Ezek. 18.20 falsifie the truth that may not be And then steppes up Righteousnesse and seconds her Righteousnesse seconding her Psal. 145.17 that GOD as He is true in His word so is He righteous in all His workes So to reddere suum cuique to render each his owne to every one that is his due and so to the sinner stipendium peccati the wages of sinne that is death God forbid Rom. 6.23 the Iudge of the world should iudge unjustly that were as before to make Truth false so heere to do Right wrong Nay it went further and they made it their owne cases What shall become of me said Righteousnesse What use of Iustice if GOD will doe no justice if He spare sinners And what use of me sayth Mercie if He spare them not Hard hold there was inasmuch as Perij nisi homo moriatur sayd Righteousnesse I dye if he dye not And Perij nisi Misecicordiam consequatur sayd Mercie if he dye I dye too To this it came and in those termes brake up the meeting and away they went one from the other Truth went into exile as a stranger upon earth The first meeting broken up Terras Astraea reliquit she confined her selfe in Heaven where so aliened she was as she would not so much as looke downe hither upon us Mercie she staid below still ubi enim Misericordia esset sayth Hugo well si cum misero non esset Where should Mercie be if with miserie she should not be As for Peace she went betweene both to see if she could make them meet againe in better termes For without such a meeting no good to be done for us For meet they must and that in other termes or it will goe wrong with us Our Salvation lies a bleeding all this while The Plea hangs and we stand as the prisoner at the barre and know not what shall become of us For though two be for us there are two against us as strong and more stiffe then they So that much depends upon this second Meeting upon the composing or taking up this difference For these must be at peace betweene themselves before they at peace with us or we with GOD. And this is sure we shall never meet in heaven if they meet no more And many meanes were made for this meeting many times but it would not be Where stayed it It was not long of Mercie she would be easily entreated to give a new meeting no question of her Oft did she looke up to heaven but Righteousnesse would not looke downe Not look not that Small hope she would be got to meet that would not look that way-ward Indeed all the question is of her It is Truth and she that holds of but specially She. Vpon the Birth you see heer is no mention of any in particular but of Her as much to say as the rest might be dealt with she only it was that stood out And yet she must be got to meet or els no meeting No meeting till Iustice satisfied All the hope is that she doth not refuse simply never to meet more but stands vpon satisfaction Els Righteousnesse should not be righteous Being satisfied then she will remaining vnsatisfied so she will not meet All stands then on her satisfying how to devise to give her satisfaction to her mind that so she may be content once more not to meet and argue as yer-while but to meet and kisse meet in a ioynt concurrence to save us and set us free And indeed Hoc opus there lies all how to set a song of these foure parts in good harmonie how to make these meet at a love-day how to satisfie Iustice upon whom all the stay is Not in any but the Christian Religion And this say I no Religion in the world doth or can doe but the Christian. No Queer sing this Psalme but ours None make Iustice meet but it Consequently None quiet the conscience soundly but it Consequently no Religion but it Withall religions els at odds they be and so as they are faigne to leave them so For meanes in the world have they none how to make them meet Not hable for their lives to tender Iustice a Satisfaction that will make her come in The words next before are that glorie may dwell in our land Verse 9. This glorie doth dwell in our land indeed And great cause have we all highly to blesse GOD Psal. 16.6 that hath made our lott to fall in so faire a ground That we were not borne to enherit a lie that we were borne to keepe this Feast of this Meeting For bid any of them all but shew you the way how to satisfie Iustice soundly and to make her come to this meeting how GODS Word may be true and His worke just and the Sinner find mercie and be saved for all that They cannot The Christian onely can doe it and none els All beside for lack of this passe by the wounded man and let him lie still and bleed to death Luk. 10.31.32 Bid the Turke All he can say is Mahomets prayer shall be upon you Mahomets prayer what is that Say he were that he was not a just man a true Prophet What can his prayers doe but move Mercie But GODS Iustice how is that answered Who shall satisfie that Not prayers Iustice is not moved with them heares them not goes on to sentence for all them He can goe no further he cannot make justice meet Bid the Heathen he sayes better yet then the Turke They saw that without shedding of blood there was no satisfying Iustice Heb 9.22 and so no remission of sinne To satisfie her sacrifices they had of beasts But it is impossible as the Apostle well notes that the blood of bulls or goats should satisfie for our sinnes Heb. 10.4 A man Sinne and a beast dye Iustice will none of that What then will ye goe as farr as some did the fruit of my body for the sinne of my soule Mic. 6.7 Nor that neither For if it were the first borne the first borne was borne in Sinne and Sinne for Sinne can never satisfie This Meeting will not be there Bid the Iew he can but tell you of his Lamb neither And while time was that was not amisse while it stood in reference to Saint Iohn Baptists Lamb Ioh 1.29 the LAMB of GOD this day yeaned as having the operation the working in the vertue of that That being now past there is no more in the Iewe's then in the Gentiles sacrifice Beasts both both short of satisfying So for all that these can doe or say no meeting will there be had Onely the Christian Religion that shewes the true way There is One there thus speaketh to Iustice Sacrifice and sinne-offerings thou wouldest not have then said I Lo I come He of whom it was written in the volume of the booke Psal. 40.6 c. that He should do
that is miserable For this cause that He humbled himselfe And thirdly Humiliavit ipse se Obediens It was not Absalom's humility 3 Obediens 2. Sam 15.5 in shew and complement and his heart full of pride disobedience yea rebellion And yet it is a glory for humilitie that even proud men take a pride to shroud themselves in her mantell that pride weares humilitie's livery But it is not humble courtesie but humble Obedience that is the Propter quod Till it come to that many beare themselves in tearmes and shew low ad humum even touch the ground But come once thither to obedience then give lawes they must but obey none make others obedient and ye will but not factus obediens not made themselves so CHRIST was so made And for this cause And something strange it is why Humiliavit ipse se Obediens would not serve and no more but factus must be added Somewhat there was in that 4 Factus .. An Obedience there is that commeth from the dictamen of naturall reason in some things we so obey we will doe it because our reason so moveth us That is Obediens natus But some other there be wherein there is no other reason to leade us to doe it but onely this that is enioyned us by a lawfull Superiour and therefore we doe it and for no other cause This is Obediens factus and that in true proper termes is the right obedience indeed All looke to the former and very few obey thus But even so obeyed CHRIST erat subditus illis And for this cause then Luk. 2.51 that He was factus Obediens And obediens factus vsque is a fifth For the very size 5 Vsque Act. 26.28 1. Sam. 15.9 the extent of our obedience is a matter considerable For if we come to any it is Agrippa's in modico in some pety small matter Or Saul's in the refuse of the spoiles little worth And that obedience is little worth that is so shrunk up The drawing out the vsque of it is all in all How farre obedient vntill what Vsque quò Which very Extent or vsque is many times as much worth as the Obedience itselfe This also will come into the Propter quod Now many Vsque's there be in this of His. 1. Vsque naturam hominis Thither Verse 7. His very humanity had beene humility enough 2. Vsque formam Servi is more How Even to wash the feet of they servants said Abigail 1. Sam 25.41 Ioh. 23.5 and tooke herselfe to be very humble in so saying Thither He came too What say yee to vsque mortem the sixth point Mortem 6 Mortem Iob. 2.4 Rom. 6.23 that will stagger the best of us We love Obedience in a whole skin Vsque any thing rather then that And to say troth no reason in the world obedience should come to that Death is the wages of sinne of disobedience Factus obediens what and factus reus too Obedient and yet put to death heaven and earth should ring of it if the case were ours Well even thither came His obedience Et ne perderet obedientiam perdidit vitam And rather then to lose His obedience lost his life This is indeed a great Propter quod 7 â—ortem aâ—tem Cruciâ— Enough now For death is vltima linea we say Nay there is yet an Autem more behinde to make it up full seven For One death is worse then another And His was Mortem autem the worst death of all the death of malefactors and of the worst sort of malefactors Mortem Crucis Nay if he must die let him die an honest a faire death Not so nay Morte turpissimâ said they of it that put him to it the foulest death of all other vsque mortem Chap. 2.20 mortem autem Crucis Died and so died Ever the So the manner is more then the thing it selfe in all of CHRIST To be borne So to be borne vsque praesepe to the Cratch To die Luke â— 7 nay So to die vsque Crucem to the Crosse. Vsque naturam hominis vsque formam Servi vsque mortem malefici 1. So great a Person 2. Thus to humble 3. Humble his own selfe 4 To be obedient 5. To be mà de obedient 6. Obedient with an vsque so farre 7. So farre as to death 8. And to a death so opprobrious These Extensives and Intensives put together will I trust make up a perfect Propter quod And this for humilitas claritatis meritum in the first verse II. Verse 9. Now for Claritas humilitatis praemium in the rest And will yee observe how they answer one another For humiliavit there heere is exaltavit For Ipse there DEVS GOD heere For Ipse se DEVS ipsum He humbled himselfe GOD exalted him For humiliavit vsque there heere is exaltavit super For factus obediens there heere factus Dominus For mortem crucis the death of the Crosse there here is the glory of GOD the Father Super-exaltavit Ipsum This exalting we reduced to two 1 Of His Person 2 Of his Name Of His Person in super-exaltavit Ipsum Of His Name in the rest of the verse To begin with His personall exaltation Super-exaltavit is a de-compound There is Ex and Super both in it His exalting hath an Ex whence or out of what His exalting hath a super whither or whereunto Ex. Ex from whence from the two very last words Mortem Crucis His raising to life opposed to Mortem the sorrowes of death The giving of His Name to Crucis the shame of the Crosse. This dayes Ex was from death His humiliavit had beene ad humum to the ground Nay further into the ground Nay further yet Ephes. 4.9 Psal. 9.13.49.15 Pro. 7.27 Matt. 28.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the very lowest parts of it His exaltavit then was from thence from death and nor the gates of death then He was not in nor the iawes of death then He was not quite downe but from inferiora and interiora the lowermost and innermost roomes of death From vnder the Stone thence from the Dungcon with a Gen. 40.15 Ioseph From the bottome of the Denne with b Dan. 6.23 Daniel From the Bellie of the Whale with c Ionas 2 10. Ionas All three Types of Him There is His Ex. Super. Now then whither From Death to life From shame to glory From a death of shame to a life of glory From the forme of a servant in factus obediens to the dignitie of a Soveraigne in factus Dominus But will ye marke againe For Non sicut delictum sic donum saith he els-where So here not as His humbling so was His exalting but more That of His humbling was dispatched in one verse Rom. 5.15 This of His exalting hath no lesse then three So the amends is large three to one But that is not it I meane But
onely and went not back Would it may be but that it was all on fire But whither she would or no or whither we do or no thiâ— foreâ—hinking our selves we be gone out of this faint proceeding this staying in the plaine this convulsion of the neck and writhing the eyes back this iâ—resolute wavering whither we should choose either bodily pleasures in perishing Sodom or the safeâ—y of our soules in little Zoar was her sinne And this is the sinne of so many as stand as she stood and looke as she looked though they goe not back but if they goe back too they shall jâ—stifie her and heape upon themsâ—lves a more heavy condemnation So much for the sinne which we should remember to avoid 3 Her Punishment Now for her punishment which we must remember to escaâ—e This relapse in this manner that the world might know it to be a sinne highly displeasing His Mâ—jestie GOD hath not onely marked it for a sinne but salted it too that it might never be forgotten The wages and punishment of this sinne of hers was it which is the wages of all sinne that is Dâ—aâ—h Rom. 6.23 Death Deaâ—h in her sure worthily that refused life with so easy conditions as the holding of her head still and would needs looke back and dye The sound of dâ—ath is fearefull what death soever yet it is made more fearfull foure waiâ—s wâ—ich all be in this of hers 1. We desire to die with respite and sodeine death we feare and pray against Her death was sodein 1 〈◊〉 back she looked and never looked forward more It was her last looke 2 Iâ— the aâ—t â—f sâ—nâ—e 2. We desire to have remorse of sinne yet we be taken away and death in the very act of sinne is most dangerous Her death was so She died in the very convulsion She died with her face to Sodome 3. We would die the common death of mankind and be visited after the visitation of other mâ—n 3 Vnusuall and an un usuall strange death is full of terror Hers was so GOD 's own hand from heaven by a strange and fearefull visitation 4 Without buryall 4. Our wish is to dye and to be buried and not remaine a spectacle above ground which Nature abhorreth She so died as she remained a spectacle of GOD 's wrath and a By-word to posteritie and as many as passed by For vntill CHRIST 's time and after this monument was still extant and remained vndefaced so many hundred yeares Iosephus a Writer of good accompt which lived after this saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my selfe have seene and beholden it for it stands to be seene to this day A reed she was a Piller she is which she seemed to be but was not She was melting water She is congeled to salt Thus have we both her fault and punishment Let us remember both To shun the fault that the penalty light not on us Now this Piller was erected and this verdure given it for our sakes For III. Our Lesson â—â—om this among the many waies that the wisedome of GOD vseth to dispose of the sinne of man and out of evill to draw good this is one and a chiefe one that He suffereth not their evill examples to vanish as a shadow but maketh them to stand as Pillers for Ages to come with the Heathen mans inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Looke on me and learne by me to serve GOD better And a high benefit it is for us that He not onely embalmeth the memorie of the Iust for our imitation but also powdreth and maketh brine of the Evill for our admonition that as a Sent from Marie Magdalen's ointment So a relish from Lot's wive's piller should remaine to all posterity Prophane persons in their perishing GOD could dash to peeces and root out their remembrance from of the earth He doth not but suffereth their Quarters as it were to be sett up in stories Vt paena Impij sit eruditio Iusti that their punishment may be our advertisement Powreth not out their blood nor casts it away but saves it for a Bath Vt lavet Iustus pedes in sanguine peccatoris Psal. 58.10 that the Righteous may wash their footstepps in the blood of the vngodly Rom. 8.28 that all even the ruine of the wicked may co-operate to the good of them that feare GOD. This woman in her inconstancie could He have sunke into the earth or blowen up as salt-petre that no remembrance should have remained of her He doth not but for us and for our sakes he erecteth a Piller And not a Piller onely to point and gaze at but a Piller or rock of salt whence we may and must fetch wherewith to season whatsoever in vnsavorie in our lives And this this is the life and soule of memorie this is wisedome The art of extracting salt out of the wicked Triacle out of vipers our owne happinesse out of aliena pericula and to make those that were vnprofitable to themselves profitable to us For sure though Lot's wife were evill her salt is good Let us see then how to make her evill our good see if we can draw any savory thing from this example 1. That which we should draw out is Perseverance 1 Pâ—â—severance Muâ—ia virtutum as Gregorie calleth it the Preserver of vertues without which as Summer fruits they will perish and putrifie The Salt of the Covenant without which the flesh of our Sacrifice will take winde and corrupt But Saint Augustine better Regina virtutum the Queene of vertues for that how ever the rest runne and strive and doe masteries yet Perseverantia sola coronatur Perseverance is the onely crowned vertue 2. Now Perseverance we shall attaine 2 Carâ— if we can possesse our soules with due care and ridd them of securitie Of Lot's Wive's securitie as of wâ—ter was this Salt heer made And if securitie as water doe but touch it it melts away presently But Care will make us fix our eye and gather up our feet and forgetting that which is behind tendere in anteriora to follow hard toward the prize of our high calling Phil. 3.13 3. And to avoid Securitie and to breed in us due care Saint Bernard saith Feare will do it Viâ— in timore securus esse securitatem time 3 â—eare The only way to be secure in feare is to feare securitie Saint Paul had given the same counsell before that to preserve Si permanseris no better advise then Noli altum sapere sed time Rom. 11.22 Now from her Storie these considerations are yeelded Considerations out of her fault each one as an handfull of salt to keepe us and to make us keepe First that we see as of CHRIST 's twelve which He had sorted and selected from the rest one miscaried Et illum gregem non timuit lupus intrare and that the Woolfe feared not to seise no not upon that Flock and as
would be layd up well That which is sowen riseth up in the spring that which sleepeth in the morning So conceive of the change wrought in our nature that feast of first fruits by CHRIST our first fruits Neither perish neither that which is sowen though it rott nor they that sleepe though they lye as dead for the time Both that shall spring and these wake well againe Therefore as men sowe not grudgingly nor lye downe at night unwillingly no more must we seeing by vertue of this Feast we are now Dormientes not mortui now not as stones but as fruits of the earth whereof one hath an annuall the other a diurnall resurrection This for the first fruits and the change by them wrought There is a good analogie or correspondence betweene these III. The ground of our hope it cannot be denied To this question Can one man's resurrection worke upon all the rest it is a good answer Why not as well as one sheafe upon the whole harvest This Simile serves well to shew it To shew but not prove Symbolicall Divinitie is good but might we see it in the rationall too We may see it in the cause no lesse in the substance and let the ceremonie goe This I called the Ground of our hope Why saith the Apostle should this of the first fruits seeme strange to you that by one mans resurrection we should rise all seeing by one mans death we die all By one man saith he Rom. 5.12 sinne entred into the world and by sinne death to which sinne we were no parties and yet we all die because we are of the same nature whereof he the first person Death came so certainely and it is good reason life should doe so likewise To this question Can the resurrection of one a thousand sixe hundred yeares agoe be the cause of our rising it is a good answer Why not as well as the death of one five thousand sixe hundred yeares ago be the cause of our dying The ground and reason is that there is like ground and reason of both The wisest way it is if Wisedome can contrive it that a person be cured by Mithridate made of the very flesh of the viper bruised whence the poison came that so that which brought the mischiefe might minister also the remedie The most powerfull way it is if Power can effect it to make strength appeare in weakenesse and that He that overcame should by the nature which He overcame be swallowed up in victorie The best way it is if Goodnesse will admit of it that as next to Sathan man to man oweth his destruction so next to GOD man to man might be debtor of his recoverie So agreeable it is to the Power Wisedome and Goodnesse of GOD this the three Attributes of the Blessed and Glorious Trinitie And let Iustice weigh it in her ballance no iust exception can be taken to it no not by Iustice it selfe that as death came so should life too the same way at least More favour for life if it may be but in very rigour the same at the least According then to the very exact rule of Iustice both are to be alike If by man one by man the other We dwell too long in generalities Let us draw neerer to the persons themselves in whom we shall see this better In them all answer exactly word for word Adam is fallen and become the first fruits of them that die CHRIST is risen and became the first fruits of them that live for they that sleepe live Or you may if you please keepe the same terme in both thus Adam is risen as we vse to call rebellions risings He did rise against GOD by Eritis sicut Dij Gen 3.6 He had never fallen if he had not thus risen His rising was his fall We are now come to the two great Persons that are the two great Authors of the two great matters in this world life and death Not either to themselves and none els but as two Heads two Roots two first fruits either of them in reference to his companie whom they stand for And of these two hold the two great Corpâ—rations 1 Of them that die they are Adam's 2 Of them that sleepe and shall rise that is CHRIST ' s. To come then to the particular No reason in the world that Adam's transgression should draw us all downe to death onely for that we were of the same lump and that CHRIST 's righteousnesse should not be availeable to raise us up againe to life being of the same sheaves whereof He the first fruits no lesse then before of Adam Looke to the things Death and Life Weakenesse is the cause of death Raising to life commeth of Power 2. Cor. 13.4 Shall there be in Weakenesse more strength to hurt then in Power to do us good Looke to the Persons Adam and CHRIST shall Adam being but a living soule Ver. 45.47 infect us more strongly then Christ a quickning spirit can heale us againe Nay then Adam was but from the earth earthly CHRIST the LORD from heaven Shall earth doe that which heaven cannot vndoe Never it cannot be Sicut Sic As and So so runne the termes But the Apostle in Rom. 5. where he handleth this very point tells us plainly Non sicut delictum Rom. 5.15 ita donum Not as the fault so the Grace Nor as the fall so the Rising but the Grace and the Rising much more abundant It seemeth to be A pari it is not indeed It is under value Great odds between the Persons the Things the powers and the meanes of them Thus then meet it should be Let us see how it was Heer againe the very termes give us great light We are saith he restored Restoring doth alwaies presuppose an attainder going before and so the terme significant For the nature of attainder is One person maketh the fault but it taints his blood and all his posteritie The a Heb. 9.27 Apostle saith that a Statute there is All men should dye But when we go to search for it we can finde none but b Gen. 3.19 Pulvis es wherin onely Adam is mentioned and so none die but he But even by that Statute death goeth over all men even those saith Saint Paul that have not sinned after the like manner of transgression of Adam By what law By the law of Attainders The Restoring then likewise was to come and did come after the same manner as did the attainders That by the first this by the second Adam so He is called Ver. 45. Lev. 18.5 There was a Statute concerning GOD 's commaundements qui fecerit ea vivet in eis He that observed the commaundements should live by that his obedience Death should not seise on him CHRIST did observe them exactly therefore should not have beene seised on by death should not but was and that seisure of his was deathe's forfeiture The laying of the former Statute on
oportuit Christum pati It behooved Christ Christ ought to dye and rise againe None but that Why afterward between this and His passion Luc. 24.26 He shewed diverse others and how then saith He none but it Signes indeed He shewed yet not any of them so pregnant for the purpose they sought as was this They sought a Signe of the season as by the XVI Chapter is plaine that this was the time the Messiaâ— was to come To put them out of doubt of that to that point Chap. 16.4 none so forcible as His death and rising againe figured in that of Ionas That and none but that All He did els the Prophetts had done the like Given Signes from heaven which they heer sought yea even raised the dead But raise Himselfe being dead get forth of the heart of the earth when once he was in that passed their skill Never a Patriarch or Prophet of them all could doe that Non Nisi None but He. So as therein He shewed Himselfe indeed to be the true and undoubted Messias and never so els in any signe of them all For Signes being compounded of Power and Goodnesse not Power alone but Power and Goodnesse that is the benefit or good of them they be done for Never so generall so universall so great a Good as by CHRIST'S death as it might be Iona's casting in Nor ever so great so incomparably great a Power as by raising Himselfe from death to life set forth in Iona's casting up againe Those twaine by these twaine more manifest then by any other The Signe of the greatest Love and power Love to die power to rise that ever was wrought This Nisi then is a Non nisi in a new sense A None such This Signe Signum non nisi a signe paramount a Signe paramount All els nothing in comparison of it I keepe you too long from it The Signe is laid in the Prophet Ionas Sicut Ionas and we are much bound to God for laying it in him they and we both And Ionas is a Non nisi such a Signe for us and besides so many peculiars of CHRIST in him as in effect no signe but he First for them for an evill and adulterous generation For them Propheta peccator no signe so meete to be given as he For Ionas and non nisi Ionas was Propheta peccator the trespasser or Sinning Prophet among them all Sinners I know they were all they confesse as much themselves But for transgressing the expresse Commaundement of GOD in not obeying God's immediate call therein none of the rest to be tainted He onely was Propheta fugitivus fled touch was in the transgression sent to Ninive and went to Ioppe sent east went flat west was even taken with the manner as we say and arrested in the very flight For an evill and an adulterous generation this was a good signe say I and so might they if they knew their own good For them and for us and in a word for all sinners for he is Propheta peccator and so Propheta peccatorum And CHRIST is pleased to picke out His fugitive Prophet His run-away and make him a Sinner and such a Sinner His Signe As to come Himselfe in the similitude of sinfull flâ—sh so to make sinfull flesh His similitude to come into a sicut with All that sinfull flâ—sh might have hope in the Signatum in Him Rom. 8 3. of whom this was the Signe This theirs and ours The next is ours and we highly to blesse GOD for it For us Propheta gentium that being to set His signe in a Prophet He would doe it in him choose him out to make him His patterne who was Propheta Gentium the Prophet of the Gentiles sent to prophecie to Ninive that were heathen as we and our fathers were And in that a Non nisi too For none but he was so never a Prophet of them all sent to the heathen the rest to the Iewes all This sending of his to the Gentiles was to us of the Gentiles a gate of hope that in former ages and long before Christ came in the flesh Hos. 2.45 we Gentiles were not forgotten Even then sent GOD a Prophet to Ninive And what was Ninive the head Citie of the Assyrians the greatest Monarchie then in being and so the principall place of all Paganisme That thus in Signo we were not forgotten a signe it was no more should we be in Signato but CHRIST be to us as Ionas to them a light to lighten the Gentiles 〈◊〉 2.32 〈◊〉 49.6 and His salvation to the uttermost parts of the earth 〈…〉 Let me add this yet more to our comfort This Ionas whom He thus sent on this errand to the Gentiles what was he Of all the Prophets all whose prophecies we have remaining on recond in the Bible the foure great the twelve lesse of them all all the sixteene 〈◊〉 14.25 He was the first in time Senior to them all Plaine by 2. Kings 14. that he prophesied long before eny of them For it is there said that his prophesie came to passe in the daies of Ieroboam the Second who lived the same time with Vzzia in Iuda And in Vzzia's time the eldest of all the rest did but begin to prophesie So his was doon before theirs was begoon Him that was thus first in the ranke of them all did GOD send to us Gentiles to us first before eny to the Iewes A Signe we were not last nay first in His care in that visited by Him first as to whom He sent the first of all the sixteene And I may say to you this was to them an Item as if GOD were now to turne Gentile as looking that way having a minde to them then even in Iona's time they to come in shortly and the Iewes to be shut out and that as they had then prioritie in Signo so should they no lesse in Signato and the fullnesse of the Gentiles come in 〈◊〉 11.25 before the conversion of the Iewes This to us Sinners to us Gentiles to us Sinners of the Gentiles was Salutare Signum a healthfull Signe every way These three are put on the by In the maine point of the Text and of the time two more 1. 〈◊〉 Signum 〈◊〉 Non nisi 〈◊〉 piacularis 〈◊〉 He and non nisi none but he had the honor to be a piacularis hostia as it were for the casting him into the sea served in a sort as a kind of expiatorie sacrifice as farr as to the temporall saving of the ship he sailed in And therein as a meet Signe he expressed Him whose death was after the full and perfect expiation of the sinnes of the whole world 2. 〈◊〉 Propheta 〈◊〉 .. Then againe Ionas and non nisi onely he was propheta redivivus that his peculiar above them all He the onely Prophet that went downe into the deepe into the Whale's
8.23 which bands are they Psal. 1â—â— 16 David thankes GOD for breaking in sunder There need no other bonds we will say if once we come to feele them The galls that sinne makes in the conscience are the entering of the yron into our soule Psal. 10â— 1â— But you will say we feele not these neither no more than the former No doe Take this for a rule If CHRIST heâ—le them that be broken-hearted broken-hearted we behove to be yer He can heale us He is Medicus cordis indeed but it is cordis contriti It is a condition 〈◊〉 annexed this to make us the more capable and likewise a disposition it is to make us the more curable That same pauperibus before and this 〈…〉 they limit CHRIST 's cure His cure and His Commission both and unlesâ—e they be or untill they be this Scripture is not nor cannot be fulfilled in us In our eares it may be but in our hearts never That as such as come to be healed by His Majestie are first searched and after either put by 〈◊〉 admitted as cause is so there would be a Scrutinie of such as make toward CHRIST What are you poore Poore in spirit for the purse it skills not No but dicis â—uia dives in good case CHRIST is not for you then He is sent to the poore What Psal. 119.70 is your heart broken No but heart-whole a heart as brawne then are you not for this cure In all CHRIST 's Dispensatorie there is not a medicine for such a heart a heart like brawne that is hard and un-yielding CHRIST himselfe seemes to give this Item when He applies it after Many widowes Verse 25. Many lepers saith He and so many sinners Elias sent to none but the poore Widow of Sarepta Elisaeus healed none but onely Naaman after his spirit came downe was broken No more doth CHRIST but such as are of a contrite heart Verily the case as before we set it downe is the sinner's case feele he it feele he it not But if eny be so benummed as he is not sensible of this so blind as dungeon or no dungeon all one to him if eny have this same Scirrhum cordis that makes him past feeling it is no good signe but it may be our houre is not yet come our cure is yet behind But if it should so continue and never be otherwise then were it a very evill signe Prov. 7.22 For what is such a ones case but as Salomon saith as the oxe that is ledd to the slaughter without eny sense or the foole that goes laughing when he is carried to be well whipped What case more pitifull You will say we have no hammer no worldly Crosse to breake our hearts It may be That is Manasse's hammer the common hammer indeed but that is not King David's hammer which I rather commend to you the right hammer to doe the feat to worke contrition in kind The right is the sight of our owne sinnes And I will say this for it that I never in my life saw eny man brought so low with eny worldly calamitie as I have with this sight And these I speake of were not of the common sort but men of spirit and valor that durst have looked death in the face Yet when GOD opened their eyes to see this sight their hearts were broken yea even grownd to powder with it contrite indeed And this is sure if a man be not humbled with the sight of his sinnes It is not all the crosses or losses in the world will humble him aright This is the right And without eny worldly crosse this we might have if we loved not so to absent our selves from our selves to be even fugitivi cordis to runne away from our oâ—ne hearts be ever abroad never within if we would but sometimes rediâ—e ad cor Esay 46. â— returne home thither and descend into our selves sadly and seriously to bethinke us of them and the danger we are in by them this might be had And this would be had if it might be If noâ— in default of this no remedie the common hammer must come and GOD send us Manesse's hammer to breake it some bodily sicknesse some worldly affliction to send us home into our selves But sure the Angel must come downe and the â—ater be stirred Ioâ— 5.4 els we may preach long enough to un-contrite hearts but no goodwill be done till then 〈◊〉 beene too long in the Caâ—se but the knowledge of the Cause in every disease 〈…〉 halfe the cure To the healing now 〈…〉 for heale in Esay where this Text is signifies to bind up The cure 〈…〉 the most proper cure for fracturâ—s or ought that is broken Nay 〈…〉 and all as appeareth by the Samaritan The 〈◊〉 is so stayed Luk. 10.34 which if it 〈◊〉 râ—nning on us still in vaine talke we of eny healing It is not begun till that stay 〈…〉 no longer The sinne that CHRIST cures He binds up He stayes to begin with If he cover sinne it is with a plaister He covers and cures together both under oâ—e 〈◊〉 broken-hearted the Hebrewes take not as we doe we broken for sinne they 〈◊〉 of or from sinne And we have the same phrase with us To breake one of 〈…〉 fashions or inclinations he hath beene given to So to breake the heart 〈◊〉 must it be broken or ever it be whole Both senses either of them doth well but both together best of all 〈◊〉 done now to the healing part The Heathen observed long since 2. How they are cuâ—ed Act. 10.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soules cure is by words And the Angell saith to Cornelius of Saint Pâ—ter He shall speake to thee words by which thou and thy houshold shall be saved And by no words sooner then by the sound of good tydings By good tyâ—ings Good newes is good physiqâ—e sure such the disease may be and a good message a good medicine There is power in it both waies Good newes hath healed evill newes hath killed many The good newes of Ioseph's welfare we see how it even revived old Iacob And the evill Gen. 45.27 〈◊〉 the arke of GOD taken it cost Eli his life 1. Sam. 4.18 Nothing workes upon the heart â—ore forcibly either way What are these newes and first how come they By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come No secret Proclaimed â—hispered newes from man to man in a corner No flying newes They be proclaiâ—ed these so authenticall Proclaimed And so they had need For if our sinnes â—nce appeare in their right forme there is evill newes certainely let the Divell alone with that to proclaime them to preach damnation to us Contraria curantur câ—ntrarij we had need have some good proclaimed to cure those of his Two proclamations heere are one in the neck of another Of which the former in 〈◊〉 three branches of it applieth in particular a remedie to the three
â—o become a prisoner as 1. Reg. 1.43 Shemei did Therfore sweare and be sworne in those causes and questions whereto Law doth bind to give answere though Fine and Commitment doe ensue upon them This question remaineth If a man have sworne without those what he is to doe when an oath binds when it doth not We hold No man is so streightened between two sinns but without committing a third he may get forth Herod thought he could not and therfore being in a streight betwixt murder and periurie thought he could have no issue but by putting Saint Iohn Baptist to death It was not so for having sworne and his oath proving unlawfull if he had repented him of his unadvisednesse in swearing and gon no further he had had his issue without any new offense 1. If then We have sworne to be simply evill the rule is Ne sit Sacramentum pietatis vinculum iniquitatis 2. If it hinder a greater or higher good the rule is Ne sit Sacramentum pietatis impedimentum pietatis 3. If it be in things indifferent as we terme them absque grano salis it is a rash oath to be repented not to be executed 4. If the oath be simply made yet as we say it doth subiacere Civili intellectui so as GOD'S oath doth Ieremia 18.8 and therefore those conditions may exclude the event and the Oath remaine good 5. If in regard of the Manner it be extorted from us the rule is Iniusta vincula rumpit Iustitia 6. If rashly Penitenda promissio non perficienda praesumptio 7. If to any man for his benefit or for favour to him if that partie release it it bindeth not A SERMON PREACHED AT VVHITE-HALL upon the Sunday after EASTER being March XXX AN. DOM. MDC IOHN CHAP. XX. VER XXIII Quorum remiseritis peccata remittuntur eis Et quorum retinueritis retenta sunt VVhose-soever sinnes ye remitt they are remitted unto them and whose-soever ye reteine they are reteined The Conclusion of the Gospell for the Sunday THEY be the words of our SAVIOVR CHRIST to his Apostles A part of the first words which he spake to them at his Epiphanie or first apparition after he arose from the dead And they contein a Commission by him graunted to the Apostles which is the summe or contents of this Verse Which Commission is his first largesse after his rising againe For at his first appearing to them it pleased him not to come empty but with a blessing and to bestow on them and on the world by them as the first fruicts of his resurrection this Commission a part of that Commission which the sinfull world most of all stood in need of for remission of sinnes To the graunting wâ—â—reof He proceedeth not without some solemniâ—ie or circumstance The Summariâ— proceeding in it well worthy to be remembred For first Verse 21. he saith As my father sent me so send I you which is their authorizing or giving them their Credence Secondly Verse 22 He doth breath upon them and withall inspireth them with the Holy Ghost which is their enhabling or furnishing thereto And having so authorized and enhabled them now in this Verse heer He giveth them their Câ—mmission and thereby doth perfectly inaugurate thâ—m into this part of their Office A Commission is nothing els but the imparting of a power which before they had not First therefore he imperteth to them a power a power over sinnes over sinnes either for the remitting or the reteining of them as the persons shall be qualified And after to this power he addeth a promise as the Lawyers terme it of Ratihabition that he will ratifie and make it good that His power shall accompanie this power and the lawfull use of it in his Church for ever The dependence in respect of the time Why not before Esai 53.10 Heb. 9.22 Mat. 16.19.18.18 And very agreeably is this power now bestowed by him upon his resurrection Not so conveniently before his death because till then he had not made his soule an offering for sinne nor till then he had not shed his bloud without which there is no remission of sinnes Therefore it was promised before but not given till now because it was convenient there should be solutio before there were absolutio Not before he was risen then Why now And againe no longer then till he was risen not till he was ascended First to shew that the remission of sinnes is the undivided and immediate effect of his death Secondly to shew how much the world needed it for which cause he would not with-hold it no not so much as one day for this was done in the very day of his resurrection Thirdly But specially to set forth his great love and tender care over us in this that as soone as he had accomplished his owne resurrection even presently upon it he setts in hand with ours and beginneth the first part of it the very first day of his rising The Scripture maketh mention of a first and second death and from them two of a first and second resurrection Both expresly sett downe in one verse Apoc. 20.6 Happy is he that hath his part in the first resurrection for over such the second death hath no power Vnderstanding by the first the death of the soule by sinne and the rising thence to the life of grace by the second the death of the body by corruption the rising thence to the life of glorie CHRIST truly is the Saviour of the whole man both soule and body from the first and second death But beginneth first with the first that is with sinne the death of the soule and the rising from it So is the method of Divinitie prescribed by himselfe Mat. 23.16 First to cleanse that which is within the soule then that which is without the body And so is the methode of Physique first to cure the cause and then the disease 1. Cor. 15 56. Now the cause or as the Apostle calleth it the sling of death is sinne Therefore first to remove sinne and then death aâ—â—erwards For the cure of sinne being performed the other will follow of his owne accord As Saint Iohn telleth us He that hath his part in the first resurrection shall not faile of it in the second The first resurrection then from sinne is it which our Saviour Christ heer goeth about wherto there is no lesse power required then a divine power For looke what power is necessarie to raise the dead bodie out of the dust the very same every way is requisite to raise the dead soule out of sinne For which cause the Remission of sinnes is an Article of faith no lesse then the Resurrection of the body For in very deed a resurrection it is and so it is termed no lesse then that To the service and ministerie of which divine worke a Commission is heere graunted to the Apostles And first they have heer their sending from GOD the Father their inspiring
given Desire of knowledge our attainder He in whom all the treasures of knowledge our restoring Flesh would have been the word as wise as the word Ioh. â— 4 the cause of our ruine meet then the word become flesh that so our ruine repaired There is a touch given in the name COVNSELLOR to note out unto us which Person as well as the Sonne One more if these ioyned why is not the Sonne first and then the Childe but the Childe is first and then the Sonne The Sonne is farr the worthier and therefore to have the place Chap. 7.14 And thus too it was in his other name Immanuel CHAP. VII It is not Elimanu not Deus nobiscum but Nobiscum Deuâ— We in His name stand before God It is so Luk. 3.31 â—8 in the Gospell the Sonne of Dauid first the Sonne of God after It is but this still zelus Domini ExercituuÌ„ fecit hoc Versâ— 7. but to shew His zeale how deare He holdeth us that He preferreth and setteth us before himselfe and in His verie name giue us the precedence The Person briefely The Child and the Sonne these two make but one Person cleerely for both these have but one name His name shall be called and both these have but one payre of shoulders Vpon His shoulders Therefore though two natures yet but one Person in both A meet person to make a Mediator of God and Man as symbolizing with either God and Man A meet person if there be division betweene them as there was and great thoughts of heart for it to make an Vnion Ex vtroque vnum seeing He was vnum ex vtroque Ephes. 2.14 Not man onely there lacked the sholder of power Not God onely there lacked the sholder of Iustice But both together And so have ye the two Supporters of all 1 Iustice and 2 Power A meet person to cease Hostilitie as having taken pledges of both heaven earth the chiefe nature in heaven and the chiefe on earth To set forward commerce betweene heaven and earth Gen. 23.12 by Iacobs Laddâ—r one end touching earth the other reaching to heaven To incorporate either to other Himselfe by His birth being become Sonne of man by our New-birth giuing us a capacitie to become the sonnes of God Ioh. 1.12 3. His Office His Office The Kingdome on His shoulders For He saw when the Child was borne it should so poorely be borne as lest we should conceive of Him too meanely He tells us He commeth cam Principatu with a Principalitie is borne a Prince and beautifieth Him whith such names as make amends for the manger That He is not only Puer a Child and Filius a Sonne but Princeps a Prince Truth is other Offices we finde besides But this you shall observe that the Prophets speaâ—ing of Christ in good congruitie ever apply themselves to the state of them they speake to and use that Office and Name which best agreeth to the matter in hand Heer that which was sought by Ahaz was protection that we know is for a King As a King therefore he speaketh of Him Elswhere he is brought forth by David as a Priest and againe elswhere by Moses as a Prophet If it be matter of sinne for which sacrifice to be offered he is a Priest for ever after the order of Melchizedek If the Will of God Psal. 110.4 if His great counseile to be reveiled A Prophet will the Lord raise c. Heare Him Deut 18 1â— But heere is matter of delivery only in hand heer therfore he represented Him Cum Principatu with a Principalitie A Principalitie not of this world Herod need not feare it nor envy it If it had His officers as they would have seen Him better defended at His Death so would they have seen him better lodged at His Birth then in a stable with beasts for if the Inne were full Luk. 2.7 the stable we may be sure was not empty Of what world then of that He is Father Futuri saeculi Of that He is Father He is a Prince of the government that guideth us thither Yet a Prince He is and so He is styled borne and given to establish a gouernment That none imagine they shall live like libertines under Him every man beleeve and live as he list It is Christ not Belial that is borne to day He bringeth a government with Him they that be His must live in subiection under a government els neither in Child nor Sonne in Birth nor Gift have they any interest And this government is by name a Principalitie Wherin neither the popular confusion of many nor the factious ambition of a few beare all the sway but where one is Soveraigne Such is the government of heaven Such is Christs government With a Principalitie or Government and that vpon His shoulders Somewhat a strange situation It is wisedome that governes That is in the head there is the Crown worn What have the shoulders to do with it Certainly somewhat by thiâ— Description The Shoulder as we know is the bearing member and unlesse it be for heavy â—hings we use it not Ordinary things we carry in our hands or lift at the armes end It must be very heavie if we must put shoulders and all to it Belike Governments have their weight be heavie And so they be they need not only a good head but good shoulders that susteine them But that not so much while they be in good tune and temper then they need no great carriage but when they grow un-weldy be it weaknesse or waywardnesse of the governed in that case they need And in that case there is no Governor but at one time or other he beares his government vpon his shoulders It is a morall they give of Aarons appareile He carved the 12. Tribes in his brestplate next his heart to shew Exod. 28.29 Exod. 28.12 c. that in care he was to beare them But he had them also engraven in two Onyx stones and those set upon his very shoulders to shew he must otherwhile beare them in patience too And it is not Aarons case alone it was so with Moses too He bare his government as a Nurse doth her child as he saith Num. XI that is full tenderly But Num. 11.12 when they fell a murmuring as they did often he bare them upon his shoulders in a great patience and long suffering Yea he complayned Non possum portare I am not hable to beare all this people c. It were sure to be wished that they that are in place might never be put to it Num. 11 1â— Beare their people only in their armes by love and in their breasts by care Yet if need be they must follow Christs example and patience heer and even that way beare them not only beare with them but even beare them also Yet is not this Christs bearing though this He did too There is yet a further
that mysterie not manifested in any wise Blow a trumpet in Sion if any good come to us But whisht 2. Sam. 1.20 let is not be heard in Gath nor in Ascalon if any evill fall vpon us Not so much as Naomi we see Ruth 1.20 but when she was fallen into poverty shee could not endure to be called by that name No her name was Mara as if she had been some other partie So loth shee was to have her misâ—rie made manifest Humilitie intrinsecall is not so much it is the manifesting our humilitie that poseth us That DAVID should have been humble in heart before GOD and his Arke that Mical could have borne well enough This was the griefe 2. Sam. 6.20 that DAVID must make it manifest vncover himselfe weare an Ephod and thereby as shee thought mightily disgrace and make himselfe vile in the eyes of his seruants That was it she took so ill Not to be so much as to be manifest That same manifesting marred all And why would NICODEMVS come to CHRIST Iohn 19.39 but not but by Candle-light but that to be seene manifestly to come was with him a farr greater matter then to come By all which it appeareth that in case of abasement to seeme is more then to be dicide then esse in And so heer nosci more then nasci And I make no question but we may reckon these two as two distinct degrees 1 He abhorred not to become flesh 2 He abhorred not to have it manifestly knowne It was not done this in a corner Acts 6.26 Luk. 2.4 in an out-corner of Galilee but in the Citie of DAVID His poore clouts manifested by a Starre His shamefull death published by a great Eclipse Yea that it might be manifest indeed as it followeth after in the Verse He would have it preached over all the world But when we have done and said all that ever we can if we had all Mysteries and no love The Apostle tells us it is nothing We can have no Mysterie 1. Cor. 13 1. except Love be manifest So is it Two severall times doth the Apostle tell us 1 Tit. II. apparuit Gratia 2 Tit III. apparuit Amor erga homines At the opening of this mysterie Tit. 2.11.3.4 there appeared the 1 Grace of GOD and the 2 Love of GOD toward mankind Velatio Deitatis revelatio charitatis As manifest as GOD was in the flesh so manifest was His Love vnto flesh And then because great Love a great Mysterie Dilexit goeth never alone but with Sic so CHRIST Ecce quantam charitatem so Saint Iohn Sure Ioh. 3.16 1. Ioh. 3.1 how great and apparant Humilitie so great and apparant Love And His Humilitie was too apparant So we have GOD manifested in the flesh DEVS charitas for if ever He were Love 1. Ioh. 4.8 or shewed it in this He was it and shewed it both GOD that is Love was manifested in the flesh To make an end one question more To what end Cui bono The End of this manifestation who is the better for all this GOD that is manifested or the flesh wherein He is manifested Not GOD To Him there groweth nothing out of this manifestation It is for the good of the flesh that GOD was manifested in the flesh 1. For the good present for we let go that of the Psalmist now Thou that hearest the prayer to Thee shall all flesh come Psal. 65.2 and much better and more properly say Thou that art manifested in the flesh to Thee shall all flesh come With boldnesse entering into the holy place by the new and living way prepared for us Hebr. 10.19.20 through the veile that is His flesh 2. And for the good to come For we are put in hope that the end of this manifesting GOD in the flesh will be the manifesting of the flesh in Him even as He is And that which is the end of the Verse be the end of all The receiving us vp into His glorie To this haven arriveth this Mysterie of the Manifestation of it The end of this Second part is but the beginning of the third For How this Mysterie concerneth vs. 1 By the Operation of it in us hearing that it is so great of so great availe rising by it that it is quaestus multo vberrimus a trade so beneficial it makes us seek how to incorporate our selves as in the * Ephes. 3.6.9 III. of the Ephesians he speaketh how to have our part and fellowship in this Trade or Mysterie And that may we do saith he in the same place * Ephes. 3.7 si operetur in nobis that is if it prove to us as it is in it selfe a Mysterie I know it were a thing very easy for a speculative Divine to lead you along and let you see that this Mysterie is the Substance of all the Ceremonies and the fulfilling of all Prophecies That all MOSES veiles and all the Prophets visions are recapitulate in it But it is a point of speculation We heare those points too often and love them too well Points of practise are lesse pleasing but more profitable for us namely how we may get into the partnership of this Mysterie There is this difference betweene a Caeremonie and a Mysterie A Caeremonie represents and signifies but works nothing A Mysterie doth both Beside that it signifieth it hath his operation and work it doth els Mysterie is it none You may see it by the Mysterie of iniquitie 2. Thess. 2.7 That doth operari was at work in the Apostles time And it is no way to be admitted but that the Mysterie of Godlinesse should haue like operative force If you ask what it is to work It is to do as all other Agents Vt assimulet sibi passum to make that it workes on like it selfe to bring forth in it the very same qualitie This the rather for that this day being a Birth day and the Mysterie of it a Birth or generation in that we know the naturall and most proper work is Sui simile procreare to beget and bring forth the very like to it selfe And what should the Mysterie of godlinesse beget in us but godlinesse What the Mysterie of godlinesse in this Chapter but the Exercise of godlinesse in the next Verse 7. To shew we must make Saint Basils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it For his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take to be all one Within the Mystery 2. Pet. 3.11 First Within after the manner of a Mysterie by entering into our selves and saying with Saint Peter Seeing then GOD hath so dealt with us what manner of persons ought we to be in all holy conversation and godlinesse How ought we to esteeme Him that so esteemed us How to esteeme our selves whom He hath so esteemed How without soile Iam. 1.27 or spot to keepe that flesh wherein GOD hath manifested
in time had His outgoing that is the Decree for it went forth ab aeterno Even that out of Bethlehem He should come be the Sonne of man the SAVIOVR of mankind and their Guide to aeternitie Even that way also in a sense it may be said As Man He came forth A principio A diebus aeternitatis A principio for the efficacie ab aeterno for the Decree From the beginning there went venue forth of Him which wrought even then when He was but forth-comming as we say and not yet come forth His life His death ab origine mundi So for the efficacie a principio As for the Decree that was gone forth from before the foundations of the world Apoc. 13.8 Ephes. 1.4 from all aeternitie So now have we this Partie twise come forth compound of Bethlehem and aeternitie III. His Office And now we have Him what shall we we do to Him But first what shall He do to us With GOD Officium fundatur in beneficio He first doth for us before he require ought of us This He shall do for us He shall be to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word of the Text Saint Matthew turnes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Which in the first and native sense is a Guide for the way Dux viae to lead us 2 In a second is a Captaine Dux militiae to guard us 3 And to these two by way of paraphrase Saint Matthew adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui pascet a Guide that shall feed us 1 To lead us in the way 2 To guard us in the way 3 To feed us in the way In these three His Office From a place He came to be our Guide to a place Still he holds on with his locall termes he began with For 1. A Guide to lead us a guide serves properly to bring one to a place There is in that word both the Office He to performe to us and the Benefit we to receive by Him guiding And it implieth also our Duty to Him againe for if He to lead we to be led by Him He is become the Author of aeternall salvation Heb. V. saith the Apostle to them as will obey him and be guided by him Heb. 5. â— and to none other Will ye see first the necessitie of both those His commings forth for this Office to be our Guide Egredietur ex te first He was to be of us being to guide us for being of us He would the better vnderstand our wants and have the more compassion on them Heb. 4.15 Therefore Heb. 4.15 Deut. â—8 18 if a Prophet A Prophet shall the LORD raise up unto you from among your brethren MOSE's Egredietur ex te If a Prince Your noble Ruler shall be of your selves Ier. 30.21 Heb. 5.1 even from the midst of you Ieremie's So he Egredietur ex te If a Priest then to be taken from men and be ordained for men in things pertaining unto GOD the Apostles egredietur ex te To every one of these And these three be the three great Guides of mankind And againe As meet He should come forth from aeternitie if thither He to bring us None can bring to a place so well as He that hath been there There He had been Esay 57.15 had enhabited aeternitie saith Esay thence He came and comming thence best knowes the way thither againe So neither of His outgoings more then needs Now to our Guide Where the termes of way and of walking and leading meet us so thicke are so frequent all along the Scripture as plaine it is our very life is held as a Iourney and we as the Schoolemen terme us viatores in state of wayfaring men or travellers all from our comming into the world to the going out of it againe still going on in the way or out of the way tone or tother If so in a journey two things we have to looke to 1 Our Quò and 2 our Quà 1 Quo our end whither 2 Quâ our way by which Saint Thomas said well Lord we know not whither thou goest Ioh. 14.5 and how then can we know the way Right for Ignoranti quem portum petat nullus secundus est ventus No wind is good for him that knowes not for what port he is bound he that knowes not whither he goes wanders and is never in his way is never in it for he hath none to be in First then Quo whither Now the end of the Verse is our journeyes end Aeternitie Where if we may arrive happy we that is agreed on presently So is not the way thither But yet this I take is agreed that if it be a ready way we care the lesse for a guide but if hard to it then Dux nobis opus we need one And sure the way is not readie to hit not so easie a foole may find it It is but a foolish imagination so to ween of it By waies there be diverse many crosse paths and turnings in and out and we like enough to misse it if we venture on it without a guide If there be not one Esay 30.21 to call to us ever and anon as Esay 30.21 Haec est via ambulate in eâ This is the right way keepe it if not you go you know not whither The first point then is to find our owne want to thinke we are in case to need a Guide For if we need none this Text is superfluous And thou Bethlehem and thou CHRIST ye may both well be spared If we be hable to go the way without a guide to be guides to our selves Nay to be guides to our guides then the world is come to that now Well he was a wise man and a great Counseller that said when time was How can I without a Guide Acts 8.31 And the Wisemen at this feast were not so well perswaded of their own skill Matt 2 2. but they sought and tooke directions Let us follow them To get us one then And not any one but one that is skilfull in the way no one thing need we so to be aduised of as this For strange it is but true it is even they that be blind themselves will take upon them to be guides to others You know who said Matt. 15.14 Si caecus caecum that Si was no vaine Si no idle Supposition usque hodie it is done daily But the end there is in foveam a place we would not come to and GOD keep us from it One then that is skilfull And where shall we have any so skilfull as this this of ours He cannot but be so It is sure there were no better guide then the way it selfe if the way could speake to us and tell us when we were right or wrong in it Now He He is the way The Way and the End both As GOD He is the End Ioh. 14.6 the fruition of the God-head the end of our iourney As
but by very few quia nemo nos interrogat because it is growen out of request quite We have learned I know not where a new a shorter course which flesh and blood better likes of to passe the whole course of our life and in the whole course of our life not to be hable to set downe where or when or what we did when we did that which we call repenting what fruits there came of it what those fruits might be worth And but even a little before our death and as little as may be not till the world have given us over then lo to come to our quid faciemus to aske what we should doe when we are hable to doe nothing And then must one come and as we call it speake comfortably to us that is minister to us a little Divinitie Ladanum rather stupefactive for the present then doing any sound good and so take our leaves to go meet with ira ventura This way this fashion of repenting Saint Iohn knew it not it is farr from his fructus dignos Saint Paule knew it not it is farr from his opera digna And I can say little to it but I pray GOD it deceive us not It is not good trying conclusions about our soules Heer is the playne way this is the streight path layd out before us by him that was sent to prepare the wayes of the LORD Esa. 40.3.30.11 and to make His pathes streight and go we which way we will we shall heare the voice behind us crying to us Haec est via ambulate in eâ Set your tree bring forth your fruits see to them altogether unworthy they would not be Somâ—what worth raised to some degree of worthinesse Mar. 14.8 Mar. 12.44 Quod potuit fecit did CHRIST accept in M. Magdalen's case and quod habuit dedit in the poore Widowe's case with her but two mites We doing our indevours to raise them to what degree we can He for His part will not be behind but relieve and helpe us out Esa. 30.18 For expectat DOMINVS ut misereatur nostri GOD even waites that He may have mercie on us And therefore laying away His rigour will not go exactly to worke but be ready to relieve and repute that worthy that is not all out so Revel 3.2 So in the Church of Sardi we finde He saith Non invenio opera tua plena their workes were not found to have the full poyse yet notwithstanding He saith digni enim sunt the Parties found worthie for all that All the worth is not intrinsecall to the thing it selfe When all is sayd that can be sayd Luk. 20.35.21.36 that which makes all full the chiefe part of their worth lyeth in digni habebuntur It is therefore CHRIST 's counsaile Orate ut digni habeamini Pray they may be found in so good a degree towards it as GOD may compt them and so accompting make them Quanquam sat digni si quos dignatur saith the Christian Poet. In one Chapter we have them both in the II. Thes. I. counted worthy at the 5. verse made worthy at the II. ver Both come to one Two words there are in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two in Latine dignitas and dignatio And as there is dignatio ex dignitate So is there dignitas ex dignatione And that is it Worthy is the fruict He so esteemeth But upon the point rather dignatione Ejus then dignitate suâ rather by His deigning or dignifying them then by the intrinsecall by their owne dignitie they have in themselves Yet let â—s never thinke be so base as to conceive He will hold for such any at all let them bâ— what they will it skills not how worthlesse how farr from all degrees toward it No But such as wherein He seeth some conscience made some care taken some zealous desire some earnest endeavour appeare Some prâ—fferâ— at least toward those 〈◊〉 degrees 2. Cor. 7.11 in 2. Cor. 7. which may serve to assure our selves and to shew the world we dally not with repentance but make a serious matter of it and go to it in good earnest In witnesse whereof this and this fruict we have brought forth Somewhat like yet somewhat beseeming persons truely penitent whereto He would say 2. Cor. 12.9 sufficit tibi gratia mea My grace is sufficient for thee And in that we may rest It remaines we examine our selves touching these points 1 Our repentance is it like a live tree and not a dull heavy mood neither life nor soule in it 2 Have we sett it on growing brings it forth at all 3 Is it fruict it brings forth For whatsoever els it is it is not for Saint Iohn's turne 4 The fruict it brings is it ought worth for the quantitie the qualitie the well lasting of it GOD graunt it be so and thankes be to GOD if it be so But this Proferte will aske some time Iona's repentance was not like Iona's gourd V. The fruit-time Ion. 4.6 His gourd was up in a night sodenly Trees come not up so quickly they require more time then so Never trust a repentance repentine no sodein flash or brunt It is altogether an error to thinke Repentance is a matter of no more moment then to be dispatched in a moment There be two words words of weight One is Saint Peter's 2. Pet. 3.9 and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withdraw goe aside to retire and be private to sequester our selves to our repentance The other is Saint Paule's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take us a time nay to make us a time a vacant time a time of leisure to intend fasting and prayer 1. Cor. 7.5 two fruits of repentance I ask then did we ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withdraw our selves to that end what was the place where we so did did we at any time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take any such vacant time what was the time and when when we so did I doubt ours hath beene rather a flash a qualme a brunt then otherwise rather a gourd of repentance then any growing tree A time there must needs be taken for this Proferte Now the time S. IOHN gives is but while Ira ventura the wrath to come is in comming Ira ventura are two words In that it is wrath and GOD 's wrath there is just matter of feare In that it is ventura to come but to come and not yet come there is hope yet some good may be done before venit quae ventura that come that is to come If these fruits come the wrath when it comes shall not come upon us but passe by us and not touch any fruit-bearing tree To take a time then Now there cannot be a fitter time then that the Church hath set us forth that is now at this time of the yeare For now is the time of the yeare to plant in
CHRIST by this storie openeth us a Casement into the other life and sheweth us whether we goe when we goe hence 1. First That as in this life though but one yet there are two diverse estates to death though it be but one neither hath two severall passages And through it as through one and the same Citie gate the honest subject walketh abroad for his recreation and the lewd malefactor is caried out to his execution 2. Two states then there be after death and these two dis-ioined in place dislike in condition both set down within the verse One of comfort 2 The other of torment 3. And that both these take place jam presently For immediately after His death and while all his five brethren yet lived and yet any of them were dead he was in his torments and did not expect the generall judgement nor was not deferred to the end of the world 4. And to make it a compleat crosse for so it is as the poor and rich meet heer so do they there also otherwhile and go two contrary waies every one to his owne place LAZARVS to his bosome the rich man to his gulfe◠and ones miserie endeth in rest the others purple and fine linnen in a flame of fire Verè stupendae vices saith CHRYSOSTOME verily a strange change a change to be wondered at to be wondered at and feared of those whom it may concerne any manner of way and at any hand to be had in remembrance To applie these two to the party we have in hand and to beginne with the first estate first Two things are in it sett downe by him 1 The one in the word Fili 2 The other in the word Recepisti 1 Fili. First that he was Abraham's sonne and so of the religion onely true and one that as himselfe saith of himselfe had had MOSES and the Prophets though tanquam non habens as though he had them not For little he used and lesse he regarded them yet a Professor he was 2 Recepisti Secondly as by nature ABRAHAM 's sonne so by condition or office one of GOD 's Receivers Receivers we are every one of vs more or lesse but yet in receipts there is a great latitude Great betweene her that received two mites and him that received a thousand talents Between them that receive tegumenta onely covering for their nakednesse and them that receive ornamenta rich attire also for comelinesse and againe that receive alimenta food for emptinesse and oblectamenta delicious fare for daintinesse Now he was not of the petie but of the maine receipt It is said He received good things and it is told what these good things were Purple of the fairest and linnen of the finest and quotidie splendidè every day a double feast Which one thing though there were nothing els asketh a great Receipt alone Heer rich in this life and who would not sue to succeed him in it One would thinke this wood would make no crosse nor these premisses such a now therefore But to him that was thus and had thus all this plentie all this pleasure post tantas divitias post tantas delicias to him is this spoken but now thou art tormented Which first estate as it was rich so it was short therefore I make short with it to come to cruciaris Which though in syllables it is shorter yet it is in substance that peece to which he is fastened in length of continuance farre beyond it 2. The 〈◊〉 of the crosse The second state cruciaris Cruciaris is but one word but much weight lieth in it therefore it is not sleightly to be passed over as being the speciall obiect of our Recordare and the principall part of the crosse indeed Two wayes our SAVIOVR CHRIST expresseth it 1 One while under the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is torture 2 Another under the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is anguish of the Spirit referring this to the inward paine and that to the outward passion The soule being there subiected by GOD 's iustice to sensuall paine for subiecting it selfe willingly to brutish sensualitie in this life it being a more noble and celestiall substance Of which paine Saint CHRYSOSTOME noteth that because many of us can skill what torment the tongue hath in extremitie of a burning ague and what paine our hand feeleth when from the hearth some sparke lighteth on it CHRIST chose to expresse them in these two Not but that they be incomparably greater then these yea farre above all we can speake or thinke but that flesh and bloud conceiveth but what it feeleth and must be spoken to as it may vnderstand And it is a ground that in termes here and els where proportioned to our conceit torments are uttered farre beyond all conceipt which labouring to avoid we may but labouring to expresse we shall never do it Yet to helpe them somwhat we shall the more deeply apprehend them if we do but compare them as we may and never go out of the confines of our owne verse With Recepisti first To consider this that his torment is in the present tense now upon him Cruciaris His good all past and gone Recepisti Marke saith Saint Augustine of his pleasure omnia dicit de praeterito Dives erat vestiebatur Epulabatur Recepisti He was rich did goe did fare had received was did and had all past and vanished away all like the counterpane of a Lease expired and our Abraham likeneth it to wages received and spent before hand Secondly If we lay togither his torments and bona tua in vitâ For we shall find they are of a diverse scantling The one had an end with his life and ô quam subito The other when it beginneth once shall never have an end That life is not like this No if all the lives of all I say not men women and children but of all and every of the creatures that ever lived upon the earth or shall live to the worlds end were all added one to another and all spunn into one life this one exceedeth them all This then I make no question will make another degree to thinke quod delectabat fuit momentaneum quod cruciat est aeternum Thirdly if we match it with Lazarus autem that is with the sight of others in that estate whence he is excluded and in them with sorrow to consider what himselfe might have had and hath lost for ever Chap. 13 2◠There shal be saith CHRIST of this point weeping and gnashing of teeth to see Abraham Isaac and Iacob and all the Prophetts in the kingdome of GOD and your selves thrust out of doores Not onely weeping for grief that themselves have lost it but gnashing of teeth also for very indignation that others have obteined it And of others not some other but that Lazarus iste one of these poor people whom we shunn in the way and drive our coaches apace to escape from
and as much as in us lies Heb. 6.6 even crucifie afresh the SONNE OF GOD making a mocke of Him and His piercings These I say for these all and every of them in that instant were before his eyes must of force enter into and go thorow and thorow his Soule and Spirit that what with those former sorrowes and what with these after indignities the Prophet might truly say of Him and he of himselfe In Me Vpon Me not whose body or whose soule but whom entirely and wholly both in body and soule alive and dead they have pierced and passioned this day on the Crosse. 2. The Person à quibus Of the Persons which as it is necessarily implied in the word is very properly incident to the matter it selfe For it is usuall when one is found slaine as heere to make inquirie by whom he came by his death Which so much the rather is to be done by us because there is commonly an error in the world touching the Parties that were the causes of CHRIST 's death Our manner is either to lay it on the Souldiers that were the Instruments Or if not upon them upon Pilate and Iudge that gave sentence Or if not upon him upon the people that importuned the Iudge Or lastly if not upon them upon the Elders of the Iewes that animated the People And this is all to be found by our Quest of Inquirie But the Prophet heere inditeth others For by saying They shall looke c whom They have pierced he entendeth by very construction that the first and second They are not two but one and the same Parties And that they that are here willed to looke upon him are they and none other that were the authors of this fact even of the murther of IESVS CHRIST And to say truth the Prophet's entent is no other but to bring the malefactors themselves that pierced Him to view the body and the wounded heart of Him whom they have so pierced In the course of Iustice we say and say truly when a party is put to death that the Executioner cannot be said to be the cause of his death nor the Sherif by whose commandement he doth it neither yet the Iudge by whose sentence nor the Twelve men by whose verdict nor the Lawe it selfe by whose authoritie it is proceeded in For GOD forbid we should endite these or any of these of murther Solum peccatum homicida Sinne and Sinne onely is the murtherer Sinne I say either of the Party that suffereth or of some other by whose meanes or for whose cause he is put to death Now CHRIST 's owne sinne it was not that he died for That is most evident Not so much by His owne challenge Ioh. 8·46 Quis ex vobis a guit me de peccato as by the report of his Iudge who openly professed that he had examined Him and found no fault in Him No nor yet Herod for Luc. 23.14 15. being sent to him and examined by him also nothing worthy death was found in Him And therefore calling for water and washing his hands Matt. 27.24 he protesteth his owne innocencie of the bloud of this IVST MAN Thereby pronouncing him Iust and void of any cause in himselfe of his owne death It must then necessarily be the sinne of some others for whose sake CHRIST IESVS was thus pierced And if we aske who those others be or whose sinnes they were the Prophet Esai tells us Esa. 53.3 4. Posuit super Eum iniquitates omnium nostrûm He laid upon Him the transgressions of us all who should even for those our many great and grievous transgressions have eternally been pierced in bodie and soule with torment and sorrowes of a never dying death had not he stept between us and the blow and receiv'd it in his owne body even the dint of the wrath of GOD to come upon us So that it was the sinne of our polluted hands that pierced his hands the swiftnesse of our feet to do evill that nailed His feet the wicked devises of our Heads that gored his head and the wretched desires of our hearts that pierced his heart We that looke upon it is we that pierced Him and it is we that pierced Him that are willed to looke upon Him Which bringeth it home to us to me my selfe that speake and to you your selves that heare and applieth it most effectually to every one of us who evidently seeing that we were the cause of this his piercing if our hearts be not too too hard ought to have remorse to be pierced with it When for delivering to DAVID a few loaves Ahimelech and the Priests were by Saul put to the sword if David did then acknowledge with griefe of heart and say I 1. Sam. 22.22 even I am the cause of the death of thâ— Father anâ— all his house when he was but onely the occasion of it and not that direct neither may not we nay ought not we much more juâ—â—ly and deservedly say of this piercing of CHRIST our Saviour that we verily even we are the cause thereof as verily we are even the principalls in this murther and the Iewes and others on whom we seeke to derive it but onely accessaries and instrumentall causes thereof Which point we ought as continually so seriously to thiâ—k of and that no lesse then the former The former to stirre up compassion in our selves over him that thus was pierced the latter to worke deâ—pâ— remorse in our hearts for being authors of it That he was pierced will make our bowells melt with compassion over CHRIST That he was pierced by us â—hat looke on Him if our hearts be not flint as Iob saith or as the nether mil-stone Iob. 41.15 will breed remorse over our selves wretched sinners as we are II. The Act. To looke upon Him The Act followeth in these words Respicient in Eum. A request most reasonable to looke upon Him but to looke upon Him to bestow but a looke and nothing els which even of common humanitie we cannot denie Quia non aspicere despicere est It argueth great contempt not to vouchsafe it the cast of our eye as if it were an Obiect utterly unworthy the looking toward Truely if we marke it well nature it selfe of it selfe enclineth to this act When Amasa treacherously was slaine by Ioab and lay weltring in his blood by the waies side the storie saith that not one of the whole Armie then marching by but when he came at him 2. Sam. 22.12 stood still and looked on him In the Gospell the party that going from Ierusalem to Iericho vvas spoiled and wounded and lay drawing on though the Priest and Levite that passed neere the place relieved him not as the Samaritan after did yet it is said of them Luc. 31 32. they went neere and looked on and then passed on their way Which desire is even naturall in us so that even Nature it selfe enclineth us to
know So accompt But because our knowing is the ground of our accompt the Apostle beginneth with knowledge And so must we Knowledge in all Learning is of two sorts 1 Rerum or 2 Causarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That or in that The former is in the first Verse Knowing that CHRIST c. The later in the Second For in that c. And because we cannot cast up a Summe except we have a particular the Apostle giveth us a Particular of either A particular of our Knowledge Quoad res which consisteth of these three 1. That Christ is risen from the dead 2. That now He dieth not 3. That from henceforth death hath no dominion over Him All in the first Verse Then a particular of our Knowledge Quoad causas The cause of His death Sinne He died to sinne 2 Of His life GOD He liveth to GOD. â— And both these but once for all All in the second Verse Then followeth our Accompt in the third Verse Wherein we consider first 1 The Charge â— and then the Discharge 1. The charge first Similiter vos That we be like to Christ. And then wherein 1 Like in dying to Sinne 2 Like in living to GOD. Which are the two moulds wherein we are to be cast that we may come forth like Him This is the Charge 2. And last of all The meanes we have to helpe us to discharge it in the last words in Christ Iesu our Lord. BEfore we take view of the two Particulars I. Our Knowing The Meanes of it it will not be amisse to make a little stay at Scientes the first word because it is the grownd of all the rest Knowing that Christ is risen This the Apostle saith the Romans did knowing Did know himselfe indeed that Christ was risen for He saw him But how knew the Romanes or how know we No other way then by relation eyther they or we but yet we much better then they I say by relation in the nature of a verdict of them that had seene him even Cephas and the twelve which is a full Iury hable to finde any matter of fact and to give up a verdict in it And that CHRIST is risen is matter of fact But if twelve will not serve in this matter of fact which in all other matters with us 1. Cor. 15.6 will if a greater Enquest farr if five hundred will serve you may have so many for of more then five hundred at once was He seene many of them then living ready to give up the same verdict and to say the same upon their othes But to settle a knowledge the number moveth not so much as the qualitie of the Parties If they were persons credulous light of beleefe they may well be challenged if they tooke not the way to ground their knowledge aright That is ever best knowen that is most doubted of And never was matter caried with more scruple and slownesse of beleefe with more doubts and difficulties then was this of Christ's rising Marie Magdalen saw it first and reported it They beleeved her not Mar. 16.11 Luk. 24.13.36.11.36 The two that went to Emmaus they also reported it They beleeved them not Diverse women together saw him and came and told them Their words seemed to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an idle faigned fond tale They all saw him and even seeing him yet they doubted When they were put out of doubt and told it but to one that happened to be absent it was S. Thomas you know how peremptorie he was Not he Ioh. 20.25 vnlesse he might not onely see with his eyes but feele with his fingers and put in his hand into his side 27.28 And all this he did Saint Augustine saith well Profectò valde dubitatum est ab illis ne dubitaretur a nobis All this doubting was by them made that we might be out of doubt and know that Christ is risen Sure they tooke the right course to know it certainly and certainely they did know it as appeareth For never was thing knowen in this world so confidently constantly certainly testified as was this that Christ is risen By testifying it they got nothing in the earth Got nothing Nay they lost by it their living their life all they had to lose They might have saved all and but said nothing So certaine they were so certainely they did accompt of their knowing they could not be got from it but to their very last breath to the very last drop of their blood bare witnesse to the truth of this Article and chose rather to lay downe their lives and to take their death then to denie nay then not to affirme His rising from death And thus did they know knowing testifie and by their testimonie came the Romanes to their knowing and so doe we But as I said before we to a much surer knowing then they For when this was written the whole world stopt their eares at this report would not endure to heare them stood out mainly against them The Resurrection why it was with the Graecians at Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very skorne The Resurrection why it was Act 17.32 with Festus the great Romane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sicknesse of the braine a plaine phrensie That world 26.24 that then was and long after in such opposition is since come in and upon better examination of the matter so strangely testified with so many thousand lives of men to say the least of them sadd and sober hath taken notice of it and both knowen and acknowledged the truth of it It was well foretold by Saint Iohn haec est victoria quae vincit mundum 1. Ioh. 5.4 fides vestrâ— It is proved true since That this faith of CHRIST 's rising hath made a conquest of the whole world So that after all the world hath taken knowledge of it we come to know it And so more full to us then to them is this scientes knowing Now to our particulars what we know The Particâ—lars Quâ—â—dâ—n a That Christ is risen from the dead Our first particular is That CHRIST is risen from the dead Properly we are sâ—id to rise from 〈◊〉 fallâ— and from death 〈…〉 revive Yeâ— the Apostle rather vseth the terme of rising then reviving â—s serving better to set forth his purpose That death is a fall we doubt not that it came with a fall the fall of Adam But what manner of fall for it hath beene holden a fall from whence is no rising But by Christ's rising it falls out to be a fall that we may fall and yet get up againe For if CHRIST be risen from it then is there a rising if a rising of one then may there be of another If He be risen in our nature then is our nature risen and if our nature be our persons may be Especially seeing as the Apostle in the fourth Verse before hath told
CHRIST was the utter making it void So Iudgement was entred and an Act made CHRIST should be restored to life And because He came not for Himself but for us and in our name and stead did represent us and so we virtually in Him by His restoring we also were restored By the rule si Primitae tota conspersio sic as the First fruicts go Rom. 11.16 so goeth the whole lumpe as the Roote the branches And thus we have gotten life againe of mankind by passing this Act of Restitution whereby we have hope to be restored to life But life is a terme of latitude and admitteth a broad difference which it behooveth us much that we know Two lives there be In the holy Tongue the word which signifieth life is of the duall number to shew us there is a dualitie of lives that two there be and that we to have an eye to both It will helpe us to understand our Text. For all restored to life All to one not all to both The Apostle doth after at the 44 Verse expressly name them both 1 One a Naturall life or life by the living soule The other â— a Spirituall life or life by the quickening Spirit Of these two Adam at the time of his fall had the first of a living soule was seised of it and of him all mankind Christ and we all receive that life But the other the Spirituall which is the life cheifly to be accompted of that he then had not not actually Onely a possibilitie he had if he had held him in obedience and walked with GOD to have been translated to that other life For cleer it is the life which Angells now live with GOD and which we have hope and promise to live with Him Luc. 20.36 after our restoring when we shall be aequall to the Angells that life Adam at the time of his fall was not possessed of Now Adam by his fall fell from both forfeited both estates Not onely that he had in reversion by not fullfilling the conditions but even that he had in esse too For even on that also did Death seise after Et mortuus est CHRIST in his restitution to all the sonnes of Adam to all our whole nature restoreth the former therefore all have interest all shall partake that life What Adam actually had we shall actually have we shall all be restored To repaire our nature He came and repaire it He did all is given againe really that in Adam really we lost touching Nature So that by his fall no detriment at all that way The other the second that He restoreth too but not promiscuè as the former to all Why for Adam was never seised of it performed not that whereunto the possibilitie was annexed and so had in it but a defeicible estate But then by His speciall grace by a second peculiar act He hath enabled us to atteine the second estate also which Adam had onely a reversion of and lost by breaking of the condition whereto it was limited And so to this second restored so many as to vse the Apostle's words in the next verse are in Him that is so many as are not only of that masse or lump whereof Adam was the first fruits for they are interessed in the former onely but that are besides of the nova conspersio whereof CHRIST is the Primitiae a Ioh. 1.12 They that beleeve in Him saith Saint Iohn them He hath enabled b Ioh. 20.17 to them He hath given power to become the sonnes of GOD to whom therefore He saith this day rising Vado ad Patrem vestrum In which respect the Apostle calleth Him c Rom. 8.29 Primogenitum inter multos fratres Or to make the comparison even to those that are to speake but as d Esay 8. â—â— Esay speaketh of them His children Behold I and the the children GOD hath given me The terme He vseth Himselfe to them after His resurrection and calleth them Children And they as His familie take denomination of Him Christians of CHRIST Of these two lives the first we need take no thought for It shall be of all the vnjust as well as the iust The life of the living soule shall be to all restored All our thought is to be for the later how to have our part in that supernaturall life for that is indeed to be restored to life For the former though it carie the name of life yet it may well be disputed and is Whether it be rather a death then a life or a life then a death A life it is and not a life for it hath no living thing in it A death it is and not a death for it is an immortall death But most certaine it is call it life if you will they that shall live that life shall wish for death rather then it and this is the miserie not have their wish for death shall flie from them Out of this double life and double restoring there grow two Resurrections in the world to come set downe by our SAVIOVR in expresse termes Ioh. 5. â—9 Though both be to life yet 1 that is called condemnation to judgement and 2 this onely Heb. 11.35 to life Of these the Apostle calleth one the better resurrection the better beyond all comparison To atteine this then we bend all our endeavours that seeing the other will come of it selfe without taking any thought for it at all we may make sure of this To compasse that then we must be in CHRIST So it is in the next verse To all but to every one in order CHRIST first the first fruits and then they that be in Him Now He is in us by our flesh and we in Him by His Spirit and it standeth with good reason they that be restored to life should be restored to the Spirit For the Spirit is the cause of all life but specially of the Spirituall life which we seeke for His Spirit then we must possesse our selves of and we must doe that heere for it is but one and the same Spirit that raiseth our soules heere from the death of Sinne Rom. 8.11 and the same that shall raise our bodies there from the dust of death Of which Spirit there is first fruits to reteine the words of the Text and a fullnesse But the fullnesse in this life we shall never atteine Our highest degree heer is but to be of the number whereof he was that said Et nos habentes primitias Spiritus Rom. 8 23. These first fruits we first receive in our Baptisme which is to us Tit. 3.5 our Laver of regeneration and of our renewing by the holy Spirit where we are made and consecrate Primitiae Heb. 12.1 But as we need be restored to life so I doubt had we need to be restored to the Spirit too We are at many losses of it by this sinne that cleaveth so faâ—t to us I doubt it is with us as
last His Resurrection this day what was it but a passage from death to life and His Ascension another de mundo ad Patrem from the world to his Father First and last a Passe-over He was But above all His death His offering was it then He was Pascha pro nobis indeed For then He passed over into the estate of us wretched sinners layd of His own as it were and tooke upon Him our person became tanquam vnus è nobis nay tanquam omnes nos Esay 53.6 For GOD tooke from us and layd them on Him Posuit super Eum iniquitates omnium nostrûm Layd upon Him our Passe-over the transgressions of us all 2. Cor. 5.21 Fecit peccatum made Him sinne for us there our Sinnes passed from us fecit maledictum Gal. 3.13 made Him a Curse for us there the Punishment of our sinnes passed from us to Him Then and there passed the Destroyer over us Over us to Him But when He came at Him he passed Him not Transeat à me calix would not be heard Matt. 26.39 and it was Pascha non pascha a Passe-over to us No passe-over to Him We had one He had none Him it passed not but light upon Him so heavie Luk. 22.44 that it made a sweat of bloudie dropps passe from Him yea life and soule and all yet it left Him At which His Passion He was a right Passe-over Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus pascha Then He was pro nobis then He was nostrum CHRIST CHRIST offered offered for us Of which passing our sinnes to Him and GOD'S wrath over us this day and the action of this day is a memoriall II. The Consequent And so let us passe over from the Antecedent to the Consequent which is Itaque Celebremus Therefore let us keepe a feast A Feast and Christ slaine and so handled as He was A fast rather one would thinke True but that we heard againe of ours so did not they of theirs For this He came againe safe and opened unto us a new passage by His second Passe-over All we spake of right now was done the third day since But we hold not our Feast till this day For till this day we knew not what was become of Him Passed He was hence but whither in His passage He had miscarried or no we knew not But now this day by His Resurrection we know He is well passed over and so omni modo a true Passe-over So now we hold our Feast as a feast should be holden with joy And a double Feast it is 1 One that by His suffering He passed from life to death for our sinnes 2 A second that by His rising againe this day Rom. 4.25 He passed from death to life for our iustification And so two Passe-overs in one He died and by His death made the Destroyer passe over us He rose againe and by it made death as the redd sea passable for us Itaque celebremus Itaque epulemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epulemur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is one but two waies it is turned 1 Some read Celebremus â— Some other Epulemur Both well for first it is kindly when we keepe a feast we make a feast But this this feast is not celebrated sine hoc epulo If CHRIST be a propitiatorie sacrifice a Peace-offering I see not how we can avoide but the flesh of our peace-offering must be eaten in this feast by us or els we evacuate the offering vtterly and lose the fruit of it And was there a Passe over heard of and the lamb not eaten Time was when He was thought no good Christian that thought he might doe one without the other No Celebremus without Epulemur in it â— Immolâ—â—uâ— and Celeâ—râ—muâ— But first will ye lay the former and this together Immolatus and celebremus and see how well it falleth out with us Immolatus is His part to be slaine Celebremus is ours to hold a Feast Good-friday His Easter day Ours His premisses bitter our conclusion joyfull a loving partition on His part a happie on ours â— Immoâ—atuâ— and Epâ—leâ—â—r Againe will ye lay Immolatus to epulemur That the Passe-over doth not conclude in the sacrifice the taking away of sinne onely that is in a pardon and there an end But in a feast which is a signe not of forgivenesse alone but of perfect amitie full propitiation Ye may prepius ire draw neere vnto Him ye are restored to full grace and favour Heb. 10.22 to eate and drinke at His table Besides there was an offering in Immolatus and heere is another a new one in Epulemur Offered for us there offered to us â—eere There per modum victimâ—◠〈◊〉 per modum epuli To make an offering of To make a refreshing of For us 〈…〉 to us in the Sacrament This makes a perfect Passe-over We read both in the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sacrifice the Passe-over and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eate it Luk. 22.7 Matt. 26 17. Ioh 18.28 It 〈…〉 the paschall lamb and it was a sacrifice It cannot be denied there is a 〈◊〉 sent for it Exod. 12.27 Both propounded heere in the termes of the Text â— The Sacrifice in Immolatus â— The Supper in Epâ—leâ—ur Celebremus and Epulemur There be that referre Celebremus to the Day Epulemur to the Action and so it may well Both Day and Action have interest in this Text. And then the Text is against them that have never an Easter day in their Calendar But the Fathers vsually referre both to the Action Their reason Because in truth the Eucharist now in the Gospell is that the Passe-over was vnder the Law The Antitype answering to their type of the Paschall lamb It is plaine by the immediate passage of it from the one to the other that no sooner done but this began Looke how soone the Paschall lamb eaten presently the holy Eucharist instituted to succeed in the place of it forever And yet more plaine that this very Scripture of my Text was thought so pertinent and so proper to this Action as it was alwaies said or soong at it And I know no cause but it might be so still Two things CHRIST there gave us in charge 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Remembring Chap 21.25 Chap. 11.29 and 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receiving The same two Saint Paul but in other termes 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing forth 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicating Of which Remembring and Shewing forth referre to celebremus Receiving and Communicating to epulemur heere The first in remembrance of Him CHRIST What of Him Mortem Domini 1 Celebremus In the Sacrifice 1. Cor. 11.26 His death saith Saint Paul to shew forth the Lord's death Remember Him that we will and stay at home thinke of Him there Nay shew Him forth ye must That we will by a Sermon of Him Nay it
must be Hoc facite It is not mentall thinking or verball speaking there must be actually somewhat done to celebrate this Memorie That done to the holy symboles that was done to Him to His body and His bloud in the Passe-over Breake the one poâ—re out the other to represent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how His sacred body was broken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how His pretious bloud was shedd And in Corpus fractum and Sangus fusus there is Immolatus This is it in the Eucharist that answereth to the Sacrifice in the Passe-over The memoriall to the figure To them it was Hoc facite in Mei praefigurationem do this in praefiguration of Me Luk. 22.19 1. Cor. 11.26 To us it is Doe this in commemoration of Me. To them Prenuntiare to us Anâ—untiare there is the difference By the same rules that theirs was by the same may ours be termed a Sacrifice In rigor of speech neither of them Heb. 10.4 for to speake after the exact manner of Divinitie There is but one onely sacrifice veri nominis properly so called That is CHRIST 's death Heb. 9.28 And that sacrifice but once actually performed at His death but ever before represented in figure from the beginning and ever since repeated in memorie to the world's end That only absoluâ—e all els relative to it representative of it operative by it The Lamb but once actually slaine in the fulnesse of time but virtually was from the beginning is and shall be to the end of the world That the Center in which their lines and ours their types and our anti-types doe meet While yet this offering was not the hope of it was kept alive by the prefiguration of it in theirs And after it is past the memorie of it is still kept fresh in minde by the commemoration of it in ours So it was the will of GOD that so there might be with them a continuall fore-shewing and with us a continuall shewing foâ—â—h the LOâ—D'S death till He come againe Hence it is that what names theirs caried ours doe the like and the Fathers make no scruple at it no more need we The Apostle in the X. Chapter compareth this of ours to the Immolata of the Heathen 1 Cor. 10 21. c. Heb. 13.10 And to the Hebrewes Habemus Aram maâ—cheth it with the Sacrifice of the Iewes And we know the rule of comparisons They must be eiusdem generis Neither do we stay Heere but proceed to the other Epâ—lemâ—r For â— Epâ—lemur In the Sacrament there is another thing yet to be done which dotâ— present to uâ— that which Celebremus â—oth represent From the Sacrament is the applying the Sacrifice The Sacrifice in generall Pro omnibus The Sacrament in particular to each severall receiver Pro singulis Wherein that is offered to us that was offered for us that which is common to all made proper to each one while each taketh his part of it and made proper by a communion and vnion like that of meat and drinke which is most neerely and inwardly made ours and is inseparable for ever There Celebremus passeth with the representation But heere Epulemur as a nourishment abideth with us still In that we see and in this we taste Psal. 54 8. how gratious the Lord is and hath beene to us And so much for these two as two meanes to partake the Benefit and we to vse them and as Duties required of us and we to performe them Will ye marke one thing more That Epulemur doth heere referre to Immolatus To Christ not every way considered but as when He was offered Christ's body that now is True but not Christ's body as now it is but as then it was when it was offered rent and slaine and sacrificed for us Not as now He is glorifed for so He is not so He cannot be immolatus For He is immortall and impassible But as then He was when He suffered death that is passible and mortall Then in His passible estate did He institute this of ours to be a memoriall of His Passibile and Passio both And we are in this action not onely carried up to Christ Sursum corda but we are also carried back to Christ as He was at the very instant and in the very act of His offering So and no otherwise doth this Text teach So and no otherwise doe we represent Him By the incomprehensible power of His eternall Spirit not He alone but He as at the very act of His offering is made present to us and we incorpoâ—ate into His death and invested in the benefits of it If an host could be turned into Him now glorified as He is it would not serve Christ offered is it Thither we must looke a Ioâ— 3.14 To the Serpent lift up thither we must repaire b Luk. 17.37 even ad cadaver we must c 1. Cor. 11.24 hoc facere doe that is then done So and no otherwise is this Epulare to be conceived And so I thinke none will say they doe or can turne Him 1. Itaque We bound to keepe it Now all we have to doe is to shew what we thinke of this Itaque whither it shall conclude us or no and that we shew it by our practice for other answer the Apostle will take none If we play fast or loose with it on this fashion as divers doe upon the matter as good to say The Holy Ghost cannot tell how to make an argument Christ is offered but no Itaque epulemur for all that Thus we will not say for very shame What then will we dispensare contra Apostolum which we blame as a foule abuse in the Pope and yet I cannot see but every meane person takes upon Him Papall authoritie in this case and as oft as we list dispense with the Apostle and his Itaque exempt our selves from his conclusion That we will not seeme to do No it is not at Itaque The truth is it is at Non in fermento we stick we love our levin so well be it malice or be it some other levin as bad so well we love it we will not part with it we loath the Lamb rather then the levin shall out But in the meane time there is no trifling with this conclusion there is no dispensing with the Apostle there is no wanton wilfull dis-abling our selves will serve Itaque will not be so answered Not but with Epulemur It layeth a necessitie upon every one to be a guest at this feast The Iewes we know were held hard to theirs upon a great paine to have not their names Exod. 12.19 but their soules cut out from GOD 's people And is it a lesse trespasse for Christians to passe by this Passe over or hath the Church lesse band to exact like care at our hands No indeed we must know the Holy Ghost can tell how to inferre And that this Itaque of the Apostle's is a binding
congruitie they found were many they may be reduced to these foure 1. Whither you looke to the composition or parts of it 2. Or to the furniture and vessells of it 3. Or to what was done in it 4. Or to what was done to it that is what first and last befell it In all which they hold that Templum hoc might more truely be affirmed of Him that was in the Temple then of the Temple He was in The last of the foure what was done to that Temple what befell it and so what befell the Temple of Christ's bodie that I take to be most proper to this Text and to that we have in hand For to goe through all foure would take up a whole sermon So I take my selfe to the Congruitie onely Marke then what befell either by that shall you best find that Fata utriusque Templi the destinies of both Temples were alike Psal. 132.6 Mat. 2.1 Like in Solvite excitabo They began alike The first newes of the Temple was heard at Ephrata which is Bethlehem So was it of Him for there was He borne Like in their beginnings and in their ends no lesse I appeale to this Text and content me with those two He insists on Himselfe Both were destroyed both were reared againe that in all things His Bodie and His Temple might be suitable 2 Chro. 36.19 Psal. 137.7 That Temple was destroyed by the Chaldees downe with it even unto the ground Imitated by them heer downe with it even into the ground For they never left till they had Him there past Excitabo as they thought past rising any more But as the Temple Agge 1.14 after it was so razed had an Excitabo was raised againe up by Zorobabel So was this too Solvite tooke place but there came an Excitabo after that made amends for it And as the glorie of the second House was greater then the first So the estate Agge 2.10 He rose to farr more glorious then that He was in before And marke I pray you if these two were not to be seen as brim in the little glasses about it as in the great Mirrour it selfe For the Temple was as a great Mirrour and the furniture as so many little glasses round about it Take but the Arke the Epitome as it were of the Temple The two Tables in it the type of the true treasures of Wisedome Knowledge hid in Him Col. 2.3 Exod. 32.19.34.4 they were broken first there is Solvite but they were new hewen and written over againe there is excitabo The Pot of Manna a perfect resemblance of Him the Vrna or the vessell being made of earth so earthly The Manna the contents of it being from heaven so heavenly The Manna we know would not keepe past two daies at the most Exod. 16.20.24 Exod 16 32. there is Solvite but being putt into the Vrna the third day it came againe to it selfe and kept in the Pott without putrifying ever after there is Excitabo· Aaron's rod the type of His Priesthood and of the rule of soules annexed to it that Rod Num. 17.8 was quite dead and drie but revived againe blossomed yea brought forth ripe Almonds In every and in each of them His destinie whom they represented Solvite and Excitabo in all But the End is all in all and in respect of that of the end well saith Ambrose of His bodie Verè Templum in quo nostrorum est purificatio peccatorum Truly a Temple He no Temple ever so truely as wherein was offered up the true propitiation for and the true purification of our sinnes and of us from them which is the end of all Temples that ever were or shall be and was but shaddowed in all besides but in this truly performed There the onely true Holâ—caust of His entire obedience which burnt in Him bright and cleare from the first to the last all His life long There the onely true Trespasse-offering of His Death and Passion the Solvite of this Temple satisfactorie to the full for all the trespasses and transgressions of the whole world There the Meat-and-drinke-offering of His blessed Bodie and most precious blood And the Exta of this sacrifice the fat of the entrailes of it that is the Love wherewith He did it the desire the longing desire He had to it that that Luc. 12.50.22.15 Col. 1.20 was the perfect Offering that sett at one all things both in heaven and earth That what ever was Sub figurâ in Templo illo was really and in truth exhibited in Templo hoc And iudge now whither the Signe were not well layd by our SAVIOVR in the Temple which was it selfe a Signe of Him And whither as He sayd in a place Ecce maior Templo hîc So He might not have sayd Ecce maius Templum hîc Mat. 12.6 when He was in the Temple Behold a greater a truer Temple now in the Temple then the Temple it selfe Now to the second maine point Solvite II a Solvite the saying a The saying it first b The executing it after The Solvite and the Solutum est 1. First by Solvite that is dissolving is meant death * Phil. 4.23 Cupio dissolvi ye know 1 Sâ—lviâ—e Death a loosing what that is And Tâ—mpus dissolutionis meae instat the time of my dissolution that is my death is at hand For death is a very dissolution a loosing the caement the soule 2. Tim 4.6 and bodie are held togither with Which two as a frame or fabrique are compaginate at first and after as the timber from the lime or the lime from the stone so are they taken in sunder againe But death is not this way onely a loosing but a further then this For upon the loosing the soule from the bodie and life from both there followes an universall loosing of all the bonds and knotts heer of the Father from the Sonne and otherwhile of the Sonne from the Father first Of Man from Wife of friend from friend of Prince from people So great a Solvite is death makes all that is fast loose makes all knotts flye in sunder 2. And all this in naturall death But a further matter there is in Solvite 2 Solvite Violent For that is against nature alijs solventibus by the hands of other that are the Solventes them to whom this is spoken This Temple dropps not downe for age or weakenesse dissolves not of it selfe Others they to whom Solvite is heer sayd they pull it downe It is then no naturall but a violent death this Well therefore turned Solvite destroy it there is no destruction but with force or violence 3. So violent though on theirs as voluntarie yet on His part 3 Solvite Valuntarie Not against His will quite not by constraint For He Himselfe that is to be disâ—olved He it is doth heer say Solvite He could have avoyded it if He would He would
ready to seise upon sinners which made such a foule Sea as this great Ship and all in it were upon the point to be cast a way The plus heere is plaine take it but as it was indeed litterally For what a tempest was there at CHRIST 's death Chap. 27.51.52 It shooke the Temple rent the veile cleft the stones opened the graves put out the Sunne 's light was seene and felt all the world over as if heaven and earth would have gone together But the miserable storme then who shall declare And no mervaile there was a great Plus in the cause For if the sinne of one poore passenger of Ionas made such a foule Sea the sinnes of the great Hulke that bore in it all Mankind together in one bottome what manner tempest thinke you were they like to raise In what hazard the vessell that loaden with them all But one fugitive there heere all runne-awaies from GOD Master Mariners Passengers and all Now the greater the Vessell the more ever the danger With Ionas but a handfull like to miscarrie In this the whole masse of Mankind like to perish So in the perill Plus too The storme will not be stayed neither till some be cast into the Sea and some great Sinner it would be And heer the Sicut seemes as if it would not hold heer the only Non Sicut Ionas For Ionas there was the onely sinner all besides in the ship innocent poore men Heere CHRIST onely in the ship innocent no sinner all the ship besides full â—raught with sinners Mariners and Passengers grievous sinners all Heere it seemes to halt And yet I cannot tell you neither for all that For in some sense CHRIST was not unlike Ionas no not in this point but like Ionas as in all other respects so in this too 2. Cor. 5.22 Esa. 53.6 Not as considered in Himselfe for so he knew no sinne But Him that knew no sinne for us made He sinne How by laying on Him the iniquities of us all even of all the sonnes of men upon this Sonne of Man And so considered He is not onely Sicut but Plus quà m Ionas heere More sinne on Him then on Ionas for on Him the sinnes of the whole Ship yea Iona's sinne and all For all that heere is another Plus though For what Ionas suffered it was for his owne sinne Luk. 23.41 and meritò haec patimur might he say and we both with the Theefe on the Crosse. But CHRIST what had He done It was not for his owne it was for other mens sinnes He suffered He paied the things he never tooke So much the more likely was He Psal 69.4 1. Pet. 3.18 to satisfie the just for the uniust the LORD for the Servant Much more then if one sinner or servant should doe it for another Ion. 1.12 Ioh. 18.8 Yet was CHRIST as was Ionas content to be throwen in Tollite me said Ionas Sinite hos abire said CHRIST Let these goe Take me my life shall answer for theirs as it did As content said I Nay Plus more For with Ionas there was no other way to stay the storme but overboord with him But CHRIST had other waies could have stayed it with His word with His Obmutesce as He did the VIII Chapter Cha. 8.26 Mat. 3.15 Esa. 53.7 before Needed not to have beene cast in Yet to fulfill all righteousnesse condescended to it though and in He was throwen not of necessitie as Ionas but quia voluit and Voluit quia nos salvos voluit would have us safe and His Father's justice safe both Now to the effect Therewith the storme stayed GOD 's wrath was appeased Mankind saved Heere the Plus is evident That of Ionas was but Salus phaseli no more This was Salus mundi no lesse A poore boat with the whole World what comparison And the evening and the morning were Good-friday CHRIST 's first day * In their beeing there Easter Eve To Ionas now secundo He was drowned by the meanes Nay not so GOD before angry was then pacified Pacified not onely with the ship but pacified with Ionas too provided a whale in shew to devoure him indeed not to devoure but to preserve him downe he went inâ—o her belly There he was but tooke no hurt there 1. As safe nay more safe there then in the best ship of Tharsis no flaw of weather no foule sea could trouble him there 2. As safe and as safely carried to land The ship could have done no more So that upon the matter he did but change his vehiculum shifted but from one vessell to another went on his way still 3. On he went as well nay better then the ship would have carried him went into the ship the ship carried him wrong out of his way cleane to Tharsis-ward Went into the whale and the whale carried him right landed him on the next shore to Ninive whither in truth he was bound and where his errand lay 4. And all the while at good ease as in a cell or study For there he indited a Psalme expressing in it his certaine hope of getting forth againe So as in effect Ion. 2.2.6 where he seemed to be in most danger he was in greatest safety Thus can God worke And the evening and the morning were Iona's second day The like now in CHRIST but still with a plus quà m Doe but compare the whale's bellie with the heart of the earth and you shall finde the whale that swallowed CHRIST that is the grave was another manner whale farr wider throated then that of Ionas That Whale caught but one Prophet but Ionas This hath swouped up Patriarchs and Prophets and all yea and Ionas himselfe too None hath scaped the iawes of it And more hard getting out I am sure witnesse Ionas Into the whale's belly he went and thence he gat out againe After he gat thence into the heart of the earth he went and thence he gat not there he is still The Signe lyes in this by the letter of the Text. And in CHRIST the Signe greater For though to see a whale tumble with a Prophet in the bellie were a strange sight yet more strange to see the SONNE of GOD lye dead in the earth and as strange againe to see the Sonne of man to rise from the grave againe alone A double signe in it The heart of the earth with Iustine Martyr Chrysostome Augustine I take for the grave though I know Origen Nyssen Theodoret take it for hell for the place where the Spirits are as in the bodie that is the place of them And thither he went in Spirit triumphed over the powers and principalities there in His owne person But for His bodie it was the day of rest the last Sabboth that ever was Col. 2.15 and then His bodie did rest rest in hope hope of what that neither His soule should be left in hell nor His flesh suffered to see
likewise Luc. 2.13 4. And lastly for our comfort thus That henceforth even such shall our graves be if we be so happy as to have our parts in the first resurrection Revel 20.6 which is of the soule from sinne We shall goe to our graves in white in the comfort and colour of hope lie between two Angells there they guard our bodies dead and presâ—â—t them alive againe at the resurrection 1. Yet before we leave them to learne somewhat of the Angells specially of the Angel that sate at the feete That betweene them there was no striving for places He that sate at the feete as well content with his place as he that at the head We to be so by their example For with us both the Angels would have beene at the head never a one at the feete with us none would be at the feete by his good will Head Angels all 2. Againe from them both That inasmuch as the head ever stands for the beginning and the feete for the end that we be carefull that our beginnings onely be not glorious O an Angel at the head in any wise but that we looke to the feet there be mother there too Ne turpiter atrum Desinâ—t that it end not in a blacke Angel that began in a white And this for the Angel's appearing VER 13. And they said to her Woman why weepest thou She said to them They have taken away my Lord and I know not where they have laid Him 〈…〉 Now to their speech It was not a dumbe shew this a bare apparition and so vanished away It was visio vex a vocall vision Heer is a dialogue too The Angels speake to her And they aske her Quid ploras Why she wept what cause she had to weepe They meane she had none as indeed no more she had All was in error piae lachryniae 〈…〉 〈◊〉 teares of griefe but false griefe imagining that to be that was not Him to be dead that was alive She weepes because she found the grave empty which God forbid she should have found full for then CHRIST must have beene dead still and so no Resurrection And this case of Mary Magdalen is our case oftentimes In the error of our conceit to weepe where we haue no cause to ioy where we have as little Where we should where we haue cause to ioy we weepe and where to weepe we ioy Our ploras hath never a quid False ioyes and false sorrowes false hopes and false feares this life of ours is full of God helpe us Now because she erred they aske her the cause that she alledging it they may take it away and shew it to be no cause As the elench à non causâ pro causâ makes foule rule among us beguiles us all our life long 〈◊〉 answer Will ye heare her answer to Why weepe you Why sustulerunt that was the cause Her Lord was gone was taken away And a good cause it had beene if it had beene true Any have cause to grieve that have lost lost a good Lord so good and gracious a Lord as He had beene to her But that is not all a worse matter a greater griefe then that When one dieth we reckon him taken away that is one kind of taking away But his dead body is left so all is not taken from us That was not her case For in saying her Lord she means not Her Lord alive that is not it she meanes not they had slaine Him they had taken away his life she had wept her fill for that already But her Lord that is his dead body For though His life was gone yet His body was left And that was all she now had lest of Him that she cals Her Lord and that they had taken away from her too A poore one it was yet some comfort it was to her to have even that left her 〈…〉 to visite to annoint to doe other offices of love even to that Etiam viso cadavere recalescit amor at the sight even of that will love revive it will fetch life of love againe But now heer is her case that is gone and all and nothing but an empty grave now left to stand by That S. Augustine saith well sublatus de monumento grieved her more then occisus in ligno for then something yet was left now nothing at all Right sustulerunt taken away quite and cleane And thirdly her nescio vbi For though He be taken away it is some comfort yet if we know where to fetch Him againe But heer He is gone without all hope of recovery or getting againe For they but she knew not who had carryed Him she knew not whither laide Him she knew not where there to do to Him she knew not what So that now she knew not whether to goe to finde any comfort It was nescio ubi with her right Put all these together His life taken away His body taken away and carryed no man knowes whether and doe they aske why she wept or can any blame her for it 〈…〉 The truth is none had taken away Her Lord for all this for all this while Her Lord was well was as she would have had Him alive and safe He went away of 〈…〉 him thence What of that Non câ—edens 〈◊〉 credidit sâ—blatâ—m for want of beleefe He was risen she beleeved He was carryed away She 〈…〉 theâ—e was on 〈◊〉 in her love but there was love in her errour 〈…〉 〈…〉 leave to lay ou◠〈…〉 aâ—guments of her love Yet her love ouâ— of this verse to make up eight towards the making up of her 〈◊〉 The very 〈…〉 gives Him of Dominum 〈◊〉 is one My Lord that she give◠〈◊〉 that terme For it shewes her love and respect was no whit abated by 〈…〉 of His death It was a most opprobrious ignominious shamefull death 〈…〉 â—uch as in the eyes of the world any would have beene ashamed to own 〈…〉 say 〈◊〉 Him Meum but any would have beene afraid to honour him with thâ—◠〈◊〉 to style Him Dominum She was neither Meum for herâ— Dominum meum for her Lord she acknowledgeth Him is neither ashamed nor afraid to continue that 〈…〉 scaâ—â—alo non 〈…〉 Another which I â—ake to be farâ— beyond this That she having looked into the grave a little before and seene never an Angel there and of a sudden looking in now and seeing two a sight able to have amazed any any but her It mooves not her at all The suddennesse the strangenesse the gloriousnesse of the sight yea even of Angels moove her not at all She seemes to have no sense of it and so to be in a kind of extasie all the while Domine propter te est extra se saith Bernard Amor extasin patiens And thirdly as that strange sight affected her not a whit so neither did their comfortable speech worke with her at all Comfortable I call it for they that
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
à vobis And so He is He from them and they from Him as farr as the bottome of the nethermost hell is from the topp of the highest heaven And ever the same hand of GOD be so layd on them that shall offer to lay hands on GOD'S Annointed So may they all shutt their eyes as many as it shall seeme good in their eyes to doe the like So may their hearts be smitten that ever hatch in their hearts eny thought that way tending And the faithfull mercies of David be upon them Esai 55.3 whose eye and hand heart and tongue shall see say and thinke and doe as he did And let the King live live yet many yeares to see the renewing of this blessed day and to refresh the memorie of God's mercies upon it shewed him and in him shewed us all And now to returne to the beginning We may I trust now say Ecce dies venit Behold the day is come with a higher accent A day in regard of the deliverie into their hands de quo dixit diabolus but in regard of the deliverie from them de quo dixit Dominus which GOD did bespeake Bespeake but in a better sense not thus in quo tradam in manus but rather in quo eripiam de manibus not deliver You into but to deliver You out of their hands And yet it is dies in quo tradam too but the edge turned toward them Not in quo tradam te illis but in quo tradam illos tibi not deliver you into your enemie's but deliver your enemies into Your hands The beginning was they made full accompt You had been given over into theirs and that the good should have beene in their eyes The end as is happily proved they were given into Your hands and the good was in Yours removed thither And you have done and they suffered what was good not in their but Your owne eyes heaven and earth approving it and rejoicing at it Now then as if they had done to You that was good in their eyes it had made many weeping eyes it had been Ecce dies funestus so seeing they have suffered what was good in Yours and even in God's eyes and thereby made many a gladd heart shall it not be Ecce dies festus Psal. 118.15.16 a day of ioy and health in the dwelling of the righteous wherin the right hand of the Lord had the praeminence the right hand of the Lord brought this mightie alteration to passe As they meant it it had beene a day the devill had marred Psal. 118.24 as it fell out this was a day that the Lord hath made and let us reioice and be glad in it with the voice of ioy and thanksgiving among such as keepe holy day Holy I say for let God have the honour of the day for setting so many Ecce's upon it For which all daies but specially as the day it selfe returnes we to make returne of our thanks upon it Even upon it upon this day for this day for the many Ecce's of this day to God the Author of them for the King and his safetie the subiecta materia of them for the Ecce surrexit è spelanc â his rising out of the cave in effect as good as his rising out of the grave or as David in this Psalme calls it his delivery from the Lyon's den Psal. 57.4 thence he rose And for Ecce abijt viam that a way was made him that he was not made away but that his way he went Then went and many â— way since hath gone and many more may still goe and the Angel of the Lord take 〈◊〉 of him to keepe him in all his wayes Psal. 91.11 and the Lord Himselfe preserve his going 〈◊〉 and comming in from this time forth for evermore 〈◊〉 is a Psalme as I sayd the LVII purposely sett of his being there in the 〈…〉 scaping thence the Psalme is like the day represents it fitly The forepart 〈◊〉 full of danger and feare Miserere mei Domine miserere mei Psal. 57.1.4 and My soule is 〈◊〉 Lyons well befitting You when You were under their hands But the latter 〈◊〉 the Catastrophe full of joy and triumph When You were gott out of the cave 〈◊〉 â—ere now upon Your way then it was I trust and ever will be as there it 〈◊〉 My heart is ready ô GOD my heart is ready I will sing and give praise Psal. 57.7.8.9.10.11 〈◊〉 up my glorie awake Lute and harp I my selfe will awake up early I will praise thee among the people I will sing unto thee among the nations For thy mercie is great toward me it reacheth even up to the heavens thy truth above the clouds Sett up thy selfe ô Lord above the heavens and thy glorie over all the earth as this day thou didst indeed So ends the Psalme and a better end there cannot be So will we end with glorie and praise blessing and thanks to all the three Persons of the glorious Trinitie To whom for this day and the Ecce of this day be ascribed this day all these Even this day and for ever A SERMON PREPARED TO BE PREACHED Vpon the V. of AVGVST A. D. MDCXXIII GEN. CHAP. XLIX VER V. VI. VII Simeon et Levi fratres c Simeon and Levi brethren in evill the instruments of crueltie are in their habitations Jnto their secret let not my soule come my glorie be not thou joyned with their assembly For in their wrath they slew a man and in their self-will or furie they digged downe a wall Cursed be their wrath for it was fierce and their rage for it was cruell J will divide them in Iaakob and scatter them in Israel I Have read you a Text out of a peecè of Genesis a part of Iacob's last words before he went out of the world or as they call it a Clause of his last Will and Testament There is in it a Censure upon a couple of his Sonnes In which censure I take it I have read the destinie of another couple in attempting both of a like soule designe they as these and these as they As Simeon and Levi the brethren of the Text so these two the brethren of the day To open the case heer in the Text The day will open it self sufficiently You are to imagine You see Iacob being now about to go out 〈…〉 world lying at the very point of death lifted up in his bedd for so he was his 〈…〉 before him all twelve in order according to their severall ages as 〈…〉 â—he world He had somewhaâ— to say to them it should seeme and 〈…〉 these two his second and third Sonnes he called to mind a foule 〈…〉 â—ommiâ—ted upon Hemor and Sichem and the whole Citie Of which 〈…〉 before at the XXXIIII Chapter 〈…〉 it were done and past many yeares before that it might seeme to have 〈…〉 yet it comes fresh to his mind and troubles him
is GOD 's 〈…〉 and no mâ—ns but whom GOD girdeth 〈…〉 of the words in Genesis By man shall his bloud be shedd But Gen. 9.6 that man 〈…〉 that sword hangs not at every mans girdle nor is by every hand to 〈…〉 〈…〉 one case onely where the party would and cannot stay for the Magistrate's 〈…〉 assailant comes on him so fierce and furiously that either he must use it 〈…〉 and yeild it to the rage of his enemie being a private man as himselfe 〈…〉 if he cannot otherwise keep of violence from himselfe it is lent him pro hâc 〈…〉 and the use of it made lawfull by the unwritten Law the Law of Nature 〈…〉 Yet as we speake cum moderamine inculpatae tutelae or as our Law Se 〈…〉 never but upon that occasion and in that case the sword is but a weapon 〈…〉 keep of violence And out of that case this one except not to be allowed 〈…〉 that carry the sword in their name Gladiatores we call them Fensers and 〈…〉 themselves their science the Science of defense that is Skill to use their 〈…〉 to that end For ever a Cherethite is eo ipso to be a Pelethite These two 〈…〉 their weapons to defend and save to deliver from wrong to do none 〈…〉 the sword the weapon of cruelty is to abuse the sword Every abuse is naught 〈◊〉 â—hese two Brethren non tam naturâ quà m nequitiâ not so much in nature as 〈…〉 As we know a place where many such there be no kinne at all by 〈…〉 sworne brethren they call themselves making Sacramentum pietatis 〈…〉 binding themselves by the oath of GOD to serve the Devill As 〈…〉 whose feet are swift to shedd bloud So the Patriarch implies thus much Esa. 59.7 〈…〉 his sonnes these two were by nature of a revengefull of a bloudy disposition 〈…〉 were so were their weapons For who will blame the sword or lay any 〈…〉 weapon's charge The weapon is as the man is as he will use or abuse it 〈…〉 not violent if he be not so that weares it But these were so and so the 〈…〉 men and not in the weapons Brethren of bloud they were and not so but 〈…〉 bloud And so passe we from this point 〈…〉 ghesse at their dispositions not so much by their weapons 1 In counsell as by their 〈◊〉 consilium eorum He tells of a Counsell taken about it where they met and 〈◊〉 to the other their swords should do violence their sister was wronged they 〈…〉 revenged and no revenge serve them but death and destruction death of 〈…〉 destruction of the towne yea of the very walls of it It was a plot or 〈…〉 a very match made between them And wâ—at was their counsell In dolo deceitfully contrived Marry they would 〈…〉 to Sichem and all should be well if they would be circumcised Whereas 〈◊〉 â—urpose was when they were sorest of their circumcising when the wound was at 〈…〉 they could not stirr then to sett upon them and make a massacre of 〈…〉 〈◊〉 Iacob cannot contein himselfe but burst out from such Matches GOD keep 〈…〉 very first at the doing Iacob misliked it Misliked it then and ever after 〈…〉 now at his death he cries Ne veniat Never let my soule come among them or 〈…〉 with them â—â—oubled him much at the time it was done He saw he lost his reputation by it 〈…〉 is the holy Patriarch Heer be Impes of his breeding and bringing up 〈…〉 made him even stink you will beare with it Chap. 34.30 it is the Holy Ghost's word 〈…〉 Nations round about 〈◊〉 they put him in feare and hazard of his owne and all their lives Very like 〈…〉 would all have been over-runn by the bordering people but that GOD 〈…〉 innocencie even for his sake sent His feare into the hearts of the Nations 〈…〉 that they pursued them not to death with the like crueltie These were 〈…〉 present but heer now so many yeares after he takes it on his death 〈…〉 party nor privy to it Never was he to that nor ever would be to any 〈…〉 see by his so deeply detesting it and protesting against it For it is as if 〈…〉 say I heer declare openly hefore GOD and the World it went against my 〈…〉 this counsell of theirs I had no hand in it neither art nor part as they say 〈◊〉 had nor ever meant to haâ—e But was and ever wil be innocent from all that 〈◊〉 to it violence counsell 〈…〉 or ever let â—ny soule come among such And why not come in any such câ—â—â—sell For where two or three are at counsell about any such matter Inter 〈…〉 Diabolus eâ—t tertius where two are consulting of any treachery Luke 22. â— the Devill i◠〈◊〉 third Misit Satanas in cor was in Iuda's is the rule of all 〈…〉 the first motion is ever from him He the prime Counselor of the 〈◊〉 And blame not Iacob if he would not be one of or one at any counsell of hi◠〈…〉 hiâ— soule at the end of any such treaty Thiâ— on â—heir parts makes it the more heynous that they did it not of any sodein paâ—sion 〈◊〉 â—onsultò in cold bloud slept upon it rose upon it were in it three 〈◊〉 Did â—ll advisedly of malice pretensed mett about it tooke counsell how to 〈◊〉 it Psal 1.1 Iacob's twofold abhorring of it 1 Noâ— veâ—iat â—nima in consitilâ— 2 Non sit gloria in 〈◊〉 â—orum the â—oâ—nsell of the ungodly Putt off the execution till after three dayes On Iacob'â— part two things he speaks of 1 That neither his soule should ever come in such counsell So it is a soule-matter a counsell and an act which brings with it the hazard of the soule 2 Nor his glorie or reputation so that it is a thing which toucheth one's honour and reputation neer a blemish to the glorie of a man As pollutes his soule so taints his bloud is the losse of both To save both these he doth we see and we must disavow all such counsell and Counsellers All are bound under the same paine to make the same protestation to say the same Ne veniat anima mea all that are of the Israël of GOD Let never my soule come into any such counsell lett never any such counsell come into my soule Marke those two words 1 his soule and 2 his glorie the two things of highest regard with all 1 What shall become of our soules 2 What Name we shall leave behind us All to think that in such companie they do but cast away their soules they do but lose the honour of their name for ever And yet a farther matter there is For marke these two words Counsell and Assembly Sod and Kahal for by them two severall partakings he seemes to sett out 1 One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their secret privy meetings that is Sod 1 The other is Kahal which is any publique meeting or assembly of
〈◊〉 â—ruth and confesse But Thy Saints let them speake all good and blesse Thee highly bleâ—â—â— Thee for this thy high mercie of all other upon them as of all other they have â—ost cause to doe To elevate it one degree one Super more For I know not how but you shall observe that even among the faithâ—â—ll even among them GOD singles out some one People still from the rest that He makes of above the rest and vouchsafes His speciall favour upon more then the rest though Christen men as well as they and no reason in the world to be given of it but the Super of His Mercie It was ever so Some Nation Psal. 147.20 of whom it might be said Non taliter fecit omni Nationi He hath not dealt so with every Nation Nay Non omni is nulli He hath not dealt so with eny Nation Some of whom it might be said Of all the people in the Earth I have chosen you to come neerest you to vouchsafe you my chiefest my choisest mercies Super omnes Not in matters onely pertaining to the soule in which all Christians are interessed alike but even in the things perteining to the course of this life secular as we call them and temporall In them too And in both is better then one alone In saving that way with the salvation the King rejoyceth in 21. Psalme saving them from plotts and practises even against their worldly prosperitie from Achitophel's plotts from Absalom's Vow and such like III. Our Super in this Super. And now to our Super. For may not we thinke you reckon our selves in all in this last above all His workes first so are all His creatures His chiefe workmanship so are other men His workmanship in CHRIST so are other Christians But above all these His Non taliter For if we be not very dim-sighted without eny perspective glasse we may see such mercies and favours of His Super upon our selves as sure the nations round about us have not seene and I think I may say not eny nation on the Earth seene the like Many waies might this be made appeare and many daies brought to give us light to it But let all els passe in silence this Day this fift of November is instar omnium Nay is super omnes before beyond above them all to elevate to us this point of the tender mercies of our GOD Luk. 1.78 wherby this Day sproong from on high did visit us This Day I say enough and enough to bring from all our mouthes that it brought from His Majestie 's and that with admiration Misericordiae Dei super omnia opera Ejus And the Confiteantur and the Benedicant of right belonging to it 1. The Mercie of Ne inducas We right now divided His workes we will now divide His Mercies That do we according to their Object which is miserie And that is double 1 For either it is already upon us and we in it 2 Or but over us yet so over us as we are within the shadow of death Luk. 1.79 at the very pit's brinke as they say and even now readie to be tumbled in To quirt us of these two there is a double mercie they follow at the fourteenth verse 1 Erigit lapsos 2 Sustinet labantes Lifts up them that be down Staies them that be going down There is a Super in these too 1 One of them the better which our Pater-noster will teach us Ne inducas first and then Libera Better lead us not in then deliver us out If we are in deliver us but better never come in at all Ionas was delivered So was Ninive Ninive's was better they came not in then Ionas his he was in but got out That of Libera GOD send us too if ever we shall need it and send it all them that at this present do But yet give me the mercie of Ne inducas let it not light let it passe over the Passe-over that is the memorable Deliverie that the high Feast And that was the Super vpon us And it behoved so to be We were not in It came not to that thanke Mercie for it If it had it had been past with us past Liberia that other mercie could have done us no good If it had not been praevenisti post-venisti had come too late For if in never out more This our first Super. 2. The Mercie of Libera from a crueltie close to us But being not in we were as neere it as neere might be and scape it Over it was nay it was rather under us then but all is one Super or Subter either will serve heer that Subter would have ended in a Super sent us up high enough I wote well therefore we will keepe the word of the Text Super let it goe First when it was contrived Over us it was then when it was set in hand Over us yet more but when it came to parâ—ta sunt omnia all ready for the match and the match for it for so neere it came then it was over us I trow hard over us and then to â—â—ape it when it was even in a manner ready to seise on us that is another Super for tâ—en to scape it that doth us the more good ever and that is ever praised for the â—â—â—eriour deliverance The second Super. Specially if you add the third that when it was so neer to us and we to it 3 And close from us it was not so close by us as close from us we knew it not And none so miserable as they that are so and know not they are so Nay think it clean otherwise The Laodicean miserie that we say is of all other the most wofull Tu dicis quod Thou saist Apoc. 3.17 thou â—rt this and thou art that safe and sure and happie and behold thou art none of â—ll these but even â—hen when thou sayest it miserable and even in the jawes of death Ier. 6.24 That is the miserie that comes as the throwes of a woman in travaile as the flood upon the old world as the fire upon the five Cities And that was our case right they in the dayes of Noe they in the dayes of Lot Mat. 24.37 Luke 17.26.28 never reckoned lesse of the flood or the fire over them then we of the powder under us And I blame us not Who would not have thought himselfe safe in that place who that he might not have troden on that threshold that floore without danger If safe at all if any where there It is the Asylum the surest place one would think in all the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where our greatest trust there our danger most deadly and that is ever the super of all miseries Being then so over us or under us under us and neer us neer us and we not aware of it so neer Psal. 124.3 that they made full account I say not as the Psalme 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
avoid the danger of Pirates and the inconvenience of forâ—in Coine not currant at home it is the use of Merchants to pay it there to receive it â—eer Such a thing is there in this laying up We are heere as strangers the place where we wish our selves is our Countrey even Paradise if so be we send our carriage thither before if not I feare we intend some other place it is not our country When we shall take our way thither through the way of all flesh through death certainely we lose all he stripps every one he laies hold of and put case we could get through with all our baggs heer it is currant for it is the coine of the world but there it is base and goeth for nought what shall we then do Quare non facis why deale you not with exchange paying heer so much to have so much repaid you there Adires trapezitas you should goe to the Bankers who be those Cum quaesiveris when you have sought all Pauperes sunt campsores they be the poore Da pauperibus accipies thesaurum Where is our bill Quod vel quantum uni Who will repay it Ego resolvam Nec repetit mercedem sed dat mercedem What refuse you to take CHRIST 's bill If you dare trust your servants without feare of losing if you trust your Lord feare you to lose If them of whom you receive nothing but they of you what not Him of whom earst you professed to receive all things If CHRIST be of credit and heaven be not Vtopia if we thinke there is such a life after this we shall ever have to doe there Lay up heere Thinke it is a laying up Vpon the beleeving of this one word the weight of doing and not doing all the Text lyeth When we recount our good deeds we commonly say For him and for him we have done this and that It is true saith Saint Paul That good you doe you do for them and for your selves too but more for your selves then for them To lay up and to do good yea to others Nay to do your selves good to lay up for your selves Before you thought it scattering it was indeed laying up Now you thinke it is for them it is for you and your sakes GOD commandeth it GOD hath no need of you to feed the poore No need of the Widow to feed Elias He could still have fedd him by ravens and as he fed Elias by one so could he them by others or other meanes and never send them to Sarepta among you He could have created sufficient for all men or so few men as all should have been sufficient for them Deuâ— 15.11 He would not He ordered there should ever be poore in the land Why To prove them and to prove you by them that He which feedeth you might feed them by you that your superfluities might be their necessaries that they of their pâ—tience in wâ—nting and you of your liberalitie in supporting might both together of Him that made you both receive reward They with you in your bosomes there as heere a good sight in heaven and a good sight in earth For sure there shall never be a rich man in heaven without a Lazarus in his bosome Therefore we have need of them as they have need of us yet that we make theirs remaineth ours still It liketh the Holy Ghost as to terme our preaching our seed so to terme your wealth 2 Cor 9.6 your seed The seed the husbandman casts it the ground receives it Whose is it the ground 's No the husbandman's And though it be cast out of his hands and rott in the bowells of the earth and come to nothing and there becomes of it no man can tell what yet this compt he maketh it is his still and that every graine will bring him an eare at time of the yeare and so that he hath in casting it from him stored it up for himselfe Whereas in foolishly loving it as many do their wealth he might have stored it up for wormes and mustinesse and by that meanes indeed have lost it for altogether The seed is your almes The ground is the poore You are the Sowers When it is therefore sowen among them how it is spent or what becomes of it you know not yet this you know and may reckon that at the fulnesse of time at the harvest of the end of the world for everie graine of temporall contribution you shall receive an eare of aeternall retribution Whereas storing it up heer it may after your decease be stored for harlotts and gamesters and rioters in whose hands it shall corrupt and putrifie and your selves lose the fruit thereof for ever By this comparison you may know that when you are dealing for the poore it is your owne businesse you entend that not forgetting them you remember your selves pittying them you have pitie on your owne soules and that your labour shall not be in vaine in the Lord. 1. Cor. 15.58 Men use to reason with themselves it will not alwaies be health let us lay up for sicknesse it will not alway be youth for age and why not saith Saint Paul it will not alway be this life not alway present life lay up for your selves against the life to come In this place heere we shall not be alwaies but in another of our aeternall abode This time that is will not be alwaies but such a time will come as in which that we call a thousand yeares shall be no more then a day now Psal. 90 4. That place and that time would be thought of and good wisedome it will be for a man to forget what he is and to weigh what he shall be Surely for any present matter GOD did not make us Sed ad nescio quid aliud to some further matter yet to come Not yet present as yet in promise not yet in performance as yet in hoâ—e not in possession I know that even in this place the Lord doth reward and sheweth us plainely that Date and Dabitur are two twinnes We our selves have by good tryall found it true when our carefull Date and provision for the poore last yeare save one was requited in presenti with a great Dabitur of the last yeare 's encrease But this is but an Etcaetera making nothing to the maine promise which is to come Luk 6 24. which our SAVIOVR would never have out of our eye Habetis hÃc heere you have your comfort Habete illic have it there too for heere you cannot ever have it For the present time you have officers and servants to wait on you in the time to come none will accompanie you all will leave you when to the grave they have brought you save mercie onely none will wait or make roome but opera eorum your workes which you have heere layd up for the time to come The Scripture speaketh of this life and all the faelicitie therein
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
Quasi ingemiscit suâ—er hac Scriptura the Scripture doth as it were fetch a deepe sigh so oft as it repeateth this verse and saith thus in effect Tanta mala conciliat non habere Regem so much mischiefe commeth there in Israël or any where where there is no King saith Theodoret. 1 Quod rectum in oculis The eye To let you see then what a monster lurketh under these smooth terms doing that which is right in our eyes Two parts there be 1 the Eye 2 and the Hand To beginne with the eye and that which is right in the eye There begann all evill in the first tentation even from this perswasion they should need no direction from GOD or from any their owne eye should be their director to what was right they should doe but what was right in their owne eyes Three evills in it 1 Quod in oculis Three evills are in it It is not safe to commit the judgement of what is right to the eye and yet I know it is our surest sense as that which apprehendeth greatest varietie of differences But I know withall the Optiques the Masters of that facultie reckon up twenty severall waies all which it may be and is deceived The Object full of deceipt things are not as they seeme The Medium is not evenly disposed The Organ it selfe hath his suffusions Take but one that of the Oare in the water Though the Oare be streight yet if the Eye be judge it seemeth bowed And if that which is right may seeme crooked that which is crooked may seeme right So the eye no competent judge The Rule is the judge of right If it touch the Rule and runne even with it it is right if it varie from the Rule let it seeme to the eye as it will it is awry GOD saw Deut. 12.18 this was not good an expresse countermand we have from him in Deuteronomie You shall not doe every man that which is right in his eyes that is you shall have a surer Rule of right then your eyes 2 Quod quisque But admit we will make the eye judge yet I hope not Quisque not Every man's eye that were too much Many weake and dimme eyes there be many goggle and mis-set many little better then blind shall all and every of these be allowed to define what is right Some it may be perhapps the Eagle but shall the Owle and all I trow not Many mishapen kinds of right shall we have if that may be suffered yea other while diverse of them contrarie one to the other To goe yet further Say we would allow every eye his priviledge 3 Quod in suis. it were great folly to doe it but say we should if we would allow it every one yet not every one In suis. Not his owne eye to direct his owne doings or as we say to sit judge in his owne right No not the Eagle not the best eye to be allowed to right it selfe The Iudge himself commeth downe from the Bench when his owne Right is in hearing We all know Selfe-love what a thing it is how it dazeleth the sight how every thing appeareth right and good that appeareth through those Spectacles Therefore 1 Not right by the eye 2 At least not every man's eye 3 Nay not any man's right by his owne eye We shall never see this so well in the generall as if we looke in some few examples upon it In individuo And that can we no where better then in this Chapter and those that follow it to the end of the Booke They be nothing els but a Commentarie at large upon these words Right in every man's eyes c. 1. What say you to making and worshipping a graven image Lay it to the Rule the Rule is Non facies non adorabis then it is crooked and nought Yet to Mica's eyes and his mother a goodly graven image sheweth faire and well 2. Goe to the next Chapter What say you to Burghlarie robbing and rifling of houses yea whole Cities of harmelesse poore people and cutting all their throats Fie upon it it is crooked Put it to the men of Dan they saw nothing but it was right enough 3. Goe to the next to that How thinke you by ravishing of women and that to death How away with that Let it not be once named No man will thinke that right Yes they of Gibea in the XIX Chapter did and stood to it to maintaine it You see a good Glosse of this Text. Vpon the matter there are no worse things in the world then these were If these seemed streight there is nothing but will seeme so to the eye There is no trusting In oculis But this is not all I now passe to the next point 2. Fecit quisque The hand Heere is a hand too Fecit quisque Fecit is but one word but there is more in this one then in all the former For heer at this breaketh in the whole Sea of confusion when the hand followeth the eye and men proceed to doe as lewdly as they see perversly And sure the hand will follow the eye and men do as seemeth right to them be it never so absurd that so seemeth To dye for it Eve if her eye like it her hand will have it and Eve's children that have no other guide but their eye if their eye rove at it their hand will reach at it there is no parting them Therefore if a bad eye light upon an hand that hath strength and there be not Rex or the 〈◊〉 barr it will be done You may see it in all the former 1. Mica 〈◊〉 an idoll well Mica hâ—d a good pursâ— he told out two hundred sicles aâ—d so up went the idoll â— The men of Dan liked well of spoyling they werâ— well appoiâ—â—ed â—heâ—â— swords were sharp Fecerunt they did it 3. They of Gibea tâ— their lust Rape seemed a small matter they were a multitude no resisting them and so they committed that abhominable villanie By thâ—â—â—ime we see what a masse of mischiefe there is in these few words For sure if these all seemed right and so seeming were done Thâ—â— are we come to Quidlibet à quolibet any man doe any thing which is 〈◊〉 next doore to confusion nay confusion it selfe For so no mans sâ—ule shall be safe if idolatrie goe up Alas what talke we of the soule they have least sense of it talke to them of that they have feeling No mans goods or wife or life in safety if this may goe on thus If robberie rape and murther be right what is wrong See then now what a woefull face of a Common-wealth is heere Idols and murther seen and allowed for good done and practised for good Againe Mica a private man Gibea a Citie Dan a whole Tribe Tribes Câ—ties Families all out of course Out of course in Religion and not in religion alone but in morall matters And so that the like never
made to him to take them he refused them utterly If it please you to give me leave I will make his answer for him Nolo Episcopari quia nolo alienare I will not be made a Bishop because I will not alienate Bishop's lands After this by some perswasion he accepted of Chichester yet with some feare of the burden and after that of Elie and last of this of Winchester whence GOD hath translated him to heaven in which he freed himselfe and his Successor of a pension of foure hundred pound Per annum which many of his Predecessors had paid He was Almoner Deane of the Chappell and a Privy Connsaylor to King IAMES and King CHARLES In which he spake and medled little in Civill and temporall affaires being out of his profession and element but in causes that any way concerned the Church and his Calling he spake fully and home to the purpose that he made all know that he understood and could speake when it concerned him as by those few speeches which are preserved you may judge ex ungue leonem a wise man by his words and deeds And herein he was like the Arke of GOD all places where it rested were blessed by the presence of GOD in it so whersoever he came and lived they all tasted and were bettered by his providence and goodnesse Saint Giles was reduced to him by a Rate toward the better maintenance of the place and the house repaired He found nothing in the Treasury in Pembroke Hall he left in it in ready money a thousand pound Being Prebend Residentiary in Pauls he built the House in Creed-lane belonging to his Prebend and recovered it to the Church He repayred the Deane's lodging in Westminster When he came to Chichester he repayred the Palace there and the house in Aldingbourne At Elye he spent in Reparation of Elye-house in Holborne of Ely-Palace at Downham and Wisbich Castle two thousand pound At Winchester-house at Farneham at Waltham and Wolvesey likewise two thousand pound It seemes plainely he loved the Churches in which he was promoted and lived better then he did his money or his owne gaine For if we consider these expenses in his Episcopall Houses and his most magnificent enterteynement of his most gracious Soveraigne King IAMES at Farneham wherein in three dayes he spent three thousand pound as great and bountifull enterteynement as ever King IAMES received at a Subject's hand besides he refused to make some Leases in his last yeares which might have been very beneficiall to him for the good of his Successor his reason was Many are too ready to spoile Bishopricks and few enough to uphold them Add to these the many Almes he gave in his life and now at his death and we shall see he was free from all avarice and love of money In him is true that word of Saint Iohn Nolite diligere mundum he doth not say Nolite habere but Nolite diligere Love not the world he doth not say have not possesse not the world or goods of the world but love them not He had them but he loved them not Vt dispensator ut Erogator he had them but as a Steward to dispose and expend them to procure an everlasting Tabernacle in the highest heavens He medled little with them but left the taking of his accounts from his Officers to his Brothers and when he began his Will at Waltham an yeare before his death he understood not his owne estate nay till about six weekes before his death when his Accounts were delivered up and perfected he did not fully know his owne estate and therefore in his first draught of his Will he gave but little to his kindred doubting he might give away more then he had and therefore in a Codicill annexed to his Will he doubled all his legacies to them and made every hundred to be two hundred and every two hundred to be foure hundred And yet notwithstanding this increase he gave more to the maintenance of learning and the poore then to his kindred His charitie and love of GOD and the poore was greater in him then Naturall affection and yet he forgott not his naturall affection to them It was said of him that in his time was held to be Deliciae hominum Titus Abstinuit alieno ut si quis unquam If ever any man absteined from that which was not his owne he was the man This is as true of this most Reverend Prelate he never tooke any mans goods or right from him Give me leave to add a little more of him Distribuit sua ut si quis unquam If ever any studied to disperse and distribute his own either to kindred or to the poore surely this is the Man Neither did he stay to doe good and distribute till his death that is then gave his goods to the poore when he could keepe them no longer The first place he lived on was Saint Giles there I speake my knowledge I doe not say he began sure I am he continued his charity his certaine Almes there was ten pound per annum which was paid quarterly by aequall portions and twelve pence every Sunday he came to Church and five shillings at every Communion and for many yeares since he left that Cure he sent five pound about Christ-masse besides the number of gownes given to the poore of that Parish when he was Almoner And I have reason to presume the like of those other parishes mentioned in his Will to which he also gave Legacies to Saint Giles a hundred pound where he had been Vicar To Alhallowes Barking where he was borne twentie pound To Saint Martins Ludgate where he dwelt five pound To Saint Andrewes in Holborne where Ely house stands ten pound And to this Parish of Saint Saviours in Southwarke where he dyed twentie pound which Parishes he hath remembred for his Almes to the poore when the land shall be purchased for the reliefe and use of the poore When he came to Oxford attending King IAMES in the end of his progresse his custome was to send fiftie pound to be distributed among poore Scholars And the like he did at Cambridge in his Iourney to Ely And lest his left hand should know what his right hand did he sent great Almes to many poore places under other mens names and he stayed not till the poore sought him for he first sought them as his servants imployed in that service can witnesse as appeared at Farneham at Waltham and Winchester And in the last yeare of great Sicknesse he gave in this Parish of Saint Saviours an hundred Marks Besides since the yeare one thousand six hundred and twentie as I have my information from him that kept his bookes of Accounts and delivered him the money he gave in private Almes to the summe of one thousand three hundred and fortie pound The totall of his pious and charitable workes mentioned in his Will amounts to the Summe of six thousand three hundred twentie