iustice also Where by the way observe that there iâ— iâ— first Dispersit dedit he dispersed and gave to the poore heer in the text that lyâ—s before me this day it is Dedit dispersit He gave it and then he dispersed it to the poore in such sort that he did as it were study how to disperse it to all sorts of poore even as many kinds of poore as he could devise and find sit to receive it learned old men widowes children and prisoners and the like And this goodnesse whither we understand it plainely as the Intention of the heart that â—oth the good and the works of the hand that distributes and divides it or whither we understand it as some do that there is Beneficentia in ijs quae dantur beneficence in those â—â—â—ngs that are given and Communicatio in ijs quae servantur Communication 〈◊〉 those things that we give not because in these times Omnia erant communia 〈◊〉 things were in common and so they did communicate even those things which â—â—ey did not communicate and distribute This goodnesse I say hath two properâ—â—es of true goodnesse First it is diffusivum sui diffusive of it selfe it imparts it self to â—s many as it can it heapes not all upon one as those do that robbe all others that they may enrich their heire Secondly it is unitivum Deo et proximo it is unitive and unites us to God for whose sake we do it and to our Neighbour to whom we doe it And surely as in civill States Quid leges sine moribus vanae proficiant what will the best lawes profit us if there be no obedience no manners are they not altogether vaine of lesse force then Spider's webbs and in Christianitie Quid fides sine operibus what will faith and knowledge profit us if it fructifie not in life and works what can Devotion and Iustice profit if Almes follow not He that will send an Embassage to GOD that shall surely speed he must send sighes from his heart teares from his eyes prayers from his mouth and also almes from his hands and they will prove of that force that GOD cannot denie them And if we will take with us the resolution of the learned out of the forme of the last Iudgement it will amount to thus much that not onely Peccata commissionis sinnes of commission or sinnes committed will condemne us but also Peccata omissionis sinnes of omission or omission of doing good as not feeding and clothing the poore will cast us into hell and auferre aliena non dare sua to take other men's goods from them either by force or fraud and not to give our owne to the poore both are damnable though not in same degree And therefore our Saviour's counsayle is well worth the learning Luke XVl. Make you friends of unrighteous Mammon that when you shall faile they may receive you into everlasting Tabernacles And these externall gifts they are the viaticum or viands to carry us to heaven for though Non hîc Coelum heaven be not heer in this life yet Hîc quaeritur Coelum heer in this life heaven is to be sought and heer it is either found or lost So then shall we fast from meat and not from sinne shall we pray and robbe the poore shall our
tongue praise charitie and our hands spoyle those that need our charitie God forbid And now most glorious Bounty and Communication and Distribution what shall I say of thee but that thou art Vita Sanctorum the very life and joy and delight of all Saints and when Saints must leave this life and all things els leave them and they leave 〈…〉 yâ—t thou leavest them not but art Comes defanctorum the unseparable companion of the dying For of all that a man hath there is nothing that shall accompaniâ— him to the Tâ—ibunall of the great Iudge â—f the quick and the dead but Peccata et 〈◊〉 opera Sins and good workâ— and then it will appeare that the voice of a few good works done â—or Christ's 〈◊〉 will speake lowdeâ— and plead harder and more effectually for us then all our glorious words and professions 〈…〉 â—oâ—ng good and distributing is not onely profitable but admirable also 〈…〉 and wants of others it selfe is bettered and it becomes beautifull â—span it is enriched by others poverty by 〈…〉 strong the hearing of burdens aâ—â—olls and lifts it up and therein of all other it is happie de spinâ—s colligit â—rvis it does that which Christ denies to be feisable it gathers grapes of thornes and sweetest consolation out of greatest miseries and that which is contrary to all Nature and Naturall reason ex agro sterilissimo pauâ—ertatis messem copiosissimam â—lligit ouâ— of the most barren field of poverty it reapes the most plentifull harvest And heerin are these two Vertues most to be admired Misericordia miseriam aliâ—rum facit nostram Mercy makes other men's miseries and calamities to be our owne and Charitas facit bâ—na nostrâ— proximorum Charity makes our goods to be our Neighbour's If a traveiling man were heavy loaden were it not a great and happy ease for him if his fellow traveilor would beare part of his burden And Divitiae on us Riches is a heavy load it presses downe many so much that they are never able to clime up to heaven What is then to be done Da partem comiti give thy companion the poore man a part with thee thou shalt refresh him that is weary of his wâ—â—ts and thy selfe shalt run most lightly and nimbly to heaven gates And now if thou wilt do as my Text teacheth that is to do good and distribute yet take these few rules in thy way they will make thee to make the more and better speed First do it Voluntariè willingly not by compulsion as if it were a grievous taxe or ceaze for GOD more regards thy affection then thy gift the widowe's two mites more then great heapes of treasure and why GOD is Ponderator spirituum non panis aut monetae GOD is a weigher of spirits rather then of bread and mony 2. Do it hilariter cheerfully for thou well knowest what GOD loves most that is a cheerfâ—ll giver He doth not respect Quid what it is that thou givest but Ex Quanto the cheerfull heart it comes from 3. Do it Affabiliâ—er with kind words and faire language Not of a wearinesse to be rid of a beggar as the unjust Iudge righted the importunate widow but out of compassion to relieve him And certenly when there is Pietas in re Compassion and piety in the deed non sit in verbis contumelia though thou give him good counsaile yet load him not with reproaches and contumelies upbraid him not with his wants or diseases for GOD might have turned the tables and made him as rich as Abraham and thee as poor infirme as Iob or Lazarus 4. Do it Festinanter speedily for Blessed is he that considers the poore and needy and prevents his petition For this is indeed to give twice to give quickly to have his mony or his bread prepared and ready at his hand as more ready to give then they to ask And this is indeed Quaerere pauperes quibus benefacias to seek and search for poore to whom thou maist do good and know withall that Abraham's speed to entertaine CHRIST and his Angells made sinum Abrahae receptaculum Lazari Abraham's bosome to be the receptacle and place of Rest to Lazarus as well as Lazarus's patience advanced him to Abraham's bosome And 5. Do it Humiliter in all humilitie Vt eluas peccatum non ut corrumpas Iudicem to Redeeme thine owne sinnes by thine Almes as Daniel said to Nebuchodonozor but not to corrupt thy Iudge that thou mayst sinne more freely more securely For GOD is like to heare the lowdest cry and it may be the cry of thy sinne may decry or cry downe thine Almes and the scale of sinn may make thine Almes to be found too light Againe take I beseech you these things into your consideration First Quis petit Who it is that asks an Almes of thee Thou takest it to be the poore man but thou mistakest it It is Deus in paupere Christus in paupere GOD thy Creator and Christ thy Redeemer in the poore man and doest thou hoard up for thy wife or thy child or thy servant that will spend it in ryot Et negas Creatori vel Redemptori and doest thou deny to GOD thy Creator and Christ thy Redeemer that bought thee with His owne bloud and life Secondly Quid petit what it is that he doth aske in short Suum non tuum He asks not thine thou hast onely the use and dispose of it but he asks his owne and what hast thou that thou hast not received even to thy selfe thy soule and thy body all the gifts of Nature and all the gifts of grace And when all is said this is indeed all Da quod dedi give me that I first gave thee a fruit of mine own tree I bestowed it on thee Da et Reddam give me but some crumms some dropps out of thy heape out of thy fountâ—ine I will repay it 〈…〉 â—â—bitor erâ— give me any part I will 〈…〉 to thee upon my 〈◊〉 promise to repay it in heaven 〈…〉 Ad Quid To what 〈◊〉 doth GOD aske thee by the poore man to 〈◊〉 himselfe No 〈…〉 borrow of thee and be assured he 〈…〉 paymaster he will restore to theâ— aâ— hundred fold And wilt thou lend to a 〈…〉 for ten or right in the â—â—â—dred Et Deo non accommodas and wilt thou 〈…〉 to thy Creator and 〈◊〉 who will give an everlasting waight of glory for thy crummes and 〈◊〉 And fourthly 〈…〉 qui petit what will he give thee that now beggs of thee For thy 〈◊〉 bâ—ead and meate he will make thee partaker of the Feast of the Lamb and 〈◊〉 dropps of water he will crowne thee in the kingdome of glory pro 〈…〉 torrens vâ—luptatis for a cup of cold water water the common elemen◠〈…〉 water that cost thee not the charge of fire to warme it there is a 〈◊〉 â—ay a very sea of all pleasures provided for thee for all aeternity 〈◊〉 good then and distribute but
and by the same proportion and forme of speech it is as impossible that the dignity of the work should merit a crowne since Saint Augustine in the same place doth say There would be none unto whom GOD the just Iudge redderet coronam should render a crowne unlesse first as a mercifull Father donâsset gratiam He had given His grace And then He adds Dona sua coronat Deus non merita tua GOD crownes not thy merit but His owne gifts His reason is for if they be such that is thine they are evill and if they be evill GOD crownes them not if they be good they are GOD 's gifts and he crownes them not as thy merits but as his owne gifts Cap. 7. But I have troubled you too long with this Schoole-doctrine and pulpit-divinitie of magnifying mans merits before men since their death-bed-divinitie recants it all and then they are all forced learned and ignorant utterly to renounce it and put all their trust in CHRIST 's mercy and merits as their sure Anchor-head Of which I have onely this to say that merit may have some place in their science but their owne consciences unlesse they be seared tells them there is no true merit but CHRIST 's onely I have now done with my Text Applicatio and now I apply my selfe and my Text to the present Text that lies before us Vir nec silendus nec dicendus sine curâ A man whose worth may not be passed over in silence whom all ages with us may celebrate and admite nor to be spoken of without great care and study Of whom I can say nothing but his worth and vertues will farre exceed all mens words Heere I desire neither the tongue of man nor Angells if it were lawfull I should wish no other but his owne tongue and pen Ipse ipse quem loquar loquatur let him speake of himselfe none so fitt as himselfe was of whom I am to speake this day Et jam loquitur And he now speakes He speakes in his learned Workes and Sermons and he speakes in his life and workes of mercy and he speakes in his death And what he taught in his life and works he taught and expressed in his death He is the great Actor and performer I but the poore cryer Vox clamantis He was the Vox clamans he was the loud and great crying Voice I am but the poore Eccho and it is well with me if as an Eccho of his large and learned bookes and workes I onely repeate a few of the last words No man can blame me if I commend him at his death whose whole life was every way commendable Iustus sine mendacio candor apud bonos crimini non est Iust commendation without flattery is no fault in the opinion of the best men And the ancient custome of the Church did celebrate the memories of holy men to the praise of GOD that gave such eminent graces to them and to stirre up others by their example to the Imitation of their vertues I speake my knowledge of him in many things I loved and honored him for above thirtie yeares space I loved him I confesse but yet Iudicio meo non obstat Amor qui ex Iudicio natus est My love doth not blind or outsway my Iudgement because it proceeded from Iudgement Of whom what can I say lesse then that he was vitâ innocentissimus Ingenio florentissimus proposito sanctissimus In his life most innocent in his knowledge and learning most florishing and eminent and in his purpose and life most holy and devout whose carriage was so happy Quem nemo vituperat nisi etiam laudet no man could ever discommend him but will he nill he he must withall commend him And no mans words were ever able to disgrace him Vera necesse est benedicat falsam vita morésque superant They that spake truth of him could not but speake well of him and if they spake falsely of him his life and manners did confute them And if this Text were ever fully applied in any I presume it was in him for he was totus in his sacrificijs he wholly spent himselfe and his studies and estate in these sacrifices in prayer and the praise of GOD and compassion and workes of charitie as if he had minded nothing els all his life long but this to offer himselfe his soule and body a contrite and broken heart a pitifull and compassionate heart and a thankfull and gratefull heart a living sacrifice holy and acceptable to GOD by IESVS CHRIST which is our reasonable service of Him He was borne in this Citie of LONDON of honest and godly Parents who besides his breeding in learning left him a sufficient patrimony and inheritance which is descended to his heire at Rawreth in Essex It is true Senum vita composita the lives of old men many times are orderly and well composed and disposed and stayed whereas in youth many things that are in true judgement not altogether decent are not so indecent in them but that they well enough become their younger yeares In this he was happy Hujus vita composita à pueritiâ His life was well composed and ordered even from his child-hood I may well say of him as the Prophet doth Bonum est portare Iugum Domini ab Adolescentiâ herein was his happinesse that he tooke up and did stoutly beare the yoke of the Lord even from his youth In his tenderest yeares he shewed such readinesse and sharpnesse of witt and capacitie that his teachers and Masters foresaw in him that he would prove Lumen literarum literatorum The burning and shining Candle of all learning and learned men And therefore those two first Masters that had the care of the first elements of his learning Master Ward of Ratcliffe and Mâ—ster Mulcaster of the Merchant-Taylor's Schoole contended for him who should have the honour of his breeding that afrer became the honour of their Schooles and all learning Master Ward first obtained of his parents that he should not be a prentise and at length Master Mulcaster got him to his schoole And from this time perit omne tempus quod studijs non impenditur he accounted all that time lost that he spent not in his studies wherein in learning he outstript all his aequalls and his indefatigable industrie had almost outstript himselfe He studied so hard when others played that if his Parents and Masters had not forced him to play with them also all the play had been marred His late studying by candle and early rising at foure in the morning procured him envie among his aequalls yea with the Vshers also because he called them up too soone Not like to our moderne scholars qui nondum hesternam edormiverunt
crapulam who at seaven and eight of the clocke have their heads ad stomachs aking because they have not yet slept out their last night's surfetts and fullnesse Their paines and care he so carefully remembred all his life long that he studied alwaies how to do good to them and theirs In which gratefullnesse he promoted Doctor Ward to the Parsonage of Waltham and ever loved and honored his Master Mulâ—aster during his life and was a continuall helper to him and his Sonne Peter Mulcaster to whom he gave a legacy of twenty pound by his Will And as if he had made Master Mulcaster his Tutor or superviser he placed his picture over the doore of his Studie whereas in all the rest of the house you could scantly see a picture From Master Mulcaster he went to Cambridge to Pembroke Hall and was there admitted one of Doctor Watts Schollers a notable Grammarian well entred in the Latinâ— Greeke and Hebrew tongues and likewise in Geometry and some of the Mathematicks and after a Fellow there in which he passed over all Degrees and Places in such sort Vt majoribus semper dignus haberetur he ever seemed worthy of higher and greater Places and would in the end attaine the highest Virtutes enim ejus maturae erant For his abilities and vertues were mature and ripe for greater imployments And in this he owed little to his Tutors but most to his owne paines and studie In which give me leave to remember one thing which he hath often lamented himself to me and others that he never could find a fitt opportunitie to shew his thankfullnesse to Doctors Watts his Patron nor to any of his posterity Yet he did not utterly forgett him in his Will having ordered that the two Féllowships to be founded by him in Pembroke hall should alwaies be chosen and filled out of the Scholars of Doctor Watt's foundation if they were found fitt of which himselfe had been one Being in holy Orders he attended the Noble and zealous Henry Earle of Huntingdon President of Yorke and was imployed by him in often preaching and conference with Recusants both of the Clergy and Laitie In which GOD so blest his endeavours that he converted some of the Priests and many of the Laitie with great successe bringing many to the Church and seldome loosing his labour none ever converting so many as he did After this Master Secretarie Walsingham takes notice of him and obteined him of the Earle intending his preferment in which he would never permitt him to take any Countrey-benefice lest he and his great learning should be buried in a Countrey-Church His intent was to make him Reader of Controversies in Cambridge and for his maintenance he assigned to him as I am informed the Lease of the Parsonage of Alton in Hampshire which after his death he returned to his Lady which she never knew or thought of After this he obtained the Vicaridge of Saint Giles without Creâ—plegate London and a Prebend Residentiarie's place in Pauls and was chosen Master of Pembroke Hall and afterward was advanced to the Deanerie of Westminster and all this without all ambition or suite of his owne GOD turning the hearts of his friends to promote him for his great worth When he tooke the degree of D. D. in Cambridge one of his questions was that Decimae debentur jure divino which he betrayed not as some have done but made it good by Scriptures and divine and naturall reason as will appeare to the Reader when that among other of his Workes shall enrich the English Church with a happy treasure of learning He was as all our English world well knowes a singular Preacher and a most famous Writer He was so singular a Preacher and so profound a Writer that you will doubt in which he did excell whose weapons in the mouthes of the adversarie proved as stones in the teeth of doggs while they thought to withstand or answer them they bi tt the stones and brake their owne teeth and so it is true of him Responsa ejus sine responsionibus His answers were answerelesse Never durst any Romanist answer him as their common use is that which they cannot answer and consute they sleight it and let it passe without any answer at all His admirable knowledge in the learned tongues Latine Greeke Hebrew Chaldee Syriack Arabick besides other moderne Tongues to the number of fifteene as I am informed was such and so rare that he may well be ranked in the first place to be one of the rarest Linguists in Christendome In which he was so perfect and absolute both for Grammar and profound knowledge therein that he was so perfect in the Grammar and Criticismes of them as if he had utterly neglected the matter it selfe and yet he was so exquisite and sound in the matter and learning of these Tongues as if he had never regarded the Grammar Scientia magna Memoria major Iudicium maximum his Knowledge was great and rare his Memorie greater and his Iudgement profoundest and greatest of all and over and above all these Industria infinita his paines and industry was infinite For in the things the world hath seen he used no man to read for him as those great Clarks Bellarmine and other's fashion is to imploy whole Colledges and Societies to study and read for them and so furnish them he onely used an Amanuensis to transcribe that which himselfe had first written with his owne hand So that now I may propose him Vt exemplum sine exemplo maximum as a great Example examplelesse Nec ante eum quem ille imitaretur nec post eum qui eum imitari et assequi possit inventus est There was none before him whom de did imitate nor none will come after him that will easily overtake him Insomuch that his great gifts may well be taken a little to cloud and over-shadow and obscure all men of his Age and Order and surely the fame of this singular Bishop will become such a light to all posterity Vt nec bona eorum nec mala latere patietur it will not suffer neither their good nor their evill to lye hid Was his fame great Major inventus est He was ever found to be greater then fame made him In which as he was a wonderfull Mirror of learning and learned men so he was a singular Lover and encourager of learning and learned men which appeared in his liberality bounty to Master Causabon Master Cluverius Master Vossius Master Grotius Master Erpenius whom he attempted with the offer of a very large stipend out of his owne purse to draw into England to have read and taught the Orientall tongues heer even as one well said 0mnes quod in se amant in alijs venerantur those gifts and knowledges which he loved in himselfe he honoured and rewarded in others When the Bishopricks of Elye and Saliâ—bury were void and some things were to be pared from them some overture being