Sermons vvith some religious and diuine meditations. By the Right Reuerend Father in God, Arthure Lake, late Lord Bishop of Bath and Wells. Whereunto is prefixed by way of preface, a short view of the life and vertues of the author

SERMONS With some Religious and Diuine Meditations .

BY The Right Reuerend Father in God , ARTHVRE LAKE , late Lord Bishop of Bath and Wells .

Whereunto is prefixed by way of Preface , a short view of the Life and Vertues of the AVTHOR .

LONDON , Printed by W. STANSBY for Nathaniel Butter .

1629.

VENERABILI VIRO DOMINO IOHANNI YONG SS. THEOL. DOCT. DIGNISSIMO ECCLESIAE WINTONIENSIS DECANO .

HAS REVERENDI IN CHRISTO PATRIS ARTHVRI LAKE , BATHONIENSIS ET WELLENSIS OLIM EPISCOPI PIAS ET DOCTAS CONCIONES .

Obseruantiae ergo

L. M. D. D. D. PHILIPPVS MAHAT . IOHANNES COOTH . THOMAS WOODYATES .

A SHORT VIEW OF THE LIFE AND VERTVES OF THE AVTHOVR . Christian Reader :

THou hast here a taste of the doctrine of that Reuerend Prelate , whom if thou knewest not in his life time , I suppose it concernes thee to bee acquainted with now , as with a man rare and eminent for all kind of vertue , naturall , morall , theologicall , personall , pastorall ; and indeed one of the examples of his time . If the lawes of a Preface did permit so much , I suppose it would be a labour worth thy acceptance , to giue thee a iust storie of his life , whereof there is no part but would yeild thee good matter of imitation : But leauing that to the pen of some able Historian , whom God may stirre vp to write a speciall Volume of the Worthies of our age ; I hold it my dutie to impart to thee , some few of those obseruable passages concerning him , which returned to my minde vpon the publishing of this worke , not doubting but that by the attentiue reading thereof , thou mayest bee as well edified , as by the Worke it selfe .

First , then be thou pleased to take notice , that this holy man hauing beene noursed vp from his tender age in the exercises of true Pietie , and in the studies of various and exquisite Learning ( first , in the famous Schoole of Winchester , where he was placed a child , and after in New Colledge in Oxford , whether he was elected to bee a fellow ) was in his riper yeares aduanced to diuers eminent places of dignitie in the Church , not by any ambitious suit or seeking of his own ; but by the speciall , and J had almost said ; immediate prouidence of Almightie God , who beyond his expectation or desire , raised him by insensible degrees to the heighth of Episcopall dignitie : thereby giuing vs one proofe among many , that notwithstanding our great and manifold sinnes he hath not altogether abandoned the care of his Church . For while this man by the naturall inclination and bent of his owne minde , affected rather the f f Iudges 9.11 . fruitfulnesse of the Vine , and the fatnesse of the Oliue , in a more priuate and retired life then to be a Gouernour ouer the trees ; as appeared by his willing acceptance of a Fellowship in the Colledge neare Winchester , where for a time he liued , and could haue beene contented to haue ended his dayes there in sweet contemplation if he had beene let alone . Yet God , that rules all things , so disposed of him , that one while by the conspiring votes of a numerous Society hee was , euen before he thought of it , recalled to the Wardenship of that g g 〈◊〉 Marie 〈…〉 . Colledge whereof he had beene formerly fellow : another while by the speciall grace and fauour of his Maiestie , without any suite of his owne likewise , preferred first to the Prefecture of the Hospitall of Saint Crosses neare Winchester , then to the Deanerie of the Cathedrall Church of Worcester , and lastly to the Bishopricke of Bath and Wels , where he died .

Jn all which places of honour and employment , first , he forgate not the practice of those vertues , whereof he had made shew in his more priuate life , but continued the same in his Rotchet , which he had beene in his Schollers gowne ; thereby shewing that his vertues were vertues indeed , and that hee vsed them not as Stage-players doe their vizards , only to act a part in , which being done , they pull them off , and cast them into a corner .

Jnstances of this kind may be , First , his Humilitie , the Basis , as it is well called , of all vertue , which being a fruit of true Christian mortification , and consisting in a low-prising of a mans selfe , and his gifts , he had studied so well in his younger yeares , that in the whole course of his life , afterwards there was no tumor of pride appeared , but as well in his actions as in his speeches , he euer t t Rom. 〈…〉 made himselfe equall with those of the lowest sort . and that notwithstanding the many temptations which hee had both from the eminencie of his place , and excellencie of his parts to doe and speake otherwise .

Secondly , From this , and not from the goodnesse of his nature only , though that were very good , did proceed that singular Affabilitie , and easinesse of Accesse which he euer retained to all sorts of men , and to those of his owne Coate especially . There was no place nor time almost , except it were his times of deuotion , wherein hee might not bee spoken with by the meanest person ; and in his speech so farre as lawfully he might , hee euer studied to giue the partie content ; so that although it were not in his power to grant euery mans suite , ( for who can doe that ? ) yet I thinke no man can say , hee was euer sleighted or superciliously vsed by him .

3. Adde hereunto his rare Tranquillitie and Contentednesse of minde : which though a man would thinke should agree best with an honourable and plentifull estate , yet experience teacheth , that it is farre otherwise . Accesse of fortunes in most men , rather enlargeth then satisfieth desire , and new honours breed new ambitions : besides the verie employment of great men occasioneth many troublesome & disquieting thoughts which a priuate life is naturally free from . But this man hauing first framed his mind to haue true contentment in his more priuate fortunes , retained the same temper in all the alterations of his estate ; so that whatsoeuer outwardly befell him either to the better or the worser part , he seemed very little to be affected , surely nothing disquieted therewithall . A strange serenitie of minde in him ; whereof I take it also to haue beene a good argument , that ( as I haue often heard him say ) so long as he was in perfect health of his bodie , he did neuer g g Vide Arist. de hist , animal . lib 4. cap 17. Item Plutarch . de Oraeulorum desectu , vbi hoc idem refert de Cl●one 〈◊〉 & Thrasymede . dreame .

4. But a speciall cause of that also may haue beene his great Temperancie or rather Austeritie in diet , which was another vertue that hee retained from the time he first tasted Vniuersitie Commons vnto his dying day . For as at the greatest and best furnished meales whereat the condition of his place required his presence , his feeding was commonly vpon one dish , and that none of the daintiest ; so it is well knowne , that when he was not hindered by the extraordinarie resort of strangers vnto him , he fasted commonly foure times in the weeke from his supper , and spent that time vntill eight or nine of the clocke at night in framing some Meditation or other vpon a piece of holy Scripture , the copies of diuers whereof remained in his Studie at his departure ; some few of which thou shalt find annexed to this worke for thy vse and benefit .

5. As hee was in his diet , so in his apparrell , recreations , and all other outward things belonging to this life a most sparing and temperate vser of Gods blessings , and that as well in his richer as in his meaner fortunes : so that vnlesse it were in the companie of schollers , and in such ingenious and pleasant discourses , as are incident thereto , ( wherein he would sometimes expresse much freedome of innocent mirth ) a man could not obserue that he tooke much delight in any wordly thing whatsoeuer ; an euident argument , that his intellectuall part had the predominancy ouer his sensuall , or rather indeed that grace ruled them both ; and that the Man in him was subordinate to the Christian .

With these vertues did this good man come furnisht to the Episcopall Chaire ; and being there hee kept them : like as he did also his firme purpose of single life , which though it be not of it selfe a vertue t t 〈◊〉 part. 3 de 〈…〉 . but a State ; yet he that could liue in that state , free not only from the act , but from all suspition of vncleannesse , as J thinke no man in this age liued more free ; had certainly attained that excellent gift , which our Sauiour commends , and wisheth them that haue it to make vse of as of a great aduantage , and helpe to godlines , Matth. 19.12 .

Now as the varietie of his preferments in the world , did no way hinder him in the practice of these his priuate and personall vertues ; ( as hath beene said : ) so did they yeild him a greater furtherance or opportunitie at least of acting some others , which J may call publike or Pastorall .

For first , as he had beene alwayes liberall , from the time he had any thing to giue ; so vpon the increase of his fortunes hee improued that vertue euen to a kind of Magnificence . I am verily perswaded , if hee had attained to that wealth which some of our English Prelates heretofore haue done : hee would haue built Churches and Colledges . But his forwardnesse in this kind , could neuer stay till his purse were full : therefore hee neuer attained to the doing of any pompous worke . But if it were possible to lay together his ordinarie largesse to the poore at his gates , and in the streets ; his contributions to pious workes of all sorts vpon his owne and others motions : his Exhibitions to poore Schollers both abroad and in the Vniuersitie , of all which he kept no Kalender . J assure my selfe they would arise to as great a summe as the workes of one of the greatest Benefactours of our time . Besides his increasing of the allowance of the poore Brethren of Saint Crosse , both in diet and otherwise , ( which was worthily continued by his i i Sir Peter Yong. Successour ) his maintayning of two Lectures in New Colledge in Oxford , one for the Hebrew Tongue , another for the Mathematickes : his leading the way to the setting vp of the great Organ in the Church of Worcester , and to the founding of a Librarie there , as also of another in Welles , might well be reckoned as particular instances of his farre extended bountie in this kinde .

2. Next his Magnanimitie and Courage appeared well in the gouernment of the Vniuersitie , that one yeare wherein he bare the office of Vicechancellour ; For as they well know that haue had experience of that place , the animosity of some spirits there , being like k k Plutarch , in Alexanaro . Alexanders horse , generous indeed , and fit for great seruices , but yet fierce and vntractable for the time , requires no lesse then an Alexander to curbe them , and to bring them to their due temper and pace . And such an Alexander was he . For , notwithstanding all opposition that is vsually made in that kind , hee reuiued much of the ancient Discipline there : and indeed wrought such a sensible reformation vpon the more distempered parts of the Vniuersity , that as J haue credibly heard , it was deliberated by those that had the highest care of that place to haue continued him longer therein , though a consecrated Bishop : had not he of his owne minde desirous to attend his greatest charge , shewed himselfe auerse from receiuing any such dispensation .

3. Next to his Magnanimitie , if not a part of it , I may reckon his Contempt of wealth , and especially of that manner of getting wealth which is too commonly in vse among them which seeke m m Horat. Epist. 1 — quocunque modo rem . Had he made that his rule , he might haue beene a rich man . But J dare say , that in all Elections of Schollers , Collations of Orders , and Benefices , Dispositions of Offices , and Grants of Colledge and Church-leases that passed through his hands , as there passed in his time very many , he neuer fouled them with the least touch of a Gehazi's reward ; which Integrity of his , together with his open-handednesse and house-keeping , were the onely causes that he left no greater estate behind him .

But to come yet more nearely to the discharge of his Episcopall Function . His Abilitie to teach , ( which Saint Paul makes one of the principall vertues of a p p 1. Tim. 3 2. Bishop ) as it was very great , so did it neuer appeare more , then after he came to speake ex cathedrâ , for although the acts of gouernment alone may seeme sufficient to take vp a man in that place : yet he knowing that there is a double honour which Saint Paul allowes to such as doe not only rule well , but also labour in the Word and Doctrine , 1. Tim. 5.17 . did after the example of Saint Chrisostome , Saint Augustine , Saint Gregorie the Great , and other ancient Bishops , whose Homilies wee enioy and read at this day , and neuer ceast after he was a Bishop to adorne the Pulpit with his no lesse frequent and assiduous , then learned and pious labours . Witnesse his ordinary preaching in the Cathedrall Church of Welles , his frequent excursions into the Parishes adioyning ; and indeed his leauing of no place where he came , if it were a sit time of preaching vnsupplied . Besides all which , his ordinarie Discourses were in one kind or other as good as Lectures to those that heard them : for indeed , he was a man of rare sufficiencie in all parts of Learning ; and for any doubts that were proposed to him , whether historicall , textuall , practicall or controuersall ; as his readinesse was singular to take notice of them ; so was his dexteritie no lesse happy in resoluing them : So that to conclude for this point , J may say he was a q q 1. Kin● 1 10. Salomon to his houshold Seruants ; to the City where he liued an r r Or●●alum Ci 〈◊〉 . Oracle : to any Scholler that resorted to him a s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . liuing librarie : & to the whole Church such a Priest as God himselfe describes by his Prophet Malachie , one whose t t Ma. ● 7. lips did preserue knowledge : and men did seek the law at his mouth .

But it is required of a Bishop , that hee should pascere cibo too as well as verbo : and therefore Saint Paul among other things sayes hee should bee u u ● . Tim 3. giuen to hospitalitie . So was this man in a very extraordinarie and remarkable degree . For to omit his house-keeping , first at Saint Crosse , ( where hee made it his studie and profession to refresh the bowels of the poore not with drie Pensions as his Predecessors for the most part had done , either for the sauing of trouble or charges , or both : but as became the honour of that place , with constant , solide , and substantiall meales : ) and then afterward at his Deanerie of Worcester , ( where he entertained the better sort with that splen , dour , and the meaner with that bountie and munificence , that the whole Countrie rings of it to this day : ) to omit these , J say ; the list of his ordinarie Family which he kept in diet after hee came to the Bishopricke of Bath and Welles did commonly consist of at least fiftie persons ; a great part whereof hee kept not so much for any state or attendance vpon his person , as out of pure charitie in regard of their owne priuate needs . Besides all which , his gates were the daily refectorie of his poore neighbours ; and for superuenient strangers be was another h h 1 Gen 18 5. Abraham , a i i Gen 19.3 . Lot , neuer suffering any man of fashion , Schollers especially , that came to him vpon businesse or otherwise to depart emptie away .

Now in this rankenesse of housekeeping , I know it is a disease that commonly fals vpon great Families , that they grow disorderly and riotous , abusing oftentimes the bountie of a good Lord or Master to their owne hurt and the scandall of others . Which fault lest any man should suspect to haue beene in his house , I cannot but remember another vertue of his ( which Saint Paul commends also in a Bishop ) and that is the k k 1 Tim. 3.4 ruling of his house well : and hauing those that are vnder him in subiection with all grauitie . Surely this man had so . For notwithstanding his large allowances of all things fit for the entertainment of strangers , you should see no footsteps of riot or excesse in his house : No tipling or carowsing of healths ; no casting of the childrens bread vnto dogs ; not so much as any hawkes or hounds kept , vnlesse it were l l Hi sunt catu● quibus venor regnum Coelorü those wherewith hee hunted after the Kingdome of Heauen . And the reason of all this J take to haue beene first his owne example , who was indeed a patterne of sobrietie , and of all good conuersation , as Saint Paul wisheth m m 1. Tim 4.12 . Timothie to be : then the choice of his seruants wherein he imitated Dauid , Psal. 101.8 . and lastly his training them vp whom he entertained in true pietie and deuotion . For besides his ordinary Chappell houres which he saw duely and by all frequented : hee caused many of his household to assist euery morning at the sixe a clocke Prayers in the Cathedrall Church adioyning : Hee neuer sate downe to his meales , but he had according to the ancient fashion of Bishops a Chapter of the holy Bible , read by one whom he kept for that purpose ; and lastly , at the close of the night , he called his whole Family into his ordinary dining roome , and there in his owne person most deuoutly commended them by his prayers vnto Almightie God . Which thing though it be no more then euery Christian housekeeper in his particular charge doth or should doe ; yet I account it the more memorable in a man of his place , because the multitude and different qualitie of their attendants seemes ordinarily vnto such a sufficient pretence to remit that dutie to their Chaplaines , if not to lay it quite aside .

Now as the Philosopher sayes , that each priuate Family is the modell of a Common-wealth : so may I say that each Christian Family is the modell of a Church : and therefore no wonder if he that was so good at the ordering of the one , proued no lesse excellent in the administration of the other . The care of his Diocesse as it was of all other his greatest , and that which most tooke him vp ; so did it bring forth in him fruits of exemplary diligence , and such as deserue not to be concealed from the World .

For first , whereas the foundation of all good order in a Church , is the planting of an able and learned Ministery , which thing appertaines to the care of the Bishop , and hath euer beene accounted a chiefe o o 〈◊〉 this Cau●●ut I the 〈◊〉 creete , that thou shouldst ordam . Fliers , &c. Trus 1.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈…〉 75. Q●id facit excep●d erdination● 〈…〉 non ●aciat ; Hic●●● : ad ●●utgr●um branch of his supereminent power : in the discharge hereof he was so carefull and precise , that he neuer conferred holy Orders vpon any person , whom he did not first examine strictly according to the Canons of the Church ; neither did hee trust herein any Chaplaine or other Deputie ; but himselfe personally performed the office for the satisfaction of his owne conscience , as one that meant to giue an account to God for what hee did . A worthy example doubtlesse , which if it were imitated by all the rest of that Venerable ranke , neither on the one side would they bee troubled with so many clamours of the Laitie against the vnsufficiencie of their Clergie : nor on the other would they haue such cause as oftentimes they haue to p p Ma●●ianies Bishop of the No●tatians at Constant●●●●● , hamm● ordained ●abbatius a 〈◊〉 Priest , & 〈◊〉 him afterward to hee a turbulent man wished he had laid his hands on the briars rather then on such a ma●●●●ad See Secrat . lib 〈…〉 1.20 beshrew their owne fingers for ordaining them , who are no sooner put into the Ministerie , but they become the ring-leaders of faction and schisme against that very authoritie which ordained them .

As he was thus prouident to plant a good Ministerie in his Diocesse , so was hee no lesse carefull to cherish those who were alreadie planted . His care of them all in generall was most tender and fatherlike . The most eminent among them for Pietie and Learning he did not only vse most familiarly ; but studied to draw them nearest to himselfe by prouiding them of Prebends in his Church , wherein it was his want of opportunitie rather then of desire and forwardnesse that he did no more . And lastly , to the weaker sort of them he spared not to giue his aduice and direction vpon all occasions how they might enable themselues for the better discharge of their calling ; to which purpose he had both intended and begun a plaine and familiar explanation of the Doctrine of the Church of England , contained in the Catechisme and thirtie nine Articles which he meant to haue communicated to them for their proper vse and instruction ; but the interruption of Parliaments and other great affaires toward his later time , and at last his vntimely and much lamented death , as it seemes , put an end to that worthy and religious designe .

In the exercise of the Discipline of the Church hee carried himselfe so , that by his own practice he wrought a great reuerence thereof , euen in those who were otherwise not well affected thereunto . For when any ennormous offender was censured in his Consistorie , whose punishment and penance was fit should be performed in the Cathedrall Church as incestuous persons , notorious Adulterers , notorious Schismatickes , or the like ; himselfe was vsually the Preacher at such times : and this he did often and vpon diuers occasions : and in such his Sermons , ( sundry of which thou shalt find in this Worke ) did so open the grieuousnesse of those offences , and the authoritie of the censures and discipline of the Church , as for the most part wrought great contrition in the parties punished ; and after Sermon before the the whole Congregation himselfe gaue them absolution . All which he performed with that grauitie , learning , and power , as gaue great comfort to all , and bred , no doubt , a generall reuerence and awe of the censures and authoritie of the Church .

And here by the way I cannot but acknowledge ( as himselfe often did ) what a helpe he found toward the ordering of his iurisdiction in the assistance of a wise , honest , learned , and discreet r r Doctor D●●k . Chancellour , whom as it was his happinesse to find there , so it was his vertue euer to make much of his person , and to vse his counsell as occasion serued . By meanes whereof hee not only was neuer crost , nor contested with in any cause wherein he thought fit to inter-medle , but also for the legall and orderly carriage of such things as came before him , no man could euer take iust exception to the formalitie of his proceedings .

His trienniall Visitations , he alwayes kept in his owne person , and kept them so ; that to say no more , he was euer welcome where he came ; for indeed his comming was like Saint Pauls to the Corinthians , not s s 2 Cor. 12.14 . burthensome but beneficiall to those he came too : for he sought not theirs , but them : yea , as occasion serued , he did gladly spend , and was spent for them : though I cannot adde as it is in the same place , that t t Ibid. v. 15. the more he loued , the lesse he was loued againe : for surely it was a great argument of their loue , that they resorted & flockt to him in euery place u u Senec. de Clem. Lib. 1 Chap. 3. tanquam ad salutare & beneficum sidus , as Seneca speakes of good Princes going their Progresses ; yea , they brought their children and whole Families to receiue his blessing , and to be confirmed by him ; which act being one of those that x x Vide Hieronym . aduers . Luciferianos vbi tamen affirmat hoc factum esse ad honorem sacerdotij potiùs quam ad leg is necessitatem . antiquitie hath euer reserued to the Episcopall power , he performed not in a tumultuarie manner , or as we vse to say , hand ouer head ; but with aduised deliberation and choice , admitting only those , whom either by the certificate of their Minister , or the examination of his owne Chaplaines , hee found to be sufficiently instructed in the Principles of Religion , and so by the intention of our Church y y See the Common Prayer Booke , in the. Order for Confirmation . capable of the benefit of that sacred action .

Of his care of the Cleargie in generall I haue alreadie spoken : yet it is not to be omitted heere , how in those Visitations of his he particularly exprest it . Wherein his fashion was to examine strictly all those of whose sufficiencie hee any way doubted , as well touching their course of studie , as of their preaching : and as he would restraine those from preaching for a time , whom hee found weake and ignorant : so would hee with all direct them both for the Bookes they should reade , and the method they should vse for the better enabling of themselues to that exercise : and thereof would he take account as occasion serued : by which meanes he alwayes quickned their industrie , and drew many of them to such a commendable improuement of their talent , that the Countrie was much edified thereby .

J will adde but one thing more of the cariage of this man in his Episcopall Function ; which though it were a thing small in it selfe , yet J know not how , it serued to increase much as well the peoples deuotion to God , as their reuerence to his person . In the Cathedrall Church of Welles , whether it were so that himselfe preacht or no , ( as indeed very often he did ; but though he did not ) after the Sermon done , and the Psalme sung as the manner is , himselfe standing vp in his Episcopall seat , gaue the benediction to the people , after the example of the High Priest in the Old Testament , Numb. 6.23 . which thing as hee performed like himselfe , that is to say , in a most graue and fatherlike manner ; so any man that had but seene with what attentiue and deuout gestures all the people receiued it , what apparant comfort they tooke in it , and how carefull euery particular man was not to depart the Church without it ; could not but conclude , that there is a secret r r 〈◊〉 ò obserua● 〈…〉 quod sa●erdotalis benedic●●a , non tant●m est simplex ena precatio , sed etiam v●l●ti pig●us ac●●●timonium sauo is Dei , & omninò habet quandam v●m ac efficacia clauis soluentis & absoluentis . ●lly●●● . Clau. Script . in verbo Benedicere . vertue in the Prayers and blessings as of naturall so of spirituall Parents , which as they are neuer the worse for giuing , so those that haue the relation of sonnes vnto them , are much the better for the receiuing ; and it is not for nothing that the Apostle saith : s s Heb. 7.7 . The lesser vseth to be blessed of the greater .

By these few things which J haue set downe ( Christian Reader ) thou mayest easily perceiue what an eminent patterne of all vertue as well personall as pastorall God hath bestowed on our Church in the person of this one man , whom as oft as J reflect on considering the rare integritie and synceritie of his life , together with his singular pietie and Deuotion , whereof no man that knew him but was a witnesse ; me thinkes J may well ballance him with any of those whom the Church of Rome boasteth of , and whom she daily canonizeth among the Saints . Neither doe J doubt but those of that Church that either knew him or shall read of these things , are by this time ready to say , Talis quum fuerit , vtinam noster fuisset . Yea , who knowes whether they may not by some forged plea goe about to claime him after his death , who liued in a Church opposite to theirs all his life time ? For such trickes haue they practised of late vpon some of our most eminent Prelates ; and it is no new art ; but that which they may haue learned from that old m m Cacu● apud Liuium lib. 1. Italian Thiefe , who was wont to draw all the faire Oxen he could lay hands on , though it were obtorto collo , & auersis vestigijs vnto his owne Den. But to preuent all such practises in this particular , I hold it not amisse to acquaint thee somewhat more particularly with his resolutions touching matter of Religion , and how hee stood affected to the controuersies of our times . It is true that of his owne disposition ( whether framed so by nature or by grace or both ) he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a most peaceable and milde temper , apter to reconcile differences then to make them , and to interprete the sayings euen of the Aduersaries where they were ambiguous in the better part : in regard whereof if there be yet any hope left of sowing vp those innumerable rents which Faction hath wrought in the seamelesse coat of Christ , and of drawing the distracted parts of his Church to some tolerable vnitie , J thinke he had beene such a man as is hardly found amongst many to bee imployed in that seruice . Howbeit as Saint Iames sayes of the wisdome which is from aboue , that it is k k Iames 3.17 . first pure , and then peaceable : so J may be bold to say , that this mans desire of peace came euer in the second place , and that his first care was to maintaine the puritie of Religion , as it is now taught in the Church of England . For proofe whereof , though I might thinke it enough to referre thee to these and other of his Sermons , wherein he hath as his matter led him confuted and cut the throat of most of the errours currant at this day in the Church of Rome : yet because it may be excepted that a mans opinions are in some sort ( as the Lawyers say of ones Will ) ambulatorie while he liues : and that no man is bound to stand to any Religion but what he dies in : I will rather impart to thee a late profession of his made in his last Will and Testament , which is the most authentike Record of a mans minde , and such , as when hee is once dead , l l Gal 3.15 no man disanulleth or addeth thereunto , as the Apostle speakes . Jn this last Testament of his , amongst other pious recommendations of his soule to God , he hath these words :

I Desire to end my life in that faith , which is now established in the Church of England , whereof I am a member , and haue beene by Gods blessing well nigh thirtie yeares a Preacher : and my soules vnfained desire is , that it may euer flourish , and fructifie in this Kingdome , and in all his Maiesties Dominions , and from thence be propagated to other Countries which sit in darknesse and in the shadow of death , whether Jnfidels or Heretickes . Amen .

Behold here not only a sound but a zealous Professor of the Religion established : and I would to God euery man of learning and conscience whether of the one , or other side , would but make the like declaration of himselfe in his last Will : perhaps it would be as good a Legacie as any hee could bequeath to Gods Church . For by it would it appeare what euery man thinkes of the summe of Religion truly and indeed , when all worldly hopes , feares , preiudices , dependances , and engagements being set aside , he hath none but God , and his owne conscience to satisfie : And then I doubt not but as an eminent Prelate of the Church of Rome said of the doctrine of Iustification by faith only , that it was a good Supper-doctrine , though not so good to breake fast on : so it would bee acknowledged of our reformed Religion in generall , that although it be not so plausible and pleasant a religion to liue in , as some other may be , yet it is the only comfortable Religion to die in ; as being that which settles a man vpon the true rocke , and giues a sure footing to his faith , when all the superstitious deuises of mans braine , doe like sand , faile and moulder away .

But to returne to this Reuerend Prelate of whom we are speaking , being fallen vpon the mention of his last Will and Testament , it may haply bee expected that I should here relate what Legacies he gaue therein to the Church , what summes of money he bequeathed ad pios vsus , &c. for that is the pompe of Willes in these dayes . But for that J haue said enough alreadie . He that gaue all whilst he liued ( euen his very Bookes a great part of which I thinke to the value of foure hundred pounds worth , bee disposed to the Librarie of New Colledge in Oxford , by a Deed of Gift diuers yeares before his death , reseruing the vse of them only for his life time : ) could not haue much left to bestow at his death . Only a name hee hath left behind him , and that more precious then any ointment a name that filleth the Church for the present , with the sweet sauour thereof , and I trust that euen Posteritie also shall be refreshed by it . For r r Wisd. 4 1 , 2. the memoriall of vertue , ( as he saith ) is immortall ; because it is approued both with God , and Men. When it is present men take example at it , and when it is gone they desire it : it weareth a Crowne and triumpheth for euer , hauing gotten the victorie , and striuing for euerlasting rewards .

As touching the manner of his death , though any man might guesse at it that hath beene acquainted thus farre with the passages of his life , ( for seldome doe a mans life and his end varie ) yet it will not bee amisse to acquaint thee with thus much , that hauing some few houres before his departure made a zealous and deuout confession both of his faith and sinnes , to the Bishop of Elie there present , from whom also he receiued absolution according to the order of our Church : and being assisted to the last gaspe with the comfortable and heauenly prayers of that diuine Prelate ; after he had taken particular leaue of all about him , and giuen them respectiuely both his counsell and benediction : he speedily yeilded vp his soule to God .

There passed not many moneths before that Reuerend Bishop , whom J last mentioned , followed him to his graue : with whom as he had liued many yeares in a most entire league of friendship , not vnlike that which Saint Chrysostome describes to haue beene betwixt himselfe and Saint Basil ( Lib. 1. de Sacerdotio ) so J doubt not but they are now vnited and incorporated together in a farre more firme and vndiuided societie , euen that of the first-borne which are written in Heauen , ( Heb. 12.23 . ) and as they were heere geminum sidus , a paire of Lights of our Church , comparable euen to those Primitiue ones , whose lustre and influence remaines with this day : so they haue by this time receiued the reward of such as turne many to righteousnesse , euen to be Stars in the Firmament for euer and euer , Dan. 12.3 .

Now although an k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Epitaph be a good mans due after his departure , J should haue thought it needlesse to set any vpon him , who as yet liues so freshly in the mouthes and hearts of all that knew him , did I not find himselfe had meditated somewhat that way in his life time , not for the perpetuating of his Name , for he doth not so much as name himselfe in it ; but only for the expressing of his firme hope in the Resurrection , and his charitable desire of their good that should suruiue him : for whose sake he wrote this , and desired it should be grauen only vpon a stone , where he should lie without any further cost or ambition .

Viator consiste , paucis te volo ; Me Vide. EXuviae hîc reponuntur hominis , sed Christiani Quibus nihil vilius propter peceatum hominis ; Nihil pretiosius propter spem Christiani . Non eas deseruit anima , sed hîc deposuit . Custos bonae fidei Spiritus Sanctus , Qui cauet ne quis in vacuum veniat Dum legatione pro ijs apud Redemptorem Defungitur Anima : cui reduci cum Christo Eas reddet gloriosas gloriosè induendas , Et cum beatâ beandas in aeternum . Libentèr mortalis sum , qui sim futurus immortalis . Ne tantuli in me contemplando te poeniteat Laboris , non dimittêris sine praemio , Voueo haec historia Mei , prophetia sit Tui . Perge .

Jf all this be not enough to continue the memorie of so worthy a Prelate ; behold another Monument of his owne making too . A Monument of his wit shall I say , and of his Learning ? or rather of his Pietie and Deuotion ? Surely , if thou take the paines to reade attentiuely the Sermons here published to thy view , thou shalt find in them a more then ordinarie expression of both . For howsoeuer they are not set forth according to the ordinary fashion of these times , wherein ornaments of speech , varietie of illustrations , allegations , allusions , and the like , are affected and vsed euen to an excesse ( you must not expect too much of them , from a man that neuer tooke more time for the preuiding of any sermon then some part of the weeke preceding that day whereon he was to preach ; and then also betooke not himselfe to the helpe of his pen , but out of his strength of memorie , and naturall readinesse of speech , in both which he excelled , deliuered those things which he had first exactly digested in his mind , & afterward dictated to his Amanuensis in such sort as they are here published : ) yet J dare be bold to say , that to an attentiue , and iudicious Reader they will appeare to containe not only matter of excellent obseruation for the increase of knowledge and pietie in our Christian profession : but also an exact Idea of the true forme of a Sermon , so farre as concernes the essentiall parts of of it composed according to those rules of art which all men acknowledge to be of most vse in Ecclesiastical Oratorie . For whereas speech is fitly compared by the ancients to a picture , Plutarch . de audi●ndis poeti● & alibi . in the framing whereof the chiefe thing that requires the Artisans skill , is to draw his lines in their iust number and proportion , so as may expresse all the parts of the thing described , and the postures of them : which when it is done , it is no hard matter to adde the colours thereunto : it followes that the principall point of art likewise in making of a Speech or Sermon is the delineation of the parts of it , and the apt connecting of them together , or opposing them one to the other : whereupon the seuerall exornation of them with words and sentences , does either k k Verbaque praeuisam rem non muita sequetur . Horat de art . P●●● . of it selfe follow or is without any great difficultie put too . Now in that was our Author alwayes so elaborate and exact that J thinke there was no point or circumstance in any Text that euer he handled , so closely concealed , which he did not both fetch out , and propose , and handle , in such order and method , as might best giue illustration to the whole . Wherein what singular vse he made both of his Logicke , and skill in the Tongues , which are the two Spectacles , that I may not say eyes , that enable a man to looke exactly and distinctly into a Text : I thinke there is no man of iudgement that doth not easily discouer . In this respect then ( as I said before ) he hath left vnto yonger men a patterne of preaching : And for the rest , though his fashion were not to lay on much colour : yet that which he did lay on will appeare to him that markes it , to be very proper . His illustrations so naturall , his allegations so pregnant , his words where the emphasis and weight of the sentence lies , so choice and significant ; that if hee had vttered plura , farre more in lines , hee could hardly haue said plus , more in substance and effect to any point that he hath handled .

But J had rather thou shouldest discouer these things ( Christian Reader ) by thy owne iudgement and obseruation , then by my aduertisement : therefore J wil detaine thee no longer at this time from the reading of so vsefull and precious a worke . Only thus much J will promise thee for thine encouragement before thou begin ; that if thou take the paines to goe thorough with attention , these or other Sermons of this Authour , that are genuine ( and I hope no other will be published ) First , thou shalt gaine thereby an exact knowledge of the meaning of the Text he handles , and of euery particular word and phrase in it : Secondly , thou shalt meet with as great varietie of choice obseruations both theologicall and morall , aptly deduced , and methodically laid downe , as thou art like to find any where in so few leaues againe ; lastly , if thou bee indued ( as J hope thou art ) with the same spirit of grace and regeneration , that the Author was , thou shalt find thine affections kinaled and stirred vp thereby to a reall practice of Pietie and good Workes , more then by a great many more flourishing Discourses , then these at first sight seeme to be . And these things when thou hast found by thine owne experience : J doubt not but thou wilt bee moued together with me and all others that haue receiued beneht by the godly example and pious labours of this holy , and learned man , to glorifie that great God and Father of Lights , who out of his abundant mercie hath done , and doth daily raise such excellent Instruments as he was , for the aduancement of his owne glorie in the propagation of his Gospel , and aedification of his Church .

Soli Deo Gloria .

A TABLE OF THE CONTENTS . Jn the first and second Alphabet . 7. SErmons vpon the first Psalme , pag. 1. &c. 20. Sermons vpon Psaline 51. p. 53. &c. 9. Sermons vpon Matthew 22. Verses 34 , 35 , 36 , 37 , 38 , 39 , 40 But when the Pharisees had heard that hee had put the Sadduces to silence , &c. pag. 243. &c. A Sermon for the conclusion of the former Argument , Marke 12.32 , 33 , 34. Well Master thou hast said the truth , &c. p. 358. 10. Sermons on the 19. Chapter of Exodus , p. 367. &c. 5. Sermons preached at Saint Maries in Oxford . Luke 3. v. 7 , 8 , 9. Then said he to the people that came to bee baptized of him , O Generation of vipers , &c. p. 473. A Sermon preached at Pauls Crosse , Luke 18. v. 7 , 8. And shall not God auenge his owne elect , &c. p. 531. Jn the third Alphabet . 8. SErmons preached at the Feast of the Natiuitie of our Sauiour , Esay 9. v. 6 , 7. For vnto vs a child is borne , &c. p. 1. 6. Sermons preached at the Feast of the Natiuitie of our Sauiour , Haggai 2. v. 6 , 7 , 8 , 9. For thus saith the Lord of Hosts , yet once , it is a little while and I will shake the Heauens and the Earth , &c. p. 57. A Sermon preached at New Colledge in Oxford , vpon the Annuntiation Day , Luke 2.28 . Haile thou that art highly fauoured , &c. p. 113. A Sermon on Palme Sunday , Matthew 26.40 , 41. What could yee not watch with me one houre ? p. 127. A Sermon on Good Friday , Marke 14. v. 35 , 36. And he went forward a little , and fell on the ground , and prayed , &c. p. 136. A Sermon preached at Saint Peters in Oxford , on Easter day , 1. Corinth. 15.20 . Christ is risen from the dead , &c. p. 151. A Sermon preached in Wells on Easter Day , Matthew 26. v. 26 , 27 , 28. And as they were eating Iesus tooke bread and blessed it , &c. p. 161. 3. Sermons preached in Wells at the Feast of Whitsontide , Ephes. 4. v. 7 , 8. &c. ad 17. But vnto euery one of vs is giuen grace according to the measure of the gift of Christ , &c. p. 177. A Sermon preached in Westminster before his Maiestie , and the vpper House of Parliament , at the opening of the Fast . Iuly 2 1625. 1. Kings 8. v. 37 , 38 , 39. 40. If there be in the land famine , if there bee pestilence , &c. p. 200. 2. Sermons preached at Wells at an Ordination of Ministers , Matthew 28. v. 18 , 19 , 20. All power is giuen to me in Heauen and Earth , &c. p 221. A Sermon preached at a Visitation in Bathe , Zacharie 11 v. 7. And I tooke vnto me two staues , the one I called Beautie , &c. p. 249. Another Sermon preached at a Visitation in Bathe , 1. Cor. 15.10 . By the grace of God , I am that I am , &c. p. 261. A Sermon preached at an Assize in Winchester , Esra 7. v. 26. And whosoeuer will not doe the law of thy God , and the law of the King , &c. p. 273. A Sermon preached at an Assize in Oxford , Psal. 75. v. 2 3. When I shall receiue the Congregation , I will iudge vprightly , &c. p. 282. A Sermon preached in Wells at the Inauguration of King Iames , Psal. 118. v. 24 , 25. This is the day which the Lord hath made , &c. p. 299. A Sermon preached at Saint Maries in Oxford , Nouemb. 5. Luke 9. v. 53 , 54 , 55 , 56 But they would not receiue him , because his face was as though he would goe to Ierusalem , &c , p. 307. Jn the fourth Alphabet . A Sermon preached in Welles , a man doing Penance for Incest , Psal. 50. v. 21. These things hast thou done , &c. p. 1. A Sermon preached in Wells , a woman doing Penance for Incest , Gal. 6. v. 1. Brethren , if a man be ouertaken in a fault , &c. p. 10. A Sermon preached in Wells , a man doing Penance for Incest with his wiues daughter , 1. Cor. 5. v. 1 , 2 , 3 , 4 , 5. It is reported commonly that there is fornication among you , &c. p. 18. A Sermon preached in Welles , two doing Penance for Incest , a man and his wifes daughter , Leuit. 20. v. 14. Likewise if a man taketh a wife , and her mother , this is wickednesse , &c. p. 32. A Sermon preached in Welles , foure doing Penance for Incest committed by one with his wifes daughter , by the other with his wises sister . Deut. 27. v. 22 , 23. Cursed is he that lieth with his Sister , the daughter of his father , or the daughter of his mother &c. p 42. A Sermon preached in Welles , one doing Penance for hauing two wiues , Mal. 2. v. 15. And did he not make one yet , had he abundance of spirit , &c. p. 53. A Sermon preached in Welles , certaine persons doing Penance for being at Conuenticles , where a woman Preached , 1. Tim. 2. v. 11 , 12 , 13 , 14. Let the woman learne in silence with all subiection . But I suffer not a woman to teach , &c. p. 67. A Sermon preached at Welles , one doing Penance for Blasphemie , Leuit. 24. v. 15 , 16. And thou shalt speake vnto the children of Israel saying , Whosoeuer curseth his God , shall beare his sinne , &c. p. 79. A Sermon preached in Wells , a Schismatick doing Penance , 1. Cor. 3.18 . Let no man deceiue himselfe . If any among you seeme to be , wise , &c. p 94. A Sermon preached at Farnham on Saint Iames his Day , being the day of King Iames his Coronation , Iames 1.12 . Blessed is the man that indureth tentation , &c. p. 107. A Sermon preached at White-Hall , Iohn 2.16 . Make not my Fathers House an House of Merchandize , p. 122. A Sermon preached at Greenwich , Psal. 32. v. 5. I said , I will confesse my sinnes , &c. p. 132. A Sermon preached at White-Hall , Luke 22. v. 60 , 61 , 62. And immediately , while he yet spake , the Cocke crew , &c. p. 143. A Sermon preached at Greenwich , Matth. 3.16 , 17. And Iesus when hee was baptized , went vp straight way , &c. p. 159. A Sermon preached at White-Hall , 1. Iohn 3. v. 20 , 21. For if our heart condemne vs , God is greater then our heart , &c. p. 176. Meditations vpon diuers Texts of Scripture .

AN EXPOSITION OF THE FIRST PSALME .

VERS. 1.

1. Blessed is the man that walketh not in the counsell of the vngodly , nor standeth in the way of Sinners , nor sitteth in the seate of the scornfull .

THis Psalme stands first in order , and for the matter , it well deserues to stand first . Venerable Bede giues the reason , Hic Psalmus fine titulo , quia ipse est titulus ; this Psalme hath no inscription , because it selfe is an inscription , it containes the argument of all the other Psalmes , and if of all the Psalmes , then of all the Bible , know them and know all : yea know all in the best manner , Non Theoreticè sed Practicè : we may behold therein Man as a liuing Bible , the Man Christ exactly , of whom not a few of the Psalmes entreate , and other men proportionably , whose affections are here limmed and described , be they good or bad .

The diuision then of this Psalme , is the same with that of the whole Bible : in both wee must obserue a Couenant , and Parties thereunto : the Parties are God and Man , Man is remembred in the entrance , Blessed is the man , God in the close of the Psalme , The Lord knoweth the way of the righteous , &c.

The Couenant stands in their mutuall stipulation : Man vowes , a Duetie : God promiseth a Reward .

Touching the first partie to the Couenant , and his Vow , wee must more distinctly obserue , Who this partie is , and what he vowes . The Partie is Ha●ish , Vir ille , That man , each word will yeeld his note . First , that the Partie to the Couenant is man ; and secondly , that he is more than an ordinarie man .

As for his vow , it consists of two parts , an Abrenunciation of that corrupt state , wherein he liues by nature , and a dedication of himselfe to a better state , whereunto he is called by Grace .

But these parts must bee considered first ioyntly , in regard of their number and order : we must see , why they are in number two , and then how those two are digested : hauing thus considered them ioyntly , wee must looke into them seuerally , we must looke into the nature of each of them apart ; and then in the Abrenunciation we shall finde From what , and How farre we must be seuered : will you know From what ? the text will tell you , that wheras there are Sinners , and Sinnes , we must be seuered not from the Sinners , but the Sinnes ; not from the vngodly , sinners , and scorners , but from their counsell , way , and chaire .

Secondly of sinne , you shall finde here the seed and the fruit , from which you must be seuered : the seed is the counsell of the vngodly ; that is it , which is sowen in our inward man , and comprehends the solicitation vnto sinne , from which spring two euill fruits , which shoot forth in our outward man ; The way of sinners is the first , which is our falling to an ill course of life : the second , which is worst , is the Chaire of the Scorner , our becomming ring-leaders vnto others , both to doe ill , and also to vilifie what is good . This is that from which we must be seuered .

But how farre ? our first care must be to withstand the first offer of sin ; we must not meddle with the seed thereof ; Not walke in the counsell of the wicked . We should estrange our selues so farre ; but if haply we haue not beene so watchfull , as to auoyd the seed , yet we must be carefull not to bring forth the fruit thereof : not the first fruit , wee may not apply our selues to a wicked course , stand in the way of sinners ; at least take heed of the second Fruit , of professing the art of sinning , to the reproach of vertue , which is , a sitting in the seat of the scorners : this is the Serpents method to draw vs to the height of sinne , from whence wee must take the measure of our care in preseruing our selues therefrom . And this is the first branch of that Vow , which we made in Baptisme , and I called it Abrenunciation , according to the ancient phrase of the Church .

The second part of our Vow is our Dedication ; when we haue really shaken off this corrupt course , we must betake our selues vnto a better . We are taught here , what it is , and How long it must continue : It stands in two points , the first of which is the entertainment , that we must giue vnto Gods Law ; that must be acceptable to our inward man , Our delight must be in the Law of the Lord : the second is our employment answerable thereunto ; the benefit thereof must redound to the whole man , the whole must meditate vpon that Law .

But how long ? surely God will not be serued by fits , we must perseuere in this deuotion Day and Night , that must be the terme of our Meditation ; neither onely of our Meditation , but of our Delight also ; yea , this continuance of time , though annext vnto the last , must be vnderstood in all the former clauses ; for the latter doth alwayes presuppose the former : we cannot meditate , except we delight , neither can wee delight , as we ought in the Law , except we seuer our selues so farre as is required from Communion with sinners ; therefore wee must be constant in all .

To begin then , wee are first to see the first Partie to the Couenant , which is set downe in two words , Vir ille , That man : it is a Man , and , yet such an one , as is more than ordinarie .

Man is a terme , which though it properly note one sex , yet vsually it includes both : and why ? Man is the Head of the woman , therfore vsually where he is mentioned , shee is included ; the Cinilians obserue it in the Law , and so doe the Diuines on the Scripture . Certainely the Fathers thought it worth their noting vpon this place : And it is well they did note it , for some Schoole Diuines haue beene so ill catechized , A●u●en●●s in c. p 5. Mattha● as that they haue questioned the womans interest in this Couenant , forgetting the Text of Saint Paul , that In Iesus Christ there is neither male nor female : Gal. 3.28 . what therefore is spoken to man , the woman also must take vnto her selfe .

Secondly , as there is no sex excluded , no more is there any kindred ; for in Christ there is neither Iew , nor Greeke ; therefore is the Partie set downe in a name , that signifies all mankinde ; to signifie , that all mankinde are included in this Couenant . And indeed it was entred into with Adam in Paradise ; therefore it concernes all his posteritie : As the Sun in the firmament , so the Sonne of righteousnesse is common vnto all : I say hath made a whole Chapter of it , Cap. 56. Let not the sonne of the stranger , that hath ioyned himselfe vnto the Lord , speake , saying , The Lord hath vtterly separated me from his people : Neither let the Eunuch say , behold I am a dry tree ; the Prophet goeth on , and reports the interest which God giues to each of them in his Couenant . Saint Peter , Acts 10. Vos . 3● . hauing first receiued it in a vision , deliuers it afterwards in a Maxime , Of a truth I perceiue , that there is no respect of persons with God : wherefore then , if any man be excluded , it is because he excludes himselfe .

And indeed , there are too many which exclude themselues , and though all may , yet few doe partake of this Couenant : and therefore the Psalmist doth not onely name a Man , but that Man is Ish , which vsually notes some great man , especially with this Emphasis Ha-ish ; if the person be so noted , sure it is some extraordinarie Man . And verily whereas all the world lyeth drowned as it were in wickednesse , Psal. 14.2 , 3 ▪ so that The Lord lookes downe from heauen and cannot see any one that doth good , no not one ; Gen. 6.17 . Psal. 12. Mi● . 7.2 . and all flesh hath corrupted his way , so that the Psalmist cryes out , Helpe Lord , for there is not one godly man left ; there must needs bee somewhat more than ordinarie in him , which is not led away with the errour of the wicked , seeing they are so many , but striues to enter in at the straight gate , and to goe a way that is so narrow : to be as Noah in the old world , as Lot in Sodom , as Eliah in Israel , is a rare thing , and therefore deserues a marke of raritie ; the Person deserues not onely to bee called a Man , but That man by an Excellencie , and wee must hold this rule , that though it may bee , yet it is not a common thing to bee a Partie to this Couenant : therefore we must thinke it worth our paines to affect it , seeing wee receiue so honourable a title , for our right in it .

The Fathers go one step farther , and apprehend in this title Hominem Dominicum ( as Saint Austin speakes ) our Sauiour Iesus Christ . And no maruell ; for though the first Couenant were entred into immediately with a meere man , yet because hee forfeited , and failed to performe his part of the contract , God in the renuing of it prouided better for vs , and entred into the second Couenant immediately with him , that is both God and Man , and so , that by him , as the Head , it should be communicated to the Church , which is his bodie : and who dare assume to bee a Partie to this Couenant but Christ , and those whom he will enable thereunto ? we may not presume of this honour , except we deriue it from him ; for though it be a point of great dignitie , yet is it a point of great difficultie also , as you will perceiue when we haue vnfolded the Vow . Let vs come then vnto it .

I told you it consists of two parts , which we must consider , first , ioyntly , and then seuerally : in the ioynt consideration of them , we must consider , first their number ; they are two , they must needs be so many , since the Fall , before , one was enough . While we had the Image of God , we had nothing to doe , but to dedicate our selues to him , but now that Image is lost , wee haue more to doe , wee must not onely put on the new , but also put off the old man : Gen. 3.15 . those words of God , I will set enmitie betweene the Serpent and the Woman , her seed , and his , imply , that there must be a separation betweene His , and those that are not His : and this hee discouered immediately after Adam had children , in the separation of Abel from Cain ; in whom Saint Austin layeth the foundation of the two Cities , the Citie of God , and the Citie of the Deuill ; which is true concerning so much of it , as hath a foundation in man , although it began before , in regard of the Angels , which before the fall of Adam were ranged into good and bad : After Abel , and Cain , God continued the separation in the posteritie of Seth , and Cain , in the posteritie of Noah , of Abraham , 2. Cor. 6.14 . of Isaac , of Iacob , &c. Saint Paul giues the rule , No communion betweene light , and darknesse , righteousnesse , and vnrighteousnesse , &c.

As this number of parts is required , so must we take them in their order : and the naturall order is here set downe in my Text ; we must begin at the Abrenuntiation . The Law for the most part is deliuered in negatiue Commandements , which speake to vs , as we are in the state of corruption , from which wee must be cleansed , before we can make any vse of the affirmatiue , and haue our part in sanctification . Learne of our bodies , how wee must deale with our soules ; corrupt humours must be purged , before good nourishment be administred , otherwise , the peccant humours will corrupt good nourishment : Cap. 10. vers. 12. Hosea teacheth it by another Similie , bidding vs to plow vp the fallow grounds of our hearts , and not sow amongst thornes : good husbands know , that except the plow doe first weed the ground , the weeds will choake the good seed that is sowne therein : and surely the reason , why men profit so little at the Church is , because they are not by Abrenuntiation prepared for their dedication .

But enough of the parts of our Vow , as they are considered ioyntly ; let vs now come to take them asunder , and looke into the nature of each of them apart ; and first of our Abrenunciation ; wherein wee shall learne , From what , and How farre we must be seuered . There are Sinnes and Sinners , both exprest in my Text ; the Sinners in three seuerall names , whereof the learned giue diuers significations , wherein they doe rather follow the translations , than the originall words ; but the best exposition of these names is , that which we finde in the description of their Sinnes : The first is Rashang , which is a tumultuous , or an vnquiet person , whose Sin is ; Ambulare in consilio : who is more vnquiet than hee that is vnresolued ? The second is Chataim , from Chata , which signifieth one that shoots , but cleane besides the marke ; and his Sinne is , Stare in viâ , looke where his arrow pitcheth , there to take vp his stand , and to resolue vpon that course . The third is Letz , a craftie Scorner ; and the definition of his Sinne is , to sit downe in a chaire , to be a publike professor of sinne , with the disgrace of godlinesse .

As we must marke this distinction of the Sinners , so must we also the specious titles that are giuen to their Sinnes , Counsell , Way , Chaire ; good names , but ill applyed : Counsell is necessarie to guide vs in our course ; but not the Counsell of the vngodly : wee are all commanded to goe a Way , but it must not be the way of Sinners ; and a Chaire is a seat of honour , but not if it be the seat of the Scorner : That wee be not abused by the outside , we must looke into the inside of a temptation ; adde Vngodly vnto Counsell , Sinner vnto Way , Scorner to the Chaire , and then we shall see , that there is reason , why wee should bee separated from these ; and we shall not be ouer-reached by wolues in sheepes clothing .

But mark ; whereas you haue heard of Sinners & Sin , the persons & their ill qualities , we are not willed to be separated from their persons , but from their ill qualities , not from the Vngodly , but from his counsel , not from the Sinner , but from his Way , not from the Scorner , but from his Chaire ; we must goe out of the world , if we will be separated from their persons ; but from their qualities wee may bee separated , and yet conuerse with them : onely when publike authoritie commands , whether Ecclesiasticall or Ciuill , we must separate our selues from the persons also , not only from the sinnes of men . The children of God are compared to light , and during the time of their spirituall warfare , they must shew themselues like vnto light : Light shines in the aire , and on the earth , and yet contracts no contagious qualitie from the one , or the other : so should the children of God doe ; and as Christ tels them , they must be , though in the world , yet not of the world : yea , as the light doth discouer , Iohn 17. and correct the malignant qualities of the aire , and the earth , remaining it selfe vnalterable : so must not we be the worse for the world , rather , the world should be the better for vs .

But let vs looke a little farther into these things , from which wee must be separated , and then we shall finde here the seed , and the fruit of Sin ; the seed , that is , the Counsell of the wicked , by that they seeke to worke vpon our inward man , and frame that , and worke it vnto sinne , by questioning the truth wherein it is setled . Eccles. 7.20 . God ( saith the Preacher ) made man right , that is , set him in the right way , and set him vpright in his way , But man sought out many inuentions : what those inuentions were , Salomon in that Booke expresseth in his owne person , where he sheweth , that he was Ambulans in Consilio , he tooke a taste of all courses , but could rest vpon none of them : Cap. 5● . vers. 20. the Prophet Esay compares wicked men to the restlesse seas , Cap. 1● . c. 8. Saint Iames saith , that they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , men that can no where take sure footing : And how should they , that haue left a rocke to walke vpon the sands ? Vers. 13. Saint Iude calleth them wandring starres , and indeed nothing can better resemble them then a Planet , who is sometime in coniunction with one star , and somtime with another , and varieth according to his coniunction : and the world is at this day ful of these walkers in Counsell , 2. Tim. 4.3 . 2. Tim. 3.7 . persons hauing itching eares , who are euer learning , and neuer come to the knowledge of the truth : And this breeds so many Sects in the world , wherewith our Church , as others , hath beene , and is not a little disquieted .

And yet mistake not , I fauour not the blinde obedience , or implicite faith , where vnto the Church of Rome enthrals the consciences of her followers , and makes them seale their Vow of obstinacie , with the most sacred obligations of Oathes and Sacraments : whereupon our Recusants are become like deafe Adders , Psal. 58.4 , 5. that stop their eares , and wil not heare the Charmer , charme hee neuer so wisely : did wee teach any other doctrine then that which God first deliuered in Paradise , and hath since vnfolded by his Prophets and Apostles , from whence the world degenerated , and whereunto we recall it , they did well to stop their eares , as our people shall doe well to stop their eares against them ; because they draw not vnto God , but from him : but it is one thing to forbid irresolutenesse , when a man is assured of Gods will warranted by his Word , such as was in Eue , Gen. 3. Gen. 6. when she conferred with the Serpent ; and the Sonnes of God , when they would needs be acquainted with the daughters of men : and in the Israelites , when they would learne the manners of other nations : another thing to forbid that irresolutenesse which was in Nicodemus , Nathaniel , in Gamaliel , when they began to stagger , and could not presently resolue , whither that they were with others to oppose Christ , or else leaue their former course , and become the Disciples of Christ ; neither of those courses being at the first assured to their consciences . The Papists forbid this latter irresolutenesse , when neither way is knowne to be right , which irresolutenesse causeth a man to enquire , and finde out that which is right ; we forbid the former irresolutenesse , where one way is knowne to be right , the other to be wrong ; which will bring a man from a sound resolution , to an irresolution : Certainely , if we doe so walke in Counsell , we haue receiued the seed of sinne .

Our lesson then must be this : When God hath set vs in a right way , neuer to aduise , whether it bee good to take another way : if wee doe , then this ill seed of bad counsell sowen in the inward man , will fructifie and shoot forth in the outward man , Corrumpunt bonos mores colloquia praua , Ill counsell will corrupt good manners ; He that takes this kinde of counsell , when he comes to resolue , resolues commonly vpon the worse , he will not stand in the right way , though hee will stand in a way : so it befell Rehoboam ; he heard the Ancients , and hee heard the Youths , 1. Kings 12 hee that had so little wit , as to heare both , had so bad a will as to follow the worse , the like befell Ahab , 1. Kings 2● . who was contented to heare as well the true Prophet as the false , concerning his iourney to Ramoth Gilead ; but when he came to resolue , he gaue more credit to the false , than to the true ; the verie same befell the Iewes , deliberating what way to take , Ierem. 42. whether to goe into Aegypt , or abide in Iudea ; they asked Ieremie , hee aduised them to abide in Iudea , and that it was Gods will they should doe so : they aske others , they aduise them to goe into Aegypt , Ierem. 43. and with contempt of Gods pleasure they obstinately did so .

But why doe I seeke for proofe to these stories ? Looke to the first deliberation , that is of record , that of Eue with the Serpent , and iudge therby how dangerous it is at all to deliberate in such a case : that first deliberation hath giuen vs a wofull proofe , that he that doth , Ambulare in Consilio improborum , will stare in viâ peccatorum : Saint Paul hath a rule , Rom. 1.21 . Rom. 1. that it is too naturall for men to bee vaine in these Dialogismes : our foolish heart will be darkned , and when we striue to be most wise , we shall prooue most sottish ; well may we stand in a Way , to make some triall of the Counsell that is giuen vs , but it is more then likely , that our Way will be the way of sinners .

And it were well , if we bore only this fruit ; there is yet a much worse , which is the Sitting downe in the seate of the scorners : When the heart becommeth so corrupt , that it depraueth the principles of Conscience , and our iudgement is so peruerted , that we speake good of euill , and euill of good , call darknesse light , and light darknesse , then wee are come so farre , as to beare this second ill fruit .

But the phrase imports two things : By Sitting in the Chaire , it is meant , that men proceede so sarre in Sinne , that they become Doctors of it , and the Chaire of scorners shewes , that they scoffe all that are opposite to it : Touching the first , we must note , that a sinner desireth not to bee single , but as good things haue semen in speciem suam , a seede for the multiplication of their kind ; so haue euill also : The Serpent drew into his companie Eue , & Eue Adam , the daughters of men corrupted the sonnes of God , yea whatsoeuer sinne a man is giuen vnto , hee desireth companie , A Theise , Prou. 1. an Adultresse , Prou. 7. Idolaters , Num. 25. The same may be obserued in others : Sinners are ambitious to be teachers of their Sinne ; neither onely teachers of sinne , but also mockers of godlinesse , so Ismael dealt with Isaac , the Israelites with the Prophets , Gen. 21. 2. Chron. 36 the Scribes and Pharisees with Christ : Saint Iude by a generall name calleth wicked men Mockers , and hardly will he forbeare to scoffe at godlinesse , Vers. 18. that vndertakes to be an Aduocate of Sinne ; for whereas they are not able to resist the strength of the apparent grounds of pietie and truth , they find , that the best way to entertaine the fauourable opinion of ignorant people , towards them that are bad , is to vilifie those that vndertake the defence of that which is good : This hath beene alwayes the practice of the enemies of the Church , whether Infidels or Hereticks , as appeares by the Ecclesiasticall Storie ; and at this day the Romanists vse the very same method , who spend more Bookes in reproaching their Aduersaries persons , then in refuting of their Arguments , and thriue better by this indirect course , then they could by any that is direct .

You haue heard from what we must be separated , It remaines that now in few words you heare , How farre . This it set downe in three verbes , 1 Walking , 2 Standing , 3 Sitting ; wherein there is a gradation , for standing is more then walking , and sitting more then standing : but this gradation is somewhat strange ; for though in Exhortations wee doe rise from the lowest degree to the highest , yet in dehortations wee vse to fall from the highest degree to the lowest : As for example , when we exhort to liberalitie , we tell men , that it is not enough for them to haue a charitable heart , they must also haue a good eye , neither will a good eye suffice , except they haue a liberall hand ; so do we by degrees draw them to the height of vertue : but when wee dehort ( as for example ) from murder , we tell men that they must be so farre from shedding bloud , that they must not vtter so much as an vnkinde word , yea they must bee so farre from letting loose their tongue , that they must set a bridle vpon their hearts , so doe wee endeuour to hold in the verie first motions of sinne .

Strange then may it seeme , that these words being a Dehortation should follow the course of an Exhortation , and in marshalling of sinnes should begin at the least : but the reason is : The Psalmist sets downe the method , by which sin first entred vpon man , and euer since doth worke it selfe into man , to the end , that we may obserue , how we must preserue our selues from it , and take heed , that it preuaile not so farre , as to bring vs to a desperate case .

There are three degrees here specified , which ascend one aboue the other . First , the Serpent tries , whether hee can worke in vs an vnresoluednesse of heart , and tries whether we be stedfast in our faith : and here must we begin to withstand him , and not be brought to any parley ; such deliberation must be auoyded , for it is no better then the receiuing the Serpents poyson into our vnderstanding , which must be the guide of our life , but if wee haue beene so foolish , as to walke in his counsell , wee must take heed , that we bring not forth the fruit of that wee haue conceiued , and let not our life witnesse , that wee haue beene inueighled by his Counsell , we must not stand in his way .

But it is too vsuall with men to be ouertaken with this second degree of sinne , wherein , the Serpent will not suffer them to rest ; He will carrie them forward to the consummation of gracelesnesse , he will make them his seedsmen , like vnto himselfe ; he is not contented to haue poison , except he also poison others ; and whom he cannot worke to be a Serpent , on him hee will roare like a Lyon : euen so doe wicked men , when they are come to the height of sinne , they neuer cease till they haue corrupted , or oppressed those that are good : answerable to this contagious disposition of theirs , the Septuagint , and the Vulgar call their Chaire , the Chaire of Pestilence : for it is obserued , as a malignancie that doth attend the pestilence , that they who are infected , take great delight to infect others also .

But when men come so farre , they are euen past hope , nothing remaines , but that iudgement ouertake such Miscreants : the floud must drowne these Gyants , fire and brimstone from Heauen consume such Sodomites , and such Israelites must bee corrected with the Babylonian captiuitie .

But I conclude ; You see how farre a man may goe in sinne , if we will be as thorowly separated from it , as we ought , we must haue these three degrees alwayes before our eyes ; for we can neuer know certainely , how to keepe our selues in the way , that doe not know , how farre wee may goe out of the way : wherefore let vs take heed vnto these degrees , that we slip not , if it may be , into any of them ; or if we slip in , yet that we goe not so farre , as to be past recouerie : this is required in the first part of our Vow , that Vow , which we made vnto God in Baptisme .

PSAL. 1. VERS. 2.

But his delight is in the Law of the Lord , and in his Law doth hee meditate day and night .

THe Article that is required on our part in the Couenant , whereinto we are entred with God , or the Vow which we haue made in Baptisme , doth ( as I haue told you ) consist of two parts ; an Abrenunciation of the state , wherein we stand by Nature ; and a Dedication of our selues vnto a better state , whereunto we are called by Grace . You haue heard of the first of these two parts , of the Abrenunciation ; but you haue not heard of the best , that is , the Dedication . The Abrenunciation is required , Non per se , sed propter aliud , not that wee should rest in it , but that wee should tend vnto a farther end by it . The reason is plaine ; it is but Remouens impedimentum , non efficiens communionem , Heb. 12 . 1● it is but the laying aside of the waight , and sin which doth easily beset vs , and clog vs in our race , we haue not by it a Communion with God . Men plow their ground , but it is , that it may bee the fitter to receiue good seed ; and they purge their bodies , but it is that they may be the better able to digest good meat ; euen so the first part of our Vow serues to make way vnto the second ; true Pietie is like Iacobs Ladder , which hath one foot vpon the Earth , and the other in Heauen : it is not enough to ascend from the earth , we must also climbe vp into Heauen ; when we haue really shaken off our corrupt course , we must then betake our selues vnto a better . And that is expressed in the second part of our Vow .

Wherein we must obserue two points ; First , Whereunto , then in What sort we must dedicate our selues ; that whereunto , is the Law of the Lord ; and the Text tels vs How , and How long we must dedicate our selues thereunto ; How , we must first receiue it into our Inward man , our delight , or Will with a Delight , must be in the Law , from thence it must spred it selfe ouer the whole Man , we must meditate thereon . You see How .

The Text also tels vs How long , euen Day and Night ; this Dedication must neuer be giuen ouer ; These be the particulars whereof now briefly , and in their order .

First , we must see , Whereto wee must bee dedicated ; and wee finde , that it is The Law of the Lord . When wee finde , that wee haue freed our selues from our serpentine guides , then must wee bee aduised in our choyce , that we pitch vpon a good guide : wherein the Scripture bids vs take heed of two Rockes ; the one is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we must neither our selues forge a Religion , neither receiue any that is forged by others ; for guiding of our conscience , as we must not be without Law , so must we take heed what Law we vse .

And indeed we may vse none safely , but The Law of God ; in such cases , Lanes 4.12 . that of the Apostle is true , There is but one Lawgiuer , no Law but his bindes vnto that , for performance whereof we may securely expect , that he will performe , what in the Couenant for his part hee hath promised vnto vs . Many commendations wee read in prophane Writers , of the the Lawes of Solon , Lycurgus , Zaleuchus , and others ; but these must all be as imperfect , as the Law-giuers , whether we respect the Precepts , or the Sanctions ; none comprehending exactly the Dutie of Man , and therefore not being able to set Man in the way to the attaining of his Soueraigne Good . This is peculiar to the Law of God .

But what is meant by the Law of God ? Surely the Law deliuered by Moses , whereof the Prophets were but Interpreters , and their Interpretation shewes the largenesse of the Text ; namely , That the Gospell is included in the Law ; for the Decalogue cloathed with the Ceremonies , what is it but Implicitum Euangelium ? The substance of the Gospell , which is Saluation by Repentance , and Faith in Christ . And so must we vnderstand not onely Moses his commendations of the Law , Deut. 4. but King Dauids also , Psal. 19. and 119 the truth whereof cannot be acknowledged , if the Law and the Gospell be taken Oppositè , and not Compositè ; if we oppose the one to the other , and doe not by the one put comfort into the other ; Certainely , in this place we must so vnderstand the Law , because it is made the Way to Blisse .

And marke , that here One Law of God , is opposed vnto the three degrees of Sinne ; The Counsell of the wicked , The way of Sinners , and The Seat of the Scorners ; one to three , to giue vs to vnderstand , that what those three promise , is performed in this One : no true Counsell , but in this Law , no good Course , but that whereinto wee are set by this Law ; and if we will be Doctors , and despise the folly of others , we must sit in Moses Chaire , we must professe no other , but the Law of God . And thus much of that Whereunto we must be dedicated .

Let vs uow see How . Wee must first receiue it in the Inward Man ; the word vsed by the Psalmist is Chephetz , which signifies Voluntatem , and Voluptatem , and notes where , and what entertainment wee must first giue vnto The Law . Where , in our Will ; so we finde in the tenour of the Couenant , This shall be my Couenant , Iere. 31.33 . which I will make with the House of Israel ( saith the Lord : ) I will write my Lawes in their Hearts , &c. God will not haue a seruile Dedication , hee will not bee serued by compulsion ; and therefore those that serue him are called , Psal. 110. A willing People : Neither can the seruice be reasonable , wherein the Will is wanting ; for the Actions are not counted ours , wherein the Will hath no part ; seeing it is by vertue of the Will , that a Man is Dominus actionum suarum , a free Agent ; neither is any Action free , but that which is done willingly : though we cannot partake of the Law , but by our Vnderstanding , yet is the principall obiect of the Law , our Will , for Theologia is Scientia , not Theoretica , but Practica , wee learne not the Law for to know it , but to doe it . Adde hereunto , that Inclinatio voluntatis , is Inclinatio totius suppositi , it is not without cause , that God requires the Will , seeing the Will hath power to sway the whole Man , especially if the Will be Chephetz , ioyned with Delight , for so God doth require the Heart , hee will haue it seasoned with Loue , Deut. 6.5 . Thou shalt loue the Lord thy God with all thy heart , and Loue is the fulfilling of the Law ; King Dauid opens this Delight , 1. Tim. 1.5 . Psal. 19. when he tels vs , that the Law was sweeter than Honey , and the Honey-combe ; the meaning of it is , we must not be mercenarie , but the pleasure we take in it , must-be the cause why we entertaine it .

And marke the phrase , His delight is in the Law ; Multi habent Legem in Corde , sed non Cor in Lege ( saith Hugo de S. Victore . ) Many treasure vp the Law in their hearts , that doe not solace their hearts in the Law ; they only know it , these also delight in it . Saint Austin obserues a Distinction betweene In Lege , and Sub Lege ; Qui est in Lege , secundum Legem agit ; He whose heart is in the Law , followes the direction of the Law ; Qui est sub Lege , à Lege agitur , he whose heart is vnder the Law , Rom. 7.22 . entertaines it rather of constraint , then with a willing minde ; but wee must Delight in the Law of God , in the Inward man , as the Apostle speaketh . For as ground is fruitfull , not by receiuing , but by liking of the seed : Euen so man becomes not Religious , by knowing , but by affecting of the Law ; Amor est virtus Vniens , by Loue doth a man become one with the Law , yea , himselfe is turned into a liuing Law ; for men are alwayes busie about that wherein they take Delight , and the Law being receiued into the inwa●d man will ouer-spread the whole man ; which is implyed in the next branch , He meditates on that Law .

To Meditate on the Law is , First , to ruminate on the Scripture , and sound the depth of it ; for the Law is deliuered in few words , wherein there are contained great Riches of sense , which by Meditation we must worke out : Christ hath giuen vs a patterne , Mat. 5. Where he vnwraps the sense of seuerall Commandements , of Murder , of Adulterie , of Diuorce . In the sixth of Saint Iohn , how much matter doth he draw out of the Storie of Manna ? And what mysteries doth Saint Paul in the Epistle to the Hebrewes find in the Ceremonies of Moses ? This is the first branch of Meditating , the vnfolding of the Riches of that sense , which God hath treasured vp in his Law . This is the worke of our vnderstanding .

But the vnderstanding doth but prepare matter for the Affections ; There is a second branch therefore of Meditating , which is , the seasoning of our Affections with that which we know ; And as the vnderstanding prepares matter for the Affections , so what vse of our Affections , but to quicken our Actions ? Therfore , as a man which takes into his mouth a morsell of good meate , chewes it , and by chewing doth discouer the sweetnesse , and kindly nourishment that is in it , and hauing rellisht it , swallowes it downe , and by meane conueiances disperseth it into euerie part of his body , that euery part may be made more vigorous , and Actiue thereby : So a man which takes into his thoughts the Law of God ; must by his Meditation chew vpon it , and when hee hath found out the sweete matter that is in it , his Affections must swallow it greedily , and he must not cease to worke vpon it , till hee hath made the power thereof appeare , in his liberall hands , in his godly lips , and in a word , euen in his whole outward man ; for the Law is giuen to the whole man , Mat. 5. the Commandement , Thou shalt not kill , by the Glosse of the Pharisees was restrained to the hand , as if , Thou , were nothing but thy Hand , and , to Kill , were nothing but to shed bloud . It is true that what a man doth by a part , the whole becomes guiltie of it , but then he must know , that there i● no part , but may contract his guilt ; a man may commit Murder with his tongue , and he may commit it with his Affections ; this the Pharisee knew not , and because he knew not , he taught not , and his Disciples practised not , and so both of them for want of Meditation , scanted the entertainement which they were to giue vnto the Law . And so shall we if we tread in their steps , and learne not how to Dedicate our selues to God ; whose Law we must Delight in , Meditate vpon , and Affect , that so wee may occasionally set on worke the tongue , and the hand , and may vtter , and Act with the outward man , those things which wee conceiue , and loue in the inward man . Thus you see How we must be Dedicated .

But how long ? Day and Night , saith the Psalme . For first we must Meditate Day and Night ; Which words some take properly , some improperly , improperly the Day notes Prosperitie , and the Night Aduersitie , these significations are frequent in the Scripture , and then the meaning is ; that be we as happie as Solomon , or brought as low as Iob , neither condition must make vs forget our Meditation , this is a worke for all times ; for , hereunto shall we bee beholding for our temperate vsing of Prosperitie , and resolute bearing of Aduersitie .

But take the words properly ; and then because the Proposition is Affirmatiue , some thinke that it holds Semper , but not Ad semper , that though habituall Meditation must neuer bee wanting in vs , yet the Actuall neede not be exercised , but as occasion is offered vnto vs ; but if we take Meditation together with the fore mentioned Actions which must goe with it , we neede not doubt , but the Proposition will hold semper , and Adsemper ; for when are we not doing , speaking , or thinking , and which of these can be perfect without Meditation ? And how then should not our life be a perpetuall Meditation ; and why may it not be said , that we should Meditate on Gods Law , Day and Night ? Sure I am , Deut. 6. that Moses speakes thus vnto Israel , These words which I command thee this Day , shall bee in thy heart , and thou shalt teach them diligently vnto thy Children , and shalt talke of them when thou sittest in thy house , and when thou walkest by the way , and when thou liest downe , and when thou risest vp , and thou shalt binde them for a signe vpon thine hand , and they shall be as Frontlets betweene thine eyes , and thou shalt write them vpon the posts of thine House , and on thy Gates . And the Apostle , 1. Cor. 10. Whether yee eate , or drinke , or whatsoeuer yee doe , doe all to the glorie of God . The enuious man will alwayes bee sowing Tares , therefore we must neuer sleepe ; the enemie will bee alwayes giuing an assault , therefore we must alwayes stand vpon our gard , No man putting his hand to the Plow , and looking backe is fit for the Kingdome of God . Luke 9 Secondly , as we must Meditate vpon the Law , so we must Delight in it Day and Night ; This circumstance of time must not be restrained onely vnto Meditation , but enlarged also vnto Delight ; neither must it onely belong to our Dedication , but to our Abrenuntiation also . For Meditation when it goeth so far , as to season the Affections with that which is knowne ( as I expounded it ) presupposeth Delight in the will , and the Dedication presupposeth the Abrenunciation ; it is impossible the later should subsist without the former : therefore as long as wee are bound to obserue this last , wee must continue all the rest , which must needes goe before it . Whereupon it followes , that except this Text be vnderstood of our Sauiour Iesus Christ , who onely hath performed this Vow which is vndertaken by vs ; it rather shewes vs , what we should , then what wee can doe , and sets vs vp a marke , whereat all our endeauours must bee ayming in this world , in hope that we shall hit it in the world to come .

I conclulde . The summe of the Christian mans Vow is . Psal. 37.27 . We must Decline from euill , and doe good ; from all euill must we decline , whereunto we are prone by nature , and we must doe all good which is recommended vnto vs in Gods Law ; That , must rellish pleasantly vnto vs , and therein must we continually exercise our selues , our inward , our outward man , fully , constantly , fare we well , or fare we ill .

PSAL. 1. VERS. 2.

Blessed is the man .

THis Psalme containes the Couenant betweene God and Man ; so that we are therein to obserue , the Parties to the Couenant , and Articles whereon they are agreed ; the Parties are God and Man ; the Articles , man vowes his Duetie , God promiseth a Reward ; of the first Partie , and his Article , I haue alreadie spoken ; It followes that I now come on to the second Partie , and his Article .

The second Partie is God ; God is a partie to a Couenant with man . A Mercie to be wondred at ; for God is a Creator , man his creature ; therefore God may require whatsoeuer man can doe ; a man is bound to doe it , were there no other inducement but this , that hee is Gods creature ; for he cannot owe his being , but hee must with all owe his seruice , and to whom he oweth the one , to him hee oweth the other also . And yet see how gracious God is vnto man , hee will not haue man serue him for nought . This is signified in that he vouchsafeth to enter into a Couenant .

If a man haue a bond-seruant , and make him his Farmer , the Law saith , of bond he makes him free , and inables him as well to implead his Master , as to be impleaded by him . And doth not God in a maner doe vs the like fauour , when hee doth contract to giue a Reward vnto our seruice , whereby he becomes bound to performe , and we may bee bold to challenge it ? It were honour enough done vnto our Nature , if onely it were vouchsafed some neere attendance vnto God , and it caries with it a great Reward to haue our person so imployed : how much more honour then is done vnto vs , when God not onely yeelds that , but a much higher aduancement also for that ? It is a question ; whether a man may serue God for a Reward ? The nature of a Couenant doth cleare this doubt ; For seeing God puts on the person of a Contracter , it is plaine that wee may not neglect the Regard , which wee must haue vnto the Articles of his Contract ; especially , seeing the Contract is founded in Christ , whose Merit ouer and aboue Gods word , doth embolden vs to relie thereon .

But yet this Rule we must hold ; We must obey , Quia bona Lex , prius quam quod Nobis commoda ; our first respect must be vnto the Precept of the Law , and then to the Sanction ; and we must obserue the Precept absolutely and for it selfe , but the Sanction onely conditionally , and because God is pleased to adde it ; and being conscious to our selues of our owne defect , we must presume , not vpon our own performances , but vpon Christs , and claime , not for our owne Merits , but for His , in whom we are vouchsafed an interest .

But to leaue the Partie , and come to his Article . The Article is in effect this ; If a man be dutifull in performing his Vow , God will be gracious in giuing a Reward . Touching this Reward we are here taught , what it is , and what is the euidence of it ; It is set downe in one word , Blessed ; And indeed Blessednesse containes the whole substance of our Reward .

But how shall it be knowne who is Blessed ? Surely here are euidences by which it may bee proued ; and the euidences are as many , as there are degrees of Blessednesse ; thereof there are two degrees , for men are Blessed , either in this life , or that which is to come .

How it may bee knowne whether a man is Blessed in this life , wee are taught in the third and fourth Verses ; where we are taught the difference betweene Good and Bad men in this world . Good men are compared to a Tree , whereof wee haue here set downe the Kind , and the Vertue ; the Kind ; it is not a Natiue , but a Satiue Tree ; Planted by the Riuers of Waters . And the vertue therof is double , it is profitable , & it is acceptable ; profitable , for it brings forth its fruit in due season , and his Leafe neuer failes , acceptable , Looke whatsoeuer he doth it prospers . As for the Wicked , Non sic , wee must remoue all this from them , the Kind , and the Vertue of the Plant. And what are they then ? Nothing else but winnowed Chaffe , Chaffe which the wind driues too and fro . This is the first euidence , the euidence of Blessednesse in this world .

The second is the euidence of Blessednesse in the world to come . In the world to come two speciall times are obseruable , the beginning , and the continuance thereof . The Godly differ from the wicked in both ; in the beginning , that is , the time of the generall Iudgement ; for then the Righteous shall stand , the wicked flie ; in the continuance ; the Righteous shall be of a Congregation , whereunto the wicked shall not come .

Now this double difference proceedes from a double Act of Gods Prouidence , an Act of his wisdome which doth distinguish these persons , Hee knoweth the wayes of the righteous , and an Act of his power , The way of the wicked shall perish ; but wee must marke , that the first of these Verbes , that expresseth Wisdome , includes Power , and the second that expresseth Power , includes Wisdome .

These be the particulars which are to be obserued concerning the Reward , the Nature & the Euidence of it , whereof I shall now onely vnfold that word which expresseth the Nature ; and that word is Blessed , Ashre .

This word in the Originall respects our steps ; and touching them obserues two things , their praise , and their Comfort ; their praise is , to be straight , and that the word signifieth primarily ; their comfort is , to be happie , and that the word signifieth secondarily . Heb. 13.14 . Wee haue here no abiding place , but are wayfaring men , we may not , we cannot stand still , wee shall be euer in our way , onely our care must be what steps we tread ; and this word implies the two Characters whereby wee may discerne such steps as we should chuse ; they must be straight , and happie ; first straight , then happie .

What a straight step is we may learne of the Harbinger of Christ , who doth not onely call vpon the people to prepare the way of the Lord , Esay 40 3 , ● . and make his path straight ; but also shewes what is opposite to straight : if there be any Hils they must be taken downe ; if there be any Vallies they must be filled vp , if there bee any crookednesse declining to the one side or the other , it must be set euen . These are shadowes of better things . That which maketh a man goe out of the wayes of God , is either Presumption , which maketh him to swell like a Hill , or Desperation , that maketh him to sinke like a Vallie ; or else he is too much besotted with Prosperitie , which is leaning to the right hand , or else murmureth in Aduersitie , which is leaning to the left hand . So many wayes , to say nothing of the particulars contained vnder these seuerall wayes , may wee decline from straight steps . There is both a Variation , and Declination of the compasse of our life .

A second thing that we must marke is ; That whereas the wayes of God lie straight , and Recta linea est breuissima inter eosdem terminos , that God doth not toyle vs out , but setteth vs in the next way to Heauen ; if we fetch a compasse , and trauell by the crooked line , the fault is our owne , that will goe aside when wee might keepe forth right : as the Prodigall Childe , Luke 15. that might haue stayed at home with his Father , who would needs try the world , and come after a long time home to that Father from whom he went .

The third thing that we must marke is ; that Rectum is index sui & obliqui , we must ghesse how farre we are out of the way , by comparing our course to the straight way ; Looke how farre we are distant from that , so farre we are out . Here Praeter and Contra , which the Church of Rome distinguisheth , concurre in one , that which is Praeter viam , is Contra viam , because we should keepe in the right way ; and what more vsuall in the Scripture , then to charge vs not to decline either to the right hand , or to the left ? as if so to decline were a sinne , and a violation of the Law , and a doing contrarie to that which the Law commands ; for the Law commands vs not to decline . The patronage of Veniall sinne then , which it borroweth from the preposition Praeter , is but weake ; for to goe Praeter viam , is to doe Contra Legem .

As our steps must be straight : so if they be straight , they will be happie ; for Holinesse and Happinesse concurre in God , and by his Ordinance they concurre in man . Gen. 1. When God made his Creatures , hee beheld them , and saw they were all good , and because good , therefore hee blessed them , and euer since hath Blessing been an inseparable companion from Good . In the Law , God by Moses telleth the Iewes , Deut. 28. that if they hearken to his voice , and keepe his lawes , they shall be blessed ; the like doth God pronounce by Esay ; Chap 3. Say vnto the righteous man , it shall goe well with him ; so true is this , that this word Ashre doth therefore signifie Happinesse , because Happinesse is annext to Holinesse .

Moreouer , wee must note , that this word is plurall , so is it euer read in the Originall ; the Holy Ghost intimating thereby , that as a man is compounded of soule and bodie , a bodie of many parts , a soule of many faculties ; that which must make happie , must containe a manifold Blessing , which must giue content to euerie Part and Power : and withall , checking the vaine , either definitions of Philosophers , or elections of Men , which haue recommended vnto vs , or haue addicted themselues vnto a maimed Blessednesse . But more of that anon , when I shall open the nature of Blessednesse .

By the way I may not omit to obserue , how in this Reward the Holy Ghost doth refute the vulgar opinion . For vulgarly men are of their opinion , 〈◊〉 . 3.14 . whom Malachi speakes of , who account it a vaine thing to serue God , and say , what profit is there in walking humbly before Him ? we account the proud blessed , and they that set light by God , are lifted vp : and in the Booke of Wisdome the vngodly say , Chap. 5 4. They accounted the righteous mans life madnesse , and his end without honour ; the Apostle telleth vs , that Christians seeme in this life , 〈◊〉 . 15.15 to be of all men most miserable ; the vnthriftie seruant did not sticke to challenge his Lord to his face , that hee was a hard man , and gathered where hee hath not scattered , reaped where hee had not sowen . Matth. 25.24 . So farre are worldly men from thinking , that the Children of God are encouraged by any Reward to be constant in performing of their Vow , that they hold them most miserable , because they keepe the same . Read Esay 53. vers. 1 , 2. &c. But in the afore-cited places , you shall finde an Answer to their Exceptions , and they are sufficiently answered , where they are brought in so blaspheming .

But you will not wonder at their errour , if I open vnto you the ground thereof . Wee must obserue then , that they frame vnto themselues false Notions of Blessednesse , and according vnto them doe they iudge of euerie mans state : For Example , hee that placeth Happinesse in Riches , what wonder if he hold all poore men to be wretches ? and if any make his Belly his God , will hee not thinke basely of Daniel , Dan. 1. and the three children that liue with water and pulse ? Marke the forecited places , and you shall finde , that euerie one of these made his owne choyce the measure of his Iudgement , and contemned all others , that were not like vnto himselfe .

Wherefore , that we be not lead away with their errour , and that wee may be , as wee ought , affected towards our Reward ; it is behoofefull , that we better vnderstand the nature of Blessednesse . All men naturally desire to bee blessed , and hee were a monster , and not a man , that were contented to bee a wretch : but that which in common wee all desire , when we come to determine , most doe mistake . Not to tire you with the enumeration of mistakes in this kinde , De Ciuit Dei lib. 19. c. 1 whereof Varro ( as Saint Austin reports ) made a long Catalogue , In few words , Blessednesse is the enioying of the Soueraigne Good .

What the Soueraigne Good is , wee must iudge by these two Characters , it must be Optimum , and Maximum , it must bee the best that can be , and the most complete ; if it be not the best , it will not sistere appetitum , we shall not leaue shifting of it ; it will neuer giue vs content , wee will euer be longing , vntill wee light vpon that , beyond which there is nothing that wee may long for : And if it bee not Maximum , the most complete , it will not implere appetitum , wee shall not be satisfied therewith , we shall be hungring and thirsting still ; though we desire no other thing , yet of that thing wherein wee take content , wee shall still desire more and more , vntill our vessell is filled , vntill we haue as much as wee are capable of .

Now these two Characters of the Soueraigne Good , belong onely vnto God ; He , by the verie Heathen , is stiled , Optimus Maximus , and the Scripture that tels vs ; There is none good but God only , and that He only is Almightie , doth confirme vnto him these attributes , as also doth that title of his , Shaddai , All-sufficient , and therefore as the Apostle speakes , 2. Timoth. ● 15. only Blessed . Whereupon wee may conclude , that hee only is our Soueraigne Good ; for if by enioying of himselfe , hee make himselfe blessed , hee must needs bee the Fountaine of Blessednesse to all others . And indeed Saint Austin expresseth this religiously vnto God , Confess . lib. 2.5.1 Fecistinos Domine ad te , & inquietum est cor nostrum donec requiescat inte ; Whom haue I in heauen , O Lord , but thee , and there is nothing on Earth which I desire with thee , my flesh , and my heart faileth , but God is the strength of my heart , and my portion for euer , Psal. 73. Blessed are they that dwell in thy house , they will be still praysing thee , Psal. 84.

But God is Essentia simplex , of an vncompounded nature , the nature of man is many wayes compounded ; how then can this single nature satisfie our compound ? Especially , seeing before you heard , that it is a manifold good that must make a happie man ? We must helpe our selues with a Schoole distinction . A good may be manifold either Formaliter , or Eminenter ; in Kind , or in Vertue ; As for Example , there is a vegetable Soule in a Plant , there is a sensitiue Soule in a Beast , the Soule of Man hath not these in their kind , yet hath hee them in Vertue ; for the reasonable Soule is endued with faculties , which in his Body performe both vegetation , and Sense ; a man hath an Eye , and an Eare , a Hand , and a Foote , to see , to heare , to worke , to goe , an Angell hath none of these Formaliter , according to their kind , yet hath he them all Eminenter , his nature is such as hath the Vertue of seeing , hearing , mouing , and doing , and that in a more excellent sort then man is capable of : Euen so the single nature of God may giue full content to the manifold capacities of man , seeing no created good proceedes from God , which is not eminently in him ; for there is no Effect that is not an Image of the Efficient ; though created Effects are Images of the vncreated Efficient , no otherwise , then if wee consider them defecated , or purged from those imperfections , whereunto the condition of a Creature , a mortall Creature doth subiect them ; seuer them , and then whatsoeuer good they haue is an Image of that which is in God . Whereupon it followeth , that if any sense of our Body , or power of our Soule find any good in the creature , it shall enioy the same though in a more eminent sort , if it enioy the Creator .

Hauing found the Soueraigne Good ; It followes that we now see how we become Blessed .

We become Blessed then , not by hauing but by enioying ; for if hauing were enough euerie creature should be Blessed , for all creatures haue him , because they cannot be without him , yea they liue , moue , and haue their being in Him ; Acts 17.28 . But onely reasonable creatures are capable of happinesse , for they onely can see God , and take their Delight in God . The vnderstanding , and the will are those immediate faculties whereby we partake the Soueraigne Good ; each by a double Act ; First , the Eye of the vnderstanding being illightned doth discouer it ; then doth the will sanctified fall in loue , and make to wards it ; when they are both met , then fals the vnderstanding a worke againe , and doth vncessantly contemplate it , wherewith the will is stirred to a second worke , it takes inexplicable pleasure in it . And this is the true enioying of the Soueraigne Good which makes a happie man .

Where hence , we may also gather the cause of the Angels , and Adams fall , both of them were made after the Image of God , and thereby made partakers of the Diuine nature , they fixt their Eyes , and setled their Affection vpon themselues , that modell of Diuine being , which they had in themselues , and so fell in loue with themselues , and ouer-valuing their own worth , deemed themselues meet to be their own Soueraigne Good , and so lost the true , while they sought an imaginarie Happinesse . But we must know , that the abilities that we haue , be they neuer so diuinely qualified , are but Vessels whereinto we must receiue , they are not the Happinesse it selfe , which we must enioy : the glorie of being the Soueraigne Good , is the incommunicable prerogatiue of God .

But God is in Heauen , and Man on Earth ; and of Man on Earth the rule is true , He cannot see God and liue ; how then should he enioy him , Exod. 33.20 . and so become Blessed ? We must vnderstand , that there is a presence of God in his Word , which is apprehended by faith , of which Saint Paul , 2. Cor. 3.13 . Wee with open face behold the glorie of our God , and are changed into the same Image ; this sight is Aenigmaticall , as the Apostle speakes , 1. Cor. 13. and like the beholding of our face in a glasse ; but yet is it a true sight , and the pledge of a cleere . It is true , for whether we respect the Obiect , God , as he is described in his Word , or our faith , whereby we apprehend God so described , neither can deceiue vs , if they bee sincere , if there bee no mixture of humane inuention , with Gods Reuealed Will , and our faith be not allayed with our corrupt affections .

As this darke enioying of God is true , so is it the pledge of a cleere ; Men come not to Heauen per saltum , men leape not out of the dregs of nature , into the glorie of Saints , neither can they be Blessed in the Church Triumphant , that are not Blessed in the Militant ; but if we be Blessed on Earth by beleeuing God in his Word , we shall be Blessed in Heauen , and there our faith shall be turned into sight , and God will shew himselfe vnto vs as He is , we shall see him face to face .

Now because the state in Grace is Blessed , as well as the state in Glory , and these two Blessednesses are inseparable , as we may gather by the two Titles that the Scripture giues vnto the Spirit , which are , Rom. 8.23 . 2. Cor. 1.22 . First fruits , and a Seale or Pledge , the Psalmist pronounceth them Blessed that performe their Vow ; two wayes Blessed , Re and Spe , Blessed , in that they are in the Kingdome of Grace , and Blessed , in that they shall be of the Kingdome of Glory ; both these Blessednesses are included in this Word : and more Blessed a man cannot desire to be ; As hereafter you will be more fully perswaded ( if this perswade not enough ) when you shall heare of the Euidences , that are annext to either of these Blessednesses .

But for this time I conclude . The summe of all that you haue heard , and whereof I pray God we may all make vse , is , we must not hold our labour vaine which we take in seruing God ; and that wee contemne not the true , Let vs not fancie a false Reward of our paines : God vouchsafeth to be our Reward , and we shall want nothing if we enioy him ; and enioy him we must by knowing , and louing , truly and sincerely , though darkly , and imperfectly , in the state of Grace ; that we may cleerely and fully know , and enioy him in the state of Glory .

God-grant that his Word may dwell richly in vs , in keeping whereof there is so great a Reward .

PSAL. 1. VERS. 3.

And he shall be like a tree planted by the riuers of water , that bringeth forth his fruit in his season , his leafe also shall not wither , and whatsoeuer hee doth shall prosper .

THis Psalme breaketh it selfe into as many parts , as are contained in the Couenant of God ; therefore haue you more then once beene told , that wee may consider therein the Parties to the Couenant , and their mutuall Stipulation : the Parties are Man and God ; Man is to vow his Dutie , God doth promise a Reward . Of the first Partie , Man , and his Vow , you haue heard at large , and I haue begun to speake of the second , I haue shewed you , what is obseruable in the second Partie , in God .

And whereas touching the Reward , the Psalme teacheth , What it is , and what Euidence there is for it ; I haue shewed you , What it is , vnfolding the riches that are contained in the first word , Blessed . It followeth , that I now goe on , and with the Psalme let you see , what Euidence there is of this Blessednesse .

And here wee finde a double Euidence , as there are two degrees of Happinesse : Men are happie in this life , and happie in the life to come , of each the Psalme expresseth a distinct Euidence : the Euidence of Happinesse in this world , stands in the apparent difference , that in this life appeares betweene the good , and bad . Good men are compared vnto a Tree ; and touching this Tree , wee are taught , what good is done for it , and what good commeth of it .

The Good done for it , stands in the Husbandmans care , and choyce : Care , in setting the Tree ; for the Tree is not wilde , but planted : Choyce , in setting it in a fruitfull ground ; For the Tree is planted by the riuers of waters : this double Good is done for the Tree .

But what good comes of it ? Surely , as manifold a Good ; for it proues well , and is well approued : it proues well , whether you looke to the Principall , or the Accessorie Good expected from a Tree : the principall good is Fruit , and this Tree bringeth forth Fruit ; Fruit that is good , it hath the two markes of good Fruit stamped vpon it ; for it is kindly and timely fruit : Kindly , the Tree brings forth fructum suum , such fruit as well beseemes such a Tree , and so well husbanded : neither is it onely kindly , but timely also ; for the Tree bringeth it forth , tempore suo , in his season , when it is fittest to serue the planters vse . A tree that beares such fruit , answereth the desire of the Husbandman , in regard of the Principall Good : but what doth it in regard of the Accessorie ? It failes not there neither ; for it beares leaues , which are Ornamenta arboris , and Munimenta fructus , that grace the Tree , and defend the Fruit ; and this Accessorie good is lasting , for the leaues doe neuer faile .

It is plaine that the Tree proues well ; neither is it lesse plaine , that it is well approued , for what it doth prospers , the Fruit prospers , the Leaues prosper : yea , it is as farre Approued , as it proues good ; whatsoeuer it doth prospers ; it doth , and receiues as much , as you can require of a Tree . A happie coniunction , when doing well , and faring well meet so louingly together .

But all this while I haue beene talking onely of a Tree ; the Holy Ghost meanes more then a Tree in this place : what Saint Paul said , Gal. 4. Gal. 4 24. of Abraham , his Wiues and Children , the same may I say of this Tree , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , these things are spoken by an Allegorie ; and so much is intimated by the first words of this Text , He shall be like a tree : so that what you haue heard , is but the outside , we must also looke into the inside of this Allegorie . And there wee shall find , that by the Tree is meant a Christian , whom God the Father as a carefull Husbandman hath planted in our Sauiour Christ , as a soyle well watered with the Grace of God ; and that this Tree proues accordingly , abounding in good Workes , cloathed with their due Circumstances ; so that they are acceptable vnto God , and profitable vnto Man . This is the inside of the Allegorie .

Hauing laid it open before you in grosse , and giuen you a taste of the contents therein ; it followeth that I now resume the particulars , and lead you by the outside , more fully and profitably to vnderstand the inside of this Allegorie .

First then , the Holy Ghost resembleth a Christian man to a Tree . It may bee , that you would expect that hee should propose Abraham , Isaac , Iacob , or some of the Patriarchs , they may seeme fitter patternes and better looking-glasses : but the Holy Ghost passing by them , pitcheth on this . And why ? to make the deeper impression in vs , if we will profit , and if we will not , to worke in vs the greater confusion . Those Worthies are dead , well may we heare of them , we cannot now see them , Et segnius irritant animos demissa per aures , Quam quae sunt oculis subiecta fidelibus ; things heard doe lesse affect , then those that are seene : therefore doth the Holy Ghost bring euery man home , and presents him with a visible Sermon in his owne Orchard , whereof hee should neuer behold the trees , but he should behold an Image of himselfe ; in euery good Tree , an Image ( I say ) of that , which hee should striue to be .

But a little more distinctly to shew how reasonable this Choise is ; We must obserue , that ( as the Philosopher sayth ) Homo est arbor inuersa , a man is a tree turned vpside-downe ; for a tree hath his roote in the ground , and his branches spread aboue ground ; but a mans root is his head , therein is the fountaine of Sense and Motion , and there doth hee take in nourishment : but the armes and legs , as branches of this tree , they spread downeward . And there is a mysterie shadowed in this ; for the roote of a Christian man it is in Heauen ; Our life is hid in Christ , Col. 3 ▪ and we spread downeward , fructifying in good workes in the sight of the world ; whereas before we were in Christ , our roote was downeward , It was in old Adam , and it bare fruit answerable to that Roote : This Saint Paul sets downe excellently . 1. Cor. 15. The first man was of the earth , earthly , the second was the Lord from heauen , as is the earthly , so are they that are earthly , and as is the heauenly , so are they that are heauenly . This is the first reason of the Holy Ghosts choise .

A second reason is , Mat. 1● . 33 . because a tree is the best patterne of Synceritie , make the tree good ( saith our Sauiour ) and the fruit will bee good , Mat. 7.18 . make the tree euill and the fruit will be euill , for , a good tree cannot beare euill fruit , nor an euill tree good fruit . There is no dissimulation in a Tree , neither should there be in Men ; but it fals out too often , that mens outside and there inside are not like , they are plaine Stage-players , and very Hypocrites .

A third reason , why the Holy Ghost delighteth in this Similie is ; because a Tree is a patterne of true Gloriation , it makes shew of nothing , but it s owne Fruit , it s owne Leaues , by them doth it commend it selfe vnto the Husbandman : and men should not stand vpon their Pedigrees , but vpon their owne Vertues , and thinke themselues best graced by that , which testifieth their owne worth .

But enough of the reasonablenesse of the Holy Ghosts Choice ; especially , seeing the Analogie that is betweene the particular parts of this resemblance will more and more confirme the same .

Some inquire what Tree is here meant ; whether the Oliue , Psal. 52. or the Palme Tree , Psal. 92. because these are perpetually flourishing , and greene : but I suppose , that the whole contexture of this Verse alludes to the Garden of Eden , or rather , the Vision Ezech. 47. where we find flourishing Trees planted by the waters of the Sanctuarie ; that place and this haue the same Mysticall sense .

But let vs come to the branches of the Similie . And first wee are to see , What Good is done for the Tree ; and that appeares in the Care and the Choice of the Husbandman ; we haue here first his Care , He plants the tree . The Tree is not Natiue , but Satiue , not a wilde Tree , but a Tree of the Orchard , and there is great ods betweene such trees , and the ods is worth the marking ; for this obserued in the outside of the Parable , giues light vnto that , which we must principally obserue in the inside . In the first of Genesis God bids the Earth , bring forth trees , but Genesis the second , it is said , that God planted a Garden , and there doth God first shew himselfe to bee an Husbandman , as Christ cals him , Iohn 15.1 . The Holy Ghost doth often frequent that Similie , to giue vs to vnderstand , that Gods care of Man is more then ordinary : wee see in the Creation with what circumstances the framing of Man is described , Let vs make man after our owne Image ; and when Man forfeited , the new-making cost more Care , the second planting , then the first .

Saint Hierome out of Aquila reades transplanted ; and indeed so it is . we grew vpon a wilde Oliue , and wee are grafted into a true , wee were branches of a degenerated Vine , and are now set into a generous : to speake it plainly , we were Children of wrath , and are made Children of God ; besides our birth in our Mothers wombe , wee haue a new birth in the wombe of the Church : This Saint Paul , Rom. 6. speaking of Baptisme expresseth by Planting , and he calls a Man newly baptised 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , newly planted , which word is frequent in the Councels .

Our note is . We must acknowledge the prerogatiue of a Christian aboue other men , which must carrie with it an acknowledgement of Gods speciall care vouchsafed the faithfull ; whereof Infidels haue no proofe : they continue Wild , whereas wee are Planted trees , they lie in the dregs of Nature , whereas we are brought to the state of Grace .

The second Good that is done to the Tree , appeares in the Choice that is made of the Soyle . It is no small benefit for a Tree to be planted , but that is not enough , it must also be fitted with conuenient ground , otherwise much care might be ill spent : here we haue choice ground , it is locus irriguus , well watered ground , and such is commended for the growth of Trees , especially , if the waters bee artificially diuided , and carried round about the Trees , that they may yeeld nourishment to the root , which way soeuer they spread : and such is the site of our Tree ; it is not onely planted by the waters , but also by the diuisions of waters , it hath iuyce enough , and that well disposed .

This is the outside of the resemblance , but the inside teacheth vs ; that as we Christians are beholding to God the Father , by whose care we are planted ; so are we to God the Sonne , by whose Spirit wee are watered . For indeed by Baptisme we are incorporated into Christ ; He is the soyle that beares the spirituall Trees ; Cap. 13. Hee is the Fountaine opened to the house of Israel for cleansing , mentioned in Zacharie ; Cap. 4. He is a Well of liuing waters springing vnto eternall life , whereof we read in Saint Iohn ; Hee is the waters , that streaming from the Sanctuarie , ran into the Dead Sea , Ezek. 47. and were both Sanantes and Viuificantes , healed the Trees that grew on the bankes thereof , and made them beare fruit abundantly ; both which properties are necessarily required for a transplanted Tree , that it may cease to bee what it was , and become , what it should be : And wee doe finde a mortifying and a quickening grace in Christ , abolishing our Old Man , and reuiuing the New .

Finally , there are in Christ , Riui aquarum , Ioh. 7. He that beleeueth in me ( saith Christ ) out of his belly shall flow riuers of waters of life ; yea , as wee haue manifold diseases and wants , so may wee finde manifold remedies and supplies in Christ : His grace doth compasse vs on euerie side , and is at hand euerie where to steed vs . So good choyce hath God made of the Soyle wherein to plant the Trees : and so well are Christians prouided for , that are made members of Christ . And so haue I opened vnto you the good , that is done for this Tree ; let vs now goe on , and see what good comes of it . And wee shall finde , that as it receiued , so it yeelds a double good ; for it proues welll , and is well approued : it proues well , whether you looke to the Principall , or to the Accessorie Good , which is expected of a Tree .

The Principall Good is to beare good Fruit ; and so doth this , it bringeth forth fruit . Fructus comes from fruor ; it must bee such a thing as is vsefull , not briers , or thornes , that scratch and spoile : of which kinde there is more then enough , appearing as well in mens liues , as growing vpon Trees . Whereupon it comes to passe , that the Prouerbe is changed , and in stead of Homo homini Deus , wee may now say , Homo homini Daemon ; Men liue not for their mutuall good , but ruine .

As that which a Tree beares must be Fruit , so must hee bring it forth . Those that are planted in the Church , must not conceale the grace they haue receiued , no more then a Tree doth his sap . Wee glorie in the discouerie of rich metals , and precious stones , that nature hath buried in the earth , and the sea ; wee suffer nothing of this great world to lye hid , we loue to bring it forth , to behold , to shew it : so should we deale with the gifts and graces , which God hath treasured vp in this our little world . No Tree should striue more to send forth fruits , then wee to bring forth workes .

But we must looke that the Works be good , as the Fruit of this Tree is . It hath the two markes of good Fruit set vpon it , it is kindly , it is timely . Lignum rationale ( saith Hilarie ) dat fructum non confusè , non importunè , As the naturall , so the spirituall Tree bringeth forth fruit , neither confusedly , nor vnseasonably . Let vs behold these two properties , first in the Naturall , then in the Spirituall Tree .

First , let vs see how kinde it is . Profert fructum suum . Suum is a Relatiue , and lookes backe vnto the good , that is done for the Tree : the first appeares in the care of him , that of a wilde Tree mad● it a planted Tree ; and it must not degenerate againe , and beare Fruit answerable to his former stocke ; being a generous Vine , it must not beare wilde Grapes , nor sower Oliues , being made partaker of the Sweetnesse of the true Oliue Tree . The Children of God must not liue like the Sonnes of men , neither must the members of the second Adam liue , as if they were members of the first . We are offended when we see such degenerating in the Trees of our Orchard ; it were to be wished , we d●d not approue it in our selues , that are of the garden of God . The ouerflowing of Atheismes , Heresies , and impurities , doe testifie to the world , that we beare vnkindly fruit .

But Suum , His fruit , refers not onely to the Husbandmans care , but also to the fruitfulnesse of the soyle ; and so requires not onely a good nature , but a good measure also . For a Tree to beare scant fruit , where there is good store of iuyce , must needs be vnkindly : and it is not kindly for men to be sparing in doing well , who are rooted so neere vnto the Fountaine of grace . For him that hath fiue talents , to yeeld but two , or him that hath ten , to yeeld but fiue , will make but a bad accompt ; seeing God expects , that men shall render according to that , which they doe receiue .

Moreouer , Suum doth import a respect to the doer , and also vnto others , as it is ioyned with Profert . Looke vpon it , and you shall finde , that grace g●ue● abilitie to doe well , but the Faculties of our soule seasoned with grace , are they that are exercised in well doing : therefore is the worke reputed ours , as the Fruit is reputed to be borne by the branch of the wilde Oliue , though it be beholding to the new stocke ( of whose fatnesse and sweetnesse it doth partake ) for that it is able to beare such Fruit : It is no small honour that God doth vs , in that he makes his gifts so become ours .

But as Suum giues vs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Possession , and Proprietie of the worke , so Prefert cals for a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or a Communicating of the worke vnto others , we must bee good dispencers of the grace of God , and edifie others with our gifts . And here we see a difference betweene Rationall , and Irrationall Trees : of Irrationall Trees , as of other Creatures the rule is true , Vos non vobis , they yeeld much good for which themselues are neuer a whit the better ; but Rationall Trees reape good of that , where with they doe good ; they doe good , because they bring forth fruit ; and from this themselues also reape good , because the Fruit continues their owne , and shall be reckoned vnto them in the day of the Lord .

Finally , by His fruit wee may vnderstand such Workes , as belong to euery mans Vocation . For as in an Orchard there is varietie of fruit , Apple-trees , Peare-trees , Plum trees , &c. and euery tree endeauours to sucke iuice answerable to his kind , that it may beare such fruit ; and an Apple-tree doth not turne a Plum tree , nor a Plum-tree , a Cherrie-tree , &c. but euery tree contents it selfe to bee of its owne kind : So in the Church are there varieties of Callings , Pastors , People , Magistrates , Subiects , Euery one is to walke as he is called of God , 1. Cor. 1.20 . & learne what belongs thereto , and not incroach vpon , or entermedle with that , which belongs to others . Except men heed this , whatsoeuer good they seeme to doe , it is not accepted ; the Saying of the Romane Generall to the Souldier that kept the tents , when he should haue beene fighting in the field , Non amo nimiùm diligentes , will be vsed of God , if he call vs to one profession , and we busie our selues about another ; God will not like such busie bodies .

As the Fruit is kindly ; so is it also Timely , the Tree bringeth forth fruit in his Season . As there are diuers seasons in the yeere , so are there fruites for euery season ; the health of our body doth require it should be so , for whose sustenance these fruites were prouided ; that is vnkind to bee taken in Winter which was fit in Summer , neither will that serue at Autumne , which was made for the Spring : Euen so the qualities of men haue their seasons , and ( as the Preacher saith ) There is a time for euery thing , Cap. 3. a time for weeping , and a time for laughing , a time for peace , and a time for warre . Nehemiah doth blame the people that Wept , Cap. ● . and biddeth them goe and Feast ; God reproueth the people that did Feast , because it was then a time to Fast ; Rehoboam was stared by the Prophet , Esay 22. 1. K●ays 12. 2. Co●●●● , 19. when he would haue warred vpon Israel ; Iehosaphat is rebuked by a Prophet , for that hee would haue societie with the King of Israel . The ground of this varietie , is ; We may not rebuke , when we should comfort , nor comfort when we should rebuke ; the Habits of vertues must be alwayes in vs , but the Acts must be exercised vpon their iust occasions .

You see by this time , that the Tree proues well in regard of the Principall Good , that is expected from a Tree : neither is it lesse true in regard of the Accessorie Good : The Accessorie good are Leaues ; and indeede the Accessorie are a great good of the Tree , for they are Ornamentum arboris , and Oper●mentum fructuum , they make the Tree more pleasant to behold , and serue for to defend the Fruit from the iniurie of the weather : therefore are they compared to the haire of a mans head , which if it should be missing , euery man sees , how much deformitie and discommoditie would come vnto our head .

But this is but the out side of the Parable . Good Workes haue their Circumstances , which in doing them must bee obserued , and are as behoofefull to the Worke , as Leaues to the Tree , both to recommend it , and also to defend it : for Example , He that giues , must giue with cheerefulnesse ; hee that obeyes , must doe it with willingnesse ; hee that reproues , must doe it with charitablenesse , &c. take away these Circumstances , and a churlish gift is not worth thankes , stubborne seruice cannot content , neither will a man be reclaimed by a malicious reproofe : put these Circumstances to it ; and if euer a man will be thankfull , it will be to him that giues vnto him cheerefully ; if any seruant will please , it is hee that doth his dutie willingly , and if euer an vntoward nature will be altered , Charitie must season the reproofe : Due circumstances giue a sweete influence vnto a good worke ; and they are the best Apologie to stop the mouthes of slanderers . Such Leaues a good Tree beares , and a good Man obserues such Circumstances .

And he obserues them Constantly ; for his Leafe Neuer fadeth . The reason , why the Leaues fade , and fall , is the disproportion betweene the heate and the moysture ; when the heate is too weake , and so the moysture fals backe to the roote , or else is too strong , and consumes it faster , then it can be supplied by the roote ; so that , if the Leafe neuer fade , there must needes euer be a good proportion betweene them . The Grace of God is compared sometimes to Fire , sometimes to Water ; because it hath a warming and cooling propertie , a drying , and a moystning : It warmeth vs when we are ouer cold ; as we are too often in doing good ; and when through indiscreete zeale , wee are ouer hot , then doth Grace coole vs , and keepe vs in a good temper : Sometimes wee are ouer drie , and spating in doing well , Grace then serues to moysten vs , and make vs more friuitfull ; and when we grow luxuriant , it drieth vp our superfluities , and brings vs to a meane : from the due proportion of these qualities ruling our Actions , it comes to passe ; that as a Tree casteth not his Leaues , so wee faile not in the Circumstances which must order our good workes . Fruit without Leaues , or Leaues without Fruit , make but an imperfect good Tree : So good Workes without due Circumstances , and Circumstances without good Workes make but an imperfect Man . As then the Trees of Paradise were all good for foode and pleasant to behold ; Gane . 2. good for foode , in regard of their Fruit , and beautifull to behold in regard of their Leaues : euen so should the Spirituall Trees bee ( I meane Christian men ; ) their workes should be both vsefull and gracefull , otherwise , they are not answerable to this Tree ; neither doe they attaine the perfection of Christian men . And let this suffice to shew that the Tree proues well .

As it Proues well : so it is well Approued ; for what it doth , Prospers ; yea , it is as well Approued , as it Proues well , for Whatsoeuer it doth prospers . The Prospering of the Tree may well bee expounded , out of the Parable of Trees , Iudg. 9. where the Oliues fatnesse is said to bee that , wherewith they honour God and man , and the Vines Wine , that , wherewith they Cheere both ; That is , the good vse that is made of them , is their Prosperitie . And what is the Prosperitie of a Rationall Tree , but that our Workes set forth Gods Honour , and edifie men ? Onely the Rationall Tree hath one aduantage aboue the Irrationall , that it yeelds the doer a good Testimonie of his good Conscience ; It is a great blessing , when a man doth labour to be assured of this , that he labours not in vaine .

Neither doth the Tree onely Prosper well , but the Prosperitie of it is vniuersall , Whatsoeuer he doth prospers . As he brings foorth good Leaues , and good Fruit : So there comes a Blessing vpon them both . It is the vnhappinesse of the wicked , that nothing goeth well with them , Their very Table ( as it is in the Psalme ) is made their snare , and that , which should bee for their comfort , is made vnto them an occasion of falling ; Psal. 69. ver. 22. but all things worke for the best to them that Loue God ( as the Apostle telleth vs , Rom. 8. their very afflictions are matter of exceeding Ioy , Iam. 1. And this is . Mysterium Crucis , wherewith none are acquainted , but those that are truly initiated into Christ .

Bede goeth a step farther , and shewes , that their very sinnes doe Prosper : He instanceth in Saint Peters fall , by which he profited in Humilitie , and Compassion ; we may instance also in Dauid , and others , and this is Miraculum miraculorum , that God turnes both sorts of Euils , as well Culpae , as Paene , as well of Sinne , as Woe into the profit of a good Man : God turneth it ( I say ) , for his hand it is , that workes so strange effects , and his Hand is implyed in Iaztliack , which though it be vulgarly Translated , shall Prosper , yet according to the Coniugation it may signifie shall make to prosper ; and then must there bee some Efficient , which most fitly must bee accounted God . And God will blesse in making all things to Prosper that a good man takes in hand : as in the Creation , when he saw all things that himselfe had made , That it was good , then he Blessed it .

Or if you will referre it to the Tree , or the Christian noted by the Tree , then the meaning is ; that the worke Prospers for the persons sake . And indeede , if we bee in ill termes with God , that which wee doe will succeede but ill , as all will succeede well , if we bee in good termes : but the Prosperitie here meant , must be vnderstood not Corporally , but Spiritually ; for Corporally they often are distressed , though that distresse in the end turnes to their greater good .

Finally , Saint Chrysostom vnderstands Christ by this Tree , and indeed , what you haue heard can fully agree to none , but vnto Him : Hee is the Tree of life , and the best of vs is but a Branch in that Tree , yea a diseased Branch ; therefore we must acknowledge the perfection of this Resemblance in Him , and begge , that according to our proportion , it may bee communicated vnto vs .

GOd our Father , which is the Spirituall Husbandman , so continue , and cheerish our Plantation in Christ , that wee may by the Holy Ghost become more and more fruitfull and gracefull Spirituall Trees , abounding in good Workes , and doing them as wee ought , that the world may bee the better for them , and wee finding grace in Gods eyes , may euer enioy the Comfort of them . AMEN .

PSAL. 1. VERS. 4.

The vngodly are not so : but are like the chaffe which the wind drineth away .

THe Reward which God bestowes vpon them , which performe their Vow made vnto him in Baptisme , is ( as you haue heard in the first word of this Psalme ) Blessednesse ; Blessednesse in this life , and Blessednesse in the life to come .

As this Blessednesse consists of two degrees : so doth this Psalme yeeld vnto vs of either degree a speciall Euidence ; A speciall Euidence of the Blessednesse which is in this world ; and that stands in the difference , which euen during this life , may bee obserued betweene the good and bad ; we haue that difference exprest here in the third and fourth verses . Of the Good I haue already spoken ; on the third verse I haue shewed you , how fitly they are compared vnto a Tree ; a Tree , for which much good is done , whether you respect the Husbandmans Care in planting it , or Choyce of the Soyle wherein it is set .

And as there is good done to it : so comes there good of it ; for it proues well , and is as well approued : i● proues well , in Fruit , and Leaues ; good Fruit , for it is kindly , and timely ; neuer fading Leaues , which are a perpetuall Ornament of a Tree , and Muniment of the Fruits . And as it proues well : so is it well approued ; Whatsoeuer it doth is acceptable to God , profitable to Men , and comfortable to the Tree . These things you heard enlarged , and applyed to a good Man ; It followes that now I come on , and you heare what this Scripture saith of a bad Man .

Wherein you must consider these two points ; first , whom the Holy Ghost meanes by the Vngodly ; secondly , What miserie euen in this life is heaped vpon them . First , they are not what they seeme to be ; Non sic improbi ; It is not so with the wicked , they haue no part in the resemblance of the blessed Tree ; Secondly , what they seeme not to bee that they are , a worse resemblance fits them ; for they are no better then winnowed chaffe . I begin with the first , they are here called vngodly .

Venerable Bede obsernes well ; that by the Vngodly , you must vnderstand not onely Incredulos ; but also falsos Christianos ; not only the godlesse Infidell which is without the Church ; but also the counterfeit Beleeuer that liues within the Church . And indeed S. Paul , Rom. 3. out of the Psalmes , and other passages of Scripture , making an Anatomie of a wicked man , giues a good Rule ; those things which the Law speaketh , it speaketh to them that are vnder the Law ; so that all they must take this Title to themselues , that professe they know God , but denie him in their workes , that haue a forme of Godlinesse , but deny the power thereof ; are called Christians , but yeeld no odour of that sweet Oyntment , which being powred vpon Christ the Head , Runnes downe to the verie skirts of his Garments . And therefore whosoeuer they are , that are any parts of his Coat , they should all of them smell of Mirrhe , Aloes , and Cassia , Psal. 45.8 . 1. Pet. 2.9 . and shew forth the vertues of him that hath called them out of darknesse into his marueilous light . All should , but more then a good many doe not ; and therefore they come vnder this name of Vngodly .

But enough of the Persons , of whom I haue spoken at large vpon the first Verse ; Let vs come on to their state ; remembring this , that all come vnder the state , that come vnder the name ; if they bee Vngodly , they partake of the miserie . And what is their miserie ? surely , they are not what they seeme to be , and what they seeme not to be that they are .

They are not what they seeme to be ; for in this world , of all men the Vngodly seeme to be in best state ; but my Text denieth it , Non sic improbi , it is not so well with them , they are not that Blessed Tree . What then ? Surely , what they seeme not to bee that they are , they are in a much worse state , and therefore are set forth in a baser resemblance ; they are but like chaffe that is driuen by the wind . Strange doctrine ; the whole Text is a verie Paradox .

A Paradox is a truth which crosseth the common opinion ; of the truth of this Saying there can be no question , seeing it is Gods Word : but sure I am , that the state of the Vngodly is commonly taken to bee much better ; if any , surely they in this life seeme to be that Blessed Tree ; I haue seene ( saith Dauid ) the vngodly in great prosperitie , Psal. 89. and flourishing like a greene Bay tree ; In the second of Esay they are compared to the Cedars of Lebanon , and the Okes of Basan ; and what a goodly Tree was Nebuchadnezzar ? so he is compared , Dan. 4. where wee read , that his top reached vp to Heauen , his Branches spread to the ends of the Earth ; he was full loaden with fruit , and all the birds of the aire did harbour in his boughes ; and yet the Holy Ghost saith , Non sic impij , the Vngodly are no Trees , no Blessed Trees .

How then shall we proue this truth ? We must helpe our selues out of another Psalme ; The sonnes of men of low degree , are but vanitie , Psal. 62. and men of high degree are but a lye ; All is not gold that glisters , neither may wee mistake a painted face for Natiue Beautie : He that goeth to a Play , shall see on the stage Kings , and Queenes , and other Personages of worth in outward shew , whereas indeed the persons that acted them , are base , and mercenarie fellowes . And this world is but a great stage , and the wicked are but personated Actors , or Players , not one appeares as hee is ; Or to follow the Similie of Trees , which God himselfe is pleased to vse Deut. 32. the wicked are compared vnto the Vines of Sodome , and Gomorrah , that beare grapes in shew , but the iuyce of them is nothing but gall and bitternesse ; yea , it is deadly poyson . They that write the Historie of that Countrey obserue , that the fruit thereof makes great shew , but when men come neere it , and touch it , it resolues altogether into Cinders , which hapily the Wise Man meaneth , when he saith , that there grow Plants bearing fruit which neuer come to ripenesse : Wisd. 10.7 . Euen such is the prosperitie of the wicked , faire in shew , nothing in substance . The reason is plaine .

For , seeing God onely is good , and nothing good farther then it partakes of him ; Vngodlinesse , that separates from God , must needs depriue of Good , and he is but a verie wretch , that hath whatsoeuer else is called good , if he haue it without God : yea he is more wretched , by so hauing what he desires , then by wanting it . It is Saint Austins note ; and there is good reason for it , euen that Aphorisme in Physicke , Corpora corrupta quo magis nutris , eo magis laedis ; Hee that giueth a sicke man whatsoeuer he cals for , may hapily please his taste , but hee will surely encrease his disease : Honour , pleasure , wealth , make vngodly men vnhappily happy ; so , that if you looke vpon them with the eyes of faith , and not with the eyes of flesh and bloud , you will acknowledge this to bee true , though strange ; The vngodly are not what they seeme to be , they seeme to be happie , but indeed they are vnhappie .

Two wayes vnhappie . For first , you must strip them of true Blisse ; Non sic , they are not like the Blessed Tree ; then must you cloath them with their contempt ; they are like the chaffe . I need but touch at the former . You will easily conceiue that Branch of their Miserie , by measuring the Priuation by the Habit ; and you must iudge of the want , by the desireablenesse of that which they doe want .

1. God takes care of the blessed Tree ; Of a Tree of the field , a wild Tree , he maketh it a Tree of the Orchard , a planted Tree . Non sic impij ; No such care taken for the vngodly , they are as Out-lawes left to themselues to grow on in the corruption of their Natures .

2. The blessed Tree is planted by the Riuers of Waters , it is set where it cannot want , Iohn 4. 2. Cor. 12.9 . on euery side it is supplied with abundance of iuice . If God as the Husbandman take care of any , Christ will be vnto him a Fountaine of liuing Waters , his Grace will bee sufficient for him : Non sic impij ; they drinke little of Christs spirit ; as they are little husbanded by Gods care .

3. The blessed Tree , as it receiues Good : so it yeelds good againe . For first , it proues well , it yeelds kindly Fruit. Non sic impij ; their Fruit is not theirs , but it is the fruit of him that sets them on worke , that is , of the Diuell . For marke ; The naturall fruit that our Vnderstanding should beare , is Truth , and that our Will should beare , is Good : The very Philosophers haue taught vs , that Truth is the naturall Obiect of the Vnderstanding , and Good of the Will ; but our Vnderstanding bringeth forth Lyes to deceiue vs , and our Will Sinnes to giue mortall wounds vnto vs , Iohn 8.44 . if we bee Vngodly . And what are these but the fruites of the Diuell who is a Lyar ; and a Murderer from the beginning ?

4. The blessed Tree brings forth not only kindly , but timely Fruit also ; His good deedes are as seasonable , as they are Vertuous ; Non sic impij . The Scripture , especially the Prouerbs teacheth vs , that the wicked are peruerse ; they are peruerse , in that they doe not onely what they should not ; but also when they should not : they will feast , and be frolicke , Esay 22. when they should humble themselues before God ; and when they should be ioyfull , and cheerefully serue God , then will they bee discontent , and fall to their teares ; as the Iewes , when after their returne from Babylon they laide the foundation of the Temple : In the Booke of Numbers you shall find , Ezra . 3. that when God would haue had the Israelites enter into Canaan , then they would backe againe into Aegypt , and when God would not haue them goe , then they would needs hasten into Canaan .

5. The blessed Tree beares not onely Fruit , but Leaues . A good man cloatheth his good deeds with good Circumstances ; Non sic impij . If happily an vngodly man vndertake a good matter , he wil marre it in the manner of doing of it ; if he giue , he will doe it churlishly ; if he reproue , hee will doe it vncharitably ; if he Pray hee will doe it hypocritically ; finally , whatsoeuer hee doth he will doe it vntowardly , and so his Good doth no good , and so proues no Good at all .

6. Finally , the blessed Tree is as well approued , as it proues well . When a good man doth good , it pleaseth God , and it profits men , and they haue Comfort of it themselues . Non sic impij , God abhorreth them , as being vnlike vnto him , and to men they are as odious , as they are mischieuous ; Finally , they can take litle true content in themselues , because in themselues they can find little true good .

And so haue you seene the Vngodly stript of all that is desireable in the Blessed Tree : So , that although with the Church of Laodicea , they say , that they are rich , and increast with goods , and haue neede of nothing ; Reuel. 3.17 . yet by by this time you see , that they are wretched , miserable , poore , blinde , and naked .

And a man would thinke this were miserie enough so to be stript . The Holy Ghost doth not leaue them so ; but as it tels vs , that they are not what they seeme to be : so doth it also tell vs , that what they would not seeme to be , that indeed they are ; and this it teacheth in another Similie . He resembles them to Dust ; or to Chaffe driuen with the wind ; he doth not resemble them to Nothing ; for manet in ijs materia poenalis . Sinne , as the Schoole teach , is Nothing , but not simply Nothing ; it were happie for the wicked , if as they were made at first of Nothing : so sinne would bring them to nothing againe ; but sinne is such a nothing as euer cleaues vnto that which continueth Something ; it destroyes the Well-being , but not the Being of a Creature . For example ; by sinne our Vnderstanding doth not cease to be , but to bee furnished with the true Light , whereby we may see the way of Life ; and our Will loseth not her being , but her holy power of choice ; as likewise our Affections are depriued of their true taste . This which so remaynes being depraued with sinne , doth Saint Hilarie fitly call Materiam paenalem ; it remaynes vnto our greater woe .

But to come to the Similie . The Vngodly doe not thinke so well of themselues , but the Holy Ghost thinketh as meanly ; it appeares by the Resemblance , Dust , or Chaffe , things that are next to Nothing . And indeed to set forth their vilenesse , the Holy Ghost doth varie such kind of Resemblances ; sometimes by representing them by Scumme , sometimes by Froth , sometimes by Drosse , sometimes calling them Vanitie ; yea , Psal. 62. casting them below Vanitie ; in the Scales if they bee both put , they will ascend lighter then Vanitie . The reason is ; because all imperfection that is in vnreasonable Creatures is but Malum Poenae ; and therefore must needs come short of Malum Culpae : seeing the least Sinne is worse then the greatest Woe ; therefore the greatest Woe doth not sufficiently set forth the Euill of the least Sinne. We need not therefore wonder , that the Holy Ghost doth vse so meane resemblances to set forth the Vngodly , in whom there is so little worth .

But to come closer to it . They are like Dust or Chaffe . Puluis licet terra sit , tamen terra esse desijt , quia nihil habet solidi , destitutus humore ; that which is Dust was Earth , but by loosing his moysture , it is no longer a part of the Earth ; and Chaffe was a part of the Eare of Corne , though being thresht it continues no longer a part of the Eare : take which Resemblance you will , though the latter is thought best to expresse the Originall , This you may gather ; That all the Vngodly haue their Originall in the Church , though they doe not shew themselues to be of the Church . The Husbandman carrieth out cleane Seed , but when it growes into an Eare , that Eare that beares the good graine , beares also Chaffe . Matti . 13. Our Sauiour Christ vseth this Similie ; comparing the World to Gods Field , his Word vnto Seed , and himselfe vnto the Sower ; and surely God neuer sowed any of his heauenly Seed , but the Eares did spring accompanied with Chaffe : God sowed it in Adam , of whom sprang Cain , and Abel ; Cain , plaine Chaffe , Abel good Corne : He sowed it in Noah , of whom sprange Sem , Cham , and Iapheth ; Sem and Iapheth good Corne , but C ham very Chaffe : Hee sowed it in Abraham , of whom sprang Ishmael , and Isaac ; in Isaac , of whom sprang Iacob and Esau , from both came Chaffe as well as good Corne. And this Resemblance of Chaffe doth adde much to the Vngodlinesse of the Vngodly , that being vouchsafed to be in the Church , they haue so little Grace , as not to be of the Church ; which agrees well vnto those persons which I told you before were meant here by Vngodly , namely , Counterfeit Christians .

But Chaffe hath two remarkable things in it , Ariditatem , and Sterilitatem ; which you may very fitly oppose to the double good of the blessed Tree ; the Drinesse , is opposite to the Good that is done for the Tree , and the Barrennesse to the good that comes of it . Touching the Drinesse , it is plaine to any one that beholds Chaffe ; for though while it was growing it had some sap , yet being cut downe from the Root which did feed it , and thresht from the Graine which might yeeld some moisture to it , it must needs be drie . And such is the condition of the Vngodly : if they let goe their hold-fast which they haue on Christ by a true faith , and lose themselues from that blessed Communion , which they haue with Saints , what sap of Grace can there be in them ? seeing these two are the only meanes of Grace , and without these we may not expect any sap of Life . Therefore Ieremie compareth the Wicked vnto the Heath in the Desart , Ier. 17.6 . and parched places in the Wildernesse , in a Salt Land .

And if they bee subiect to Drinesse , they must needs bee subiect to Barrennesse ; for who can expect fruit where there is no sap , seeing sap is the cause of fruit ? and who can expect good workes where there is no Grace , seeing it comes of Grace , that man doth any thing that is good ?

But the Vngodly are not only compared vnto Chaffe , but vnto winnowed Chaffe . The state of the Vngodly is but meane , if they bee no better then Chaffe ; but their state is meaner , if that Chaffe be winnowed . It is some honour to the Chaffe , that it cleaues to the Eare of Corne growing in the Field , and in the threshing Floore lieth mingled with the graines ; but it loseth much , though not of its substance , which it neuer had , yet of the countenance , which it seemed to haue , if once it come to be winnowed . Those that are not of the Church acquire some estimation by being in the Church ; which they vtterly lose when they leaue that Communion .

But what is this Winnowing ? The Fathers obserue a double Winde that turmoyles the Vngodly : There is ventus Vanitatis , and Ventus Iudicij , they are exposed to an Inward , and to an Outward Wind ; the Inward Wind is the Wind of Vanitie , that taketh them sometimes in the Head ; and as Saint Paul speaketh Ephes. 4. They are carried about with euery Wind of Doctrine , by the slight of man ; and as Saint Iames , Iam. 1. they waue about , and are vnstable in all their wayes . Let a Theudas , or a Iudas of Galilie come amongst the Iewes ; Let a Montanus , or a Mahomet come amongst the Christians , what a company will they draw after them ? vnlearned , and vnstable soules how are they besotted with Nouelties ? how are they with their owne Heads winnowed like Chaffe ?

Neither with their Heads only ; but also with their Hearts . There is not a Passion which like a strong Gale of Winde doth not transport them ; Anger raiseth stormes within them ; Vaine Glorie as wings carrieth them beyond themselues ; Couetousnesse makes them base ; Enuie makes them vnsociable ; Pride maketh them Tyrants ; Luxurie makes them Beasts : the Vngodly are as plyable , as a Weathercocke , neither need they any other winde to shift their situation , but only their owne Passions .

But as if this Inward Wind did not turmoile them enough , they are subiect to an Outward , the wind of Gods Iudgement , which the Chaldee Paraphrase calls Ventum furentem , and the Prophets very commonly call it a Whirlewind . Saint Iohn Baptist tels vs , Matth. 3.12 . that Christ shall come with his fanne in his hand , and therewith shall throughly purge his floore . Where marke , that Gods Iudgement is compared to Wind , of which our Sauiour Christ tels Nicodemus , the wind bloweth where it listeth , Iohn 3.8 . thou knowest not whence it commeth , nor whether it goeth : so doe Gods Iudgements surprize men ; when the vngodly crie Peace , Peace , 1. Thess. 5.3 . then comes suddaine destruction vpon them . You shall find this fully and excellently described , Iob 21.

But marke the Opposition of Chaffe vnto the Wind , the weaknesse of 〈◊〉 to the irrisistiblensse of the Wind ; especially , if it be a Whirlewind , whither you respect the Impotencie of their owne Affections , vnder which they sinke , or Gods Vengeance which must needes ouer-beare them . Who would set the Briars , and Thornes against me in Battle ? ( saith God ; Esay 27 ) I will goe through them , I will burne them together : It must needs make much to the Miserie of the Vngodly , that being so little able they must abide so violent an encounter : violent it is ; but yet such as is meet for them ; for the Vngodly are called Reshagnim , turbulent , and tumultuous people ; and what Iudgement is so fit for them , as to bee harrowed , and hurled with the Wind ? They that giue rest to none , it is pittie they should haue any rest . The Vulgar addes to the Text Exegeticè , from the Earth ; The wind driues the Chaffe from the Earth . Saint Hierome makes a good Note vpon it ; Tàm infoelix erit impius , vt ne terrenus sit puluis ; most miserable is the case of the Vngodly , when the Earth that bare them , 〈…〉 . will not endure them . God in Deuteronomie threatens such a Iudgement to the Iewes , and we see that at this day they endure it : their case may be any mans case , and if wee bee Vngodly , the Whirlewind may driue vs out of the good Land which God bestowes vpon vs . Russinus goeth a step higher , Si facies terrae species patriae Coele●lis accipitur , recrè puluis à facie terrae proijci dicitur , quia à Visione Calestis Gloriae impius remouetur . Adam in Paradise below , forfeited Paradise aboue , and the Iewes had little hope of Heauen , the Truth , that were cast out of Canaan , the Type thereof : Neither may wee presume of the Kingdome of Glorie , if we be vnworthy of the Kingdome of Grace . And no wonder ; for , Chaffe that is winnowed from the threshing Hoore is reserued for the fire , 〈◊〉 . 3. as Saint Iohn Baptist telleth vs ; neither are the wicked separated from the good , but for their greater Woe .

But I must conclude . Three things we learne in this Text ; First , that the Vngodly are subiect to a double Punishment , Poena Damni , and Poena Sensus ; they are depriued of great Good , and the Euill is great whereunto they are exposed . Secondly , the Non Sic , and the Sicut aduise vs to compare the Happinesse of the Blessed Tree , with the Miserie of this winnowed Chaffe , that the Contraries being set one against the other we may the better discerne them , and resolue which of them to choose . Last of all ; We may see , that there is no reason , why we should enuie the pompes and vanities of this wicked World ; seeing they haue neither Substance , nor Continuance . Iob teacheth it more then once , and so doth Dauid , Psal. 37. and 73. When we goe to a Play , we doe with the Eyes of our Reason , correct the Eyes of our Bodie , and our Reason iudgeth them but Varlots , whom our Sense beholds as Kings : It were to be wished that when we come to the Stage of this World , we would bring thither , aswell the Eyes of Faith , as of Reason ; our Iudgement would not bee so often perplext , nor our Resolution staggered as they are with the seeming prosperitie , and Glorie of the World ; we would with Moses , 〈…〉 . esteeme the rebuke of Christ better then the Treasures of Egypt , and endeauor to be happy , rather in deed , then shew .

To shut vp all . Blessed we would all be in this World ; but few take Notice of the Euidence of true Blessednesse ; That Euidence , is in the first Resemblance , the Resemblance to the Tree ; Let vs obserue it , and desire to partake it ; otherwise , we may be deluded with a seeming Euidence , which you haue heard of in the latter Resemblance , the Resemblance of winnowed Chaffe : the double Miserie that is in it should make vs abhorre it ; as the double good of the former , should make vs affect it .

God giue Vs a true Iudgement to distinguish them , and Grace to make that discreet choice , that we may partake the former of them . Amen .

PSAL. 1. VERS. 5.

Therefore the Vngodly shall not stand in the Iudgement , nor Sinners in the Congregation of the Righteous .

THe words contain the second of those Euidences whereby it may be known , who are Blessed . Men are Blessed in this Life , and that which is to come , and God hath set marks vpon either degree of Blessednesse . The markes of the first degree , you heard vnfolded , when I last spake vnto you vpon this Psalme : It followes then , that I now open vnto you the markes of the second degree , so farre as I find them exprest in this Verse .

For the better vnderstanding whereof , we must obserue ; First , what matter is contained in these words ; and then , whereupon these words are inferred . In the World to come there are two remarkable things ; the Entrance into , and the State of it , in either of these , there is some thing Common , and something Proper , both to the good , and the bad . In the Entrance , that which is Common , is , Iudgement , both must come to the Barre ; that which is Proper , is , That in the Iudgement the Righteous can , the Vngodly cannot stand . In the state , it is Common to good , and bad , to bee Societies , or Congregations ; but it is Proper to the Righteous , to be of such a Congregation , whereinto the Vngodly shall not come ; neither shall the Righteous come into the Congregation whereof the Vngodly shall be . So much must bee supplyed à Pari ; the ground is the same for both , the reason of the latter difference is contained in the former ; for they that differ in the Iudgement , must differ in the Societie also ; seeing God is pleased , that that shall be the ordinarie passage vnto this . These are the Contents of the words .

But you must take notice of the Inference also remembred by the first word , Therefore . That , will informe vs ; that the Euidence of Blessednesse in the Life to come , depends vpon the Euidence of Blessednesse in this present Life . He that is Blessed here , shall bee Blessed hereafter ; and hee shall neuer bee Blessed hereafter , that is not Blessed here . And so haue I shewed you whereof you shall heare : Come wee then to the Text , and first to the Contents thereof ; wherein wee must first see , what is Common to the good and the bad at their Entrance into the World to come ; and that is , Iudgement .

By Iudgement , the Chaldee Paraphrast vnderstands the Generall Assizes , that shall be kept at the end of this World ; and he is in his Interpretation followed by most Diuines , Ancient , and Moderne . This being the meaning of this Word ; the Persons here mentioned , Righteous and Vngodly , must be vnderstood to appeare as well in their Bodies , as their Soules . There is a Iudgement , that passeth before vpon them , wherein their Bodies are seuered from their Soules ; but that Iudgement is priuate and particular , whereas this is publike , and generall ; and though they agree for the most part , in the Substance , yet in the Solemnitie they differ much , and the latter doth much improue the former , whether you respect the Glorie of the Iudge , or the Doome of the Iudged .

This being resolued ; that the Iudgement is that , which shall be at the last day : We must here obserue ; how the Holy Ghost speaketh very accurately in these words . He saith not , the Vngodly , and Sinners shall not be Iudged , but the Vngodly shall not Stand in the Iudgement , nor Sinners in the Congregation of the Righteous . And so the words haue in them Aliquid Commune , which they imply , and Aliquid Proprium , which they expresse : It is Common to all the persons here mentioned , Good and Bad , to be Iudged , but Proper to the Bad , not to Stand in Iudgement .

It is Common to Good and Bad , to come vnto Iudgement ; as commom , as to rise from the dead . Saint Paul who , Acts 24. saith , there shall be a Resurrection of the iust and vniust , saith distinctly . 2. Cor. 5. that we shall all appeare before the Iudgement seate of Christ , to receiue according to that which euery man hath done in his Bodie , be it good or ill . Daniel in the twelfth of his Prophesie teacheth the verie same , 〈◊〉 2. Many of those that sleepe in the dust shall rise , some to euerlasting Life , and some to euerlasting shame . The verie same also wee learne of the Preacher in his twelfth Chapter , 〈◊〉 14. God shall bring euery worke into Iudgement , and euerie secret thing , whether it be good , or whether it be euill . The point is so cleare , that it is made an Article of our Faith ; so that I shall not need , to adde any more proofe .

Here note ; That wheras God is an absolute Lord , most wise , most holy , most mightie ; so that he knoweth all , and detests all sinne , and may deale with Sinners at his pleasure ; yet , hee will haue all the World see ; that he receiues none into Heauen , nor sends any vnto Hell , but the ground of his doing is iust : for he sentenceth both in Iudgement ; so that there can bee no exception taken , ( not by malice it selfe ) vnto his proceeding . Both good and bad passe by Iudgement to their state . And let this suffice concerning that which is Common vnto Good and Bad , in the Entrance into the World to come .

I come now to that which is Proper . And here I must begin with Venerable Bedes Rule , Intellectus est per Opposita . We must conceiue ; that what is denied to the Vngodly is granted to the Righteous : so that these concise words must be resolued into more , and so some not vnfitly supply in the first Branch of this sentence a word that is found in the last , to make it cleere ; wherefore they read thus , The Vngodly shall not stand in the Iudgement of the Righteous , that is , the Vngodly shall not stand in that Iudgement wherein the Righteous shall stand . Let vs then consider these Propositions asunder ; first , that which is exprest ; then , that which is implyed . The exprest Proposition is , The Vngodly shall not stand in Iudgement . Standing in , is opposed to both Shrinking from , and Sinking vnder Iudgement : so that if the Vngodly shall not stand , it followeth they will Shrinke from , and Sinke vnder it . And indeed the Holy Ghost obserues both : when God ariseth vnto Iudgement , the wicked will first trie their heeles ; but when they will not serue , then they grow heartlesse , and despaire of Helpe .

But to open these Branches a little more fully . Flight is the first attempt of the Vngodly at the Day of Iudgement ; they are forced vnto it from within , and from without , from the horrour of their owne conscience , and from the terrour of the Iudge . Touching Conscience , it is an vndeniable truth ; that where there is sense of Guilt , there is distresse of Feare : see it in our Grand-father Adam ; no sooner had hee eaten of the forbidden fruit , and his eyes were opened thereby ; but hee tooke couert , and when hee was questioned , hee gaue God this reason for his flying . I saw that I was naked . Neither was it his case only , Gen. 3. it is hereditarie to all his ofspring ; Salomon hath put it in a Prouerbe ; Poou . 28. The wicked flie when no man pursueth them ; God hath put it into his Law , where the Israelites are threatned , that if they breake Gods Couenant , one part of their punishment shall be , amazednesse of Heart , Leu. 26. and such a fearefulnesse , as that they shall flie at the shaking of a Leafe . An Example we haue in Foelix , Acts 24. who trembled when Saint Paul did but preach of Righteousnesse , and Iudgement to come .

As the Guilt of Conscience : so likewise the terrour of the Iudge will make the wicked to flie . When God gaue his Law , he gaue it with that terrour , that the people gaue backe , and stood afarre off ; yea , Moses himselfe confesseth , as Saint Paul reports , that he was greatly afraid . Heb. 12. And how much more thinke you shall the wicked be afraid , when Christ shall come in the Glorie of his Father , with all his Angels ? with the dreadfull sound of the Trumpet ? and all the World burning round about him ? certainly it cannot but strike such a terrour , as shall make the wicked betake themselues to their heeles . Christ in the Gospell describing the Last Day , saith , Luke 21.26 . That Men shall be at their wits ends for feare and expectation of the euils to come ; they shall call to the Rockes to hide them , to the Mountaines to fall vpon them . Saint Iohn repeates the very same , reckoning , Kings , great men , rich men , mightie men , bond , free ; the voice of euery one of them shall be this ; The great Day of the Lambs wrath is come , and who shall be able for to stand ? Reuel . 6.

Put these Causes of flight together ; and then learne from Saint Iohn ; Iohn 1.3 , 20. If our conscience doe accuse vs , God is greater then our Conscience ; and knoweth all things . And yet Saint Basil maketh such a liuely Description of the worke of Conscience in Iudgement , that a man would thinke nothing could be added to the terrour thereof ; 〈…〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Conscience will so limme out our Liues , and be such a Looking Glasse of all our deeds ; that by an vnspeakable power , in a moment of time as we would thinke , nothing can better represent our selues to our selues .

But for all that ; the Heart of a man is an intricate Labyrinth , none knoweth it but God only ( as God himselfe teacheth in Ieremie . 〈◊〉 17 1● . 〈◊〉 4. 〈◊〉 4. ) As all things are naked before his eyes : so will he then bring many things to light which are hid in darknesse . When then both these terrours concurre , whereof the one so much increaseth the other , you will not wonder , that the wicked vpon the apprehension thereof betake themselues to flight .

Flying is their shift ; but it is a vaine one ; for whether should they flie , when euery creature , which at the Creation was made a Souldier in Gods Hoast shall at the last Day become a Iaylour to arrest prisoners , and present them at his Assizes ? What remayneth then , but that they that cannot shrinke from the Iudgement , ●isdome 17. sinke vnder it ? For wickednesse condemned by her owne witnesse is very timerous , and being prest with Conscience alwayes forecasteth terrible things : The man that was but questioned for wanting his Wedding Garment at the Marriage , Matth. 2● . grew presently speechlesse : Our Sauiour Luke 21. saith ; that their Iudgement shall come like a snare ; and indeed in the Psalme we reade , that God shall raine vpon the wicked , Psal. 11. Snares , Fire , and Brimstone , Storme , and Tempest , this is their partion to drinke . Now we know , that a Snare doth not only take , but ouer-turne the wild beast that is taken therein .

But if the terrour of the Iudge doe not , 〈◊〉 19.12 . Vnder whom the mightiest Helpes doe stoope ( as it is in Iob ) nor the inextricable suddaines of his Iudgement ; yet the weight of sinne will crush , and beare a Sinner to the ground .

Dauid in his owne person , and conflicts with a guiltie Conscience , out of which notwithstanding , by Gods mercie he did finally rise , yet confesseth ; that the sense of guilt is like a drowning Floud , like a crushing Burden , a Burden too Heauie for man to beare ; and if the righteous , that Man after Gods owne Heart , when he sell as a man , were scarcely saued , where shall the Vngodly , 1. 〈◊〉 ● and the vnrighteous appeare ? You see then , how true it is ; that , The Vngodly shall not stand in Iudgement ; Causâ cadent , & cadent persond , themselues with their Cause shall fall to the ground , they shall both sinke as low as the Chambers of death .

But Bon● concessum quod impijs negatum , ( as Bede noteth ) , though They shall not , yet shall The Righteous stand . And no maruell ; for they shall bee free both from the guilt of Conscience , and the terrour of the Iudge . And why ? Their hearts are purified by Faith , yea , purified from dead workes ; whatsoeuer is mortall is taken from them ; for , Christ Iesus of God is made vnto them Wisdome , Righteousnesse , Sanctification , and Redemption ; 〈…〉 the Law of Life which is in Iesus Christ freeth them from sinne , and death : so that , Rom. 8. Matth. 24. there is no condemnation vnto them which are so in Christ : And if there bee no Condemnation ; then may they Lift vp their heads with ioy when Christ commeth ; 1. Iohn 3. Luke 21 knowing that their Redemption draweth neere ; If their Conscience doe not accuse them , they may haue boldnesse in the Day of Iudgement , they shall stand before the Sonne of Man ; and his Throne shall be vnto them , a Throne of Grace .

But more distinctly . The Standing of the Righteous is opposed to the Flying from , and Sinking vnder Iudgement ; if Adam did flie only because hee was Naked , that which remedieth the Nakednesse stayeth the flight : now Nakednesse stood in Sinne , and Mortalitie ; both these are remedied in the Resurrection of the Iust . The Sinne is all taken away , by the Imputation of Christs Righteousnesse , and Sanctification of his Spirit . The Mortalitie , because as they are quickened by Grace in their Soules : so their Bodies of Naturall become Spirituall , 1. Cor. 15. and their Corruptible puts on Incorruption , their Mortall , Immortalitie : so then , there being no part of Nakednesse left , there can remayne no cause of Flying .

And if not of Flying from , then not of Sinking vnder Iudgement ; for that which is the Cause of Flying is the cause of Sinking also : but the state of their Person doth deny al possibility of Sinking ; the Spiritin their Soule is the Pledge of their Inheritance in Heauen , and their Bodies which they shall then receiue , are not only Houses from Heauen ; 2. Cor. 5. but such as are fitted for Heauen ; both carrie vpward , and not downward .

But marke more particularly , 1. Thes. 4.16 . what the Scripture saith of the Resurrection of the iust . The Dead in Christ shall Rise first : Yea , they onely shall Rise from death ; for the Resurrection of the wicked is not from , but vnto Death , from one Death vnto another . And therefore in Saint Luke onely the Righteous are called Filij Resurrectionis ; Luke 20.36 . because their Resurrection is vnto Life , which is properly a Standing ; the wicked doe but Rise to take a greater fall , they fall from a Temporall , to an Eternall Death .

Secondly , As the Righteous shall Rife first : so being raysed , 1. Thes. 4.17 . Rapientur in occursum , They shall be taken vp into the ayre to meete Christ , and so shall euer be with him : So that except He fall , they shall neuer fall ; they shall be remoued from the Earth which is the place of falling .

Thirdly , they shall be placed at the right Hand of Christ : to be taken vp vnto him is to be admitted to a Beatificall Vision ; Psal. 16. for what is our happinesse but to see Him as He is ? For , in his presence there is fulnesse of ioy ; and if we be placed at His right Hand , there is pleasure for euer more , secure Honour , and endlesse Life : if that support vs , no feare of falling , we shall certainely stand .

But to put it out of all doubt . When we come to the right Hand , Matth , 9. we shall be set vpon Thrones , and shall with Christ iudge the twelue Tribes of Israel , 1. Cor. 6 yea the Angels also ; so farre shall we be from being wofully Passiue , that wee shall bee gloriously Actiue in that Iudgement . How we shall Iudge is a curious question : I will not now vndertake to resolue it , it sufficeth to my purpose , that howsoeuer we shall Iudge ; as many as are honoured with that function , may well be held Standers ; they shall neither Shrinke nor Sinke .

But we may not forget ; that the Sinewes by which wee are supported in this Standing are deriued from Christ ; if out of Him , we looke vpon our selues , Psal. 113. we may well say , Enter not into Iudgement with thy seruants , O Lord , for in thy sight , shall no flesh liuing be iustified ; Or , to keepe to the word of my Text ; Psal. 130. If thou Lord marke iniquities , who shall be able for to Stand ? Wee cannot Stand without Corruption , except his Grace doe clense vs , neither can we Stand against Condemnation , except his Merits doe secure vs .

Some here worke vpon the difference , which they suppose to be , betwixt Vngodly and Sinners ; vnderstanding by vngodly , those wicked men who are open , and professed Enemies to God , Malefactors Deprehensi in flagranti Crimine , taken in the manner of doing : by Sinners vnderstanding other wicked men , which seeme to be in the Church , and are as it were but Probabiliter suspecti , Challenged vpon suspition . And they tell vs ; The first sort of wicked men , Shall not stand in Iudgement , that is , shall not be graced with any formall Arraignment , before their Condemnation : The second sort , howsoeuer they may stand in Iudgement , so farre as to be legally tried ; yet they shall neuer come , to stand in the Congregation of the Righteous , In Iob. c. 36. neuer partake with them in Happinesse . Princes ( saith Gregorie ) deale otherwise with their Subiects , then they doe with their Enemies , in point of Iudgement ; for if they take an Enemie , they vse Martiall Law , and command Execution without any iudiciall Processe ; but if a Subiect be called in question , hee hath the benefit of the Law , he is suffered to plead for himselfe , neither is hee doomed , before hee is tried . The meaning is , that , of the wicked which shall bee arraigned at the Day of Iudgement , such as are without the Church , shall without all plea , as profest Enemies of Christ , bee proceeded against ; for their Infidelitie shall be vndeniable : But those that are within the Church , God condescends farther vnto them ; they shall haue a trial , they shall be heard what they can say ; though it will steed them little , because it shal be shewed them , how vaine it is And indeede such a forme of proceeding is exprest , Matth. 25. and Luke 13.

Where , by the way , It is good for vs to take notice ; That though it be a Priuiledge to be of the Church Militant in this world ; yea , and it giues vs also a Priuiledge aboue Infidels at the entrance into the World to come ; Yet , except we so shew our faith in our workes on Earth , that we may haue the benefit of it , at the Day of Iudgement , there is little comfort in such a Priuiledge . For in regard of Death , a Citizen is no freer , then an Enemie , if both come to it ; though one come to it by Martiall Law , the other by Processe in a Ciuill Court : So if both meete in Hell , it skils not , whether one come as an Infidell , and the other as a wicked Christian ; except haply the Christians case be the worse ; because he neglected the good meanes , which the Infidell had not .

I haue shewed you , wherein the Vngodly , and the Righteous agree , and differ , at the entrance into the world to come ; we must now following the Text , see the very same points in the state of both , which followeth vpon that entrance . And here first , we doe find something Common ; for both are Socteties , or Congregations . They haue beene so from the very beginning of the World , there hath beene the Serpent and his Seede , the Woman and her Seed , the Sonnes of God , and the Daughters of men ; Michaell and his Angels , the Dragon and His , Babel , and Hierusalem . Saint Austen in his learned Bookes De Ciuitate Dei , hath enlarged this point ; it is so cleere , I neede not dwell longer vpon it .

But we must marke ; that these Societies may bee distinguished ●ither onely Habitu , or also Actu ; onely in Qualitie , or also in Place : In this World they are in place confounded , though they are distinguished in qualitie ; the Righteous though they are not of the World , Iohn 17 yet they are in it , and many false Christians are in the Church , which are not of it ; the World is as Gods Feild wherein grow both Wheate and Tares ; in his earthly Barne there is both Graine and Chaffe ; his House hath Seruants Thriftie , and Vnthriftie ; and in his Flocke , are as well Goates as Sheepe . But this confusion shall not hold on alwayes , they that differ in Qualitie , shall also be sundred in Place , the Goates from the Sheepe , the Tares from the Wheate , the foolish Virgines from the Wise , the Vnthriftie seruant from the Thriftie . This is the first point of Difference .

But it is not the onely point ; but as they are separated : Luke 16. so this separation shal continue for euer ; so doth Abraham assure Diues , Betweene you and vs there is a great Gulfe , no passage from one to the other . The same God that separated the Egyptians from the Israelites by the Pillar of fire , when they came out of Egypt , will neuer suffer them to come together , will so part the Saints of Heauen , from the Feinds of Hell , that they shall neuer grow into one Societie againe . Not that absolutely it cannot be otherwise , but God will haue it to be so , 2. Cor. 6.14 . he will haue it cleerely to appeare , that there is no Communion betweene Light and Darknesse , Christ and Belial , the Temple of God , and the Synagogue of Satan . Eay 66.14 . It is true that the Godly shall goe out , and see the wicked tormented , Luke 16. and Diues in Hell shall see Abraham in Heauen , and Lazarus in his bosome , to the greater Comfort of the one , and terrour of the other . But they shall neuer come together , neither shall they change their Place or State .

This latter Difference is grounded vpon the former , for they that differ at the entrance into the World to come , must needes differ in the state thereof ; for Iudgement is the Gate that doth as it were lead vnto that State ; therefore , if the vnchangeablenesse of the State doe moue vs , wee must not bee carelesse of the Iudgement . Let this suffice touching the Contents of these words ; a word of the Inference , and so an end .

Therefore ; the first word of this Verse lookes backe vpon that which goeth before , and out of that truth collects this . You haue heard that the Vngodly shall not stand in Iudgement ; wonder not at it . The Vngodly are but Winnowed Chaffe , and how should that Stand , that is so light as Chaffe ; or rest , which is so restlesse as Chaffe , which is winnowed ? The Righteous shall stand ; and wonder not at it , They are Trees , well planted Trees , Trees laden with Fruit , with Leaues , Trees wel-liking , well liked ; euery point addes weight vnto them , maketh them firme , and standing . If a man bee disenabled to stand , it is because hee is Chaffe ; and if hee bee a Tree , hee shall bee well able to stand . You see what you should feare , what you should desire ; feare , to be like this winnowed Chaffe , desire , to be like the happie Tree , that you may haue a blessed Entrance into the World to come .

Neither a blessed Entrance only ; but a blessed State also must you affect to haue therein : and how shall you haue it ? Learne of , Therefore . It looketh backe to the beginning of the Psalme ; you see there the disposition of good Men in this World , they will haue nothing to doe with Wickednesse ; they will not walke in the Counsell of the Vngodly , nor stand in the way of Sinners , nor set in the Seat of Scorners ; they will haue no communion with wickednesse on Earth , and the wicked shall haue no Communion with them in Heauen . It is a Poeticall Fiction ; that what euery Man affected here in Earth , with that hee shall bee solaced in the Elysian Fields . Certaine it is , that looke in what men delighted while they liued on Earth , with their Companions in that shall they be ranged in the Life to come : they shall not there bee the Seruants of God , who here were the Slaues of Satan ; spirituall Eunuches that bring forth no good workes ; Bastards that are not the Seed of God ; the incestuous brood of Ammonites , and Moabites that are borne of worldly lust , and concupiscence , shall more certainly bee excluded the Congregation of Heauen , then were the Corporall , from the Congregation of Israel on Earth . Dent. 23.

Seeing then , Psa● . 5. God is a God that hath no pleasure in wickednesse , neither shall Euill dwell with him , The foolish shall not stand in his sight , He hateth all workers of Iniquitie ; Ecclesiast. 18.18 Let vs prouide Physicke before we are sicke ; and get Righteousnesse before we come to Iudgement : so shall the Tribunall of Christ bee vnto vs as Mount Sion , when to others it is Mount Sinai ; when they flie and fall , we shall approach and stand vpright ; And if wee liue the Life of Christ , tread the steps of the Faith of our Father Abraham , Philip. 32 ● . haue our Conuersation in Heauen ; wee shall not only bee as Angels , but with Angels wee shall bee refreshed in Abrahams Bosome ; wee shall sit downe with him , with all the Patriarches , and Prophets , with all the Saints and Angels at Christs Table , eternally Blessed in the Kingdom of Heauen .

God grant vs such Grace in this Life , as may bring vs to such Blisse in the Life to come . AMEN .

PSAL. 1. VERS. 6.

The Lord knoweth the way of the Righteous : and the way of the wicked shall perish .

VPon former words of this Psalme , I haue obserued a double difference betweene the Righteous , and the Vngodly ; a difference in this life , and a difference in the life to come : In this Life , the Righteous are like vnto a Blessed Tree , to which there is much good done , and of which there commeth much good ; but the Wicked are like winnowed Chaffe , that hath small worth , and takes as little rest : in the Life to come they differ also , whether you looke on the Entrance thereinto , or the state therein ; at the Entrance , the Wicked shall not endure the Iudgement , wherein the Righteous shall stand vpright ; and the Righteous shall be of a Societie , whereinto the wicked shall not come .

I haue opened both these differences so farre , as I was occasioned by words of this Psalme ; It remaynes , that now wee see the Cause thereof , which is the Argument of this Verse . It will teach vs ; that of so notable a difference , there is some remarkable Cause ; the Cause then is , Gods Iudiciall Prouidence : Gods Prouidence is very large ; but there is a speciall Branch thereof , that calls Men to an account for their Liues . In this Branch which I call Iudiciall Prouidence , there are two things which wee must obserue , Sapientia , and Potentia , it is a true Discerner and a powerfull Rewarder of all men , bee they Good or Bad ; so much shall we find in these words , The Lord knoweth the way of the Righteous ; but the way of the wicked shall perish . For the words are Synecdochicall , there is more implyed , then is exprest in them ; the word that notes Sapientiam , Gods discerning of the Wayes , implies Potentiam , his answerable dealing with them ; and the word that notes Potentiam , his reuengfull Hand on the Wayes , implyes Sapientiam , his discerning thereof also . And why ? this Iudiciall Prouidence is Operosa Cognitio , therein the Power of God attends his Wisedome , and his Wisedome guides his Power .

This being obserued in Generall vpon the words of my Text , we must more distinctly therein see ; first , Whereupon , then How , this Iudiciall Prouidence workes ; that whereon it workes hath something Common , and something Proper ; that which is Common is Via ; bee men what they will bee , they haue a course of Life ; but all take not the same course : there is something Proper , which stands in their seuerall courses ; therefore the Text doth distinguish of Wayes , saying , that there is Via Iustorum , the Iust mans way , which is all one with a iust way , and there is Via peccatorum , the wicked mans way , which is all one with a wicked way ; this is that whereon Gods Iudiciall Prouidence doth worke .

Now his work Thereon hath also Aliquid Commune , and Aliquid Proprium ; both the Wayes are wrought vpon by Gods wise Power , or Powerfull Wisdome ; for God is a Discerner , and Rewarder of both , as I told you , when I opened the Synecdochie of the Verse .

But there is something Proper in either Word ; the Wisdome , and Power Iudiciall , workes one way vpon the way of the Righteous , and an other way vpon the way of the wicked ; Nouit Viam Iustorum , he takes a speciall Notice of , and bestowes a gracious Reward vpon the way of the Righteous ; but Via peccatorum peribit , the way of the wicked shall feele another kind of Reward , because it is excluded from this speciall kind of Notice . And these bee the Contents of this Scripture , which I will now vnfold briefly , and in their Order .

First then , of that Whereon the Iudiciall Prouidence worketh ; therein ( as I told you ) there is something Common , and that is a Way . Praesens vita ( saith Saint Basil ) nihil aliud est quàm perpetua Via ; this our mortall life is nothing else but a passage , and this World a Through faire : therefore the Schooles distinguishing betweene those that are departed , and those that Liue , call the Liuing Viatores , way faring men ; and those that are dead Comprehensores , such as are at their Iournies end ; the Patriarches acknowledge as much when they call themselues Pilgrimes , Strangers , Soiourners , and their Life a Pilgrimage .

And indeed , 〈◊〉 13 ●4 . neither Good nor Bad haue here any Abiding place , they doe in purpose or in practice seeke one to come . It is true that worldly men thinke of no other World ; ●uke 11. but the 49. Psalme confutes their folly ; so doth the Gospell in the Parable of the Rich man ; and how should that be stable , 1. Cor 7 ●1 . that rests vpon a thing most vnstable ? Praeterit figura huius secult , the fashion of this World passeth away , and All these things must be dissolued : and how should the little World euer come to a stand , when the Great World makes away ? so that wee must prouide for another place .

Wee must , nay , euery man doth , will he nill he , he doth ; for his Life is but a Way ; he is euery day , euery houre , euery moment onward , somewhat toward Heauen , or Hell .

But the Way notes not only a Course , but a setled Course . There are many startings aside both of Good and Bad ; the best many times slep aside into by-paths , but that is not Via eorum , the Iust mans way : for he commeth to himselfe againe , and with greater alacritie returnes to his Religious Course : And the wicked out of fashion , or fancie , doe oftentimes trie the right way , but that is not Via eorum , it is not the wicked mans way ; for he quickly distastes it , and takes againe his former Roade ; therefore the Scripture doth not by the Way vnderstand , that which we doe by sits , but that which wee doe constantly , and wherein wee perseuere .

So then , it is Common to all men to go a Way , and hold a setled Course , but yet the Course which all take is not the same : the Text will tell you , that though a Way bee Common , yet not the same Way . Here are two mentioned , The Righteous mans Way , which I told you , is a righteous way ; and the Way of the wicked , which I told you , is a wicked Way . The Scripture doth mention a Straight , and a Crooked , a Narrow , and a Broad Way ; the way of the Eagle , and the way of the Serpent , a way vpward , and a way downeward , a way to Life , and a way to Death , the way of God , and the way of the Diuell ; the Straight , Narrow , Eagles Way , the way vpward to Life , which is Gods way , that , is the way of the Righteous , or the righteous Way ; the Crooked , Broad , Serpentine Way , the way downeward to Death , which is the way of the Diuell , that , is the Way of the wicked , or the wicked Way . I neede say no more of these Wayes , that heretofore haue said so much of the difference betweene Good , and Bad men ; It shal suffice to haue added thus much vpon occasion of this word , Way , and the ●arietie thereof , specified in this Verse .

Let vs come on then to the Iudiciall Prouidence , that worketh vpon these Wayes . And here I told you there is also some thing Common , and some thing Proper ; both these Wayes are wrought vpon by the prouident Wisdome , and Power of God ; he Discernes them , hee Rewards them both ; were there no other proofe , the triuiall Verse confirmes it .

Entèr , Praesentèr Deus est , & vbique Potentèr . His Eyes behold all the wayes of Men , and his Eye lids trie them all ; that which is applyed to Baltazzar , Mene , Mene , Tekel , Vpharsin , Dan 5. concernes euery one more or lesse . Dauid hath made the 139. Psalme in describing this Generall Eye , and Hand of God ; and the Sonne of Syrach hath excellently exprest it . Chap. 23. and we shall really denie God , and be plaine Manichees , if we did exempt any thing from him , and not subiect all things to his Iudiciall Power . T is true ; that some things he permits vnto the Creatures , but it is neither an ignorant , nor an negligent Permission ; he knowes whereabout they goe , and holds the bridle in his owne hand : most maiestically doth God in Esay , let Zenacharib vnderstand as much , Chap. 37 in an answer that he giues vnto that insolent Message . I know thine abode , and thy going out , and thy comming in , and thy rage against me ; because thy rage against me , and thy tumult is come vp into mine eares , therefore will I put my hooke in thy Nose ; and my bridle in thy Lips , and turne thee backe the way by which thou camest .

But I need not enlarge this point of Gods Generall Iudiciall Prouidence , for it will be farther confirmed by the particular branches thereof ; If these particulars be true , the Generall cannot bee denied , because the Generall is included in the Particular .

Though then it bee Common to both Wayes , that they come vnder Gods Iudiciall Prouidence ; yet come they not vnder it both alike ; it workes vpon either after a speciall manner ; first , vpon the way of the Iust , Nouit Deus , The Lord knoweth that Way ; The Knowledge of God here meant , being not Generall but Speciall , we must enquire what manner of Knowledge this is . I cannot better informe you then by paralleling Gods speciall Knowledge of Man , with Mans speciall Knowledge of God ; for Hee which knowes God , is also knowne of him , 1. Cor. 8. Et qui ignorat ignorabitur , 1. Cor. 14.38 . Now the speciall Knowledge that Man must haue of God , stands in two points , in Distinguendo , & Colendo : he must first learne to distinguish God from all others ; and that Contra , and and Supra ; he must oppose him to all that seemes , but is not God ; hee must not thinke him like vnto Idols that haue eyes and see not , eares and heare not , hands and handle not , &c. For hee must beleeue , that God is priuie to the Wayes of men , and disposeth all things at his Pleasure .

As we must thus oppose God to those which seeme , but are not Gods : so must we preferre him also before all to whom that name is communicable , bee they Angels or Men ; for though there bee some thing like in both , yet doth God infinitely exceed in that wherein he is like . This is the first branch of our knowledge , which stands in Deo Distinguendo , in distinguishing God from all others .

The second branch stands in Deo Colendo , in our Carriage towards God , and that also consists of two branches , Contemplation , and Dilection , our Eye must euer bee on him , our Heart must euer be towards him ; Psal 27 4. One thing haue I desired of the Lord , saith King Dauid , and that will I still require , that I may dwell in the House of the Lord , all the dayes of my life , to behold the faire Beautie of the Lord , and to visit his holy Temple ; and how busie is the Eye of the Spouse in the Canticles in viewing her Beloued from top to toe ?

As the Beautie of God drawes the Eye of Man continually to behold it : so being beheld , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man cannot behold it , but he must fall in loue with it . It was wittily replyed by an Ancient Father , ( Saint Basil as it is thought ) vnto Iulian the Apostata , when hee wrote vpon an Apologie of Christian Religion presented vnto him , 〈…〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Certainly it is impossible for him that knowes God as a Christian ought , not to thinke hee is bound to loue him in the highest degree , with all his Mind , with all his Soule , with all his Heart , with all his Strength , as the Law speakes .

This being the speciall Knowledge that we must haue of God ; we must obserue , that Gods speciall Knowledge of Vs is answerable hereunto . He Knowes His , first , Distinguendo ; as in the departure out of Aegypt , the bloud of the Paschall Lambe was sprinkled vpon the doore posts , to direct the punishing Angell , not to mistake an Israelite for an Aegyptian : And before the Babilonian Captiuitie , God sent a Man with a Pen and Inkehorne to marke in the forehead those that should escape the Destruction wrought by the Caldeans : and in the Reuelation , the Seale of God is set vpon his Chosen , that they be not wrapt in the Generall desolation . So must we assure our selues , Chap. 3.16 . that God Knowes all His by name , and there is a Booke of Remembrance of them before him ( as Malachie speaketh ) ; he will neuer misdeeme Wheate for Chaffe , nor mistake a Sheepe for a Goate .

But the Scripture doth branch this Distinction , and God doth distinguish His Contra and Supra Alios ; 〈◊〉 . 2 . 1● . Contra , hee doth oppose them vnto others . Wee learne it of the Apostle , Others are without God , without Christ , without Hope , Strangers from Gods Couenant , Aliens from His Common-weale ; but they that are His , haue God for their Father , Christ for their Sauiour , the Holy Ghost for their Comforter , eternall Life for their Hope , 2. Pet. 1.4 . 〈◊〉 . 2 . 1● . they haue pretious promises made vnto them , and they are of the Houshold of God , and Fellow Citizens with the Saints .

Neither doth God only thus oppose them to others , but preferre them before others . We learne this of Moses , Exod. 19. though all the World be His , yet they are His peculiar , His treasure ; elswhere they are called his Inheritance , his First borne , his Image , Kings , Priests , all tearmes of preheminence , and note their prerogatiue aboue all others . So doth God Distinguish His.

And as he doth distinguish them : so doth he also regard them ; and that in two points , Contemplatione , and Dilectione . First , Contemplatione . His Eye is vpon his Canaan from the beginning of the yeare to the end thereof ; Deut. 11. The walls of Ierusalem are euer in his sight , his Eyes are vpon the Righteous , his eares are open to their Prayers , they find grace in his eyes , and his delight is to be with them , they are a Seale vpon His right Hand , and a Signet vpon His Arme ; finally , they are the very Apple of his Eye .

If you reade the Song of Salomon , you shall see this gracious Contemplation of God set forth at large ; where the Beloued doth confesse , that he receiues a Loue-wound from this Contemplation .

And indeed , the Righteous Lord loueth righteousnesse , Psal. 11.7 . as his eyes doe behold the thing that is right , and God doth therefore take delight to behold his Church , that hee may vse that as a meanes for to draw from him the Arguments of his Loue , Loue being the end of his Contemplation . King Dauid doth excellently set this forth , Psal. 132. Where bringing in God testifying that he hath chosen Sion for his resting place for euer , and that there he delights to dwell , he goes on reckoning vp the Blessings that he will powre vpon the King , and his Subiects , the Priests and the People , the poore and the rich ; and Deut. 11. where God professeth , that his Eye is alwayes vpon the Land , the End is expressed , to giue them seasonable raine , and make their Land fruit full ; for , his Loue is Beneuolentia non latens , he delighteth in the prosperitie of His Seruants . The very same is meant by those Titles which God giues himselfe of Father , Sauiour , Husband ; the Fathers eye is vpon his Child to prouide that is fit for it ; the Husbands eye vpon his Wife to communicate both his Honour , and his Wealth vnto her ; the Sauiour lookes vpon his Charge , that hee may looke to it , and not suffer any thing to annoy it , and that he may procure the welfare of it . This reall Loue makes good that which before I obserued , that Gods Power concurres with his Wisdome , and this speciall Knowledge is not Speculatiue , but Practicke ; Gods Children feele most gracious effects thereof , and neuer more liuely effects then at the Day of Iudgement , whereof this Text especially is meant .

Well then ; The wicked in this World haue no Wisdome to discerne the Godly , at least their Wayes , though they obserue their Persons ; and the Power that they haue , they bend against them in regard of their wayes ; you may see this excellently set forth in the Booke of Wisdome , Cap. 2. But what need the righteous care ? They may say with the Apostle , that they are though vnknowne , yet knowne ; they are knowne to God , 2. Cor. 6. ● and God ; Power is their support ; and this makes a full amends for their worldly ignoblenesse , that they are so Heauenly Noble , and shall appeare such at the Generall Iudgement .

And so haue I opened the first speciall Act of Gods Iudiciall Prouidence , which workes vpon the wayes of the Godly .

Let vs now see the second ; How the same speciall Prouidence workes vpon the wayes of the wicked ; The way of the wicked shall perish ; here you must supply the word Lord ; for he is the Person that doth destroy them .

And marke what he doth destroy . Not the Person , but the Way . Quàm clementer ? ( saith Saint Hierome , ) He seemes to gather Gods Mercie out of it , in that Non perit impius , sed impietas : And indeed were it meant of this Life , it were a great Mercy ; because , that Sinne is not abolisht here , but Grace succeeds ; and that is a Blessed Destruction .

But the Connexion of this Verse to the former shewes , that this is meant of the life to come ; and then you shall find that the Destruction is wofull ; and it stands in two points , as their Wayes doe import two things , the Act of Sinne , and the Fruit of that Act. The Act of sinne shall cease wherein they take pleasure , for in Hell though there bee Sinners , yet is there no Sinning ; the Corruption remaynes in their Persons , the Guilt in their Consciences , the one , to make them fewell for the flames of Hell , that they may neuer goe out , the other , to feed the Worme , that shall neuer die ; but the terrour of the Iudge shall bee so great , whose hand they shall feele in the fire , and the Euidence of the euill of sinne shall be so apparent in the Worme of their Conscience , that they shall not dare any more to fall to the act of sinne , and so they shall be vtterly depriued of the pleasure they tooke therein ; That shall perish .

A second thing that shall perish is , the worldly Fruit of their sinning , which is , Honour , Wealth , Friends , and such like . Saint Iames calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iames 1.11 . Esay chap. 5. speakes it plainly , Hell hath enlarged her selfe , and opened her mouth without measure , and their Glorie , and their multitude , and their pompe , and he that reioyceth shall descend into it ; That , for which they take all their wicked paines , and wherein they took their wicked delight , That shall Faile . Faile , Totally , and Finally ; Totally , the Glution shall not haue so much as a drop of water left to comfort him . In this Life there is a kind of Mixture in the heauiest Iudgement of God , and some thing left to mitigate the extremitie of their paine : not so in the Life to come ; of that time we may vse those words of the 68. Psalme . Let God arise and his Enemies be scattered , Let them also that hate him , flie before him , like as smoke vanisheth , so shall he driue them away , as Waxe melteth before the fire , so shall the wicked perish at the presence of God . In the Booke of Wisdome Chap. 5. this is amplified ; What hath Pride profited vs ? What good hath Riches with our vaunting brought vs ? All these things are passed away like a shaddow , and as a Post that hasteth by ; he goes on resembling it to the way of a Ship , of a Bird , of an Arrow , and concludes , The Hope of the Vngodly is like Dust , that is blowne away with the wind , like a thinne froth that is driuen away with the storme , like Smoake that is disperst with a Tempest ; the same we may reade , Iob 18.

As these wicked wayes perish Totally : so doe they Finally also ; for , destruction , Nahum 1. ● . as Nahum speaketh , shall not arise the second time ; their perishing is eternall , like that of the Deuill and his Angels , who go into euer lasting fire . And indeed these wayes are in this point opposed vnto the Righteous wayes ; Wisdome 3.4 Isal. 139.24 . for Righteousnesse ( as the Wiseman speaketh ) is full of immortalitie , and the Psalmist calls it , A way euerlasting : each Bodie shall continue his state answerable to his Head ; as Christ so Christians , as the Deuill so the wicked , both shall bee lasting , the one in Blisse , the other in Paine .

But the word here vsed , shall perish , is worth the noting ; for Abad signifies Perdere , and Perire , and what is fitter for a destroying way , then to be a way that shall be destroyed ? During this Life the wayes of the wicked are Viae Perdentes ; for they doe nothing but destroy either Gods good Creatures , as the Epicure , and Voluptuous ; or other men , as the Couetous , and the Oppressors ; yea their owne selues , for they waste Gods Image in them , and fight with their Lusts against their owne Soule , they shew themselues to be the children of their Father , which in the Reuelation is called Abaddon , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Reuel. 9.11 . and what is fitter for him that is a Destroyer then to bee Destroyed ? and so to bee destroyed as they doe destroy ; not quoad Esse , but quoad Bene esse ; Their Persons still continuing , all their Comforts faile , as they endeauoured to make all good Persons , and things to be vncomfortable .

But as this Destruction is Opus Potentiae , proceeds immediatly from Gods Power : so is it guided per Sapientiam , his wisdome hath a hand in it ; for as he doth blesse those whom he doth specially know : so if hee destroy any , it is because they are not within the compasse of his speciall knowledge . And indeed so shall Christ say at the last Day , Luke 13.23 . Depart from me yee workers of iniquitie , I know you not : How can God bee ignorant , and yet Iudge ? It is not meant simply of knowledge , but of that speciall knowledge whereof you heard before ; and if you will haue it more plainly , conceiue it in these foure Degrees .

First , God knowes not the wayes of the wicked , In se , He finds no such thing in Himselfe ; and yet is his Nature the Exemplar of all good things . Secondly , He knowes them not , A●se ; No such Effects euer proceeded from his Spirit ; and yet Euery good and perfect gift commeth from aboue , Iames 1.17 . from the Father of Lights . Thirdly , He doth not know them , Secundum Se , as an Image of himselfe , as all his Creatures are ; not only the little World was made after his Image , Psal. 19. but also The Heauens declare the Glory of God , and the Firmament sheweth his handy worke ; and the Visible Creatures make knowne the Inuisible Creator . Rom. 1 4. And lastly , Hee doth not know them , Secum ; Hee hath no such in his Retinue ; Psal 93.5 . Holinesse beseemes his House for euer , and they must bee sanctified that come neere him , and be Holy as He is Holy , and the wicked shall not stand in his sight . Exod. 11 , 44.

Well then , When we behold the wicked on Earth , prospering in their wicked wayes , we see that euery one takes notice of them , and euery bodie is readie to doe seruice to them ; and haply this may bleere our eyes , and we may thinke better of their state , then it deserues . But as Christ when his Disciples shewed Him the goodly Fabricke of the Temple said vnto them , Are these the things that you wonder at ? I tell you ; Luke 21. not a stone of these shall be left vpon a stone which shall not be destroyed : So I tell you , gaze not vpon such wayes , dote not vpon them ; for God knoweth them but afarre off , Psal. 138. They are strangers vnto him , and therefore tollentur impij ne videant Gloriam Dei ; they shall haue as little part in Gods Blessing , as they haue in his speciall knowledge .

Lay both these works of prouidence together , and then see the Truth of Maran-Atha in Saint Paul , the Lord commeth , 1. Cor. ●6 22. as Saint Iude translates it , yea , and Christ himselfe in Saint Iohn , Reuel . 22. Behold I come quickly , and my Reward is with me to giue to euery man according to his workes .

What shall I then say to you , but euen remember you of those words in the Prophet Ieremie , chap. 6. Stand yee in the wayes , and see and aske

AN EXPOSITION Of the one and fiftieth PSALME .

THE TITLE .

To the chiefe Musician . A Psalme of DAVID , when NATHAN the Prophet came to him , after he had gone in to Bathsheba .

I Haue ended the first PSALME , wherein I opened vnto you the Couenant of God ; the Parts of it , the Parties to it ; the Parts , are a Vow , and a Reward , the Parties , God and Man ; Man voweth his Seruice , God promiseth a Reward , an euerlasting Reward for a momentainie Seruice .

Behold a gracious , an vndoubted Truth ; and yet doth it prognosticate little good to vs , neither may we presume of any interest therein , if wee trie our Case by our Liues . For who is there amongst vs that tollerably performes his Vow ? And therefore which of vs can hopefully expect the Reward ? Surely , all assurednesse of the latter is cleane taken away , except we bee prouided of some remedie for our failing in the former .

Now ( God bee thanked ) there is one , and you shall find it in this Psalme . The Remedie is Repentance , and this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so Saint Irenie calleth it , a Penitentiall Psalme . Lib. 4. c. 45.

There are seuen which we vulgarly call Deadly Sins , we may call them also ( if not more fitly , yet as truely ) Cardinall or Mother Sinnes ; for they are the nurseries of others . For the recouerie out of these Sinnes , Secund. Vsum Sarum . the old Liturgies haue prescribed the vse of seuen speciall Psalmes , they call them Penitentials , amongst them this is the chiefest , and to be vsed Contra Luxuriam , which is not the least of those seuen Deaths Heads .

When we looke vpon the Deluge of Sinne , wee find that all the fountaines of the deepe , the bottomlesse Pit , are broken open , and the streames thereof drowne many Soules in perdition , yet amongst them there is none more vniuersall , none more preualent , then is this Sinne of Luxurie . Desire you a proofe ? You shall haue a short but yet a pregnant one ; Men are turned into Women , and Women into Men. Anatomize that Carrion , well may you find more , certainely you can find nothing worse therein . There is nothing worse then this preposterous Vnreasonablenesse , and vnreasonable Preposterousnesse .

Well ; what then is the Remedie ? Surely , I know none better then that old one , practised by the Church : and therefore haue I chosen to recommend vnto the World this Penitentiall , and shall be glad , if any that is bewitch with that pleasing poyson may bee cured hereby . This Psalme was occasioned by a wanton Man and Woman , and therefore the better fitting to our Wantons of both Sexes ; and I doubt not , but the most monstrous Changeling , if hee meditate sadly hereon , may bee brought to change againe ; but for , and to , the better ; I meane , hee may resolue to turne from his Sinne , and turne vnto God ; To worke this , shal be my endeauour , and to this end will I bend the Exposition of this Psalme . Let vs come then to it .

There are two meanes of Instruction , Rules and Examples , a Rule is more apt to make a man wise , but to make a man good there is much more power in an Example ; an Example is not onely a quicker , but also a more quickning course . Of Examples some are onely reported , some are represented also ; the force of a Report is very great , yet comes it far short of that which proceedes from a Representation ; for wee are much more affected with that which wee see , then that which we heare ; this was the ground of instituting Tragedies , and Commedies , or ( to speake more to our purpose ) of those seuere Penitentiall Formes practised in the Primitiue Church .

Now the Doctrine of Repentance is in this Penitentiall deliuered not in a Rule , but in an Example , in an Example not reported , but represented ; Ambrose . therefore a Latine Father cals it Monumentum , A liuing Portraiture of a Penitent ; Chrysosome . a Greeke Father cals it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A speaking Image , it doth so eye vs , that it cannot but affect vs ; affect vs not Sensually , as dead Pictures doe , but Morally as a reflecting Example , that transformes into it selfe all those that doe discreetly behold it . Certainly , if any , this kind of Instruction will worke vs , and worke Repentance into vs . Touching then this Vertue of Repentance , wee may learne heare , Whence it springs , and What it is ; The Fountaine of it is opened in the Title , but the Nature of it is vnfolded in the whole Body of the Psalme .

The Title doth set before vs a Person , and his State , the Person is Dauid , for this is a Psalme of Dauid . But the words must bee resolued into more then appeare ; for , Dauidis , is as much as , a Dauide , and de Dauide , Dauid was the Author , and Dauid is the Argument of it , with his owne Pensil doth he draw this Picture of himselfe . He represents Himselfe two wayes , Cadentem , & Resurgentem , in the State of a Sinner , and the state of a Penitent ; In the state of a Sinner ; he confesseth that he went went into Bath sheba , in the state of a Penitent in the other words . Where you haue the Meanes by which he was brought to Repentance , and the Successe of those Meanes .

The Meanes are , Nathan the Prophet ; Nathan , King Dauids subiect , but as a Prophet he was the Embassador of God ; the King of Heauen had his Leidger , with that King on Earth . Neither doth the holy Ghost only mention the Meanes , but giues vs also to vnderstand the needefulnesse , and the powerfulnesse thereof ; the needefulnesse in the word Venit ; Nathan came to Dauid , Dauid neuer sought to Nathan ; we are as carelesse to returne ; as wee are gracelesse to goe from God ; it is needefull therefore that God seeke vs , that wee may seeke to him ; otherwise we will not , nay , we cannot . The Meanes is no lesse powerfull , then needfull ; that is intimated by After that , that is , after he had committed his Sinne. Sinne doth not only wound to death , but disenable also to rise there from ; for , the holy Spirit of Discipline will flie deceipt ; Wisd. 1.5 . & will not abide when vnrighteousnesse commeth . That which we cannot doe lying in the dregs of sinne , God doth supplie by the Ministrie of his Word , the Ministerie of his Word is the Meanes to worke Repentance ; Reade this truth in the Successe of those Meanes .

The Successe was King Dauids speedie and sollemne Conuersion ; speedie , no sooner did Nathan reproue him , but he gaue glorie vnto God , he acknowledged his sinne , and penned this Psalme . Neither was his Conuersion only speedie , but solemne also , hee deliuered this Psalme to the chiefe Musician , he would haue it published in the Church , & the Church to be a witnesse vnto his Conuersion .

I haue broken vp the Title , and poynted out the Particulars ; to the fuller vnfolding whereof , let vs now so listen , that we may by Gods grace be led onward some steps in our owne Repentance .

The first thing that offers it selfe is the Person . One Person is both Authour and Argument of this Psalme ; and when we consider the Argument , we may wounder at the Author ; wounder , that there should bee found a man so humble , as to record his owne so notable defects . But yet such Ingenuitie ( though neuer so distastfull to flesh and blood ) hath beene found in manie worthie Children of God ; especially , in those that haue beene chosen to be Penmen of the Scripture ; they report as sincerely their owne faults , as their vertues , & no lesse Gods Reproofe of them , then his Fauours towards them ; such Ingenuity wee finde here in King Dauid : But it was not only in King Dauid , Moses went herein before him , & so did Samuel also ; Saint Mathew followeth them , & so did Saint Paule , none of these spared themselues , neither were they ashamed to record the errors of their life ; to record them , I say , which is much more then only to acknowledge them , though the acknowledgement be publike .

They obserue not amisse who herehence gather ; That the Scriptures are diuine , because the Penmen thereof are so vnpartiall ; such dealing is vnlikelie to come from flesh and blood ; whereupon it followeth well , that they wrote as they were moued by the Holy Ghost . 1. Pet. 1.22 .

Our lesson is , the Humilitie of a Publican sauoureth much more of Gods Spirit , then the Pride of a Pharisee , and if wee desire either to resemble these worthies in our Persons , or that our words should bee conformable to the Holy Canon , wee must indite no lesse Penetentials , then Panegyricks , and make Remembrances of our Sinnes , aswell as of our Vertues . Certainelie , King Dauid did so , witnesse this Title , wherein he sets forth himselfe Cadentem & Resurgentem ; first , taking a grieuous Fall , and then recouering himselfe by Grace .

First , Let vs see his Fall ; that is noted in these words , Hee went in to Bathsheba . Few words , but they summe vp a large Storie ; you may reade it 2. Sam. 11. That Chapter is a full Commentarie vpon this short Text ; and if we scanne it , we shall finde , that King Dauids Fall was Complicatissimum Peccatum , a sinne of many roots .

There are three Heads wherunto all sinne is reduced . 1. Impuritie . 2. Iniquitie ; 3. Impietie ; and they met all in this Fall of Dauid ; first , Impuritie , for the first degree of his sinne was Incontinencie , hee defiled his Soule with vnchast lust , and his Body with an vnlawfull Copulation ; a foule sinne so to abuse a Member of Christ , 2. Cor. 6. and to polute a Temple of the Holy Ghost .

To couer this Sinne , hee fell into another , he fell into Iniquitie . It is Iniquitie for a man to take his Neighbours Wife ; but for a man that hath many , to take his Neighbours Wife that is contented with one ; for a King to take his Subiects Wife ; a Master the Wife of his Seruant ; a Master , and a King , liuing at home , & lying at case , to take a Wife of that Subiect and Seruant , who is aduenturing his Life , & spending his Bloud , in the defence , and for the Honour of his Maister , and Soueraigne ; Certainely this is haynous Iniquitie . But what an Accession is there made vnto it , if it bee couered with a treacherous Murder of that person to whom such wrong is done ? and Dauid so couered his Iniquitie : First , he assayed the Murder of Vriahs Soule , by making him drunke ; when that would not doe what he intended , then doth he plot the Murder of his Bodie , he maketh him carrie Belerophons letters , treacheorous letters against his owne life , yea , Letters that added treason vpon treason ; for they made Ioab the Generall , to betray the life of Vriah his resolute souldier , and for his sake the liues of many others ; fearefull Iniquitie .

But we haue not yet sounded the bottome of this Fall , these two Roots of bitternesse , haue a third wrapt about them . Impuritie , and Iniquitie are accompanied with Impietie ; So we learne from the mouth of the Prophet , God was despised in his Commandement ; and the Enemies of God were occasioned thereby to Blaspheme ; for the reproach of an ill life redounds vpon the God whom we serue , who is by Infidels supposed to be an Abetter of such Courses . 1. Sam. 4.4 . 2. Sam. 11.11 . But there is a speciall reason of Impietie in this Fall . You must obserue , that the Arke of the Lord was often carried forth in the Warres of Israel , and God so present as he was now gaue them Victorie in Battell ; if the Israelite was foyled , the Enemies grew insolent , not onely against those whom they foyled , but also against the Lord whom they thought to bee foyled by their Gods , in them ; Thereupon they did magnifie their Idols , and villisie the Lord of Hosts . This may you obserue in the Philistines ; 1. Sam. 4. and in the storie of Balthasar , Dan. 4. So that the treacherous aduantage that was giuen to the Enemie , must needs open their mouthes to Blasphemie , and so make King Dauid guiltie of Impietie , Impietie against God , that so often , so many waies , had deserued better of King Dauid .

Put all these together , and you will confesse , that Saint Chrysostome sayth truly ; that this was Flendum Naufragium , a woefull wracke of so goodly a Vessell . The more shamefull are the Talmudists , that would free the King in this fact from Sin , flatly against King Dauids owne Confession , and the Prophet Nathans challenge ; yea , so farre was this from being no Sinne , that all his other Sinnes are as none in comparison of this : You may gather it from the Testimonie of the Holy Ghost , 1. Kings 1● Dauid turned not aside from any thing that God commanded him all the dayes of his life ; sauing onely in the matter of Vriah the Hittite .

You haue heard of a foule Fall , wherein many enormous Sinnes goe chained together : There is one thing more in the Storie which I may not omit , and that is , How Dauid fell into this Sinne. Surely , by ease and Prosperitie ; whi●● he was persecuted by Saul , while he fought the Battells of the Lord , hee walked vprightly towards God , and Men ; no sooner had God giuen him rest , but you see what comes of it . The Naturalists obserue well , that the Northwind is more healthfull , though the South bee more pleasant : the South with his warmth raiseth vapors , which breed putrefaction , and cause diseases ; the North with his cold , drieth those Vapours vp , purging the bloud , and quickning the Spirits : Aduersitie is vnpleasant , but it keepeth vs watchfull against Sinne , and carefull to doe our duties , whereas Prosperitie doth flatteringly lull vs a sleepe , that the enuious Man may haue opportunitie to sow tares , and choake the good Seede of Gods Grace ; In pace amaritudo amarissima , Esay . 38.17 . it neuer goeth worse with men spiritually , then when they finde themselues corporally best at ease , Iesurun waxed fat , and kicked , Deu. 32 . 1● . he for sooke God which made him , and light lie esteemed the Rocke of his Saluation . How wicked the Sodomites were we reade Gen. 18. but Eze. Chap. 16. tells vs , the cause therof was fulnesse of Bread , and Idlenesse . Tunc cum maesta fuit defensa est Ilion armis ; Militibus grauidum laeta recepit Equum . Most surprizes of Citties haue fallen out vpon the secure riot of the beseiged ; our soules are neuer freed from the seige of the Compassing Lyon , but he neuer gets so great an Aduantage against vs , as when hee maketh the least shew of an Assault ; Solomon in greatest glory , was in his greatest danger , the woefull euent proued it too true . It was a wise pollicie of Epaminondas , then , to bee Sentinel , when the Cittizens were at their Bacchanalls ; and when wee haue the world at will , it is good prouidence , then , to looke most to our waies .

And why ? King Dauids Fall is a good Reason ; It may seeme strange that a man , such as Dauid was , so indowed , so blessed that he was a Man after Gods owne Heart , and the Penman of the Holy Ghost , that such a man , so good a man , should take so great , so dangerous a Fall . But the best men are men , and their falls doe testifie of what Tree they are Branches ; by nature they spring from old Adam , he is their Roote , & all though by Grace they are grafted into Christ , yet during this life , all the sowre iuice deriued from the former stocke is not cleane dried vp in them , it yeilds forth many shootes , & those loaden with many Clusters of bitter Fruite . And what doth this preach vnto vs , but that Admonition of Saint Paule , Let him that stands take heede least he fall , 1 Cor. 10.11 . for if the greatest Worthies haue beene Spectacles of humaine frailtie , who may presume of his owne strength ? Happy shall we be , if other mens Harmes make vs beware .

And indeed , To beware , is the true vse that wee must make of their Harmes ; They grossly abuse such Histories , which by them countenance , and excuse their sinne ; Dauid fecit , cur non ego ? the Drunkard , the Adulterer , the Murtherer Atheistically pretendes , though he hath not a good Rule , yet he hath a good Example for his doing ; some Patriarch did that which he doth ; Non est hoc tollere , sed geminare Peccatum , this doth not mend , but marre the matter ; such Apologies are worse then the Sinne. Saint Austin , and others , haue at large replyed vnto them , I will onely giue two Animaduersions , and so dismisse them .

The first is , As in good deedes he that followeth another deserues lesse prayse , because he doth but exemplifie an other mans fact : so of ill doers , the latter deserues more blame then the former , because hee is so desperate as to venture where he seeth a likelier man then himselfe hath taken a fall . This first Animaduersion we learne from Reason .

And from Religion wee must learne a second Animaduersion ; It is grosse Blasphemie so to peruert the meaning of the Scripture , and make the Holy Ghost an Aduocate for sinne ; what neede such fuell for lust , which hath the whole world continually to feede it ? and Selfe-loue will not want an Apologie , though the Holy Ghost doe not penne one ; Certainely , this fall was neuer penned for so wicked a purpose ; That will appeare in the next Branch of the Text , or in the second state wherein King Dauid doth set forth himselfe . There , you shall finde , that the former state was not set forth Propter se , but Propter aliud , he tooke no pleasure to blaze his state , as a sinner , but that we may thereby perceiue his other state , as he was a Penitent .

Let vs looke now into that , and we shall finde , that these few words doe summe vp a good part of a whole Chapter , the 12. of the 2. of Sam. wherin we are to obserue , the Meanes that brought him to Repentance , and the Successe of those Meanes . The Meanes are , Nathan the Prophet , one Man , but sustayning two Persons , the person of a Subiect vnto King Dauid , as hee was Nathan , the person of an Embassador from God , as he was a Prophet .

And indeed , Though a Soueraigne haue a Command ouer all his Subiects , yet is Hee himselfe a Subiect vnto God ; and therefore hath God his Lidgers resident about him , to let him from time to time know his Sacred pleasure , whose office it is to hold their Master in , or call him backe when he forgets , or neglects the King of Kinges that is in Heauen .

But this present * * The Ordination of Ministers . Occasion calls vpon me to enlarge this poynt , and I may doe it fitly to the Occasion , and not stray a whit from my Text , not from the Storie of Nathan the Prophet , intimated in this place .

You then that are to take Sacred Orders must obserue , that in the Function of a Prophet there was some thing Common , and something Proper ; it was Proper to them to foretell things to come , the diuine determination of Euents which in humane iudgement were contingent . But Morrall instructions , and Corrections , were Common to them with the Preists ; And indeede God did but supply the negligence of the Preist , by this Ministrie of the Prophets . The Ministrie of Nathan here touched , though it hath something of that which is Proper vnto a Prophet , yet the most part of it is Common , and so concernes you .

You then must learne of the Prophet Nathan what Furniture a Minister must haue , and How he must vse his furniture . His furniture must be Lex et Euangelium , both these appeare in Nathans Message ; the Law , by that hee layd open King Dauids Sinne ; the Gospell , by that hee absolued him from the Guilt thereof : There is no Censure of Sinne but from the Law , and onely from the Gospell is the Propitiation thereof ; therefore must you be well studied in both of them , and hold your selues to be but imperfect Ministers , if you be ignorant of either .

As you must learne of Nathan the Prophet to haue this Furniture : so from him also must you learne How to vse it ; as you haue a Tallent , so must you employ it , The steward of the Lord must bring forth to his Familie things both old and new ; We are called Builders , and the Scripture is called a Canon , or a Rule , all the spirituall Stones which bee laid in the Temple of God , must be squared by this spirituall Rule , neither without this Rule must we worke any .

Neither is it enough , to know that wee must vse our Furniture ; wee must know also When it must bee vsed , and How ; and you shall learne both of the Prophet Nathan . When ; Praeuenienter , and Subuenienter ; if we can , we must preuent the Sinnes of our flocke . Magister Historiae Ecclesiasticae obserues out of Epiphanius , that Nathan would so haue preuented Dauids Fall ; for hearing that the Kings affection was bending towards Bathsheba , he made hast towards him , but was hindred by Belial . Whatsoeuer is to be thought of that Narration , of this we may bee sure , that the Prophet would not haue been wanting to the King with a Ghostly preseruatiue , if he had seene his pronenes to that Fall ; and a Minister if he see the signes of an imminent spirituall danger , must arme his people against Temptation , and asmuch as in him lieth preuent their Falls . But if he cannot be so timely , he must not leaue them when they are downe , Qui non potuit praeuenire , debet subuenire ; wee must lend him a Hand to rise , whom we could not keepe from Falling ; so did Nathan the Prophet raise King Dauid .

But as you must learne of him When : so must you also learne of him How ; he did it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vnpartially , but Discreetly . Vnpartially ; he was the Embassadour of God ; and therefore hee spake with the libertie of an Embassadour : And we must not derogate from the Authoritie of our Master , to whose Tribunall all persons are Subiect , euen the greatest Monarches of the World ; as a great Monarch Nebuchadnezzar confest in a Proclamation registred Dan. 4.

But there is an Vnpartialnesse Diuine which is enioyned of God , and there is an Humane one , which is but a fiction of Mans braine . The Humane , dreames of faults which are not , and taketh vp rumors vpon trust , and rashly vents them to the disgrace of the innocent ; headie and fierie Spirits offend too often this way , and in stead of Preachers turne Libellers , vnder pretence of freedome of Spirit , and vnpartiall Reprehension . But we must not reproue That which is not a fault , nor Those which are not faultie .

Secondly , Humane Vnpartialnesse doth season Reproofe with vnmannerly language , whereas Saint Paul hath taught Ministers , in reprouing to giue euery man his due respect ; Rebuke the elder men as Fathers , the younger as Brethren , 1 Tim. 5. the elder woemen as Mothers , the younger as Sisters ; the higher Persons are in degree , with the more respect must wee temper our Reproofe . This is the generall Rule that we must follow ; particular instances of some Prophets who brought speciall Messages from God , must not be drawne by vs into Example ; God will not haue Theologie to confound Policie .

Add hereunto , that Nathan told his Message to Dauid in priuate , because Dauid committed the Sinne priuately ; personall and priuate Sinnes must not haue a publike Reproofe , except they haue vndergone first a iudiciall Censure ; where publike Authoritie hath not gone before , the Reproofe of Personall faults must be priuate .

These Rockes being heeded , our Vnpartialnes will be Diuine , we may freely deliuer what difference there is betweene mens liues , and Gods Lawes , and set the Peoples danger before their eies ; yea , touching Sin we may tell them , that , Omne animi vitium tanto , conspectius in se Crimen habet , quanto maior , qui peccat , habetur ; answerable to the Dignitie which God vouchsafeth vs , are the Sinnes improued , by which we offend him . Secondly , 〈…〉 . Touching danger wee may let them know , that Potentes potenter punientur , Mercie will soone pardon the meanest , but mighty men , shall be mightily tormented . This wee may tell them , and tell them , that they must expect this from God . From God ( I say ) and not from Vs , for we haue only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we are only Referendaries of Gods Will , wee acknowledge 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be the peculiar of God ; if any corporall chastisement bee to bee laid vpon a Soueraigne , a Subiect must not draw the sword , God onely hath power to vse it ; and they into whose hands he is pleased to put it ; which certainely is not the Pope , nor his Assigne ; whether hee claime it Directly , or Indirectly , hee doth it Contra Ius , & sine Exemplo , he hath no good either Rule , or Example for it , either in Gods word , or in the writings of the Primitiue Church ; neither is it the People , who must take Law from , not giue Law to their Soueraigne , both in Precept and in Sanction .

As Nathan did vse his Ministrie Vnpartially : so did hee vse it Discreetly also ; 〈◊〉 de 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee handled the King so artificially , that he made him giue sentence against himselfe , before he was aware . That seemes a Beame in our Brothers eye , Mat 7. which in our owne seemes scarse a Moate , ( as Christ teacheth in the Gospell ) therefore our iudgement is best tried in another Mans Case ; for therein wee will see with the most , if it be a fault ; and if it be a good deede , we will see with the least ; Therefore hee that will handle a Mans Conscience , with spirituall Wisedome , must first worke vpon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , see what good Rules he hath to guide Conscience withall , and exercise them with some abstracted Case , and if he find that it passeth an vpright iudgement , then come on to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , His Conscience ; and if euer , you shall then make him sensible of his owne Case ; Certainely , he must either condemne himselfe , which is a signe of Grace , or else contradict himselfe , which will argue him to be voide of Reason .

Neither is this the onely poynt of spirituall wisedome which a Pastour must haue , he must also vse a good method in dispensing the parts of his Ministrie ; Nathan will teach him asmuch , who comming to Dauid furnished with the Law , and the Gospell , first , humbled him with the Law , then raised him with the Gospell , first , told him , Thou art the Man , and then when Dauid acknowledged it , Nathan added , The Lord hath remoued thy sinne , thou shalt not die . And you may not peruert this Order , you may not applie a Salue before you haue vented the Corruption of a wound , you may not power Oyle into it before you haue scoured it with Wine ; finally , You may not absolue a sinner , before you haue made him penitent .

Hauing sufficiently vnfolded the Meanes , I must now let you see that these Meanes are Needfull , and Powerfull ; Needfull ; that , is intimated in this word , Venit , Nathan came to Dauid ; Of himselfe Dauid sinned , but when hee was left vnto himselfe , there appeared in him no disposition to repent ; To manifest this , God did let him alone by the space of a whole yeare , and during that time , hee seemeth to haue beene senselesse of his state ; Mortifera securitas , Austin Sermon de Temp. 51. he seemed to bee ( as it were ) dead in that sinne : It was a strange thing that such a Man should take such a Fall , but more stange that in so many Moneths hee should not recouer out of it . What was the Cause ? was it because hee did not know the difference betweene good and euill ? it were absurd so to thinke ; but it was because hee did not make vse of his knowledge in weighing his owne Actions , whether they were good , or euill ; wherefore , had not Nathan come to Dauid , it is to be doubted , Dauid would neuer haue returned vnto God . It is to be doubted ; the rather , because if you looke to the first sinne of Man , you shall finde that after he had eaten of the forbidden Fruit , he hid himselfe from God ; no mention of his returne , vntill God sought and found him out . And who may hope to bee better then our Father Adam ? surely the continuall storie of the Church shewes , that we are herein all too like vnto him ; looke vpon all the restitutions that are recorded , and you shall finde in them all , the preuenting Grace of God , and that saying of God is of a perpetuall truth , I am found of them that sought me not , and made manifest to them that inquired not after me .

But what shall I neede Examples of that Truth , which euery man that hath grace may reade in himselfe ? The Conclusion is : Repentance springs not Naturally from vs , it is an effect of Gods word reclayming vs ; of our selues we are as vnapt to Rise ; as we are apt to Fall . Wherefore , we cannot too much magnifie the goodnesse of God , that vouchsafeth vnto vs the Ministrie of his Word ; it is a great Grace that God is not wanting vnto vs when we are wanting vnto our selues ; wanting , not only to instruct our selues , but also to make vse of our knowledge ; for the Scripture is vsefull not only to informe , but also to remember vs .

Needfull then the Ministrie is : It is not onely so , but Powerfull also ; The word of God is sharper then any two-edged sword , Heb. 4. it is liuely , it is mighty in operation , it enters through euen to the diuiding asunder of the soule , spirit , ioynts , and marrow , and is a discerner of the thoughts , and intents of the Heart ; The weapons of the Ministers warfare are mighty , through God , to cast downe Holds , 2 Cor. 10. to cast downe Imaginations , and euery high thing which is exalted against the knowledge of God , and to bring into captiuitie euery thought to the obedience of Christ . And it had neede be so , it hath to doe with so senselesse a subiect . Lib. 22. Moral : Cap. 13. Gregorie the Great parallels Dauid in his Sinne , with Lazarus in his Graue ; Christ cried with a loude voyce Lazarus come forth ; and it was not a weake voyce that could rouse Dauid out of his so dead a Sleepe ; and it is the common disease of all sinners ; nothing lesse then Gods Spirit can worke a spirituall remorse in them : But the power of the Ministrie will appeare better in the successe , wherefore I come vnto that .

The Successe was a speedie and a Sollemne Conuersion ; a Speedie , he did not outface the Prophet , he did neither denie , nor extenuate his fault , but presently acknowledged it , and desired to bee vnburdened of it , In Psal 37. gustauit tantùm peccatum ( saith Saint Ambrose ) vt ostenderet quomodo posset aboleri , he tasted of the poyson , but did not digest it , he did not so take in sinne , Dedoct . Christian . Iab . 3. Cap. 21. but he could vomit it vp againe . Saint Austin wittily obserues the word Hospes in Nathans Parable , and shewes , that sinne in the Children of God is but a stranger , well may it be entertayned , it cannot haue in them any perpetuall abode , because it is not of the Houshould ; yea , seeing they accompt this stranger to be an enemie , they make hast to be rid of him : we see this in Dauid , and we must learne by him , when we are roused , to see that we are out of the way , to make hast , and not deferre the time to turne our feete into the way of Gods Commandements . Psal. 119.

As Dauids Conuersion is Speedie : so it is Solemne ; it appeares in two points ; in that hee penned this Psalme ; and that hee committed it vnto the Chiefe Musician . Iames 5.13 . First he penned the Psalme . Saint Iames his Rule , If any man bee merry let him sing , holds not backward ; therefore euery man that singes is merrie ; There are mournefull , aswell as there are ioyfull songs . Gracelesse persons when they haue sinned are so shamelesse as to make ioyfull songes thereof , witnes the impure Sonets whereof euery Age hath vented some , none , more then this our sinfull Age , and they are accompted the fittest Musicke for their most riotous Feasts . But Dauids Song made of his sinne is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , adolefull Elegie , a verie Lamentation .

But what needed this after Nathan had absolued him ? yes , there was great neede of it ; first , His Confession to Nathan was very succinct , and though praematura venia arguebat profundam Poenitentiam , God knew he repented heartily , whom hee forgaue so speeedily ; yet , so short a Text , needed a larger Commentarie , least men should conceaue too shallowly of Repentance , and performe it perfunctorily . Secondly , the Conscience is not so soone quieted , as it is pardoned ; though our Faith doe rest vpon Gods Truth , yet desire we to haue it confirmed by a liuely sense ; therefore a godly man newly recouered , though he be safe , is not secure , which maketh him plie God with his prayers , vntill he haue recouered againe his former Peace . Finally , God released all the punishment of sinne vnto Dauid , but not all the Chastisement , as it appeares by Nathans Absolution ; Dauid might desire to bee eased of that also , and to that end hee might importune God with his passionate Prayer : And it beseemes vs well when wee are free from the Flames of Hell , to deprecate the calamities wherewith God may iustly visit vs in this life .

I come to the last note . This Psalme when Dauid had penned it was deliuered to the chiefe Musician , or Master of the Quire , not onely to bee kept , but also to be sung ; hee would haue the Church to witnesse to his Conuersion , and take a good Patterne from him , yea , so it was made a part of the Cation , and is to goe for a Rule amongst vs ; The Septuagint intimate as much when they translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; they intimate thereby , that not onely Dauids Case must bee remembred therein , but others also must be conformed thereto .

But I must end . 1. As Nathan was sent to Dauid , saith Saint Austin ; so is Dauid sent vnto vs , we may , nay we doe , goe in to our Bath-sheba , commit spirituall , corporall fornication , and God knowes we haue litle sense of our sinne . As we tread Dauids steps in sinninge : so in Dauids senselesnes , let vs reade our owne . 2. God doth not forsake vs , when wee will not , we cannot helpe our selues ; we haue many Nathans , that are neither vnlearned , nor idle , they deale as discreetly , as vnpartially ; it were to bee wished , that as they are Needefull , and Powerfull , so they might speede with vs , as Nathan did with Dauid , and worke in vs a Speedie , and a Solemne Repentance . 3. If King Dauid were not ashamed so to humble , so to afflict his Soule , which of vs should be ashamed ? wee should not : but as Saint Ambrose in his dayes , Apolog. Dauid. 1 , c. 2. wee so may wee complaine in ours , there are fewe men , bee they but of meane substance , that doe not thinke themselues too good to be so abased , & yet he that will not submit himselfe to this painfull impression of the Law , shall neuer feele that more comfortable that springs from the Gospell .

GOd grant , that seeing the best of vs shall euer carrie about vs , a Bodie of sinne , we may neuer want Nathans , if it may be , to prevent , at least , to make vs see our slips ; and that wee may bee as tractable as King Dauid , submitting our selues to the voyce of the Law , that wee may haue the benefite of the Gospell ; so may Pastors and People haue mutuall Comfort in the Church Militant , and in the Triumphant be ioyntly blest for Euermore . Amen .

PSAL. 51. VERS. 1.2 .

1. Haue mercy vpon me , O God , according to thy louing kindnesse ; according vnto the multitude of thy tender Mercies blot out my transgressions .

2. Wash mee thoroughly from mine iniquitie , and cleanse mee from my sinne .

THis Penetentiall doth teach vs touching Repentance , whence it springs , and what it is ; Whence , in the Title , and What , in the Psalme . Of the Title I haue alreadie spoken ; It followeth that I now come on to the Psalme ; which when I haue ript vp , and laid open before you , you will haue iust Cause to say , that it is the goodliest Picture of true Repentance , that euer was drawne by the pen of the Holy Ghost .

The whole is a Prayer , but of that kind which we call a , Vow ; And as King Dauid did sustayne a double Person , so is his Vow double ; Hee was a Child of God , a deare one , Hee was a Member of the kingdome , the cheifest one , he was a man after Gods owne Heart , and hee was the King of Israel ; therefore he vowes not onely for himselfe , but his Kingdome also .

But in setting downe his Vowes , he obserues a good Order , the first is for Himselfe , the second for the Kingdome . And why ? The Kingdome was wounded by his Fall , and the Cure thereof depended vpon his Recouerie ; therefore doth he first take care of the Head , from whom the same health was to streame afterwards into all the Body . For though the Vowes be two , yet are they both resolued into the same parts , & there are in effect the same Contents in either votiue Prayer . Let vs take them asunder , and see it .

In that either is a vow , you must find in either the parts of a vow , they are , a Desire , and a Promise ; you may see them euidently in either Vow . First , in the Vow that King Dauid maketh for Himselfe , hee doth expresse a desire to be restored vnto , and preserued in the state of Grace , and if he speede , hee doth Promise a religious Seruice vnto God . These two Poynts are enlarged in the seauenteene first verses , in the personall Case of King Dauid ; and being contracted , are repeated againe with a speciall Application to his kingdome , in the two last .

You see the breife of the whole Psalme ; but it is too scant , it will not yeeld you a full view ; let vs then goe backe againe , and vnwrap these particulars , that we may take more feeling notice of the spirituall riches , that are contayned therein .

The first Vow is made for King Dauid , the first branch of that Vow is his Desire , and the first Petition in that Desire , is , That he may be restored vnto Grace . In this Petition there are two remarkable things , the Matter which hee presents vnto God , and the Manner wherewith hee doth ingeminate the same Matter , and presse God with it . The Matter is contained in these two first verses , which in effect sound onely this ; Miserable King Dauid desires reliefe , from the effectuall Mercie of God in Iesus Christ .

Where there is Sinne , there is Miserie ; behold here varietie of Sinne , Transgressions , Iniquities , Distortions , all cleauing to Dauid , ( for Mee , and Mine , confirme asmuch ) and make him a Wretch , though hee were a King . Now what is the Remedie of such Miserie but effectuall Mercie ? and this we finde here , Mercy by Name , in the entrance of the Prayer , Haue Mercie .

But whereas there is Mercy in Affectu , or in Effectu , Mercy in God , or Mercy from God , King Dauid doth desire not onely that God would bee gratiously affected towards him , but also that hee would worke powerfully vpon him ; 1. Vpon the Guilt of his Sinne , Dele , quit me thereof . 2. vpon the Corruption of his Sinne , Laua , wash me therefrom . Yea , because Guilt is sooner remoued , then Corruption clensed , keeping correspondencie with Gods Course in working therein , he adds Multùm laua , Munda , neuer giue ouer washing vntill thou hast made mee throughly cleane ; thus doth Miserie seeke vnto Mercy .

But where is Mercy to be found ? surely in God , to Him he directs his Prayer , Haue Mercy vpon me O God . There is no remedie for a sinfull Man , but in God , whom he hath offended with his sinne , and therefore hee saith , Secundum Tuam Misericordiam , according to Thy Mercy ; It is Gods propertie to haue Mercy , but it is Gods in Christ ; so much is meant by the next words , according to thy louing kindnesse , according to thy tender Mercies : God shines Graciously to none but in the Face of Iesus Christ , and in him is God become a tender harted Father to all penitent Sinners .

To all ( I say ) for hee hath not onely tender Mercies , but there is also in them to bee considered the Measure . Rob is the Hebrew word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wee translate it Multitude , but it signifies also Magnitude , and giueth vs to vnderstand , that bee our sinfull Miserie neuer so great , neuer so diuerse , wee shall not want releife in Mercy , which is more great , and manifold .

Finally , the Text doth tell vs , that as our Miserie must seeke for Mercie in God onely , in whom it may be found : so we must not dreame , that any thing without God , can obtaine this at Gods hands ; therefore wee must pray , Secundum , according to thy louing kindnesse ; O Lord let that be not onely the Measure of the Mercy which I seeke , but the inducement thereto also .

And so haue you the Contents of that portion of King Dauids Desire , which I haue read vnto you ; I will now resume them , and to your , and my farther edification enlarge the exposition of them .

First then ; though Mercy stand formost in the Text , yet I will begin with the Miserie ; for Miserie is first in Nature , and were it not for that , there were no neede of Mercie : add hereunto , that the sense of Miserie sets the best edge vpon the desire of Mercie , and he wil more eagerly long after it , that perceiueth throughly in what need hee stands of it . I told you , that Dauid was miserable though he were a King , were there no other proofe , there is enough implyed in the first word ; hee that cryeth Miserere , haue mercy , doth plainly confesse , that he is in Miserie ; for one Correlatiue cannot subsist without the other . But to put it out of al doubt , here is enough exprest to proue him a Wretch , Pro. 14. Peccatum facit populos miseros ; wheresoeuer there is Sinne , there is Miserie , yea , and there only ; for sinne only is simply Euill : Malum Paenae , Calamitie , and Woe , though we call them Euills , yet indeed they are not so simply , but onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Person is , and as God intends ; for that otherwise they are good , it is plaine by two vndoubted grounds , the Efficient , and the Finall Cause . That which is Properly Euill , hath onely Causam deficientem , it springs from the fayling of a reasonable Creature , but Woe hath Causam Efficientem , it springs from the almighty Hand of God ; Hee is the Creator of this Darkenesse , aswell as the opposite Light . As it hath an Efficient . so hath it a Final Cause , & that is , the Recouerie of a sinner ; God iudgeth vs temporally , that he may not iudge vs eternally : therfore Dauid saith , Pal. 119.71 . Bonum est Domine quod humiliasti me , it is good for me Lord , that I haue bin in trouble : but that which is truly Euill is destitute of a Finall cause , aswel as it was of an Efficient , as it comes from weak enes ; so it ends in vanitie . It is true that God doth often times draw light out of darkenesse , & Good out of that which is simply Euill , but that is don by his Transcendent Prouidence ; it will neuer proue , that that which is truly Good , & truly Euill , can haue any naturall habitude the one to the other , or that they haue any Cognation betweene themselues : Wherefore , onely Sinne being simply Euill , is that which properly maketh a Wretch .

And verily , wee that beholding Beggers , Lazars , men any waies afflicted confesse them miserable ; si adspici possint lanitatus , if we had eies to see the spirituall wounds and sores , the wantes and the Woes of Adulterers , Murderers , Blasphemers , any other wicked liuers , wee would confesse them to be much more miserable .

My Text doth occasion me to giue you a tast thereof by opening the three words wherewith Dauid doth expresse his sinne .

The first is Peshang , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is well rendred a Transgression , that is , a passing of our bounds . Our lusts are apt to range , and exceed , God sets bounds vnto them , by his Law hee would hold them in , but it will not be , we are Sonnes of Belial , we will beare no yoake , we breake Gods bands , and cast his cordes from vs . Psal. 2. The first euill of sinne is , it maketh a lawles man : and who doth not know that liueth in a society , what an vnhappie libertie the lawles haue ?

But why will man be lawles ? forsooth he thinkes , that the more hee hath his will , the more hee shall compasse his owne ends : he thinks so ; but it proues not so , that appeares in the next name of sinne , that is Chata , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and noteth a shooting cleane besides the Marke . When wee become Masterles , the vpshot of our endeauour is , to mistake euill for good , and reape woe , where wee looked for rest : The wicked , Wisd. 5. confesse this truth , and all Histories are but Chronicles of it ; they testifie that lawlesse men haue finally missed of that whereat they aymed , yea , that they haue therein bin deceiued most , wherein they seemed vnto themselues to haue succeeded best . And doth not this Name of Sinne then argue a sinner to be a Wretch ?

But that which is the height of Euill in Sinne , is noted in the third word Gnaon , Peruersenesse . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And indeed Sin is nothing but the peruerting of a Creature ; God made the Great , and the little World , to set forth his owne Glorie , but sinne turneth both to his dishonour ; God made the little World to be Lord ouer the great , and Sinne turneth the Lord into the Seruant , and the Seruant into the Lord ; God made Man a Consort for Angels , Sin doth range Man with the Feinds of Hell ; Finally , God made Man after his owne Image , Sin doth change him into the Image of the Diuell ; most wretched peruersnesse . Now seeing this threefold Euill is found in sinne , as the Names thereof giue vs to vnderstand , we cannot doubt but Sinne doth make a Miserable Man ; hee that is infected with it , will confesse it , though he be a King .

Certainely King Dauid doth ; He was at this time a King , a victorious , a glorious King , obeyed by many Nations , abounding in al kind of worldly prosperity ; Add thereunto that same gracious Entaile of his Crowne sent vnto him from God , 2. Sam. 7. the verie crowne of blessings . But see , being stung with the Conscience of Sinne hee is sensible of none of these , neither doth hee finde Comfort in any of them ; notwithstanding all these , he confesseth himselfe a Wretch . Wherein wee may obserue by the way the difference betweene the iudgement of flesh and blood , and of a Child of God , concerning that which maketh Happie ; the one placeth it in the Things of this life , the other in the Peace of God . And indeede so long as it is not well betweene God , and vs , all the World can giue vs no Content ; the consciousnes of sinne , if we haue as feeling hearts as King Dauid had , feeling the mischieuous nature of sinne , wee will account our selues but Wretches , and wee will with him fall to our Miserere mei , Haue Mercie vpon me , &c. which is the second part of my Text.

The Correlatiue of Miserie is Mercy , & as there were no neede of Mercy , were there no Misery , so because there is Miserie there is a remedie prouided for it , and that is Mercy . The Verbe doth properly signifie , Be gracious to mee . Grace is free loue , so teacheth Saint Austin , Non est gratia vllo modo , si non sit omni modo gratuita ; that fauour deserueth not the name of Grace , that can be either merited , or requited .

But yet there are two sorts of this Grace , one , Quae datur non merenti , another , Quae datur immerenti ; The first was the Grace of Creation , it proceeded from the free Goodnes of God ; for there was no possibilitie of Mans Deseruing , before hee had his Being , therefore was his Being a guift of Grace . The second is the Grace of Redemption , this proceeds also from Gods free Goodnesse ; this was vouchsafed to Man , when he deserued the contrary , he deserued eternall Death , but God vouchsafed him eternall Life , This speciall kind of Grace is called Mercy ; Therefore , considering the Argument , the Translator did not amisse in restrayning the amplitude of the words , and rendring it , Haue Mercy ; for Euangelicall Grace is Mercy , and it is such Grace that is meant in this place .

But this Mercy is considered either in Affectu , or Effectu , as it is in God , or as it manifests it selfe vpon Man . The Remedy of Misery is Mercie , but that Mercy must containe , not only a Gracious disposition towards man , but a powerfull operation vpon him ; God must be well affected so , as that Mans state also may be altered . In Miseries plea for Mercie , these two cannot be seuered without Impietie , or Blasphemie ; 1. Blasphemie ; for Sin & Compassion are incompatible , if the one be not conceiued as the remouer of the other , but he doth not so conceiue them , that looks only to the Affection , & looketh not also for the Action of Mercy ; therefore he blasphemes the Author thereof . Secondly , there is Impietie in it ; for it argueth that a Man would be free from Gods displeasure , but he would not part with that , which offends his pure eyes , Hee loueth to be a sinner . And this is plaine Impietie .

But what are the effects of Mercy ? euen as many as are the euills of Sin . In sin then there are two Euills , the Guilt , and the Corruption thereof ; the Guilt is resembled to a Debt ; 〈◊〉 1● . & indeed it is a plaine Debt , a double Debt ; for in euery sinne that wee commit , we grow in arrerages vnto God , in regard of the duty which wee owe him ; and God growes in Arrerages vnto vs , in regard of the punishment that is due vnto vs . Now of these debts God keepeth a Booke , all our misdeeds are recorded before him , 〈◊〉 5. and of these Bookes there is mention made in the Reuel : where the Soone of Man is represented vpon his Tribunall , iudging all the World according to those things , that are found in the Bookes that are open before him .

As in regard of the Guilt , Sinnes are compared to Debt ; so in regard of the Corruption they are compared vnto Staines ; Staines of all sorts , to Froth , to Foame , to Scumme , to Drosse , to Mire , to all sorts of diseases , and impurities of the flesh ; And indeed how can they bee other , seeing they are the insection that wee receiue from the vncleane Spirit ?

This being briefly obserued ; Let vs now consider of Dauids Prayer , his Prayer for the Affection , and Operation of Mercy . First , for the Affection , in these Words , Miserere , Haue Mercy . The Affection is the Roote from whence springs the Operation ; wee learne it in another Psalme , Psal. 80. Cause thy face to shine , and we shall be saued , therefore he doth well to make sure of that first , because no hope of the other , if hee speede not of that . No hope that the Beames will euer warme our Land , if the Sunne haue no aspect vnto our Horizon , neither is there any Hope , that wee shall euer seele Gods comforts , if Gods countenance bee not propitious : yea , the influence is too scant to support our drooping soules , did not they first lay hold vpon the abundance , that they beleeue to bee in the Fountaine of Grace .

But what our Faith is assured of in God , wee must desire to feele in our Soules ; our desire that first craues Gods good Affection , must goe on , and desire Gods good Action also ; certainely Dauid did so ; it appeares in Dele , and Laua , blot out , wash cleane . Two Petitions , made for two Blessings , Innocencie , and Sanctitie .

Innocencie , for he desires to be acquitted of his Debt ; he would haue his name blotted out of the Obligation that God had against him . And no wonder ; We know the perplexities of Debters , if the Debt be only pecuniary , and may be redeemed by a Freind , how much more if it be Capitall , and can bee answered by none but our owne Person ? in such a Case , how doth feare haunt vs , and anguish distresse vs ? neither night nor day , at boord or in bed , alone or with Friends , can we be quiet , vntill wee are free from such an Obligation . And can a Man priuie vnto himselfe in what danger he stands to God-ward , finde any rest vntill he haue made his peace ? can hee chuse but bee ouerwhelmed with sorrow , except he can put off the storme that hangeth ouer him ? Can hee forbeare to importune God for a pardon , knowing how obnoxious he is to the stroke of his vengance ? doubtlesse hee cannot ; bee hee as great , as good as King Dauid , he will fall to Dele , Lord doe away mine offences ; for there is no securitie but only in Innocencie .

Innocencie is not enough ; it is enough to free vs from feare , but it is not enough to cure our Miserie ; without Sanctitie it is not fully cured ; for though when we looke without vs , being innocent , we haue nothing to dismay vs ; yet when we looke into our selues , if wee be without Sanctitie , how ougly shall we appeare ? Grego : Mag. Quid prodest malorum quae feci impunitas , nisi etiam bene agendi sequatur facultas ? as good haue no Innocencie , as not to haue it ioyned with Sanctitie . We naturally delight in neatnesse , in our persons , our cloathes , our diet , and what not ? and how much cost doe we bestow in Cookerie , Taylerie , Cosmetrie , to remoue any vncomlinesse or vndecencie that may offend , though it bee but the eye of vanitie ? We that so care to haue a faire outside , what a foule inside doe we endure , if we endure the Corruption of sinne ? No sluttishnes in diet comparable hereunto ; 2. Pet. 2. the Scripture resembleth it to a dogges feeding vpon his vomit . Reuel. 3. No slouenrie in Apparrell to bee matched herewith ; the Scripture calleth it Nakednesse , such Nakednesse as discouers our Filthinesse . Finally , no sores come neare the spirituall ones in ouglinesse ; the Scripture doth parallell the deformitie thereof , with the disease of Leaprosie . Can a man , being such , endure himselfe ? can he chuse but fall vnto , Laua ? be earnest with God , to wash him from his filthinesse ? Certainely he cannot ; a sensible sinner cannot ; and such a one was King Dauid : he Prayeth , Laua , wash me O Lord .

Neither Laua only , but Multùm Laua ; the Originall hath , multiplie to wash : When he prayed for Innocencie it was only Dele , put a way my sinnes , but when he commeth to pray for Sanctitie , hee is not contented with Laua , wash me , he will haue his washing renued againe and againe . What is the reason ? Surely there are many Reasons for it . The first is , the difference that God puts betweene Iustification and Sanctification ; it is his pleasure that the one should be Actio indiuisibilis , the other diuisibilis ( as the Diuines speake ) the first he consummates at once , in the other he proceeds by degrees ; hee is pleased that our whole life should be an exercise of mortifying the Old Man , and quickening the New . As when a Garment hath taken a deepe staine , it must haue more scouring , and spungings then one , before we can get it out : euen so the Corruption of sin sinks so deepe , that it asketh a great deale of paynes to worke it out ; therefore Multùm laua is very necessarie in regard of Mortification : And it is as necessarie also in regard of Viuisication . Saint Ambrose represents it in a fine Similie : Hee that will die a purple in graine , doth giue his cloath inferiour colours first , and after many dippings in many preparatiue liquours , he doth at length perfect the colour , and giue it its full luster : euen so the splendour of Sanctitie is not attained in the first moment of our Conuersion , many a line must bee drawne in our Soules by the Spirit of God , before wee can fully recouer his Image . Not , that there is any inability in God , so that hee cannot in a moment make vs both innocent , and holy , as he did in the Creation : but he is pleased in the difficulty of the recouerie on our part , to make vs mindfull of our former vnthristinesse , and carefull to husband Grace better when God doth vouchsafe it .

Besides these Reasons , there is a speciall one which concernes King Dauids Case . You haue heard that he committed more Sinnes then one , whereof euerie one was verie hainous , now a single cleansing doth not suffice for many enormous sinnes ; though for our secret sinnes it is enough to say , Psal. 1● . Munda me Domine , clense me O Lord from my secret faults , and for ordinarie slips , Austin . Dimitte nobis debita , our dayly Prayer , forgine vs our trespasses , may suffice ; yet when we multiply sinnes , haynous sinnes , we must haue Washing vpon Washing , many Washings , for many sinnes : It is a perfunctorie Repentance that wraps all such sinnes in one , and thinkes that one washing wil cleanse a sinner from them all . And yet God knoweth there is two much of this kind of Repentance in the World ; but to such Penetentiaries I will vse the words of Salomon , There is a generation that are pure in their owne eyes , Pro. 30. and yet is not washed from their filthinesse ; they will vnhappily be found in the state of Coruption at that day , when there will be no comfort but for thorough , or perfect Sanctification .

Thorough , or perfect Sanctification was it that King Dauid sought , as you may perceiue by the next word , Munda ; This noteth the end for which Dauid desireth the multiplied washing , he would so be washed , that he might be cleane ; he would not haue God Laterem lauare , take much paines , and leaue him neuer a whit the better . It is true that God complaines of some , Ierem. 13. that they are washed in vaine , can a Leopard change his spots , or a Blackamoore his skinne ? if they can , then there is hope that you will be the better , but little hope of the one , and as little of the other . But King Dauid would not haue Gods paines so wasted vpon him , hee would haue it sort a good effect , and make him to bee , as without blame , in regard of Innocency , so without spot , in regard of Sanctitie ; & we must desire that wee may bee renewed , aswell as discharged , as thoroughly renewed , as fully discharged , that we may be acceptable in Gods eyes , and comfortable in our owne .

Put now these two together , the description of Miserie , and the Petition for Mercy , and you shall finde diuerse rem●akable things therein . First , that Miserie presenting it selfe vnto Mercy , doth take a right course . Nathan did charge Dauid with sinne , and threatned him many plagues , you finde not heere that he doth mention Gods plagues , but his owne sinnes ; he spends his desire , not in deprecating the Plagues , but in ridding himselfe of his Sinnes . And this is good spirituall wisedome ; for seeing plagues come for sinnes , wee are sure that we shall neuer eate of that Fruit , if we plucke this Tree vp by the roots ; if sinne cleaue not to vs , we need not feare Gods wrath , either we shall not feele it , or we shall bee the better for it . Pharoah , and Pharoah-like Men haue an eye to their plagues , not to their sinnes ; and therefore as he , so they , are eased of one plague to fall vnder another : if Gods Mercy heare our Prayers , and ease vs of any Affliction , and doe not rid vs of our sinne ; let vs assure our selues that we are but like a Prisoner reprieued that may bee hanged when he least feares death .

Secondly , Miserie must learne of King Dauid to lay it selfe fully open , that it may be fully cured ; Ambros : Quis nostrum qui peccatum confitetur non perstringendum potius quam repetendum putet ? When we repent , happily we can be contented to glance at our sinnes , but we will bee loath to looke farre into them , and search our wounds to the quicke ; But King Dauid doth not so , hee doth aswell amplifie Sinne , the Cause of his Misery , as he doth distinctly sue for the branches of Gods Mercy .

Gods Mercy , And indeed God is the Person to whom he sueth for Mercy ; he directeth his Prayer vnto him , & from him , he doth expect this Mercy . But here is a Paradox ; for he that is ougly in his owne eyes , how can he but be odious in Gods ? and how dares a guilty Prisoner offer himselfe at the Bar of his Iudge ? Gods face is against those that do euill , Psal. 34.15 . to root out their remembrance from the earth . This is true , and yet Dauid goeth to him . and no maruaile , there is no flying from him , but to him , hee only can restore a sinner , restore him to his owne fauour , and rid him of that that intercepteth the influence of the confortable beames of grace ; the Church confesseth it , in the Collect , it is Gods property to haue mercy ; and it sayth it according to the Scripture ; Daniel confesseth it , 2. Cor. 1.3 . To thee O Lord God belongeth Mercy and forgiuenesse ; Saint Paul maketh God , the Father of Mercies ; Moses , or God rather speaking to Moses , sheweeh vs that it is an especiall branch of Gods glory , in that Proclamation which hee maketh , Exod. 34. The Lord , the Lord God , mercifull , and gracious , long suffering , &c.

But as Mercy is Naturall vnto God : so it is not comfortable vnto vs but as it is deriued through Christ ; therefore we must marke the Words Chesed and Racham , words wherein King Dauid doth expresse Gods Mercy ; for they note 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Affection ▪ the bowells of a Father towards his Children . Now God is not a Father vnto vs but by Adoption , and we are not adopted but in Christ , which is the onely Sonne ; God doth except vs in his Beloued , in him it is that he hath Mercie vpon vs ; Therefore these very Words , louing kindnesse , are in the New Testament applyed to Christ comming in the flesh ; Christ also in the Old Testament is noted by the Propitiatory , or Mercy-seate , and in the New Testament he is called our Propitiation , 1. Iohn 2.2 . Heb. 2.17 . and Mercifull high Priest . The nature of sinfull men without Christ , and God , that is iudge of all the World , are Infestissimi inimici , they will neuer agree together ; our infirmitie will be ouerwhelmed by the diuine Maiestie , but it is Christ that turneth the dreadfull Tribunall into a Throne of Grace .

Neither must we seeke onely for Gods kind affection in Christ , but his gracious Actions also , no hope of Dele , nor Laua , but in him , and by him . It is true that God by the Prophet tells vs , that it is he that blots out our sinnes for his owne sake , Esay . 43 , 44.59 . & 27. and blo●teth them out like a cloud , and casts our sinnes into the Sea : But hee doth not this immediately , hee doth it by Christ ; Daniel teacheth , Chap. 9. Coloss. 2.14 . that Hee was to finish wickednesse , seale vp sinnes , and reconcile iniquitie ; Saint Paul teacheth it , saying , that Christ fastened and cancelled the Obligation that was against vs on his Crosse ; Finally , the Father sent him , and he sent his Apostles , with power to remit , and to retayne sins , which must needs implie , that Dele , blot out , belongeth to Him .

And as Dele , so Laua . Zacharie foretold it ; In that day , ( meaning the dayes of the Gospell ) there shall be a fountaine opened to the House of Dauid , Z●ch . 13. and to the Inhabitants of Ierusalem for sinne and for vncleanesse ; Saint Paul sheweth the accomplishment of it , Ephe. 5 Christ loued the Church , and gaue himselfe for it , that he might sanctifie it , and clense it by the washing of water through the Word , that hee might make it vnto himselfe a glorious Church , not hauing spot or wrinckle , or any such thing , but that it should be holy , and without blame .

Neither must we be beholding to Christ only for these gracious Actions , רב but for their measure also . The Text tells vs , that there is not onely Mercy in God , but that Mercy is of a large size , it is called here Rob ; we translate it Multitude , it signifieth also Magnitude . The Conscience of a Sinner is afflicted some times with the Number , sometimes with the excesse of sinne ; least we should sinke vnder either burden , this word must specially be heeded , which doth assure a distressed Conscience , that there commeth not only Mercy from God , but Great Mercy also ; so Great , as that his Mercy reioyceth ouer his Iudgement , & there lieth an Appeale from God vnto God ; from God the Righteous , to God the Gracious : and God in regard of his Mercy is in a manner Greater then himselfe ; with this Moses presseth God significantly , Num. 14. Now I beseech thee let the power of my Lord be Great , according as thou hast spoken , saying ; The Lord is slow to anger , and of Great Mercy , &c. in the whole period hee importuneth him to shew , that his Mercy exceeds his Iustice . The Scripture doth amplifie this point by setting downe the dimensions of his Mercy , telling vs sometimes , 〈◊〉 . 3. 〈◊〉 . 11 33. Psal 145. Psal. 25. of the hight of it , it reacheth vnto Heauen ; sometimes of the depth of it , it fetcheth men from Hell ; sometimes of the width of it , it is ouer all his workes ; sometimes of the length of it , it hath bin euer of old ; His tender Compassions faile not , they are renewed euery Morning . Lamen. 3. But all this is to bee vnderstood in Christ ; his Incarnation , his passion , the whole Redemption that hee wrought is indeed Magna Misericordia , a wonderfull Mercy ; Saint Paul mentioning the breadth , the length , the depth , and the hight of it , teacheth vs that it passeth all knowledge . Ephe. 3.

Neither is it Great onely , but in this Greatnesse we must obserue Magnitudinem & Multitudinem . Saint Chrisostome doth excellently amplifie this poynt in regard of both branches ; Ores nouas & inauditas ! Behold and wonder , the first fruits of those that come to Christ , are those which were most desperately enthrauled to Satan , Magi , Publicani , Meretrices , latro , blasphemus ; the Conuersion of such persons , is an vndoubted Argument of the Magnitude of his Mercy . And touching the Multitude beleiue his answer to Saint Peter , Mat. 18. ●● . who asking Christ Whether hee should forgiue his Brother seauen times , replied , Not only seauen times , but seauentie times seauen ; Eze. 18.21 . At what time soeuer a Sinner doth repent from the bottome of his heart , I will put all his wickednesse out of my remembrance ( sayth the Lord. )

And verely , were it not for this double Greatnesse that is in Gods Mercy , few should bee saued ; for , Psal. 130. If thou Lord shouldest bee extreame to marke what is done amisse , who were able to stand ? but with thee there is Mercy ; we would despaire of our cure , if there were not such physicke ; of our great sores , if there were not such a soueraigne medicine ; but this is our comfort , Where sinne aboundeth , Grace aboundeth much more . Rom. 3.20 . There is no sinne either so great or manifold which cannot be remedied by the Mercifull bowells of Christ . It was Cains voice , Gen. 4. my sinne is greater then can be forgiuen ; but a Father , ( Saint Austin I thinke ) replieth to him , Mentiris Cain ; this thy complaint is a blasphemous derogation from the vnmeasurable bowells of Christ ; and the Nouatians were long since condemned by the Church , which straightned the power of the Remission of sinnes which Christ hath left vnto the Pastors .

Marke now the Correspondencie of the branches of this Text. Wee found Magnitude , and Multitude in the Miserie of Dauid , and they did need a Magnitude and Multitude in the gracious operations of Mercie , and here we doe finde in the third place , that Mercy is so well stored , that it can doe as much as is required by Miserie . Whereupon two thinges follow . It is vnbeseeming diuine Mercy to bee scant in giuing , and humane Miserie is foolishly modest , that is spare in asking . But this Diuinitie must not be abused , it was neuer intended to encourage Presumption , but God would haue it published to keepe men from Desperation . It is wholesome Doctrine for them that are Miserabiles , which labour and are heauie laden with the burden of their sin ; but it is dangerous to them that are onely Miseri , such as are grieuous sinners , but haue no sense of their wretched state .

The last point in the Text is , Secundum Misericordiam , Haue mercy vpon me , according to that which is in Thee , not that which is in Mee . Nothing to moue God , but onely the free goodnesse of God , certainely to moue Mercy , nothing else can be pleaded by Miserie ; Dauid had done many good things , Omnes voluntates Dei , as Saint Paul saith Acts 13. hee had restored Church and Common Weale , and made many sweet Songs to the honor , and prayse of God ; But he remembreth none of all these in his Prayer , he doth not desire to speede for any of those . And why ? Bona Opera Deo placere possunt , Deum placare non possunt , while wee doe them , though imperfect , yet are they well pleasing vnto God thorough Christ , but if we doe contrary vnto them , we may not pleade them for Satisfactions for our sinne . No , Gods Rule is , Eze. 18. When a righteous man turneth away from his righteousnesse and committeth iniquitie , all his righteousnesse that he hath done shall not bee mentioned ; therefore Dauid prayeth discreetly , when he referreth God to his owne Goodnes , and pleades nothing of his owne Worth : and we must in the like Case lay before God only our beggery , and commend that vnto Gods Mercy ; the lesse we haue , the more wee shall find in him , if wee are not ashamed to confesse our owne basenes , and his Goodnesse .

But it is time to draw to an end . Audi peccator orantem peccatorem , whosoeuer thou art , that art a sinner , learne from King Dauid the argument of penitent Prayer ; It must represent a feeling Miserie , and a tender Mercy ; and the feeling of Misery , must make vs seeke vnto tender Mercy . It was a strange errour in Saint Peter , that when he had seene a glimpse of Christs Glorie , Luke 5. ● . brake out into these words , Goe from me Lord , for I am a sinfull Man ; hee should rather haue desired that Christ would approach him ; for with whom should a Patient desire rather to be , then with his Physitian , or a Sinner then with his Sauiour ? Surely Saint Peter at another time , Iohn . 13.2 . though at first he made dainty , that Christ should wash his feete ; yet when Christ told him , except I wash thee , thou canst haue no part in me , replied , Wash Lord , and not my feete onely , but my hands and my head also . There is none of vs that doth not daily runne in arrerages to God , that doth not staine that garment of Innocencie which he receiued in his Baptisme ; and what should we do then being in such a case , but , that our selues may be written in the booke of life , desire that our sinnes may be blotted out of the Booke of death , & that we be not cast out of heauenly Hierusalem , ●euel . 7.14 . as an vncleane thing , wash our garments white in the blood of the Lambe .

No doubt , but as King Dauid , so wee shall haue Paroxismes , sharpe sits of despaire , when our Conscience curiously suruaieth our Miserie . But the eyes of our soule must not dwell there , we must lift them vp vnto the Mercy-seate , et abyssus abyssum inuocet , let the depth of our Misery , seeke a reliefe in the depth of Gods Mercy ; be our sins neuer so many , bee they neuer so great , we shall find more bowells of tender Mercy , greater loue & kindnesse there , then our Sinnes can need . Yea , not onely finde them there in God , but seele them also streaming from thence to the full reliefe of our distressed soules ; We shall feele them so acquitting , so cleansing vs , that we shall be assured , that we are vessells of Mercy , though we deserue for our sinnes to be Vessells of Wrath.

I Shut vp all with this Prayer . O Lord Righteousnesse belongeth vnto thee , but vnto vs confusion of faces ; to our God also belonge Mercies and forgiuenesse , though we bee plunged deepe in Miserte and Sinnes . Cause thy face O Lord to shine vpon vs thy seruants , and let not our sinnes seperate betweene thee and vs ; remit the Guilt , purge the Corruption of vs miserable sinners , which doe not present our supplications before thee , for our owne Righteousnesse , but for thy great Mercies ; though our sinnes witnesse against vs , yet deale with vs according to thy Name , for great are thy Mercies . AMEN .

PSAL. 51. ver. 3.

For I acknowledge my transgressions , and my sinne is euer before mee .

THis Psalme ( as heretofore you haue heard ) consists of two Vowes , both were made by King Dauid , one for himselfe , another for his Kingdome ; the first doth expresse his Desire , and his Promise ; his Desire to bee restored vnto , and preserued in the state of Grace : his Promise , if hee speede hereof , to performe religious seruice vnto God . In the former Petition , of his Desire there are two remarkeable things ; the Matter contained in it , and the Manner of King Dauids redoubling it ; of the Matter I haue already spoken , wherefore I now come on vnto the Manner .

And herein we must obserue ; first , the Inference , then the Amplification ; that is , how that which followeth is brought in vpon that which goeth before , and how King Dauid enlargeth himselfe in vnfolding the Confession of his owne Miserie , and Petition for Gods Mercy : In the Inference we shall learne , that as God hath Mercy , so it is for such as are sensible of their Miserie ; in the Amplification we shall learne , that hee which is sensible , must shew himselfe not onely ingenious in displaying his owne wretchednesse , but bee assured also of the Remedie which is prouided by Gods Goodnesse .

But to looke more particularly into the former branch of the Amplification ; behold therein how King Dauid doth rip vp his sinnes , the Branches , the Root thereof , the sinne which himselfe hath committed , and the sinne which hee hath deriued from his Parents , hee layeth open both , both the Debt and the Vsury , so Saint Chrysostom calls them . Homil. ad Neophytos . Hee beginneth at the sinne which himselfe hath committed , he vseth not the querulous Prouerbe of the Iewes , the fathers haue eaten sowre Grapes , Ier. 34.29 and the Childrens teeth are set onedge , the remembrance of his wofull Inheritance , doth not make him forget his owne graceles Purchase ; no , hee mindes this first , hee first amplifieth the Debt which himselfe hath contracted .

In laying open this , he obserueth two things ; the naturall Properties thereof , and the supernaturall Euent which followeth thereupon ; the naturall Properties are two , a Malignity , and an Impiety , he handles the Impietie in the next verse , the Malignitie in this that I haue now read vnto you .

Malignity is a vexing euill ; first , there is euill in his sinne , hee toucheth a double euill , euill of the Heart , and euill of the Head , of the Heart , noted by the word Peshang , which signifieth a rebellious inordinatnes of the will ; of the Head , noted by Chata , which noteth an erring Iudgement , or misleading aduise ; these two euills are in sinne , enormous sinne , and where they are , there they vexe ; for , they are Coram , or Contra , before vs , or Against vs , the word beareth both significations , and therefore it is translated both wayes ; and if we couple them ( as well we may ) then you shall finde , that enormous sinne committed doth haunt our thoughts , and afflict our wills .

Neither onely doe they so , but they doe so incessantly , so saith the Text , they are Semper Coram , & Semper Contra , Alwaies before vs , and Against vs , alwaies vexing both our Head , and our Heart . Of this King Dauid is ingeniously feeling , and testifieth the truth of it in his owne Case ; in his owne Case , I say , for the sinne which he remembreth is his owne , My transgressions , My sinnes , the disease of mine owne Head , and mine owne Heart ; therefore saith King Dauid , I am feeling , feeling in my Head , and feeling in my Heart , for , Agnosco , I Acknowledge it , Acknowledging importeth a worke of the Head , which is Noscere , to know , and a worke of the Heart , which is , Agnoscere , to Acknowledge , the vse of knowledge , the applying of it to our Liues .

Neither is King Dauid only feeling hereof , but ingenious also in publishing the same , for he did Acknowledge it in this Psalme . These bee the particulars which offer themselues in this Text , and whereunto ( God willing ) I shall now speake more fully , and answerably vnto this * * The 〈◊〉 of 〈◊〉〈…〉〈…〉〈…〉〈◊〉 of Welles . Occasion .

But I must first touch at the Inference , and shew you , how these and the following words are brought in vpon those that goe before : Haue mercy vpon me O Lord , &c. saith King Dauid , for I acknowledge my transgressions , &c. Obserue then ; Mans deuotion must follow Gods direction , neither may we hope otherwise to speede , then we are waranted by his Promise . Now , God doth not promise Mercy but to those that are feeling of their Miserie : in the beginning of the Leiturgie we heare daily out of Ezek. E●c . 18.21.22 . At what time soeuer a sinner doth repent him of his sinne , from the bottome of his Heart , I will put al His wickednesse out of my remembrance saith the Lord ; Ioel. 2.13 . and therefore out of Ioel we are called vpon , to Rent our Hearts , and not our Garments , and turne vnto the Lord our God , because hee is gentle , and mercifull , patient , and of much mercy , and such an one as is sorric for our Afflictions : M●t. 5.6 . to this purpose doth our Sauiour Christ in the Gospell pronounce them Blessed , that hunger and thirst after righteousnes , saying , M●● . 11. ● . they shall be satisfied ; and inuiteth those that Labour and are heauie laden , saying , he will refresh them .

Although then wee doe yeeld , that the Mercy of God is infinite , and that it is readie to releiue all wretches ; yet wee may not forget , that in obtayning it there are Partes nostrae ( as Chrysostom speaketh ) there is some thing that God requires on our part ; hee requires that we approue vnto him our Repentance . Saint Austin sets it forth in a prettie Dialogue betweene God , and King Dauid ; Quidergo ? quaeris miserecordiam , & pecatum impunitum remanebit ? what ( saith God vnto King Dauid ) doest thou seeke for mercy , so that thy sinne may remaine vnpunished ? Respondet Dauid , respondeant Lapsi . King Dauid replied , and all sinners must ioyne in this answer with King Dauid ; Non Domine , Nay Lord , my sinne shall not bee vnpunished , I know his Iustice whose mercy I implore , my sinne shall not passe vnpunished , but therefore would not I haue thee punish it , because I doe punish it my selfe : and so Chrysostome . I see my sinne O Lord , therefore doe not thou see it , I register it in this Psalme , therefore doe thou blot it out of thy Booke , Agnosco , ignoscas , therefore pardon , because I am penitent ; 1. Cor. 11. And indeed it is the Apostles Rule , That if we would iudge our selues , wee should not be iudged of the Lord .

Yet may we not corrupt this Doctrine as the Church of Rome doth , by ouer-valewing mans Penetencie , and esteeming it to bee Satisfactorie ; Satisfactorie ( I say ) Dignitatesuâ , for any worth that is in it , though it may goe for Satisfactorie Dignatione Diuinâ , because God is pleased to rest contented with it . Paululum supplicij satis est Patri , to the Indulgence of a Father small sparkles of Grace make a good satisfaction , for a great fault committed by a Child , but he were a gracelesse Child , that would so mis-conster his Fathers good nature , as to deeme a few sorrowing teares , a full ransome of his offence : Our condition of being Gods children by faith in Christ , and the affection of God respecting vs in Christ as his Children , are the true ground why God requires no more of vs ; and he that instead of this Relation , plods vpon a proportion betweene his Repentance and Gods vengeance , doth not onely corrupt a comfortable Doctrine by his errour , but for his pride deserueth to forfeit Gods gracious Pardon . Let vs keepe the right path , neither ouer-valewing Godly sorrow , neither yet neglecting it , seeing God hath vouchsafed it so comfortable an effect ; Let vs all , especially you that are the Penitents , be feeling of our Miserie that God may releeue vs with his Mercie .

And let this suffice concerning the Inference ; I come now to the Amplification , to consider so much of it as is contained in this Verse ; here , I told you , King Dauid doth display the malignitie of his Sinne. Malignitie is a vexing Euill , therefore in the Sin here specified , we must obserue , first , the Euill , and then the Vexation thereof ; and we find a double Euill , noted by the two Names that are giuen to the Sinne ; I haue on former Verses spoken of these words , but the present occasion hath made me looke farther into them , and obserue moreouer , that which is not vnworthy of our knowledge .

These words then will teach vs , that Sinnes , especially , if they be enormous , haue plaine Characters of the Diuell ; Hee is resembled to a Serpent , and to a Lion ; in regard of the first Christ calleth him a Lier , Iohn 8.44 in regard of the last , a Murderer , and where he instils Sinne , hee leaueth the steps of either of these ; of his Lying , in the errour of Mens Iudgements ; of his Murdering , in the Rebelliousnesse of their Affections ; the second of these is noted by Peshang , Lawlesnesse , the first by Chata , aberration from the scope where at we ayme : he desireth not to haue men to halfes , he endeauoureth to venome both the fountaines of the reasonable Soule ; and soldome shall you find a man misled in his Iudgement , whose Affections are not violent . See the truth of this , first , in Moralitie , then , in Diuinitie . Let a man bee giuen to Drunkennesse ; if the Serpent haue taken him by the Head , and made him conceiue , that that beastly qualitie doth well beseeme a man , the Lyon will take him by the Heart , and hee will grow mad against those that will not bee as mad as himselfe ; the bloud that is shed in quarrels of this nature , are too dayly proofes of this Truth : For vnchastitie , you neede no better euidence , then the storie of the Sodomites : 〈◊〉 1. it is no great matter to gather proofes , touching other Morall defects , but the occasion remembreth me especially to instance in matters of Diuinitie ; here you shall see , if euer , that the enemie of mankind hath left the markes of either of his Persons .

How the Serpent preuailed against the Pharisees , hee knoweth not the Gospell , that doth not know ; Christ doth therein discouer manifold errours of their Iudgement : and that the Roaring Lyon had entred their Hearts , is witnessed by their persecuting of Christ and his Apostles : how fouly the Arians were deceiued concerning the Deitie of Christ , we read in the storie of the first Nicene Councell ; and in the Ecclesiasticall storie we read , how barbarous , how bloudy they were ; as the Serpent had bit them , so the Lyon raged in them : come on to the Papists ; is not their erronious Iudgement accompanied with most furious Affections ? As they are not ashamed to put the Diuels properties into their Creede , teaching an Art of periurious Lying , and Meritorious Murdering ; so doe they act them both , publishing Lyes by their tongues and pennes , and practising Murders by their inchanted Assasinates ; the Gunpowder-treason is a Monument hereof to their eternall infamie . The Anabaptists came fairely after them , whose opinions were not more grosse , then their dealing seditious ; not so few as a hundred thousand persons perished , while with their Rebellious sword , they laboured to make good the forgerie of their braine ; they made it plaine , that as well the Lyon as the Serpent had taken possession of them : This the Germaine stories relate at large ; And our owne stories will tell vs , that wee haue not wanted some that haue beene kinne vnto them , Hackets , Coppingers , and others , that though they haue not gone so farre , yet had gone farther , then beseemes those whose profession is truth , and practise should bee obedience ; they haue receiued , nay they haue vented some thing of the Serpent , and some thing of the Lyon .

I thinke you see by this time , what I meane ; I meane to lance the sores of these Penitents , to let it appeare , that the Serpent hath got into their Head , and the Lyon into their Hearts : They haue had a false light that deluded their Iudgement , and an vnkind heat , that hath warmed their Affections , they haue scanted Gods bountie in permitting vnto vs the vse of his creatures , and entertained a Iewish conceit of the vnlawfulnesse of eating bloud .

And as their opinions haue beene erroneous , in regard of Christian libertie : so haue they beene also , concerning Ecclesiasticall societie ; thinking , they may seperate themselues from the Church , if those whom they esteeme irreligious liuers , be not excommunicated by Ecclesiasticall censures : yea , so farre hath the Serpent preuailed , as to make them ( if not denie ) at least , to doubt of the Lawfulnesse of the Leiturgie , the Ministrie , yea , to question the very Root of all the Ecclesiasticall Authoritie both of Prince and Pastors . So farre hath the Serpent beene with them .

And if He get in before , the Lyon will follow after ; and indeede he hath followed in them : for what Auctoritie haue they not set at naught ? Ecclesiasticall , Ciuill , either of them , more then once , and trod vpon them more waies then one ; and how Lyon-like they would haue beene , if they had had power answerable to their will , God knoweth ; the proofe wee haue had of others , may make vs iustly suspect the worst .

This onely I wish them to take to themselues ; that in their Sinne there was this double Euill ; and if they do not therein discerne this dou , ble Euill , they doe not as they ought looke into their Sinne ; which not withstanding they should doe , because so to doe , is the first step of Repentance .

The second step doth consider the vexation that doth accompanie this Euill . As it seiseth vpon the Head , and vpon the Heart ; so doth it vexe them both , for it is Coram Nobis , and Contra Nos , both before vs , and Against vs . The word Neged doth containe both Praepositions , and therefore the Interpreters haue differed in their Translations ; but because sin cannot be before a Penitent , but it will bee Against him , therefore will I conioyne them both , I will shew you , that it doth haunt our Thoughts , and afflict our Hearts .

Sinne then is fitly resembled vnto a Harlot painted , that her countenance may by art worke , what by nature it could not doe ; while she doth wooe her Louers , that which she offereth to their view , is the paynting , but when she hath drawne them into her snare , she giueth them leaue then to see hir natiue hue ▪ she reuealeth then what before shee concealed : Euen so sinne hath a faire out-side , but the inside thereof is foule , it puts on the one , to allure , but when men are allured , then it sheweth them the other ; wee are easily tempted to the Act of sinne , for pleasure maketh vs swallow the bait ; when the Act is determined , the sight of the pleasure vanisheth , but the sight of the guiltie corruption abideth by vs , the painting is quickly wiped off , and the vglinesse thereof appeares , and the Angell of light is quickly turned into an Angel of darkenesse ; though wee striue to cast our sinnes behind vs , will we , nill we , they will thrust themselues before vs . And why ? Hom 3i . in Cap. 12. ad Hebraeo●● they are grauen in Memoriâ Conscientiae ( as Chrysostome calls it ) they are registred in the Booke of Conscience , which we are forced to read , euen when we would be most glad to be rid of it ; but the relation thereof cannot be supprest , our thoughts cannot be freed from it . And this is the first vexing propertie of sinne ; it doth vexe our Thoughts .

But not our Thoughts only , it vexeth our Hearts also ; it is not onely Coram , but Contra , not onely Before vs , we cannot but thinke of it , but also Contra Nos , In Psal. 35. we cannot but be tormented with it . Saint Ambrose saith , it is Vltrix Imago , a verie Furie , it is a Hell going before Hell , and rackes vs before wee are put vpon the racke , the Harlot suddainely turneth into a souldier , and giueth vs as many deadly wounds , as she gaue vs counterfeit kisses . Chap. 20. verse 12. Chap. 1. Iob expresseth it in a verie fine Similie , Wickednesse is sweet in the mouth , and the wicked hideth it vnder his tongue , but this meate in his bowells is turned , it is the gall of Aspes ; the Wiseman speaketh it plainely , Men entertaine sinne as a frend , and make a Couenant with it ; but what is the issue ? it consumeth them , and bringeth them vnto naught , and as Saint Peter speaketh , 1. Pet. 2. it fighteth against their Soules .

Neither is this vexing momentanie , it vexeth Semper , Alwaies ; Alwaies Before , Alwaies Against a Sinner , is the double Euill of sinne , in the night , in the day , in prosperitie , in aduersitie ; while hee is alone , while hee is in companie ; a sinner that is rowsed to see his sinne cannot but be vexed with the Euill thereof .

Nec prius hi stimuli mentem quam vita relinquent . Quique dolet citius , quam dolor ipse Cadet .

The torments will not end before death , and in the Reprobate after death , this Vexation shall be much increased .

But of this Vexation more anon , when I come to couple the first part of the Text with this latter ; Let vs come on then to King Dauids ingeneous feeling of this Malignitie , Malignitie of his owne sinne .

And indeed it is his owne Sinne , that he is feeling of . Many studie sin , and they can see euill enough in it , but it is other mens sinne : in other mens eyes Moates seeme Beames , Mat. 7.3 . but Beames in our owne eyes seeme not so much as Moates ; most men are like the Laodiceans , thinke themselues Rich , encreased in goods , that they want nothing , euen then , when they are poore , blind , naked , and miserable , as Christ tells that Church Reuel . 3. Hereupon it is , Luke 18. that they come to God like Pharisees with I thanke God I am not like vnto other men ; but King Dauid choose rather to play the Publican , to looke into his owne sores , his errors , his rebellions , to amplifie his owne sinnes , and fit them with their proper names , to note the diseases of his owne Head , and of his owne Heart .

It were to be wished , that you that are Penetents had taken the same course . You haue traduced your Pastors , for the Diseases of their Head , and reproached them by the names of Baals Priests , you haue traduced your Brethren for the Diseases of their Hearts , and doomed them as vnworthy of the Communion of Saints ; and see how God hath rewarded your Pride ; he hath suffered the Diuell to wound you both in Head , and Heart , he hath made you spectacles of those diseases which you condemned in others ; Rom. 7. they may presse you with that question of Saint Paul , Thou that makest thy boast of the Law , by breaking the Law dishounerest thou God ? And vpbraid you with the Prouerbe , Luke . 4.24 . Physician heale thy selfe .

And it is a good warning that may be taken by vs all , not to studie others , before we haue studied our selues , and not to let our censure passe against any , more seuerely then against our selues ; so did King Dauid in his practise of Repentance , and so must we ; we must looke into our owne Case ; not onely so , we must bee feeling thereof also ; so much is meant by the word , Acknowledging .

Acknowledge doth implie knowledge , and adde thereunto the vse therof . To vnderstand this we must obserue ; that , for the ordering of our life God doth furnish vs with two helpes , the one is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth signifie , or note , the Principles whereby wee doe distinguish good and euill ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 noteth the Application of these Principles to our Actions ; the first you may call Morall knowledge , the second Morall Acknowledgement , the latter cannot bee without the former , and the former should not be without the latter .

But to touch at either of these for our present occasion . God hath set downe those Principles which he thought expedient to guide a Christian Resolution , but two Euils haue ouer-taken the Church : The Papists they breed vp the people in an ignorant Deuotion , and care not how litle they know the true grounds of Conscience , but bid them rest contented with an Implicite Faith , and rest their Soules vpon the Authoritie of the Church ; they offend in Parum , in ouer-scanting of the peoples knowledge : But the Separatists runne into the other extreame , they offend in Nimium , attribute too little to the Church , and exceed in knowledge , or fancies which they suppose to be Diuine knowledge . And what maruell ? When leauing the guides of their owne Church , then whom , since the Apostles dayes , God hath not raised vp in any Kingdome so many , and so worthy , they commit themselues vnto obscure Guides , that either lurke in corners , or flie their Countrie . No Bookes are for their eyes , but those which are of their penning , and they that scorne our Apocryphalls , what Apocryphall writings doe they dote vpon ?

And as no writings please them but such , so no mens Sermons but theirs can edifie them ; and indeed they doe edifie ; but it is a Babel ; their sancies are no better then that Tower of confusion , and yet to dwell in that , they will forsake Hierusalem it selfe .

I will not amplifie your fault that are Penitents , but a man may guesse at the modell of your knowledge by your Librarie , by the Bookes any may guesse what Principles you follow ; not of your owne Church , but of Conuenticles , and this is that that hath made you Schismatickes ; hence forward you shall doe well , to take your light from those Starres whom God hath placed in this Church ; especially , seeing they refuse not to let those who with modestie desire to bee resolued , see , that their Light is deriued from the Sunne of Righteousnesse ; and that as Faithfull Stewards they presse nothing to the Consciences of their fellow seruants , but that , for which they haue warrant from their Master Christ , wherein they differ from the Popish Pastors .

But Knowledge is not enough , Acknowledgement is required also ; vnto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 we must adde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Principles that we haue , we must put in vre . As our Knowledge must not be Headlesse , so must it not bee Heartlesse ; when we haue gone so farre , as that the Light of our vnderstanding can discerne betweene Good and Euill , wee must then take care of our Affections , that the heate of Grace giue them a good temper , that they take a true taste of their Obiects , that Loue and Hatred , Desire and Feare , Hope and Despaire , arise out of that which was designed to worke them .

But to amplifie this a litle farther . We should vse knowledge in guiding of our Actions before hand , and trie what that is which offereth it selfe to be done , before we goe about to doe it : If a man were so aduised , as timely to moue vnto his soule this question , quid ago ? where about goe I ? such prouidence , if it would not preuent all sinne , because of the manifold temptations , and mans too naturall infirmitie , either in neglecting Grace , which he hath , or forgetting to pray for Grace , which he hath not ; yet would it put off many a sinne , and make vs take lesse content in the sinnes which wee doe not put off ; yea , this would bee a good inducement to the thorough feeling of our slips , which is the after vse we must make of our knowledge , and is vsually meant by Acknowledgment : for what is that , but only , that if sinne haue preuented our aduisednesse , vpon a reuiewe we retract what rashnesse hath committed ? This is a profitable vse of Knowledge . But sinfull soules are now become like corrupt Bodies ; corrupt bodies haue often times great appetites , when they haue but small digestion ; so , many desire much knowledge , whereof they put but a little in practice ; yea , as meat that is not digested in the Body doth incumber it , and breeds in it many disquieting diseases ; so if our life bee not the better for our knowledge , by our care to expresse it , it will be much the worse , by our quarrells that we will raise about it .

Socrates the Ecclesiasticall Historiographer reports a storie of one Pambo , Lib. 4. c. 18. a plaine ignorant man ( such as you the Penitents are ) who came to a learned Man , and desired him to teach him some Psalme , hee began to reade vnto him the 39. Psalme , when he had past the first verse , I said I will looke to my waies , that I offend not with my tongue , Pambo shut the Booke , and tooke his leaue , saying that he would goe learne that poynt ; when hee had absented himselfe certaine moneths , hee was demanded by his Reader , when he would goe forward , he answered , that he had not yet learned his old lesson , and he gaue the very same answere to one that many yeares after moued the same question . I doe not desire , that our people should haue so few Sermons , the Canons of the Church haue prouided for the people better then so ; but this I desire , that the people would make more vse of that which they learne , and let their liues shew that they are the better for the Ministers paines ; for sure I am , that it is their negligence , that maketh the Ministers diligence the more needfull ; and though knowledge be wanting in too many places of the Land , yet is Acknowledgement wanting much more : the fruit of our paines is so farre from preuenting sinne in the people , that we cannot speed so well , as to worke a feeling thereof in them , when they haue committed it ; we finde not that tendernesse in their soules , which Nathan found in the soule of King Dauid , and which King Dauid implies in his Acknowledgment .

But feeling is not enough ; that is not all that is meant by Acknowledgement , though the feeling bee no lesse in the Heart , then it is in the Head ; Therefore , I told you , that King Dauids was an ingenious feeling , he published what he felt . If sinnes bee onely secret , then the humiliation of the inward man may suffice in the sight of God , it is enough to confesse his faults , or in a generalitie to acknowledge them in the publike confession of the Church , without specification , except the burden of his conscience giue him iust cause to reueale it , that he may be relieued by Ghostly counsell ; but if what he conceiued inwardly , hee hath vented outwardly , in word , or deede , to the offence not of God onely , but also of the Church , then , vnto the Confession made vnto God in priuate , must bee added a publike also in the face of the Church : such was King Dauids sinne , and such is King Dauids Confession ; he testified publikely to the Church , the Religious feeling that hee had of his sinnes ; and this is thereason why I called his dealing ingenious .

And indeed , herein standeth the great conflict , that Grace hath with flesh and bloud ; hardly are wee contented to be priuie to our selues of our owne sinfulnesse ; for though wee delight to commit sinne , yet doe we not delight to behold our selues as we are sinners ; the more naturall the desire is in euery man to be reputed good , the more vnsauorie is that search that findeth him to bee nothing so ; And if wee are so vnwilling to know our selues to bee sinners , much lesse will we endure , that others should be of our Counsell therein . Stultorum incurata pudor malus vlcera celat . Many will rather die , then be knowne , that they are sicke of some shamefull disease ; but men are lesse willing to haue their sinnes published , then their sores .

The more remarkable is King Dauids ingenuitie , & rather to be wished , then hoped for , in this Age , wherein men sinne without shame , but shame to Acknowledge their knowne sinne : outfacing of such challenge as was made to King Dauid , and excusing , sometimes of the fact , most vsually of themselues , are the best pleas which are stood vpon by offenders ; though many exceed King Dauid in the infirmities which appeared in this fall , yet where is the man that commeth neere the least degree of his ingenuiti● in confessing of his fault ? Where such stupiditie is , and men hide their sinnes like Adam , it is a signe , that the Principles of Conscience are dull , and dead ; as it is a signe , that they liue and are quicke where contrarie ingenuitie doth appeare .

Which , you the Penitents should consider well , and let the Church see in your humble confession , what true Contrition there is in your soule ; whether your Conscience bee senslesse , or feeling of that state whereinto you are brought by sinne : to worke this degree of penitencie in you , I will somewhat enlarge a point which I did but glance at before . Know then , that there are two sorts of the laying open of the malignity of sinne ; the one is Voluntarie , the other is Compulsorie ; the Voluntarie is that whereof I haue spoken , which is medicinall , and prepares Miserie to receiue Mercy : for therefore doth God put a distance betweene our ill dealing , and faring ill , that Grace husbanding that distance thriftily , and wee iudging our selues , before we are iudged , might preuent that faring ill which is due vnto our ill deseruing .

Add hereunto , that if we willingly ser forth the Malignitie of our sin , the Obiect will be proportionable to our sight , and we shall so bee confounded therewith , that we shall not bee confounded ; our Godly sorrow shall haue an happie issue : But if we will not doe this willingly , we shall be constrained to doe it ; happily in this world , certainely in the world to come ; but whether now or then , the obiect will bee too strong for our sight , and our soules will be ouerwhelmed therewith . In this world it falls out very often , that Satan which tempts many vnto sinne , doth tempt them afterwards to despaire ; and how doth hee doe it , but by representing vnto them the malignity of their sinne ? the euill whereof , proueth so vexing , that it maketh some as restlesse as Cain , and some as vnnaturall to themselues as Iudas ; and both of them that spared to let their tongues confesse penitently , did not spare desperately to publish their owne shame : but if happily God doe not permit so much power vnto Sathan in this world ; yet in the world to come he will force all the wicked vnto this Confession ; the worme then will so bite , and the Bookes of their Consciences will be so legible ; God will so set their sinnes before them , that they shall power forth a full Confession , and giue Glory vnto God , though little to their owne comfort , as it is excellently set forth Wisd. 5.

Wherefore , this penitentiall Confession enioyned by the Church , should not seeme irkesome vnto you , seeing it is so behoofefull for you ; for you doe by this preuent a worse ; preuent an vncomfortable one that will be forced vpon you , by this Medicinall one , if you performe it Voluntarily , out of a godly sorrow for your sinne .

But I conclude . ipartit . Hist. b. 9 c. 15. Non peccare vltra humanam naturam cognoscitur ; it is not to bee hoped , that wee should runne the race that is set before vs , and not take any fall before wee die ; least therefore we should so fall , as not to rise againe , God hath prouided a remedie ; he will spare vs , if we doe not spare our selues ; if we take notice of our sinne , God will not enquire into it ; if it be grieuous vnto vs , God will neur greiue vs for it ; neither shall we euer be forced to confesse to our Confusion , if we bee willing to confesse it to our Saluation : seeing then God hath giuen vs our choyce , whether our confession shall be a Medicine , or a Torment , let vs not reserue our selues for the Torment , by despising of the Medicine . But let vs not be Like vnto those that behold their naturall face in a glasse , Nes 1.23 . and going away , presently forget what manner of persons they were ; that will make out Repentance but like a Morning cloud which quickly passeth away : And no wonder , if men often relapse into sinne , if they so quickly forget their former sinnes ; hee that will hold himselfe in , must imitate King Dauid ; his humiliation must be as lasting , as his Life ; we should neuer forget , what wretches we haue beene , least withall we forget , how much wee are bound to God ; the presence of our sinne forgiuen , will make vs more sensible of the forgiuenesse of our sinne .

Wherefore , if at any time we finde grace in Gods eyes , as which of vs doth not often finde it in this life ? let it not greiue vs to say with Saint Paul that , wee are chiefe of sinners , 1. Tim. 1.15 . though God should doe vs the like honour he did to him , and make vs chiefe Apostles ; in a word , though we haue sped of our pardon , as Dauid did from the mouth of Nathan , let this be our constant Confession vnto death ; I doe know mine owne wickednesse , and my sinne is euer before me .

LOrd , I haue proued , that Satan is a Serpent , and that hee is a Lyon ; he hath besotted my wits , he hath enraged mine Affections ; when he did this , he transformed an Angel of darkenesse into an Angel of Light , and cloathed a foe , vnder the habit of a friend ; th●s was I deluded , and he entertained ; but now hee appeareth in his owne likenesse , the light is gone , the darkenesse remaineth , and my counterfeit frend , is an apparant foe ; these fraudes disquiet my thoughts , and how is my Heart afflicted by this vnexpected danger ? I finde no Remedie , but to make knowne my Case to thee , to lay open these diseases of my Head , of my Heart before thee ; Grant that I may so feele them , that thou mayst vouchsafe to cure them ; that thou mayst vouchsafe to couer them also , let me neuer be ashamed to discouer them ; let me whet the dull sense that I haue of thy Mercy , by the quicke sense of mine owne Misery ; Let this neuer die , that that may liue euer ; So shall I by a godly sorrow , speed of a heauenly ioy , and by a Medicinall Confusion in the Church Militant , make my selfe Capable of eternall Saluation in the Church Triumphant . AMEN .

PSAL. 51. The first part of the 4. VERS.

Against thee , thee onely haue I sinned , and done this euill in thy sight .

KIng Dauid in this Penitentiall , confessing that sinne , which himselfe had contracted , obserueth the Naturall properties , and Supernaturall euent thereof . The Naturall properties are two ; a Malignitie , and an Impietie which are in Sinne ; Of the Malignitie I spake last , I come now to the Impietie .

We must then obserue ; That in all sinne , besides the offence , there is a partie offended , and the partie offended setteth the Measure to the offence ; as he is , so is that ; he maketh it to be greater , or lesse : therefore , in a full Confession , the partie offended must not bee omitted ; certainely King Dauid in his Exemplarie Confession doth not omit him ; hee doth not forget to expresse whom hee had wronged ; Against thee onely haue I sinned : and which is more , whom he had contemned ; I haue done this euill in thy sight .

But more distinctly . In the Confession that concerneth the partie wronged , you shall find something that is common to all sinners . Tibi peccaui , I haue sinned against thee , must euery one say ; for whosoeuer sinneth , sinneth Against God ; but here is some thing also proper ; Tibi solj peccauj , Against thee onely haue I sinned , can none say , but a King ; because there is none aboue him , but onely God ; and therefore none but God can challenge him . As this must bee obserued in the Confession of the partie wronged : So in the Confession of the same partie contemned we must obserue ; first , what contempt is in generall ; it is , Malum facere coram oculis , not onely to wrong a partie , but to wrong him to his face . Secondly , how this contempt in speciall is aggrauated two wayes , 1. by the eye of the partie offended , Oculis tuis ; for Gods is no ordinarie eye , 2. by the sinne , wherewith that eye was prouoked , Malum hoc , the sinne committed was no ordinarie sinne . These are the particulars which I meane to handle on this Text , wherfore I resume them , that I may runne them ouer briefly , and in their order .

First then , the whole Text is an amplification of sinne , in regard of the partie offended ; and the partie offended maketh it plaine , that there is Impietie in the sinne . Persons with whom we conuerse are , some our equalls , some our superiours ; if equalls , and we offend them , the offence is properly called Iniquitie , as taxing the vnequall dealing of equall persons : But if the persons be superiours , and be offended , then , the offence is properly called Impietie ; because all superiours are instar parentum , either they are , or they are vnto vs instead of our Parents : Now , the vertue which must moderate our carriage towards our Parents , is called Pietie ; and therefore is our misbehauiour towards them , no lesse then Impiety . And if they deserue this Censure that offend the Fathers of their flesh , how much more is it due to them that offend the Father of their Spirits ? H●b. 1● . Seeing , the fathers of our flesh , challenge our Pietie , in regard that they represent vnto vs the Father of our Spirits , therefore it belongeth much more vnto him whom they represent ; whereupon it followeth , that to offend him can be no lesse then Impietie , and Impietie will proue a naturall propertie of sinne .

But let vs come to the Branches of the Confession . The first is that which toucheth the Person as he is wronged ; and here , I told you , wee finde some thing that is common to all sinners , Tibi peccaui : all sinners must say , that when they sinne , against whomsoeuer they doe sinne , they sinne against God . I will make it plaine by foure euident Reasons . The first is taken from that which we abuse in sinne . All Creatures as they are made by God ; so doe they still belong vnto him , so that wee cannot abuse them , but in them we abuse him : Euery man may perceiue this in his one familie : he that wrongeth a wife , in the wife wrongeth the husband ; the abuse offered to a child , redoundeth to his Father ; yea , & a Master , an owner , is feeling of whatsoeuer hurt is done , either to the Seruant , or else to his goods ; And shall we thinke then , that any creature can be violated , & the Creator not touched therewith ? all Adulterers , Murderers , whatsoeuer Malefactors must remember , they abuse the Creator , while they vse his Creature amisse .

A second Reason is this , that wee cannot abuse , nor wong others , but withall we abuse our selues much more ; that which we do to them , is but Iniurie , but that which we doe to our selues , is Deprauation , wee corrupt our selues with sinne , when wee doe vnto them onely a wrong ; Now , the reference which our selues haue vnto God , maketh the deprauing of our selues an offence against him ; we are not our owne , 1. Cor. 6. Psal. 100. 1. Cor. 6. 1. Pet. 1. 1. Cor. 6. Psal. 132.14 . God hath made vs , and not we our selues , yea , we are bought with a price , euen , the precious bloud of our Sauiour Christ ; yea , the Holy Ghost by Christ hath made vs a Temple vnto himselfe , and we are vouchsafed to bee his resting place for euer . Looke how many references we haue vnto God ; so many waies doe wee offend him , when wee imploy our selues in sinne : By Creation we should beare the image of God ; and what an abuse is it of his Image , by sinne to transforme it into the Image of the Diuel ? By Redemption we become the members of Christ , and how doe we vilifie him , when we make them members of an Harlot ? we are vouchsafed to be temples of the Holy Ghost , was Christ so offended with the abuse of the materiall Temple , when the House of Prayer , was made a Denn of Theenes , Mat. 21.13 . and thinke you that the abuse of the Spirituall , doth nothing concerne him ? Certainely , his Spirit must needs be grieued therewith .

A third Reason is this . The naturall duties that we owe man to man , and Creature vnto Creature , are imposed vpon vs by a Law , and that Law is Gods ; we swarue not from our duties , but we breake his law . And if we breake his Law , how can we but offend him ? especially , seeing his Law is the Image of himselfe , of his Being , and of his Doing ; in it wee haue a tast of his Holy Nature , and of that which is remarkable in his owne workes : Now , what Lawmaker will endure that his Law shall be broken ? especially , whereas he imposeth no other Law on his Subiects , then on himselfe , and that Law requireth nothing , but an outward Resplendencie of an inward Glory , that we should let our light shine before men , Mot. 5 that they may see our good workes , and glorifie our Father which is in Heauen ; the breaking of such a Law must needs offend the Sacred Lawmaker .

A fourth Reason is , the Blasphemie of the wicked occasioned by sin . They that know not the true God , measure him by that which they see in his Seruants , & thinke , that as they are , so is he , impotent in Affections , impure in Conuersation ; & hereupon do they open their mouthes against Heauen . Nathan toucheth this in his reproofe of Dauid , & the Iewes are often by the Prophets taxed for giuing this occasion of Blasphemie , and the Christians had wofull proofe of it in the Primitiue Church ; witnes the strange imputations ; that the Heathen did cast vpon the Christian Religion , whereof a man may finde more then enough , in the Heathenish writings of those times . Neither do we want proofe in these daies ; the barbarous crueltie of the first Inuaders of the Indies , how did it cause those Infidels to blaspheme the name of Christ ? & what infamie is dayly cast vpon the Reformed Religion , by the aduerse party , whose chiefe proofe is , the vnreformedliues of the Professors therof ? It cannot then be denied , but that , though in the eye of flesh & bloud , when we sin , wee satisfie our lusts vpon the creatures , & mandoth iniurie vnto man , as Dauid to Vriah , to Bathsheba ; yet , the offence redounds vnto God , and God is a party Against whom we Sinne , whensoeuer we sinne . Tibi peccaui , I haue sinned against thee , must be put in the Confession of euery sinner .

Besides this Confession , that is common to all sinners , here is added another Confession which is proper vnto Kings : Tibi Soli peccaui , against thee only haue I sinned , could no man say , but he that is a Soueraigne . But to open these words more fully ; we must obserue , that some vnderstand them Absolutely , some Comparatiuely ; and of those that vnderstand them Absolutely , some vnderstand them onely de Facto , some de Iure ; some consider only , what was done , some , what ought to be done : these different senses agree all well with the Text , and because the knowledge of them is vsefull I will touch at them all . First , at the sense which conceiueth in these words that which was vsually done .

Great Men , especially Kings , are beset with flatterers , that will rather blanch sinne , then set it forth in its owne colour , pleade for it , rather then against it , they turne Princes vices into vertues , and adore their imperfections , as if they were heauenly perfections ; and so , if they begin to bee bad , they neuer leaue vntill they haue made them starke naught , to glorie in their shame , 〈◊〉 10. ●4 . which they see others magnifie . But God hath no respect of persons , he soweth no such Pillowes vnder the elbowes of Kings ; neither will hee couer their ruines , with such distempered morter ; when their subiects doe sooth them , 〈◊〉 3.5 . he will speake home , and be a swift witnesse against them ; when all others hold their peace , hee feareth not the faces of the mighty , neither will he spare to strike the greatest Monarch : Iob toucheth this more then once , and the Author of the Booke of Wisedome doth euidently amplifie it ; neuer a Booke Historicall in the Bible , that hath not some examples of it . And this may be the first thing , that King Dauid meaneth in these words : he might haue slept , and died in his sinne , for ought was sayd , or done vnto him by men ; but hee found one that rowsed him , that searched his wounds to the quicke , and that was onely God ; when the Prophet , when the Priest , the Councellors of State , all were silent , none made any Remonstrance to the King of his sinne , God put forth His voice , 〈…〉 yea & that a mighty voyce , that shiuered both the soule and body of King Dauid , and made him acknowledge the difference betweene his Soueraigne in Heauen , and his Subiects on Earth , saying , Against thee onely haue I sinned .

As these words are true de facto , & note what is vsually don ; so are they true de Iure also , & note what lawfully may be done . In sinning there is a double difference betweene a Subiect , & a Soueraigne ; the one is , ratione Praecepit , Commandments , & Lawes ; the other is , ratione Paenae , mulcts , and Chastisements The subiect hath two obligations vpon him , the Law of God , and of the King , hee is bound to yeeld his Obedience to them both , neither can hee dispence with his Obedience vnto either of them ; the King is absolutely bound only to Gods Law , ouer his owne Lawes hee hath power , & although hee should vse them as Directions for the good of his people , yet , when there is iust cause he may dispence , not only with himselfe , but with others also ; & in this respect do the Lawiers affirme , that a Monarch is Solutus Legibus , that a King in regard of his own Lawes cannot deale vniustly ; because in foro Soli , hee onely is to iudge , when it is expedient for him to dispence with his Lawes ; So then , when a Subiect offendeth , he offendeth against the Law of his Soueraigne , and of God ; but when a King offendeth , against the Lawes of a Soueraigne he cannot offend , hee offendeth onely against the Lawes of God . And so in that sense it is true , Tibi Soli peccaui .

Besides the Precepts of Lawes , there are Sanctions ; these containe the Penalties which they incurre , that breake the Lawes ; as manifold as the Lawes are , so manifold are the Sanctions . And here commeth in a second difference betweene a Subiect , and a Soueraigne . A Subiect is liable to both Sanctions , to the Sanction of his Soueraignes Lawes , & the Sanction of Gods Lawes ; if he offend , he is punishable by both : But a Soueraigne is subiect but vnto one Law , & so but vnto one Sanction , that Sanction which is annext vnto the Law of God ; to the Sanction of his owne Law , he is not subiect . Nature abhors progressum in infinitum , as in Philosophie , so in Policy ; therefore , subordination of Persons , that ariseth by degrees , must rest when it commeth to the Soueraigne ; all within his Territories are subiect to his chastisement , but hee to the chastisement of none ; In Apolog. Dauid . Cap. ● . tutus est Imperij potestate ( saith Saint Ambrose ) it is the principall of his Roiall prerogatiues ; and vpon this point doe most of the Fathers insist , that haue occasion to speake of these words ; euen from the verie dayes of the Apostles , haue they made these words , a Sanctuarie vnto Kings , and a sacred plea for their exemption , from the censure of any vnder God .

This Doctrine is the rather to be vrged in this Age , because the two extreames that impugne the truth , Papists on one side , and Schismaticks on the other , are both vsurpers vpon the Crowne , and Scepters of Kings , both will giue them Lawes , & both will correct the errors of their Liues , and Gouerment , one by the Pope , the other by the People . But both their vsurpations are condemned in this Text : Tibi Solipeccaui ; Against thee only haue I sinned , confuteth them both , and subiects that will not passe for Rebells must be contented to take , not to giue Lawes , to suffer from , not to inflict Punishments vpon their Soueraignes .

Yet , though this be the duty of Subiects , Princes are not lawlesse , neither is this a Doctrine of Impunity ; for though it bee , peccaui Soli Tibi ; yet , it is , Peccaui , and Tibi ; God is their Lawginer , and will call them to an account for breaking of his law , Et potentes potenter , Wisd. 6. the greater they are , the greater shall their punishment bee ; Lactant. Lib. ● . de Iustitia c. 24 though they bee exempted from the power of man , they are reserued vnto a greater power , the power of God . This may stop all mutinous mouthes , and hold in all treacherous hands , that declame against the vnbridled power of Soueraignes , and thinke it long before Iustice is done vpon them .

But enough of the absolute sense of these words . Some obserue besides this a Comparatiue sense : King Dauid offended God and Men ; though the offence were great against both , yet was the former infinitely greater then the latter ; the Men against whom hee offended were his Vassalls , God was his Soueraigne ; vnequall Obiects make vnequall sinnes , and as is the sinne , so must our apprehension be , greater , of greater sinne . The apprehension then of the greater , did cleane take away the apprehension of the lesser ; as when a man is afflicted with two paines , the sharper drownes all sense of the duller : so that , though King Dauid were not without feeling of the wrong done to his Subiects , yet was hee more feeling of the wrong done vnto God ; especially , considering the amplification of the many fauours which God had vouchsafed him ; the more he was indebted to God , the more reason he had to bee sensible of the offence , which hee had giuen to him ; and so in comparison to greiue only for that . And so should we in our Repentance , make the measure of Gods fauours to vs , the measure of that Repentance , which the sinnes against our Neighbors , doe at any time draw from vs . And thus much for the first branche of the Confession , I come now to the second .

Wee haue heard Whom King Dauid offended , wee must now heare , How farre ; that appeareth in these words , I haue done this euill in thy sight . To offend God , is to doe him wrong , but to offend him in his sight , is to improue that wrong vnto Contempt , and that is to doe wrong in the highest degree .

But more distinctly . As before you heard , there was some thing common in the wrong , and something proper : so must you obserue the like , in the contempt also . To offend a man before his eyes , is not only to wrong , but also to contemne him ; take an example from your selues , he that abuseth a mans wife doth him great wrong , but if it bee done before the husbands face , how much doth that scorne multiply the wrong ? there is much odds betweene a Seruants abusing his Master , and abusing him to his face ; for this is not onely to displease , but also to despise him : If it bee so betweene man and man , how much more betweene Man & God ? That which is common to all wrong , we may not denie vnto that wrong which we doe vnto God .

Especially , if you consider the inequalitie of the eyes ; for as the eyes are , so is the eye-sore : Let a drunkard see one drunke , and an adulterer one committing of adulterie , though in cold blood , out of some reliques of Conscience , he will be moued , yet nothing so much as he ought , because the Obiects of his eyes are such as himselfe is . But the eyes of a sober , a chast man , are affected with such spectacles , answerably to their sobrietie , and chastitie ; the more vertuous they are , the greater impression of griefe doe these vices make in them . And this leadeth vs to that which is proper vnto God in this Contempt , & doth aggrauate the same ; For there is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Coram oculis tuis , before thy Eyes ; And , thy eyes , implie three properties that are peculiar vnto God . For , His eyes are . 1. most piercing . 2. most pure , 3. most powerfull .

Most piercing . A man that breaketh wedlocke ( saith the Sonne of Sirach ) saith thus in his Heart , chap 23. who seeth me ? I am compassed about with darknesse , the walles couer me , what need I feare ? such a man onely feareth the eyes of men , and knoweth not that the eyes of the Lord , are ten thousand times brighter then the Sunne , beholding all the waies of Men , and considering the most secret parts ; He knew all things or ere they were Created , so also after they were perfected he looked vpon them all ; Psal. 139. Dauid hath made a whole Psalme concerning this peircing Eye of God : Saint Paul comprehendeth it in few words , All thinges are naked before his eyes . Heb. 4. 1. Sam. 16. And herein standeth the prerogatiue of Gods Eye aboue mans ; Man can see onely the Face , God looketh on the Heart , Man beholdeth the Operation , Ruffinus . God the verie Intention of the worke . So that though Dauid committed this sinne in secret , & carried the matter ( as he thought ) very cunningly , yet was God too sharpe sighted for him , & by Nathan brought to light what hee thought was hid in darkenesse : and in vaine shall we affect these couerts ; we can neuer be out of Gods Sight .

The second prerogatiue of Gods Eye is , that it is most pure , it can abide no iniquitie , Such as bee wicked cannot stand in his sight . The best of men are compast with infirmities , and though they bee not as bad as others , yet it is possible they may be , and this possibilitie may hold them in from being so censorious as otherwise they would : they that brought the Adulteresse to Christ , Iohn 8 when Christ bid Him of them which was without sinn , to cast the first stone at her , slunke away one by one , and their owne guilt , checked the forwardnesse of their Iudgement ; But God is as farre from the possibilitie , as from the Act of sinne , and therefore may his Holinesse make him more free , in the abhorring of sinners .

The last prerogatiue is the Powerfulnesse of Gods Eye , for it is the eye of a Iudge , the Iudge of all the world , a Iudge which is armed as well with power , as right , to take vengeance euen of the greatest Monarches in the world : put the Case that all King Dauids Subiects , had beene priuie to his fall , yet had they no right to call him to an Account ; but God could doe what they could not , his eye was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an eye that could take vengeance , and chastise the King according to his deserts .

Lay now together all these prerogatiues of Gods Eyes , and see how they exaggerate King Dauids contempt . It was great immodestie to sin before the eye , in that it was so piercing an eye , not to feare a witnes , that was so through a witnes , from whom he could not conceale any part of his fact , nor the least circumstance that did cloath his fact ; greater immodestie to sinne before so pure an eye , from which he could expect no extenuation of his fault ; because it was free from all communion in corruption , it must needs as fully abhorre , as it did throughly discerne the fault but the greatest immodestie was , the sinning before so powerfull an eye , the eye of his Lawgiuer , before whom he was to appeare , and from whom he was to expect his doome ; to be carelesse of such an Eye , must needs bee the hight of Contempt : for whom will hee regard , that regardeth not his Iudge , such a Iudge , that hath so Piercing , so Pure , so Powerfull eyes ?

The Eyes of the Iudge doe exaggerate the contempt : so doth the enormitie of the sinne also ; for it is not onely Malum , but Hoc Malum . Sinnes are of diuers degrees , some of Ignorance , some of Infirmitie ; these , men daily commit before the eyes of God , and they ought daily to repent of them , because they testifie their neglect of Gods Eyes : but there are sinnes of a higher straine , which men commit with a high hand , the Diuines call them , Peccata Vastantia Conscientiam , they argue , that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is fallen asleepe , and so is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 too , when wee vse neither the directiue Principles before hand , nor the correctiue after hand ; but as wee shewed our selues gracelesse in committing sinne ; so shew we our selues senslesse in not iudging our selues for sinne . King Dauid seemed not to be farre from such a case , and therefore hee had good reason to exaggerate his contempt , by calling his sinne , not onely Malum , but Hoc Malum , not only Euill , but this Euill , so exasperating Euill , before so sacred Eyes .

And indeed , the lesse excuse wee haue for sinne , the more we should deplore it ; deplore , that we make that the Obiect of Gods Eyes , which hee so much detesteth ; especially , seeing hee hath vouchsafed to bee so gracious vnto vs , as to make vs the delightsome Obiect of his Eyes : for his Children are as the Apple of his Eye : 〈◊〉 2. ● . though all the World bee before him , yet his contenting Obiect is his Church ; the walles of Ierusalem are euer in his sight , and hee beholds his Israel , as the Seale on his Arme , and Signet on his right Hand . Certainly , the delight that God desireth to take in beholding vs , when wee doe well , doth much aggrauate our contempt , when wee are not respectiue of his priuitie to our couersation , whensoeuer we offend him .

But I conclude . Out of all that which you haue heard , the Lesson that we must learne , is , Religiously to amplifie our sinnes , from the circumstance of the person against whom they are bent . Secondly , wee must obserue how many wayes the Euill done on Earth , reflecteth vpon Heauen . Thirdly , how much the presence of Heauen on Earth , adds vnto sinne ; especially , if it bee a crying sinne . Fourthly , we must learne , that our sinnes offend the more , the more neere wee are ioyned vnto God . Finally , none should more insist vpon these points , then they that taste deeply of the Mercie of God ; the more they are indebted for his fauours , the more should they bee afflicted with Godly Sorrow , when wittingly and willingly they offend before his Eyes .

GOd grant , that the reference that we , and those with whom wee liue haue to God , and the presence that God hath continually with vs both , may make vs as sensible as wee ought to be , of the impietie that is so naturall to all sinne , making it reach as high , as from Earth to Heauen ; and arguing the small regard that sinfull man hath of his Righteous God : So may this sense worke in vs such Repentance , as may finde Mercie with him , who onely can forgiue sinne ; and with-hold that stroke of Iustice , which for the wrong done to him , and the contempt of him , whom wee offend ( besides , and aboue our Neighbours ) may iustly bee feared by vs , and may wofully destroy vs . AMEN .

PSAL. 51. The latter part of the 4. VERS.

That thou mightest bee iustified when thou speakest , and bee cleare when thou iudgest .

KIng Dauid confessing the sinne which himselfe committed , openeth vnto vs the naturall Properties that are therein , and the supernaturall Euent that followed thereupon . Of the naturall Properties you haue heard heretofore . I come now vnto the supernaturall Euent .

The supernaturall Euent then is , the Praise of the Iustice of God . The Iustice of God here touched is twofold ; Fidelity , and Integrity . Fidelity is Iustitia in verbo , a persons being as good as his word . Integritie is Iustitia in facto , the vprightnes of his doome ; God hath the praise of both ; of Fidelity , for he is iustified when he speaketh ; of Integritie , for he is cleare when he iudgeth . This is the praise of Gods Iustice ; and this praise in reference to King Dauids sinne , I call a supernaturall Euent . An Euent , because it floweth not from , and yet it followeth vpon the sinne ; but this Euent is supernaturall , because it must be a Diuine Prouidence , that must make these figs , to grow from those thistles , and so cleare light , to shine out of so grosse darknesse .

These are the Contents whereof I shall now entreat ; wherefore I will now resume them , that I may open them more fully , and you more profitably heare them .

Iustice then is the Argument of these words . God that is Soueraigne aboue all , dealeth with all according to an euen Rule , the Rule is well squared , and being well squared , is applied well also : Fortune , or Chance , haue no place in his Gouerment , whether hee contract with , or take an accompt of the sonnes of men ; vpright reason , and euennesse , are the properties of his Actions , and all things serue to commend them ; they are the vpshot of all his Prouidence , as will appeare in the more distinct vnfolding of these words .

The first Branch then of Iustice here remembred is Fidelitie . Fidelitie , ( as I told you ) is Iustitia in verbo , Gods being as good as his word ; we must then find out first , what Word is heere meant : And you shall read it 2. Sam. 7. where God sendeth by Nathan a comfortable Message , a Message that containes manifold , and those gracious promises ; for it concerneth a Crowne , and the entaile thereof : read it at your leasure ; but in your reading marke , that the Message is Verbum Mysticum , & Mixtum . It is a Mysticall Word ; for it consisteth of a Type , and a Truth ; the Type was Dauid and his posterity ; the Truth , was Christ and his Church ; Saint Paul hath taught vs so to vnderstand it , Heb. 1. where he applieth the very words of Nathan vnto our Sauiour Christ .

As it is Verbum Mysticum ; so is it Verbum Mixtum also ; the Message is a temper of the Law , and the Gospel ; yet so , that the Gospell hath the vpper hand of the Law : God will not haue his presume , and therefore hee vseth the Law as a Curbe to hold them in ; but hee will lesse haue them to despaire , the Gospell serueth to keepe them in heart . This is the Word ; and God will euer be as good as his Word , his Fidelitie warranteth as much .

Fidelitie is a compound Vertue , it consisteth of Veritie , and Constancie : First , there is Verity in it , no word in the Tongue that commeth not from the Heart , and the Tongue is a true looking Glasse of the Heart ; for God speaketh in Veritate Mentis , without all simulation or dissimulation , without all equiuocation , or mentall reseruation ; whensoeuer God speaketh , his speech is true . And as he speaketh in Veritate Mentis ; so doth he in certitudine Veritatis also ; 2. Cor. 1.22 . Numb. 23.19 . his Word is as stable , as it is true ; his Promises are not Nay , and Amen , all are Amen that come from him ; God is not like Man that he should lie , Rom. 11. Math. 24.35 . Psal. 89. nor the Son of Man that he should repent ; but his Promisses are without repentance ; Heauen and Earth shall passe , but his Word shall neuer passe ; he will neuer lye against his owne Truth , and therefore is he in the Reuelation stiled , Cap. 3. the faithfull and true witnesse . Fidelitie then there is in Gods Word , which is the first Branch of Iustice .

The second is Integritie ; Integritie ( I told you ) is Iustitia in facto , when iust deeds are squared by iust wordes . The Deed heere is Iudging ; and this word must lead vs to another Chapter , the 12. of the 2. of Sam. Where the same Nathan commeth vnto Dauid with a second Message , a Message that containeth a performance of that which God promised in the former Message : hee promised that if he did sinne , hee should smart , and there hee maketh him smart ; hee promised , that hee should not so smart , but hee should haue good proofe of Gods greater Mercie , and there he feeleth it in the Absolution from his sinne . So that Gods Deeds in Iudging , keepe good correspondencie with his Wordes ; therefore is Integritie ascribed vnto them ; for what is the integrity of a Iudge , but the true temper of Seuerity , and Mercy ; if God be Iudge , the gracious mixture of the Law and the Gospel ? where both these are put in practice , and put in practice as they ought , there is Integrity , & so much is wanting of Integritie as is wanting of these : if Seuerity bee administred without Mercy , or if Mercy haue not the vpper hand of Seuerity , there wanteth Integritie in the gouerment of the Common-weale , because he is commanded of God so to temper his Iudgement . And God may seeme to come short of his Integritie , if hee did not mixe , and mixe so his Law with his Gospell , as he himselfe ( being otherwise free ) hath by promise laid a tie vpon himselfe . Hee couenanted with Dauid to administer the Law vnto him , and chastise his sinnes , but citra condignum , with the rod of a Man , and not of God ; He couenanted with him to administer vnto him the Gospell , but vltra condignum , not after the manner of Men , but after the manner of God . Thus to administer both Law and Gospell , so to dispence Mercy , and Seuerity , is Gods clearing himselfe in Iudgement , I called it his Integritie .

Ioyne these now together , Promissionem , et Praestationem , the 7. and the 12. of the 2. of Sam. whereof one containeth the promising Word , the other the performing Iudgement , and couple the Integrity of the Performance , with the Fidelity of the Promise , and you haue an excellent Picture , or Representation , of the Iustice wherewith God doth gouerne his Church .

Now this Iustice must haue its Praise . As God is Iust in speaking ; so must hee bee Iustified , & as hee is cleare in Iudging ; so must hee be clarified ( that I may so say ) that is , glorified . These two Verbes doe not import , that the Creature can infuse any perfection into the Creator , will wee , nill wee , these things are in him ; Fidelitie is inseperable from his wordes , and Integrity from his Iudgements ; all that can be done by vs is , Cognitio , & Recognitio , we are bound to take notice of them , and not to smother our knowledge , but yeeld God the glory that is due vnto them . To this end doth God manifest his perfections vnto the reasonable Creature , and in their owne Cases doe they feele , and see in other Mens Cases , the experience of them .

Saint Paul seemeth to read the latter part of the Text otherwise then here is exprest ; for hee hath , Rom. 3.4 . that thou mightest ouercome when thou art iudged , whereas heere it is , that thou mightest be cleare when thou iudgest . They are not words of a contrary meaning ; but Saint Pauls Text which followeth the Septuagint , doth adde an obseruation ouer and aboue that which you haue heard , that is , Though God be Iudge of all the world , yet worldly men sticke not to take vpon them to iudge God ; yea , and God is pleased to put his Iustice vpon tryall , as wee read , Esay 1. Micah 6. and elsewhere ; so carefull is hee , that not onely his proceedings be iust , but his Iustice euident also ; so euident , as that whosoeuer shall contend with him in Iudgement , shall bee driuen to yeeld . The best haue oftentimes doubts and disputes , they question Gods Integritie , how the Gospell and the Law can stand together , and God at the same time condemne and absolue , and yet bee iust ; God would settle their consciences : Vnbeleeuers not onely quarrell with , but deny also Gods Integritie , but the Mouthes of all gainsayers shall bee stopped , they shall bee forced to subscribe , to confesse , that God is cleare in Iudging , free from all drosse of contradiction ; that Mercy and Truth may kisse each other , and the Law goe hand in hand with the Gospell , as after appeares . And so haue I declared vnto you the praise of Gods Iustice .

I come now to shew you the reference that it hath vnto K. Dauids sin , which that I may the better do , you must obserue , that the former words Against thee , against thee onely haue I sinned , and done this euill in thy sight , may be vnderstood either Materialiter , or Formaliter , as a Description of sinne , or a Supplication of a sinner . Some vnderstand them after the latter fashion , and so King Dauid , Non not at finem peccati , sed precationis , hee noteth not the end of his Sinning , but the end of his Praying , Non dicit quo fine fecerit Malum , sed quo fine nunc faciat bonum , hee doth not shew vs whereat he aymed when he sinned , but what he desireth now heeprayeth . Hee desireth , that as in amplifying of his sinne , hee doth by a Comparison amplifie Gods Iustice , ( for Contraria iuxta posita magis elucescunt , Vertue neuer shineth more gloriously , then when vice is made a foile vnto it ) so his recouery may bee a Monument of Gods Mercy . And we may well propose vnto our selues in our confession , the setting forth of Gods glory , and this may be the end of it , yea , comfortles were our Confession , if it were not for this end , God would not accept it , neither should wee haue good of it , the more we humble our selues to magnifie God , the more wee doe our duty , and the more wee shall tast of his Mercy . To make good this sense , some take in some of the former words , I acknowledge my sinnes , yea , goe backe as farre as the beginning of the Psalme , Haue Mercy vpon me O Lord . And indeed those two must concurre , the humble Repentance of a sinner and the gracious Indulgence of a good God , that God may be iustified in his sayings , and cleare when he his iudged ; O Lord ( saith Gregorie ) if thou doe not forgiue the Penitent , thou wilt haue none to whom thou mayst performe thy Couenant : Ruffinus , and diuers other Fathers doe amplifie this sense , and restraine it to the particular Case of King Danid , as if the gracious promise in the 7th of the the 2. of Sam: must needs fall to the ground , if the indulgence specified in the 12th of the 2. of Sam. had not released the forfeiture , which God might haue taken for King Dauids sinne .

Though this be a religious and a true sense of the word , yet hath Saint Paul taught vs another that doth better fit the Contexture ; Rom. 3.4 . wherefore Saint Chrysostome , and other Fathers tell vs , that the particle vt noteth not Causam , but Consecutionem , not the end , but the euent of sin ; I called it a supernaturall Euent .

An Euent is that which followeth vpon a former thing Accidentally , though naturally it cannot flow from it . Sinne is destructiue of good , and therefore cannot aduance the Prayse of God , wee see it in euery particular ; for what are they but breaches of that Law , in the performance where of standeth Gods honour ? But what neede I vse any proofe ? I the last Sabaoth day shewed you , that Impiety is one of the Natural properties of sinne ; It cannot be expected then , that so great a good , should naturally spring therfrom , as is the the Praise of God . Therefore ( though old impure Hereticks , and the latter Familists , that turne the grace of God into wantonnesse , that vse Christian Liberty as a cloake of their Maliciousnesse , that hold let vs doe ill that good may come thereof , blaspheme Gods holy Truth , Row . 3.8 . and their Condemnation is iust ; no man may pretend a good intent for his doing ill , nor compasse a good end , by ill meanes , except he meane to goe for a Libertine .

But though Gods Prayse doe not naturally flow from sinne , and so be the proper end thereof , yet an Euent it may bee , and follow thereupon . But this Euent cannot be Naturall , for the Creature that is mutable may ruine it selfe of it selfe , and of it selfe dishonor God ; but hauing ruined it selfe , and dishonored him , it cannot of it selfe repaire either its owne state , or His honour , it is onely God can doe this ; this is a worke of diuine prouidence , it doth exercise al the Branches therof , Gods Wisdome to contriue it , Gods Goodnes , to affect it , and finally it cannot be effected without his power . The mixture of the Law , and the Gospell , is such a secret of Gods wisdome , as could neuer haue entred into the heart of a creature ; that the fall of man should be foelix culpa , & produce a more glorious raising of him , who could euer haue dreamd ? or to keepe my selfe to my text , may not we all stand amazed , when we read , that such a son as Solomon , should be born of Bathsheba with whom K. Dauid had committed so foule an offence ? But as we must admire Gods wisdome in such works ; so must we much more his goodnes , that testifieth his loue to sinfull man , in being willing that his wisdome shall yeeld such remedy to mans distresse . But God is pleased to let the world see in the freedom of his loue , quod dare non dignis , res mage digna Deo ; such goodnes can be found no where out of God . Finally , the power of God shined herein , which was to encounter with so many difficulties ; we hold God omnipotent , because he made heauen & earth of nothing ; but the Fathers hold that the restitution is a greater worke then the creation ; if the former need an omnipotent power , much more the later . The reason is , because as there was nothing to help ; so there was nothing to hinder , in the creation ; but in the restitution God was encountred ab intra , & ab extra , from within , and from without . From within , by his own Iustice ; he was faine to ouermaster it with his Mercy ; from without , by the powers of darknes , who stroue to keep possession of man , yea , by mans own peruersenes , who is too willingly a slaue to sin , & Satan ; Gene. 50. but of Satans Temptation we may vse the words of Ioseph to his Brethren , Vos cogitastis malè , Deus autem bene . Ye thought euill against vs , but God meant it vnto good ; and concerning our owne peruersenes , wee may vse the words of the Psalme , As a Father pitieth his Children : Psal. 103. so the Lord pitieth vs ; marke the reason , for he knoweth our frailty , he remembreth that we are but dust . It is God , only God , that can cause such Euents .

And miserable were the state of the world , if he did not cause them ; for else the Church had long since come to nothing . How quickly had Adam dissolued the Couenant ? and when God had restored it by such a supernaturall Euent , the Sonnes of God dissolued it againe ; God was faine to redouble the Euentin Noah ; in his posterity it fayled the third time , and a third time was God faine to renew the Euent in Abraham . And thus hath it gon on in all ages of the world ; God hath bin faine to shew , that the Infidelity of Man , cannot euacuate the fidelity of God ; that hee will be true though all the world be liars , Rom. 3.4 . 2. Cor. 4.6 . that hee can draw light out of darkenesse , when darkenesse hath extinguished Light . Such is his Omniscient Wisedome , and Omnipotent Goodnesse . The ground of all which proceeding is the freedome of Gods loue ; that had no Cause without him when it first began , & it is continued by no Cause besides himselfe ; for those duties , the performance whereof doe seeme to entertaine Gods Loue , what are they but the influences of his free Grace ?

Wherefore , I conclude with Saint Bernard , Maior est Dei pietas , quam quaeuis iniquitas , or rather with Gods own words , Ego Deus et non mutor , I am the Lord which change not , Malac. 3.6 . therefore you Sonnes of Iacob are not consumed : it is of the Lords morcy that we are not consumed , Iament . 3 . 2● . because his Compassions faile not , they are renewed euery morning ; great is thy faithfulnesse ; the same God that told Noah , Gen. 8. I will not againe curse the ground for Mans sake , and giueth this for a reason , for , the Imagination of Mans Heart is euill from his youth , doth implie , that we must seeke for the cause of this strange Euent , not on Earth , but in Heauen , wee must hold it to bee not an Earthly , but an Heauenly Euent , and so to be not Naturall , but Supernaturall , as at first I told you . And this refutes all Manichees who dreame of two Gods , a Good , and a Bad ; and will haue the Good , only to intermeddle with things that are good , and the Bad with the things that are bad ; but here we may learne , that there is but one God , and that one God is good , & though good , yet intermedling with that which is bad ; intermedling with it , out of bad to draw that which is good , and so to make it matter of his Glory ; for Malum , non quâ malum , sed quâ ordinatum , ( as Saint Austin teacheth ) cedit in Gloriam Dei . In Enchyr.

And so haue I opened vnto you the meaning of this Text , so farre as I finde it in this Psalme , that is in Hypothesi applied to King Dauids Case . And there is no doubt , but King Dauid in speaking of them had an Eye to himselfe , and in reference to himselfe , did penitentially vtter them . But Saint Paul hath taught vs in the Epistle to the Romans to turne this Hypothesis into a Thesis , Chap. 3. and apply this Text to the whole Church . And indeed , if you remember , that I told you that the speaking here meant , is Verbum Mysticum ( though the letter immediately note Dauid and his Posteritie , yet in them the Holy Ghost representeth Christ , and his Church ) here can be no question , but the promise that in Christ is made to the Church , hath a temper of the Law & the Gospell , & the Church in all Ages doth experience the truth thereof .

Wherefore we must take the Text vnto our selues , and make vse of it in our owne Case : we haue no more promised then Dauid had , nor shall we feele lesse then he did ; as his , so ours , both Verbum , & Iudicium , Promise and Performance , are mixt of the Law , and the Gospell ; but so , that the Gospell hath the vpper hand of the Law : Deus vincit malum bono , God doth euer ouer come euill with Good . Non ex merito Peccati , sed ex beneficio Misericordiae ; Non ex dignitate nostra , sed dignatione suâ ; Not , that sinne deserueth this at his hands , but God is pleased to shew the goodnesse of his Nature , and to be gracious vnto vs , when we carrie our selues gracelesly towards him . And indeed , it argueth wonderfull Goodnes , when it is vouchsafed to such as are so vnworthy thereof .

The vse of all that you haue heard serueth first , to direct our faith vnto its true obiect , which ( I told you ) is Verbum mixtum ; we must so apprehend a Mercifull God , as that we forget not , that hee is Iust ; and so remember , that he is iust , that we forget not , that he is Mercifull , we cannot omit eyther of these , but we shall either presume , or despaire , if wee forget him to be iust we will bee apt to presume ; and bee apt to despaire , if we forget him to be Mercifull .

But we must add a Cautionarie Rule , in this limitation of the Obiect of our Faith , and that is , wee must not apprehend Gods Mercy , and his Iustice , as Coordinata , but as Subordinata ; I speake not of them , as these things are in God ; for so they are more then Coordinata , they are in his simple nature all one ; but as they shine in the effects which are produced by him ; for so they are alwaies Subordinate . In those that are Vasaira we may perceiue , that Mercy is subordinate to Iustice ; for the fauours that they receiue out of Gods Mercy , through their abuse of them , serue but to set a sharper edge vpon the sword of Gods Iustice . But in those , that are Vasa Misericordiae , the Iustice of God is subordinate vnto his Mercy , and his strokes on them , worke such a godly sorrow , and good amendment , that Gods mercies are thereby redoubled vpon them . Thus must wee learne to conceiue of the true Obiect of our Faith .

And our Faith so informed , will add sinnewes to our Hope ; For what better support can our Hope haue , then Verbum Mixtum , to conceiue that God will not suffer vs to runne wild , though our Nature bee luxuriant , but will timely vse the Law , and represse the breaking forth of sinne , and correct what is awrie within vs . And when wee smart , is it not a comfortable support of Hope , that God cannot forget to bee mercifull , nor shut vp his louing kindnesse for euer in displeasure ? He will supple that wound with Oyle , which he scoureth with wine , and the sweetnes of the Gospell , timely administred , shall make vs forget all the sowernes that we felt in the Law .

Finally , as this Text serueth to direct our Faith , & support our Hope ; so doth it , to inflame our Loue , for can there bee a greater motiue vnto loue then this Mixtum Verbum ? for , therein we haue reall proofe of Gods Loue , therein we finde , that hee loueth vs Verè , though seuerè , though with Correction , yet to Saluation ; And can wee doe lesse then requite loue with loue ? loue him dutifully , that loueth vs so mercifully ?

Neither are we only taught , that we must loue God , but how we must loue our Neighbour also ; our Charitie to our Brother , must imitate Gods Charity towards vs , wee must ioyne therein the Law , with the Gospell , first humble , then comfort them that goe astray , so shall wee neither cherish sinne , nor yet destroy a sinner .

And if wee haue the like proofe of this Verbum Mixtum , as King Danid had , we must giue glory vnto God , as Dauid did . There is none of vs but sinneth , and expecteth fauour , let vs not bee Libertines , and make Gods fauour the end of our sinne ( as it is to bee feared ouer many doe ) but let vs repent , and when we repent , let vs admire , and adore that Diuine Prouidence , that with a spirituall indignation doth breake the Serpents Head , that bruised our Heele , and tread Satan vnder our feete , that made vs tread awry , let vs consider the reason why the hainousnesse of our sinne doth not depriue vs of Heauen , which is onely this , that God will be good vnto vs for his owne Name sake , 1. Sam. 12. because he hath chosen vs to bee his Children ; and therefore let vs say , Not vnto vs O Lord , not vnto vs , Psal. 115.2 . but vnto thy Name giue the prayse .

In a word ; Let Gods dealing with vs , teach vs , how we should deale with others ; wee must doe them good , notwithstanding they deserue euill ; Let vs not suffer our selues to be ouercome with euill , Rom. 12 . 2● . but ouercome euill with good .

PSAL. 51. VERSE . 5.

Behold , I was shapen in iniquitie : and in sinne did my mother conceiue mee .

THe sinne which King Dauid confesseth in this Psalme , is partly that which himselfe Committed , & partly that which he Inherited from his parents ; of that which himselfe Committed , I haue already spoken , whrefore I must now come on , and open vnto you , that which he Inherited . It is exprest in these words which now I haue read vnto you ; here , King Dauid doth Acknowledge , and Plead it ; hee acknowledgeth , 1. what this sinne is , and 2. that himselfe is taynted with it ; hee pleades it in great humility , the strongest motiue to worke Gods pitty . These poynts offer themselues in this Text , and of these will I now speake briefely , and in their order . I beginne at his Acknowledgement , whereof the first branch teacheth vs , what Sinne inherited is .

But before I open it vnto you , I may not omit a good Obseruation of Gregorie the Great , which sheweth vs , how this point of confessing Sin inherited , In Psal. 5. springeth from the confession of other sinnes which our selues haue Contracted ; Saepe dùm quaedam malè gesta plangimus ipsa vi amaritudinis ad discutiendos nos excitati , alia nobis plangenda inuenimus , &c. He that is seriously penitent for one sinne , is rowsed by godly sorrow to make a farther inquirie into himselfe , which leades him to a discouerie of many other sinnes , which his memorie , or his Conscience passed by vnregarded ; but whereof hee then becomes so sensible , that he thinkes then worthy to be repented of heartily ; Certainely Dauid did so ; he is not only pressed , and burthened with the conscience of Adulterie , and of his Murder , but he is pained also with an old disease , a disease which hee brought from his Parents loines , and cannot be quiet except he be eased of that , except that be healed also . And our euill Deeds , when wee bethinke our selues of them , wil discouer their fountaine , which is our euill nature ; neither haue we sufficiently searched into our selues , vntill wee finde the euill Tree that beareth euill fruite , the root of bitternes that fructifieth in all our euill Deeds . This we must obserue by the way , as a fit preface , shewing the reason of this branch of King Dauids Confession . Let vs now come closer to the Text , and see , what this sinne is which he acknowledged ; and that is , a Natiue Corruption , Iniquitie wherein man is shapen , Sinne wherein his Mother conceiues him .

That you may the better conceiue this , I must first remember you of certaine grounded truthes which giue light hereunto , & without which it cannot be easily conceiued . The first is , that in the Creation God put this difference betweene Angels and Men , that Angels had their seuerall Creations , not so Men ; but as Saint Paul teacheth Acts 17.26 . God of one blood made all the nations of men , that were vpon all the face of the whole earth ; he would haue them all propagated from one . Secondly , as all mankind is deriued from One ; so with that One God was pleased to enter into a couenant for All , and All were liable vnto , and to communicate in , that which befell that One ; this is cleare in the Comparison which Saint Paul maketh betweene the First and Second Adam . Rom. 5. Thirdly , the first Adam failed in his obedience , & so forfeited that which was couenanted on Gods part , & was subiect vnto that which was deserued on his owne ; no man can doubt of this , that reades the third of Genesis . Fourthly , by the tenour of the Couenant , man failing wrapt all his Posterity in his transgression ; and condemnation ; Rom. 5.12 the Apostle is cleare for this also , By one man Sin entred into the world , and death by Sin ; so that by the Fall all mankind becomes first guiltie , & then punishable ; both these Euils doth Adam communicate vnto his Posteritie . I must open the latter branch a little farther , because it is most proper to my Text.

The punishment then of Adams Guilt was , the losse of Holinesse , and Happinesse ; Holinesse wherein , and Happinesse whereunto hee was created , in the losse of Holines stands so much of Original sin , as my Text doth occasion me to speake of . The Fathers vse to expresse it by the Parable of the Man , that passing from Ierusalem to Iericho fell amongst theeues , Luk. 10.30 . who robbed him , and wounding him left him halfe dead : The Schooles abridge it thus , Supernaturalia sunt ablata , Naturalia sunt corrupta : both which being discreetly vnderstood , containe a sound truth which I expresse more plainely thus . The losse of concreated Holinesse consisteth in a Priuation , and a Deprauation ; Adam was depriued of the Image of God , according to which hee was created , they call it vsually Original Righteousnes ; and the Powers that remained after he was thus stript , were miserably peruerted ; he became not only auerse from God , but aduerse to him also .

Sinne is an Auersion from God , and a Conuersion to the world , or a forsaking of God , and things eternall , to imbrace the world , and things temporall . God left Adam in the hands of his owne councell , to chuse whether hee would follow Rationem Superiorem , or Inferiorem ( as the Schooles speake ) that is , cleaue to God , or to the World , but with this condition , that , which way soeuer hee bent , thither should his inclination bee for euer after ; he preferred Earth before Heauen , and so his propension hath been euer since out of loue of this earth , to make head against God , and goodnesse , so that his Deprauation is not only Physicall , but Morall , not only an Impotency vnto Good , but an Opposition to it also ; his vnderstanding is not only blind , but a Sophister ; his owne Iudgement is a snare whereby he entangleth himselfe in error , his will is so farre from making a good choice , Ambros. Gen. 6.7 . Gen. 8.21 . Rom 7.18 . Ier. 17.9 . Rom 6 6. Rom. 7.24 . that it commands alwaies for that which is worst ; all his Affections distast , and abhorre the good which they cannot rellish , and therefore not ensue ; Finally , the Flesh is become , Illecebra peccati , sinne needes no other bait then mans senfualitie , All the frame of the Imaginations of the Heart of Man are euill , only , continually , from his youth ; and in his flesh dwelles no good thing ; the hear● is deceitfull aboue all things ; and hee beareth about him a Body of sinne , and death : And this is that Massa Corruptionis , and Perditionis , that woefull Being whereunto sinne brought Adam . Whereby you may perceiue that though he hath lost his Goodnes , hee hath not lost his Actiuenes , and though sinne be Non ens , a Priuation , yet it is in ente , a Dreprauation also , by reason wherof , men that were reasonable Creatures by Nature , yea and Spirituall also , 1. Cur. 3.1 . 1. C●● . 2.14 . are vouchsafed no better names in the state of Corruption then those of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sensuall , and fleshly Men.

Hauing thus opened the miserable case whereunto Adam brought himselfe , it wil not be hard for you to vnderstand the words of my Text , and acknowledge with King Dauid the Natiue Corruption of mankind , or the Originall Sinne meant in this place .

First then , the want of Originall Holinesse is in the Text called Iniquitie , or Sinne ; and well may it so bee called ; for what is Sinne but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Vnconformitie to Gods Lawes ? and how vnanswerable is his being herein , vnto that state wherein he was made ; were he only vnanswerable it were Sinne , how much more when he is opposite thereunto , and is become a rebell vnto God ? can any thing in the reasonable soule be lesse then Sinne , ●on . 7. that tempts vnto sinne ? but Concupiscence is Domesticus Hostis , a traitour in our bosome , that doth seduce vs , and whose Lusts doe sight against the Soule : 1. Vet. 2.11 . Neither only doth it tempt to sinne , but produce sinne also , Iam. 1.15 . et simile producit sibi simile ; wee must needs make the Tree Euill , that beareth such euill fruit . Neither can it be excused , seeing the Leauen of Concupiscence hath seasoned all the powers of the soule , euen of the Reasonable soule , and so maketh the whole man come short of fulfilling the Law , Deut. 6.5 . Thou shalt loue the Lord thy God with all thy Heart , with all thy minde , with all thy strength , &c. Ioyne that generall Precept , Exod. 20.17 . with the generall Prohibition Non Concupisces , thou shalt not lust , and by them measure the state of a naturall man , and he must be verie senslesse , that doth not acknowledge sin in this Corruption , he must needs make the Habits of no other nature then are the Actions which proceed therefrom . They that yeeld it to be Vitium , but not Peccatum , if they meane Vitium morale ( as they must needs in this Argument ) grant what they deny ; though they would shift it , by acknowledging nothing to bee sinne , but that which hath a concurrencie of our will ; which is too scant a Desinition , & ( if it be admitted ) will excuse , not only , habituall corruption , but our Ignorances also , and Omissions , from being sinne . But enough of this poynt .

A second thing that is to be obserued in the name giuen to this Corruption , is that it is called Sinne in the singular number . And indeed , that which is Originall is but One , euen the first One that was committed by Adam , only that , and the euill of that , is propagated to Posteritie . The difference betweene the Couenant of the Creation , and the Euangelicall Couenant stands in this , that without any imitation of ours , or sinning after the example of Adam , wee are guiltie of his first transgression , and the consequents thereof fall vpon vs , whereas hee communicates no other of his sinnes , and all other successiue Parents ; vntill the time of our birth communicate no sinnes of theirs , but such as we imitate , and make our owne by imitation ; and in this sense must we vnderstand the 18. of Ezekiel , where it is said , Vers. 20. that the Children shall not beare the iniquitie of their Fathers ; the second Commandement must haue the same interpretation ; Although we may not deny that temporally God doth visit the sinnes of the fathers vpon the children , to the terror and example of others ; whom Magistrates in their Politicke Lawes imitate herein , for the good of their State ; Therefore , that extension of punishment must be vnderstood Non absolutè , but Secundum quid , not of Originall , but of Actuall sinnes , and those not propagated , but imitated .

The Sinne then is but One , but yet that One is such a One , as is Vniuersall , and Seminall ; Vniuersall , if you looke to the Act which Adam committed ; for it was an Vniuersall Apostasie , and the Diuines which looke curiously into it , doe finde in it all kinde of sinnes , both of the first , and of the second Table . But time will not suffer me to particularize .

As it is Vniuersall in regard of Adams Act , so in regard of the corrupt Habit that followed thereupon , and is an expresse image thereof , it is Seminall ; it containeth the Seede of all kinds of Sinne , so that there is no kind of Sinne whereunto the nature of man is not prone ; Saint Iohn reduceth all that is in the world to three Heads : 1. 1. Ep. 2.6 . The lust of the flesh , 2. the lust of the eyes , 3. the pride of life , that is , Couetousnes , Voluptuousnes , and Hautinesse ; and who is there in whom this seede is not found ? and from whom doth it not fructisie more or lesse , as men haue more or lesse of the grace of God ? Saint Paul speaketh significantly , when he sayeth , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sinning sinne , Rom. 7.13 . and that operatur omnem concupiscentiam , it worketh all kind of lusts in man ; Rom. 7.8 . and the Septuagint ( whom the Vulgar imitates ) may happily meane the compound nature of this sinne , when it rendreth the word in the plurall number , which the Originall hath in the singular . These properties must be obserued , because by them we may stop the mouthes of all profane persons , that extenuate the greiuousnesse of Originall Sinne.

As that which hath befallen our nature by Adams Fall , may iustly bee called Sinne ; so is this Sinne fitly called Natiue , or Originall ; for , ( as the text teacheth ) Man is shapen therein , and therein doth his Mother conceiue Him ; it is such a sinne as wee deriue from our Parents . But our Parents are of two sorts , earthly , and heauenly , wee haue our being principally from God , so saith Iob vnto him , thy hands haue made mee , Iob. 10. vers 10. &c. and fashioned me together round about , thou hast powred me out as milke , & crudled me like Cheese , thou hast cloathed me with skin , and flesh , and fenced me with benes , and sinewes , thou hast granted me life , &c. Vers. 15. Vers. 3. 1. Ep. Ioh. 2.16 . Gen. 1.31 . Iam. 1. Feelesias 15.10.11 . &c. Ecclesias. 25.24 . Rom. 5.12 . DAVID obserues the very same , Psal. 139. and Psal. 127. Lo ( saith hee ) children are an Heritage of the Lord , and the fru●● of the wombe is his reward : But Concupiscence is not of that father , for All that he made was good , and only Euery good , and perfect guift commeth from him : Therefore must we fetch this from other Parents , our Parents that are below , from the wombe that bare vs , and the paps that gaue vs sucke ; The Mother is here named , and indeed from the woman was the beginning of sinne , and in her we all die ; but not in her only , for the Apostle tells vs , that By one Man sinne came into the world , and that Man was Adam . Philosophie teacheth , that in generation the man is Principium Actiuum , he is the principall cause of our Being , and therefore of our being Corrupted ; And indeed the woman could not conceiue , which is a passiue action , except a man did infuse the seede , therefore is he implied in this Text , though he be not exprest .

And as wee receitie from both our Parents our being : so doe wee our being Corrupt ; Serm. de Excell . Eatust . Apolog. Dauid c. 11. What Saint Bernard sayd of Adam and Eue , is true , Prius peremptores , quàm parentes , they had first murdered , before they ingendered their Children ; and what of successiue generations Ambrose , Ante vsuram lucis , originis excipimus iniuriam , et antequam nascimur maculamur contagio , our parents beget Children after their owne Image , Ephe. 2.3 . dead in sinne , and by nature children of wrath . And how can it bee otherwise ? 1. Pet. 1.23 . Iohn 3.6 . the seed whereof wee are made is Corruptible seede ; so that that which is borne of flesh must needs bee flesh , neither can any man draw that which is cleane , Ioh 14.4 . 〈…〉 . 8. Psal. 58.3 . out of a nature which is vncleane ; Therefore seeing old Adam is propagated in all , All must bee called transgessors from their youth .

But there is a curious Question , how this Sinne is conueyed from the Parents to the Child , from the dayes of Pelagius it hath much troubled the Church , argued by the Fathers , by the schoolemen , by the Reformed Diuines ; yet so as that the most iudicious haue beene most sober , and least aduenturous to define the manner .

I will not trouble you with that altercation ; Saint Austine hath said enough for the Pulpit in those few words , The propagation is continued iusto , but occulto Dei indicio ; God in so punishing hath done no more then he threatned in the Couenant , although how he doth execute this Iudgement , hee is not pleased to reueale ; but leaueth men rather to adore such secrets , then to prie too farre into them : Especially if their curiositie proue so vaine , as to denie that which is euident , because they cannot finde out that which is hidden , as Hereticks haue done , which haue denied Originall Sinne. Their Sobrietie is tolerable , who supposing the vndeniable truth of that Radicall sinne , seeke only the waies of clearing Gods Iustice in this propagation , wherein , ( as in such darke and doubtfull cases it often falls out ) Saluà fide , holding the fundamentall point , they differ about that which is not necessarie vnto Saluation .

That which is most vsefull for vs , is to know rather , how we may be rid of it , De Moribus 〈◊〉 c. ● . 1. c. 22. ●pis . 29. then how we doe contract it , which Saint Austin expresseth in a fit Parable of a man fallen into a ditch , to whom hee that findeth him there , should rather lende a hand to helpe him out , then tire him with inquiries how he came in : Wee see that our ground is ouergrowne with briars , & thornes , yet we know , that God made the earth to beare better fruits ; doe good husbands mispend their time in reasoning how they came there ? or doe they not rather with their plough , and other instruments seeke to rid them thence ? surely they doe ; and we in the case of our soules should imitate them so doing . That Originall Sinne is in vs , no man can doubt , that seeth how children die , euen in their mothers wombe , or so soone as they come out of it ; and the wages of sinne is death ; in them of Actuall it cannot be , Rom. 6.23 . it must bee then of Originall : if they liue wee make hast to baptize them , and what doth Baptisme implie , but that they need a new Birth vnto life , seeing their first was no better then a Birth vnto death ? Add hereunto that our Sauiour Christs Conception had not needed to be by the Holy Ghost , if so bee naturall generation did not enforce necessarily the propagation of Originall Sinne ; which they should consider , that magnifie ouer much the Conception of the blessed mother of Christ . Let it suffice vs , that the Church Catholique of old , and the Reformed Churches haue resolued vniformly , that we are sinners so soone as we begin to bee , and this Leprosie is hereditarie to vs all ; that our worser part hath gotten the vpper hand of our better , and we are by nature no better then a masse of Corruption , and the Serpents brood ; the sense whereof , should make vs all cry out with the Apostle O wretch that I am , Rom. 7.24 . who shall deliuer mee from this Body of Death ?

King Dauid doth not onely confesse , that there is such a Sinne , but also that himselfe is tainted therewith , I was shapen in iniquitie , and in sinne my mother conceiued me . The words must not be wrested ; some haue mistaken them , as if Sinne were the cause of Generation . That opinion , though it bee found in some Ancients , yet it is so grosse , that it is not worth the refuting ; for we reade Gen. 1. Multiplie and increase , Vers. 28. spoken to mankind , before euer Adam and Eue committed sinne ; except happily this were their meaning , that before the Fall , the lust of generation was in the power of man , to fulfill , or restraine it , as reason saw fit ; but after the Fall reason became subiect vnto lust , and man fulfilled it not when reason would , but when lust vrged him ; and this opinion is not improbable .

A second mistake is , that Dauid should lay the blame of his Sinne vpon his Parents , and taxe their sinfull lusts in the act of generation ; but ( besides that he could not conceiue so ill of his vertuous , and chast Parents ) this were to make Dauid a Cham , and so to deserue a Curse , while hee seeketh a Pardon for his Sinne. The Fathers abhorred this sense , and obserue , that King Dauid here speaketh not of the personall sinne of his Parents , but the naturall , which deriued from them , he had in-herent in himselfe ; and that he was in the state of sinne before he saw light .

But this is strange ; his Parents were members of the Church , circumcised , not onely outwardly which is most certaine , but inwardly also , which is very probable , and if circumcised , then discharged from Originall Sin , and in the state of Grace : how commeth it about then , that they should engender Children in the state of Corruption ? Saint Austin answereth briefly Parentes non ex principijs nouitatis , De. Peecata . Merit & Remis . L. 2. C. 2. sed ex reliquijs vetustatis generant liberos ; they that are regenerated , doe beget Children not according to the new Adam , but according to the old , not according to Grace , but according to nature ; for Grace is personall , the corruption is naturall , and God will , that they shall only communicate their nature , and leaue the dispensation of Grace vnto himselfe . Saint Austin illustrateth it by those who being circumcised , begat Children vncircumcised , and Corne which being winnowed from Chaffe brings forth eares full of Chaffe .

And yet notwithstanding , a Prerogatiue the Children of the faithfull haue , Verse 16. which Saint Paul toucheth at , Rom. 11. If the Roote be holy so are the branches . But this Holinesse is in possibilitie , rather then in possession , and there is a distance betweene naturall Generation , and spirituall Regeneration ; though by their naturall birth-right , the Children of the faithfull haue a right vnto the blessings of Gods Couenant , yet doe they not partake them , but by their new birth , which ordinarily they receiue in Baptisme , ●it . 3.5 . which is therefore called the Bath of Regeneration . Where hence we may gather the truth of Saint Hieromes saying , Christiani non nascuntur , sed siunt ; wee may not vainely boast with the Iewes , we haue Abraham to our Father , Ioh. 8.39 . as if hee could not beget children in iniquitie , but it must be our comfort , that God corrects Nature by Grace , and thereby maketh vs liuing members of the Church ; whereas such the best of naturall Parents cannot make vs to bee : Wee owe this blessing to our Father in Heauen , who conueieth it vnto vs by our Mother the Church ; our naturall Parents can yeeld no such benefit , they yeeld the contrarie rather , as is cleare in this Text.

Ruffinvs giueth another good note hereof , Qui ad munditiae locum iam peruenit , &c. He that is in the state of Grace , must not forget the state of Nature ; if we remember whence we come , we shall the better esteeme the estate whereunto we are brought : No man can be so proud , as to arrogate vnto himselfe , the praise of that which he is , if hee mind well what without Gods grace he was .

But King Dauid was long before Regenerated , how comes he now to make mention of Originall sinne ? How comes hee now to lay the blame of his Actuall vpon that ? Surely , not without good cause . Circumcision in the Iew , as Baptisme in the Christian , did absolue from all the guilt of Originall sinne , by meanes of Iustification ; and by meanes of Sanctification , did impaire much of the strength thereof : Much ( I say ) but not all ; there are still in vs reliques of the Old man , a Law in our members rebelling against the Law of our mind , Rom. 7.23 . Gal. 5.16 . the flesh , and the lusts therof disobedient to Gods Law , and resisting his spirit . Saint Paul cals it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Heb. 12.1 . Sinne that cleaues so fast ; so fast , that it cannot be loosed from vs a conceptione ad funus , saith Saint Bernard , though we bee working on it , and weeding out of it , from the beginning to the end of our life . Epiphanius hath an excellent resemblance of a Fig-tree getting into a Wall , Heres. 64. and spreading his rootes therein , which well may it bee pruned , yet can it not be vtterly kild , except the stones bee taken asunder , and the Wall new built againe : Euen so is this natiue corruption rooted in vs , that vntill our dissolution we shall not be rid of it . The same God that left the Canaanites in the Holy-land , to exercise the Israelites , leaueth also Originall sinne in vs , thereby to trie , how we will serue , and obey him ; vntill death we shall haue some thing , which we must alwayes watch , resist , keepe downe , mortifie ; if we doe not , God will humble vs therewith , and wee shall receiue many a foyle thereby ; Dauid had triall hereof , and so haue others had also , euen all the sonnes of men more or lesse ; I except not Ieremie , nor Iohn the Baptist , though the Aduocates of Rome , ( confounding the gifts of Edification , with the gifts of Adoption ) would priuiledge them from the common condition of the sonnes of Adam . But let vs not forget , no more then King Dauid doth , this fountaine of temptation ; which in those that are of age will neuer bee idle , it will find vs worke either of triumph , if we get the vpper hand of it , or of complaint with Saint Paul , Rom. 7. if it proue too hard for vs . Verse ● .

You haue heard King Dauids acknowledgement . I come now in a word to speake of his Plea . His Plea is for Pitie , but he maketh the motiue thereunto to be the displaying of his Miserie ; and this he doth in the first word ( Behold ) wherein he doth not so much informe God , as humble himselfe ; God cannot be ignorant of that which man knowes , but he is pleased , that man should in his deuotion expresse vnto him how feeling he is , and how desirous to bee vnburdened of that which brought him to offend God .

But we must obserue , that there is a double Ecce , or Behold , a Carnall , or a Penitentiall , whereof the one extenuates , the other aggrauateth the sinne . The Carnall mans Ecce , Behold , commeth out thus ; I haue done ill , what then ? Vitijs nemo sine nascitur , what needeth so sharpe a reproofe ? All men are ill by nature , if all , what blame deserue I ? Wee would detest a debter , who by his vnthriftinesse hath brought ineuitable beggerie vpon himselfe , or a diseased person , that by ryot hath ouerthrowne his body , if either of them , should bee so senselesse of his woefull case , as not to blame himselfe , and deplore his state , with a longing desire , and earnest endeauour to be rid therof . And may we then brooke such Apologies of prophane men , that haue runne so farre in debt vnto God , and haue made themselues such spirituall Lazars through sinne ? Farre be it from vs to thinke , that Dauid did so excuse himselfe to God ; No , but as a discreet Patient , who throughly had searched into his own disease , and desired to bee wholy cured , he openeth his sore to the bottome , and concealeth nothing from his Physician . He that desires to be freed from his Actuall , but to continue his Originall sinne , desireth onely to put off one punishment , that he might deserue another . But a true Penitent desireth so to be forgiuen , that he may bee preserued from offending againe . We commend Prisoners for their wisdome , who knowing they are guiltie more wayes then one , desire that all the Indictments may bee brought in against them , before the Verdict passe vpon them ; that so they may be throughly discharged : And hee that Arraigneth himselfe before the barre of God , should not leaue any thing vnrepented of , whereof he knoweth himselfe guiltie , nor conceale any part of his miserie , that needeth the helpe of Gods mercie , the rather because wee need not doubt , least the multitude of our miseries should tire , or ouerburthen Gods mercie ; happily it may bee so with men , he that will forgiue seauen , will hardly be brought to forgiue Seuentie times seauen faults , but with God it is farre otherwise , in whom the sight of miserie ( especially if it bee presented with Penitencie ) the greater it is , the more compassion it moues . What a miserable case was Adam in ? Euen in that woefull case which I haue described vnto you in this Text ; yet no sooner came he into Gods sight , but God was so moued , that he was pardoned , before he was doomed ; and the iust doome was made very tolerable , by the mercifull pardon .

After God had drowned the old World , what moued him to be more tender towards the new , Gene. 8.21 . but the pitie that hee tooke vpon this natiue corruption , The euill frame of the Heart of man ? Excellent is the place of Ezekiel where the Church is represented weltring in her Bloud , when no eye did pitie her , God said , that then was the time of his loue , hee said vnto her liue , Verse 13. yea , he said vnto her , when shee was in her bloud liue , Ezek. 16. King Dauid , Psal. 103. Like as a father pitieth his children , so the Lord pitieth them that feare him ; Verse 14. but marke what a reason he giueth , Hee knoweth our frame , he remembreth that we bee but dust . Doth God pitie the miserie of man , when there appeareth no Penitencie in him , and will hee reiect him , when it doth appeare ? No , penitencie maketh miserie to pierce more deepely the tender bowels , and compassions of God . Wherefore let our , Behold , be exprest by the sorrow which we conceiue for our sinfull corruption , and wee shall find , that nothing can more effectually moue commiseration .

But I must end . We are at length come to the depth of King Dauids ingenuitie ; and certainely in repentance a man can goe no farther . The first confusion whereunto a penitent sinner may put himselfe , is to bring his sinne before the eye of his owne conscience ; Dauid did so , vers. 3. The second is , to haue it published before men , as in the solemne Satisfactions made to the Church ; Dauid did so , as appeares in the Title of the Psalme . The last is , to present it before God , to draw Gods eyes to behold , as well our Originall , as our Actuall sinne . In the first , selfe-loue will diminish much of the shame , and our communion in the same corruption , doth much impaire the second ; but there is nothing can lessen the third , so pure , so vnpartiall are the sacred eyes of God ; so that Dauid could not be more humble , more could not bee expected vnto a full Repentance .

Saint Ambrose vpon this Consideration hereof , breaketh out into these words , quis tanto affectu agit paenitentiam ? where shall a man finde his parallell ? suscepit personam generis humani , sayth Saint Austin , King Dauid spake no more in his owne person , then may beseeme the person of euery man , especially if he be a Christian ; And therefore his practise should be a patterne vnto euery one of vs ; we are as hee was , Si Dauid , talis Rex , talibus parentibus , in peccato natus , quanto magis Nos ? The fountaine of Corruption runnes as high now as euer it did , well may wee deeme our selues worse , better without intolerable arrogancy wee cannot deeme our selues ; therefore his Ecce , Behold , will well beseeme vs , and we may well fall as low as he in the Confession of our sinnes . I presse this the rather , because this is a secret which Philosophers could not , Hereticks would not know ; and so indulgent are we to our selues , that we are too willing to be ignorant of , at least to forget , that which our proud nature doth not easily brooke . The lesse the Old man doth like it , the more should the New man studie it . And that we studie it not in vaine , let vs all pray God that wee may haue Grace to exemplifie so good a Sampler , that we may so deepely launce our Spirituall woundes , as that they may be the better cured by our Heauenly Physitian , and the more seuere we are against our selues , we may finde our Sauiour more mercifull vnto vs . Amen .

PSAL. 51. VERS. 6.

Behold , thou desirest truth in the inward parts : and in the hidden part , thou shalt make me to know wisedome .

K●ng Dauid in that Vow which in this Psalme hee maketh for himselfe , prayeth that he may bee restored vnto , and preserued in the state of Grace . To this end hee layeth open his own wickednes , and layeth hold vpon Gods goodnesse ; how he layeth open his own wickednesse you haue heard at seuerall times ( as I vnfolded the verses that goe before , ) and you shall ( God willing ) heare particularly how he layeth hold vpon the goodnesse of God , as I shall haue opportunitie to expound vnto you the following verses .

But my Text commeth in betweene these two maine poynts , so that it is hard to say to whether of them it referreth most , for surely it may fairely be referred to either of them ; it may bee referred either to King Dauids vnfained repentance for his sinne , or steadfast considence in the mercy of God , therefore it is diuersly expounded by others , and it will not bee amisse if I shew you how the words looke backward , and forward , respect King Dauids either godly sorrow , or hope of Grace .

To come to the Text , The argument of it is remarkeable Sinceritie . Sincerity is fitly described in these words ; truth in the inward parts ; without truth there can be no Sinceritie ; but the truth that maketh perfect Sincerity must be in the inward parts .

Touching this Sincerity , wee are moreouer taught , first of what regard it is ; secondly how we may attayne it ; It is of principall regard , because entertayned with the best affection , that is Delight , and this affection is in the greatest person , it is in God ; God desireth this truth in the inwards parts .

But how may it be had ? surely not without diuine instruction of our inward man ; The inward man is noted , by the secres part , that must be furnished with good grounds , which here are meant by Wisdome , and this wisedome must come from Heauen ; God must make vs know it . These particulars wherein Sincerity is set forth in this Text are remarkeable particulars , so wee are taught by the first word behold ; Behold they are euident , they may not be denied , Behold they are vsefull , euery one must make his profit of them .

And so haue I set before you the contents of this Scripture , which I shal now farther enlarge as the time shall permit , and we may best be edified .

But before I doe enter vpon the distinct poynts , I must acquaint you with the Language of the holy Ghost , which vseth often times to mention parts of our bodies , when it meaneth the powers of our soules ; the reason whereof is in vulgar experience , because so long as the soule dwelleth in the body , the powers therof in their working make some sensible impression vpon the parts of our body , those parts , which euen for this cause , haue by the wisest Philosophers , and most iudicious Physicians been reputed the proper seats , if not of the whole soule , yet of the seuerall faculties therof ; My Text doth occasion me to instance in two parts , the Kidneys and the Heart , which are here to bee vnderstood , though in the translation they are not exprest ; in the Originall the Kidneys are plainely mentioned , which because they are two , therefore they are translated parts , and those inward , or hidden parts , because in the body the Kidneys are vsually couered with fat . The Heart is a single entrall , and therefore called by the name of a part also , a hidden part , because of the couerings wherein it pleased God , that naturally the heart should be inwrapt ; vpon these two parts , seuerall powers of our soule doe worke , at least when they worke or are wrought , there will be some sence thereof in these parts , in the Kidneys of Affections , as of Resolutions in the Heart ; this euery man that obserues himselfe , may easily assure himselfe to be true .

Hauing thus opened vnto you , the reason why the Holy Ghost thus speaketh , let vs now come , and looke a little farther into the things ; By the inward parts then are meant the Kidneys , and by the Kidneys the Affections that discouer themselues therein ; now our Affections haue long since , by those that haue been curious obseruers of them , been reduced vnto foure Heads , wherof two are exercised with Euill , and two with Good ; Euill , if it be absent , wee feare , and if it be present , we Grieue ; as for Good that which we haue not we Desire , and we ioy in that we haue .

To apply this to my Text : I told you that it looketh backward , and forward , to Dauids Repentance , and to his Confidence ; If to Repentance , then to Euill , malum culpae , the Euill of sinne , for which hee Grieued , and malum poenae , the wages of Sinne , which he iustly Feared . If to Confidence , then to Good , to Mercy , which so farre as he had receiued , hee ioyed in , and desired so much as he had not yet receiued ; These are those inward parts , the affections of King Dauids soule , that are to bee vnderstood in this place , in these it is , that Sincerity must appeare , so much is intimated by the word Truth .

But what is Truth ? surely nothing else but a conformitie of one thing to another , whereof the one is the Sampler , and the other is the exemplification . All that is in mans nature receiued its being from God , and was formed according to the patterne of Gods eternall decree , which hee exprest in the Creation , and which hee often toucheth at in the reproofes which taxe the obliquities of our nature ; we should bee in our Affections , as God first made vs , and that is the first Truth required in them , a Truth that is opposed vnto vanity , that vanity which doth dimimish the wel-being of our nature , and so farre as it doth diminish it , of something maketh it nothing , for nothing can truly be sayd to be , farther then it is partaker of God , of the being which he giueth vnto it , who only can say , I am that I am .

Besides the Truth that is opposed to Vanity , there is another , which is opposed to Hypocrisie , and that is the correspondency of our outward actions , to our inward affections ; for as our outward affections must haue their stamp from God , so must they endeauour to print their true stampe vpon our Actions ; for as the seede that is sowne in the ground , beareth the like seede aboue ground , and the fruit is not vnlike the Tree ; no more should it be in our moralities , wee should not sustayne one person in our bosome , and another in our countenance , bee painted sepulchers , full of dead mens bones , we should be Iacobs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , plaine men , Nathaniels without all guile , Mat. 23.17 . for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Basil ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Chrysostome ) the character of an honest man is to be single minded , Gen. 25.27 . single tongued , he that hath a heart and a heart , a tongue , and a tongue , hath not truth in his inward parts .

This being the nature of Sincerity ; if wee will try the world by it , I thinke we may iustly breake out in to King Dauids complaint in another Psalme , Helpe Lord , there is not a godly man left , Veraces defecêrunt a filijs hominum , truth is perished from among the sons of men ; the periuries , which are frequent at Assizes and Sessions , Psal. 12.1 . the deceit of Citizens which haue denominated deceit it selfe ( for from them is astutia deriued , quia nihil lucrantur , nisi admodùm mentiuntur ; whose thrift is fitly called craft , because did they not circumuēr , they would come short of much of their wealth . As for Statesmen all Chronicles do witnesse that they vse the Foxes case , more frequently then the Lions skin , and Policie is one of the words , that is degenerated , from a laudable , to an infamous signification , and is become a Synonymon for Machiauelisme ; This is the cause that Leagues , and Contracts , though confirmed with neuer so religious bonds , are rather snares , whereby one State seeketh to intrap another , then pledges of their mutuall security . But the quintessence of all falshood is the Popish Aequiuocation , and Mentall Reseruation , then which the Diuell neuer hatched a more pestilent fraud to bane Societies , and desame Christian Religion . The reason of all these obliquities , and aberrations from Truth is , for that euery man squareth vnto himselfe a measure of his owne , but that measure of Sincerity which here God hath squared out , is euery where neglected ; The Papist hee maketh the Catholique cause his measure , the Politician his Greatnesse , the Citizen his wealth , the Iurour the preseruing of his Customes , or pleasuring his friends ; these and some such like to these cautions and conditions doth the world patch vnto Truth , without which they will not entertayne it . The way to reforme all is to trie our Sincerity by the rule here set down , by truth in the inward parts , first that Truth that is opposed vnto Vanitie , for hereby must wee correct our inward affections , reduce them to the temper which God first gaue them , and keepe them within the bounds , which Gods Law doth set vnto them ; and when we haue done this , then must we come on to the Truth that is opposed to Hypocris●y , let our conuersation be the looking glasse of our affections , and let not any thing appeare in the Outward man , that is not in the inward ; so shall wee be sincere , wee shall haue truth in our inward parts . And let this suffice for the nature of Sincerity .

Such Sincerity is of great regard , that appeareth first in the Affection wherewith it is entertained ; The Affection is Desire , and Desire is a compound affection of Louing and wishing , for wee cannot desire that which we doe not loue , and what wee loue , if wee want it , for that wee wish ; so that Sincerity is a louely thing ; And indeed how can it choose but be louelie , that holdeth together all Societies , Domesticall , Politicke , Ecclesiasticall ? without which iealousies must needs arise , and so destruction follow , euery man commits himselfe securely to him in whom he suspecteth no guile , as where he doth suspect it , hee thinketh himselfe safest , when he hath least to doe .

Secondly , as it is louely where it is : so where it is not , there it is longed for ; for man being by nature sociable , cannot but wish for that qualitie in euery man , without which there can be no society , therefore those whom otherwise wee hate , because wee cannot but haue to doe with them , wee wish them all this Vertue , Truth in the inward parts ; which should make all sorts of persons carefull to nurture those that are committed to their charge , Parents their Children , Masters their Seruants , Pastors their People , Magistrates their Subiects in this Vertue , and sharpely to correct their pronenesse to the contrary , the World groaneth vnder the mischiefes of falshood , yet ( as if it yeelded no mischiefe ) euery where may you find a Schoole thereof : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , euery such master breedeth such a scholar , as maketh him a proofe , that he hath profited in his Art .

But the Affection only doth not shew the regard ; it is improued much by the Person in whom this Affection is found : I shewed you that Sincerity is louely , and longed for , but it skilleth much who the Person is that loueth it , and longeth for it , for our nature is corrupt , and with our nature our affections , wee mistake euill for good , and we misplace our affections often vpon euill rather then good : It is not so with God ; as hee is , so he affecteth , he is most Holy ; and such are his Desires also , what he loueth is louely indeed , because he cannot loue amisse ; and what he longeth for , that we want , because if we did not want it , he could not long for it ; And indeed he must needs loue Sincerity , because it is the Image of himselfe , for he is Truth , and there is nothing counterfeit either in him , or from him , yea his Truth is the ground of all our Faith , our Hope , our Charity , were it not for that , these could haue no ground ; Faith could haue no ground without his Truth in promising , Hope could haue no ground without his Truth in performing , Charity could haue no ground , without his Truth in louing . Therefore there is Truth in him , and who what is in Him , he loueth in others , for euery thing delights in his like ; when God had made all things , and beheld that they were good , he presently kept a Sabaoth , which importeth nothing else , but the sweet content that he tooke in the worke of his owne hands . If in all things , specially in those that did best resemble him , and he is resembled in nothing more then in diuine vertue ; so that Sincerity must needs bee exceeding louely in his Holy Eyes .

As it is louely , so it is longed for also when it is wanting in our nature . By the Fall amongst other endowments this was lost , Psal. 62. ● . The Sonnes of men are become vanity , the sonnes of noble men are but a lie ; God then beholding them , must needs finde wanting , what in the Creation hee bestowed vpon them ; and what hee findeth wanting , that he desireth may be recouered ; Behold , how hee sheweth himselfe as a Father , that might deale with vs as a Iudge ; what hee might exact , hee desireth , and desireth as a Father the supply of that , the want whereof hee might punish as a Iudge ; hee taketh more delight to see vs recouered mercifully , then iustly to perish in our sinnes .

The words must not be vnderstood exclusiuely ; Hee desireth Truth in the inward parts , as if he desired it not also in the outward ; The inward is his Peculiar , a closet whereinto none can enter but himselfe , and as his residence is specially there , so doth his eye principally looke into that ; wee may not thinke that the Holinesse that will content the Creature , will content the Creator also ; when we go about to reforme , wee must goe as deepe as Gods eye goeth ; and not thinke that all is well vntill all is well there ; But when we are prouided for that , Mat. 5.29 . wee must Let our light shine also before men , the outward parts must haue Truth in them also ; God that is the Author of societies , loues the bands of them also , and by commanding the obseruation , and commending the obseruers , testifieth his good will towards them , to the confusion of all Equiuocaters , that diuorce the Inwards from the Outwards , and care not how much fraud they vse outwardly , while they please themselues with a counterfeit truth inwardly ; Wee must entertaine both such a truth in the Inward parts , as manifesteth it selfe in the Outward , and giueth good content both to God , and Man .

But marke , God that desireth Truth , in the inward parts , commendeth not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he doth not bid vs root out our Affections , but order them aright , he calls not for stupidity , but simplicitie , he wills vs to flie all serpentine wiles , but to entertaine a singlenesse of mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cyril . vnleauened affections are much set by of God , and sincerity is a vertue that yeelds sweet sauour vnto him .

Finally , our Repentance , our Confidence , must specially be seasoned with this vertue , for vnto them is the Text specially applyed . And let this suffice for the regard that is yeelded to Sincerity .

I come now to the meanes by which it may be had , and that is by diuine instruction of our Heart . The Heart is here meant by the hidden part , which elsewhere is called the Hidden man of the Heart ; why it is called Hidden in some sort , I told you before , as also why it is called a Part , and not Parts , the entrall is single , and it hath a couering , as it appeareth in the anatomizing of our bodies .

But by the entrall is meant the Vnderstanding , the thoughts whereof are knowne onely vnto God ; They that write of the Temple of Salomon doe many of them parallel it with our persons which are temples of the Holy Ghost , as that was partly vncouered , and partly couered ; so haue wee an Outward , and an Inward man , and as that part of the Temple which was couered , was partly Sanctum , and partly Sanctum Sanctorum : so haue we in our Inward man , a couert seate of our desires , which must be holy , ( as you haue hitherto heard ) and a couert seate of the rule of our desires , which must be more holy , and that is our Heart , there doth God reside as in his most Holy place , and from thence by our conscience giueth order to the whole course of our life .

This place or power must be furnished with Wisedome ; The Apostle doth teach vs to distinguish betweene the Wisedome of this world , and the Wisedome of God , whereof the former is seeming , the latter is Wisedome indeed ; This Wisedome is nothing but that guiding knowledge wherewith the Conscience must be furnished ; our desires haue no reason of themselues , that which they haue , they haue by participation of the higher power , which is therefore called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; because it is the guide of the inferiour powers ; now you know the vertue of a guide is Wisedome , take away Wisedome , hee will bee but a bad guide , a bad , did I say ? nay , a blinde guide , for Wisedome is his Eye , and you know what our Sauiour Christ saith , Mat. 6.22 . The light of the body is the Eye , if therefore thine Eye be single , the whole body shall be full of Light , if thine Eye bee euill , the whole body shall be full of darknesse . This Wisedome is nothing else but those good and sound Principles of Direction which should giue order to our affections , which of them should stirre , when , and how farre ; did not Wisedome giue this order , out of a true iudgement past vpon the Obiect , Feare would stirre , where Hope is called for , and we would Ioy where wee should Grieue ; but that each affection taketh his proper turne , and obserueth its iust measure wee are beholding vnto Wisedome .

But whence is this Wisedome ? Iob 38.36 . Iob moued the question ; who hath put Wisedome in the inward parts , or who hath giuen vnderstanding to the heart ? hee answereth himselfe fully in the 28. Chapter , and the summe of his Answere is ; that God is the giuer thereof ; The reason may be taken from the nature of Wisedome , which is answerable to the name thereof , C. 6. ● . 23 . so saith the Sonne of Syrach , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wisedome is as the name thereof importeth , and it is not reuealed vnto many ; Fu●l● Mis● . l. 1. c. 5. Now it hath its name from Tzaphah , which signifieth to couer ; And indeed , true Wisedome had a double Couering in the dayes of King Dauid , a Couering of Ceremonies , that darkened the things , and a Couering of Infidelity , that made most men incapable of them , only God could remoue these Couerings , cleare the Mysteries of Religion , and giue men eyes for to discerne them ; not that God vseth not the ministery of men , and by men informeth vs of our duties ; but they can goe no farther then the Outward man , Ambros . Cathedram habet in Coelo qui docet corda , none but our Master which is in Heauen , can open our hearts , and worke these good instructions into our consciences ; This is the tenour of the Couenant of Grace , Behold , Ier. 31.32 . the Day is come ( saith the Lord ) that I shall make a new Couenant with the House of Israel , and with the House of Iuda , I will put my Lawes into their inward parts , and in their Hearts will I write them ; and so ; saith Saint Paul , 2. Cor. 3.17 . Ibid. v. 18 where the Spirit of the Lord is , there is libertie , libertie from both the Couerings , so that Men with open face behold the glory of the Lord .

And indeed who should repaire these guifts when they are forfeited , but he to whom they are forfeited ? the Author of Nature , must bee the Author of Grace ; And hee is so , abundantly in our Sauiour Christ , for in Him are all the treasures of wisedome and knowledge hid , Colloss. 2.3 . in making him knowne , hee maketh true Wisedome to bee knowne vnto vs .

It is not in vaine that Dauid saith ; Thou Shalt make me know wisedome ; for though in Gods acts the Holy Ghost doth indifferently vse all times , past , present , and to come , because they are continuall , yet it is not amisse to obserue , that in this life we cannot haue so much grace , but wee still want more , therefore wee should not rest in the first fruits of the Spirit , but bee still hungring and thirsting after righteousnes , Mat. 5. and forgetting those things which are behinde , bee still pressing forward in wisedome , that we may be forward in Sincerity .

Marke that if you lay both these parts together , the meanes of getting Sincerity , to the regard that God yeelds to it , it followeth fairely , that whatsoeuer in vs pleaseth God , is a guift that God bestoweth vpon vs ; neither indeed can any thing that commeth not from him , bee acceptable vnto him ; so that wee may well pray with Saint Austin , Da Domiue quodiubes , & iube quod vis , Let it bee thy good pleasure , O Lord , by grace to enable me , and then bee thy Commandement what it will , it shall most readily be obserued by me .

Secondly , Sincerity is not immediately from God , hee worketh it by heauenly Wisedome , neither may wee euer hope to be Sincere , except wee first be wise ; if the Heart be nor first qualified , the Reines will not be reformed ; The world hath yeelded too many smatterers in either of these , but because they put asunder , what God conioyned , they haue beene good in neither ; Our Ancestours that liued vnder Poperie , were good meaning men ( as they say of them ) and the Church of Rome did cherish in them good intentions , but good indeed they could not be , because they were misguided ; Wee are very inquisitiue after our Guide , and ( God be thanked ) wee haue a good one , and happily wee conferre often with him about a good course , but here is our fault , wee doe but conferre with him , commit our selues to his guidance wee doe not , wee entertaine not wisedome into the inward part , therefore haue our inward parts little truth ; we are as foolishly wise , as our Ancestours were falsly sincere ; It were to bee wished , that we would ioyne both as King Dauid doth , to be wise in the Hidden part , that so our inward parts may be true ; especially when wee make our Atonement with God , and humble our selues before him , if euer , then beg wisedome , the wisedome of the heart , which may wholy order our affections , that our Repentance , and our Confidence may both testifie , that there is Truth in the inward parts .

The last thing that I obserued , is , that this Sincerity is remarkable , wee are taught it in the first word , Behold ; which word noteth both Veritatem Diuinam , and Vtilitatem nostram , the vndoubtednesse of these rules , and the vse which we must make of them ; Ecce hoc patens est , ( saith Ruffinus ) this is as cleare as the noone , none but those that are blind can denie , that God loueth Sincerity , and that he giueth that wisedome from whence sincerity streams ; And as no man can doubt it : so euery man must make vse of it , euery man must desire this sincerity that so he may be acceptable to God , & euery man must desire to be furnished with wisedome from Heauen , that he may be furnished with Sincerity ; We are by nature full of vanity and hypocrisie ; our corruption was displayed in the verse that goeth before , but Contraria contrarijs illustrantur , we cannot so well conceiue how bad we are , as if we clearely see how good we should be ; when we obserue that God requireth Truth in our inward parts , then may we perceiue how miserable wee are in being conceiued and borne in Sinne ; so the Ecce here giueth light to the Ecce that goeth before .

As this giueth light to that , so that must be a whetstone to make vs to affect this . And seeing God taketh all excuse from vs , by making vs to know wisedome , we must receiue wisedome into its proper seate , that from thence , it may produce this acceptable worke ; We must with Dauid be able to say Ecce , Behold , thou hast made mee to know wisedome in my hidden part , that wee may also say , Ecce , Behold , O Lord , that Truth which thou desirest in my inward parts .

I conclude all ; Behold here the Doue and the Serpent which Christ commends for patterns to his Disciples , wee must haue the simplicitie of the Doue , and the wisedome of the Serpent ; Hee that can mixe the wisedome of the Serpent , with the simplicitie of the Doue , shall neither be sottishly sincere , nor deceitfulluy wise .

GOD , that searcheth the Hearts , and Reines , so qualifie both , by his grace , that being guided by him , wee may be accepted of him , accepted for wise sincerity , and sincere Wisedome , in the whole course of our life ; but specially when we turne to Him , and turne from sinne , with vnfained Repentance , and assured Confidence . AMEN .

PSAL. 51. VERS. 7.

Purge me with Hysope , and I shall bee cleane : Washmee , and I shall bee whiter then snow .

KIng Dauid desirous to be restored vnto the state of Grace , doth first lay open his owne wickednesse sincerely , and then doth he sincerely lay hold vpon Gods goodnes . Of the former you haue hitherto heard , and are to heare of the latter hereafter ; In opening whereof , you are to obserue , how aptly the Remedy doth answer the Disease ; In the Disease wee found a double wickednesse , one which King Dauid committed himselfe , another which hee inherited from his Parents ; The Remedy cures both : it cureth the wickednesse which King Dauid committed , the Malignity , the Impiety thereof , the Impiety by Expiation in this seuenth Verse , the Malignity by Consolation in the eight .

As it cureth the wickednesse which himselfe committed , so doth it that which he inherited from his Parents , that was a natiue Euill , and the Remedie doth cure it , as it is an euill , in the ninth verse , by forgiuing , and as that euill commeth by nature , the Remedie cureth it by Regeneration , as we shall learne verse the tenth .

At this time I shall handle onely the first branch of the Cure , the cure of the Impiety of that sinne which King Dauid himselfe contracted ; This I told you was done , by Expiation , or Purification ; for the better vnderstanding wherof , we must guide our selues , by a good rule of Saint Ambrose , Benè Veteris Testamenti Sacramenta non euacuat , et Mysteria Euangelica praeferenda docet ; These words are typicall , therefore they haue a compound sense ; a Ceremoniall , and a Morall , Dauid acknowledgeth both true ; but withall teacheth , in which standeth the greatest comfort ; The Ceremonial was not to be omitted , because of Gods Ordinance , but the Morall was principally to bee intended , because that contained the Body , whereof the other was but a shadow ; Which must the rather be noted , because the Holy Ghost doth often times taxe the Iewes for either wholy diuorcing the Morals from the Ceremonialls , or for that they were at least , preposterously zealous , preferring the Ceremonials , before the Morals ; but our rule must bee to obserue whatsoeuer God commands , but so , that we value euery thing according to the rate which God sets vpon it ; we are freed from the Ceremoniall Law of Moses , yet are we not left altogether without Ceremonies , for we haue Sacraments , in participating whereof , we must obserue Saint Ambrose his rule ; We must not neglect the visible Signes , wherewith God sustaynes our Faith , yet must we pierce farther into the inuisible grace , and that must be the principall comfort of our Soules ; So likewise in prayer , we must fall low with our bodies , but much lower with our Hearts , lift vp our eyes , but soare higher with our Affections ; in a word , Hoc oportet facere , illud non omittere ; neglect not Ceremonies , but intend Moralities chiefly in all the seruice of God .

But whereas I told you , that the sense of these words is double , Ceremoniall and Morall , before I can informe you in the Morall , I must first resolue you , what is the Ceremoniall sense ; And here wee find not all agreed , some finde the Ceremonie in the booke of Exodus , some in Leuiticus , C. 12.22 . some in Numbers ; In Exodus we read that the Children of Israel were commanded to sprinkle their dore-posts with the blood of the Paschall Lambe , that so when the punishing Angel came to destroy the first borne of Egypt , he might passe by them .

Chrysostome apprehends that King Dauid in these words prayeth against Gods wrath , and desireth by such a sprinkling to bee sheltered from that : And indeed , though God forgaue Dauids sinne , yet did hee by Nathan foretell That the sword should neuer depart from his House , 2. Sam. 12.10 . therefore well might he deprecate plagues ; But though wee find mention of Hysope in that Law , yet none of sprinckling the person , but the dore-postes , nor finally any mention of purifying , but of preseruing .

Therefore other of the Fathers find this Ceremony in Leuiticus , 14.4 . in the Law of clensing the Leper ; And surely the words of my Text , speaking rather de malo culpae , then poenae , ( as appeareth by those Phrases , I shall bee cleane , I shall be whiter then snow ) may haue good cognation with that Ceremony ; the rather because the Fathers not vnfitly make Leprosie a liuely representation of the nature of sin ▪ But in that Ceremony though Hysop were vsed for clensing of the Leper , yet the clensing of the Leper there , was declaratory rather then operatory , wherupon S. Hierome doth parallel it with the absolution of the Priest , who doth not remit sin , but declare that it is remitted of God ; As the Priest ( saith he ) did not make the Leper cleane , but vpon examination , pronounce him to be cleane .

But my Text speaketh not of a Declaratorie onely , but an operatorie Purification , Ci●●l . 〈◊〉 . wherfore we must seeke farther into the booke of Numbers , in the 19. thereof wee shall finde a Ceremonie that exactly sitteth my Text , sitteth it in the phrase , ( as they that are skild in the Originall doe know ) and sitteth it in the matter , as you may perceiue , if you reade the Chapter , ; there God commandeth the burning of a red Cow , slaine by the Priest , V●● . 6. with which was to be burnt Scarlet , Cedar wood , and Hysop , and of the ashes which came hereof , and running water was to be made a holy water , wherewith hee was to be purisied that touched the dead , V●● 18. a clean person taking Hysop , & dipping it in the water , and sprinkling it vpon the vncleane ; C. 9.13 . Saint Paule to the Hebrewes , moralizing that Ceremonie speaketh thus ; if the bloud of bulls , and goates , and the ashes of an heifer sprinkling the vnclean , sanctified to the purifying of the flesh ; how much more shall the bloud of Christ , who through the Eternall Spirit , offered himselfe without spot to God , purge your Consciences from dead works , to serue the liuing God ? Out of which words we may learne to giue a true Commentary vnto this Text , and obserue a good correspondency , betweene the Ceremoniall , and the Morall part thereof .

Which that we may the better do , obserue that the whole Text is a Petition , wherein wee must obserue , first seuerally , what King Dauid beggeth , and of whom ; then ioyntly , how confident hee is of the successe of his Petition which he maketh to that person . That which he beggeth , is Purge , Wash ; the person to whom he directeth this Petition is God , for to him he praieth , but he would haue him doe this through Christ , for Christ is meant by Hysop .

If God grant this request , ( as he doubteth not but that hee will grant it , for it is Prophetica or atio , he prophesieth in praying ) he then vndoubtedly assures himselfe of a double effect , that shall be wrought vpon him ; Innocencie , I shall be cleane , and Beautie , incomparable Beautie ; I shall bee whiter then Snow .

Let vs looke into these particulars , and carrie along the Ceremoniall with the Morall .

First then see what he beggeth , purge , wash , but these words presuppose some thing that is not here exprest , and that is from what he would be purged , and cleansed ; Read the 19. of Numbers , there you shall see the Ceremonie ; it was from the impuritie that was contracted from touching the dead , and this impurity did exclude them from accesse vnto the Tabernacle ; Saint Paul Heb. 9. teacheth vs the Moral of this Ceremonie , Vers. 14. and that the touching of the dead did figure our intermedling with dead workes , that is sinnes ; for they that are infected with them , are sayd Ephesians 2.5 . to bee dead in them ; and our Sauiour meaneth as much by the Prouerbe , Let the dead burie their dead . Mat. 8.22 .

And indeed Sinnes are fitly termed dead workes , I●b . 1. for they had their originall from him that hath the power of death , that is the Diuel , Heb. 2.14 . and they are in vs the sting of death , so venoming our vnderstanding , 1. Cor. 15.16 . and our wil that they bereaue vs of the Life of God , to whom we liue only by the true knowing of him , and louing him as we ought ; finally , Rom. 9.23 . the wages of Sinne is death , and death in sinne bringeth vpon vs death for sinne , the spirituall death in this world , an euerlasting , in the world to come .

As hee that hath to doe with sinne , hath to doe with Death : so hee that hath the contagion of Death cleauing to him is vnfit for the House of the liuing God , for that is the House of the liuing ; for God by Couenant , is not the God of the Dead , but of the Liuing ; Mat. 22.32 . they that are planted in the House of the Lord ( saith the Psalmist ) shall flourish in the courts of our God ; Marke then , in what case a sinner is , Psal. 92.13 . Iob. 2.4 . in the state of Death , secluded from the Liuing : Skin for skin , and all that euer a man hath , he will giue for his Life , though it be but his naturall Life , which is temporall ; how much more would be giue for his better Life , if hee knew it , I meane his spirituall Life , which is Eternall ? If it bee a thing desireable to hold our soule in our body , how much more desireable is it , to enioy God in our soule ? Especially seeing the soule may bee in the body , and afflict it with hearts griefe ; but no soule enioyeth God , that is not filled with vnspeakeable ioy .

But Life is not the vttermost of our desire , we are by nature sociable , and solitarines is a kind of Death ; it is so , if we be only excluded from the societie of men , Psal. 42. & Psal . ●4 . how much more if we be debarred the Communion of Saints ? King Dauids Psalmes shew how passionate he was , when hee was debarred the visible Communion by banishment , how much more passionate thinke you was he when he apprehended his exclusion from the inuisible , through the deadlinesse of his sinne ; These things out of the Moralized Ceremonies must we set before vs , as the Motiues vnto this Petition ; Purge me , wash me , me , that haue lost the comfortable presence of my God , the life of my soule , and haue contracted the contagion of Death by my sinne , and for this contagion , am vnworthy to haue accesse vnto thy House in the companie of thy Saints ; the loue of that life maketh me abhorre the state of this Death , the desire that I haue to that societie , maketh this spirituall excommunication tedious vnto me , and giue mee no rest , breake my silence , make me importune thee O God , with Purge mee , Wash mee , expiate this impurity that hath so wofully distressed me .

These two words , Purge and Wash , looke to two parts of the Ceremony ; Vos . 18.19 . In the aforenamed 19. of Numbers you shall finde , that hee that had touched the dead , was first sprinkled with the holy water , and then was to haue his whole body bathed incleane water . These two acts Ceremoniall , looke to the two parts of spirituall Purification ; In Sin there are two things , the Guilt , and the Corruption , the taking away of the Guilt , was signified by the aspersion or sprinkling of holy water , and the Corruption by washing in cleane water .

God that hath giuen his Law for vs to obey , hath added a Sanction vnto it , to hold vs in , that wee should not dare to transgresse for feare of wrath , and ordained that a deformity should accompany sinne , and make it more odious vnto vs , out of the loue that we beare to our selues ; When wee enter into consideration of our sinne , the first thing that we should apprehend is the Guilt , the danger that we stand in to God ward , wee should set him before vs as a seuere Iudge , armed with vengeance , ready to lay on vs deadly strokes ; this should make vs breake into the first Petition ; Purge mee , O Lord , free me from Guilt , let mee stand on good termes with my God .

But when wee haue made our peace with him , and all is safe from without ; selfe-loue , religious selfe-loue must make vs looke home , suruey our selues , fixe our eyes vpon our soules , and take care to remedy the blemishes thereof ; Deformity in our outward man wee cannot endure , I would we could endure it as little in our inward ; wee desire the exactest proportion , the fairest complexion , and where Nature faileth , wee helpe it by Art , and thinke no paines too great , no cost too deare , that is bestowed that way ; Our better part deserueth the greater regard , by how much wee should desire more to recommend our selues to the eyes of God and Angels , then to the eyes of mortall men ; yea , to the eyes of our owne soules , rather then to the eyes of our bodyes , for that these are truer Iudges , and Iudges of the best things ; Certainly King Dauid thought so , who knowing that sinne carrieth with it not only a guilt , but a staine also , prayed no lesse Wash me , then Purge me , free mee , O God , both from staine and guilt .

But the Consequence must not be forgotten , the staine and the guilt themselues desire this fauour , were there no euill beyond them , how much more , when ( as I shewed you in the Ceremonie ) they are necessarily accompanied with an Excommunication ; so that purge me and wash me , must imply a desire of restitution also , a restitution into the Church , and into the Communion of Saints ; a blessing that followed vpon King Dauids person , being purified from his guilt and staine ; and King Dauid must bee thought to haue ( correspondently to the Law ) aymed at that blessing .

And let this suffice touching that for which King Dauid prayeth . I come now to consider the Person of whom hee beggeth it in his Prayer .

The Person is God , for it is to him to whom hee directs the whole Psalme ; And indeed none but God can doe this that hee prayeth for , for who can free from guilt , but hee to whom a sinner stands obliged by his guilt ? hee that set the Sanction to the Law , must quit vs from the danger that is due from that Sanction ; and who is that but God ?

And as God onely can purge the guilt , so hee onely can wash away the staine ; hee onely that made vs , can new make vs , and hee reformeth man to his Image , that first made him after his Image ; This is the worke only of God .

But see ; here is a limitation of Gods power , hee would haue God to purge him , but doe it with Hysop ; as if without Hysop hee could not doe it , shall I say ? God forbid ; hee can doe more then wee can conceiue ; they are too presumptuous that set such bounds vnto God , Faustus Socin . that is a most absolute Lord ; no doubt hee might haue saued vs otherwise then he did ; This wee may boldly say , hee would not doe it without Hysop , and his will is that which doth menage his power , what he hath freely decreed , out of his good will ; that hee bringeth to passe , by his vnresistable power ; Hee spake the word , and made vs , but he was pleased that the redeeming of vs should cost him more paines , hee would vse the helpe of Hysop .

Hysop is literally vnderstood in the Ceremonie , so wee finde it in that often cited 19. of Numbers , but spiritually by Hysop the Fathers vnderstand Christ , and make a correspondencie betweene him and that herbe , in two respects , in regard of the smalnes of the herbe , and in regard of the vertue thereof , the smalnes representing Christs Humility , that vouchsafed to take vpon him the forme of a seruant , the vertue noting Christs efficacie ; for as that Herbe worketh vpon our Inwards , De doctr. Chris● lib. 2. c. 16. so ( saith Saint Austin ) doth Christ worke vpon the Inward man .

Hysop worketh principally vpon the lungs ( say the Fathers ) which are the bellowes of our body , and are an excellent Embleme of Pride ; and it was Pride wherby we lifted our selues vp against God , that Christ came to cure with his Humility , when he stooped vnto the ignominious death of the Crosse .

But it was not Hysop alone wherewith hee desired to be purged , but Hysop dipt in the holy water , and this doth intimate yet more fully , that the expiation was to be made by Christ ; for ( to say nothing that the red Cow slaine , whose blood was sprinkled directly before the Tabernacle , was as all other sacrifices a Type of Christ ) those things that are principally to be marked in Christ , were most liucly represented in the things that were burnt with the Cowe ; For there were to bee cast in , Cedar wood , Hysop , and Scarlet ; The Cedar is the highest of all trees , and well representeth the Deity of Christ ; 〈◊〉 . 4.33 . Hysop in the History of Solomons knowledge in naturall things , is opposed vnto the Cedar , as the lowest of plants , and may well note Christs Manhood ; the Scarlet is an excellent representation of his bloody death , according to that in the Prophet Esay , 〈◊〉 . 63.1 , 2. who is this that commeth from Edom , with died garments from Bozra ? wherefore art thou red in thy apparell ? &c. And indeed Christs blood is the Bath of purification , it clenseth from all our sinnes ; if wee haue our hearts sprinkled therewith , wee shall bee free from euill consciences , Heb. 10.22 9 , 14 Zach. 13.1 . our consciences shall bee freed from dead workes to serue the liuing God . Finally , his Spirit is that fountaine that is opened vnto the house of Israel , E●ek. 36.25 . and the cleane waters that in Ezekiel God promised to poure vpon his Church ; without Christ , the vertue of his death , and worke of his Spirit , God purifieth no man . The Heathen had their Aquam lustralem , their holy water , and so hath the Church of Rome also , but the Heathen holy water had no respect vnto Christs blood , the Romish would seeme to haue , but sanctifying Ceremonies without Gods warrant are fruitles ; not only so , but spirituall vsurpations ; If we expect purification from sinne , wee must tye our selues vnto Christs death , and not looke to partake the benefit of it , but by such meanes as are ordained of God , Mat. 15 9. for the Spirit breatheth where it will , not where wee will ; so that in vaine shall we serue God , if therein wee follow no better guide then the commandements of men . And let this suffice touching the Person to whom King Dauid directs his Prayer .

Hauing thus seuerally considered , What King Danid begs , and Of whom ; by ioyning the points together , wee must see with what confidence hee expects the successe of his Prayer . The first point of confidence is implyed in the words purge , wash , for the Original hath it , thou shalt purge , thou shalt wash . And indeed such future tenses are Propheticall wishes ; and why ? Faith in prayer hath an eye to Gods promise , and therefore a hope of his performance , 2 ●●moth . 2.12 . and why ? God cannot deny himselfe ; hee euer will be as good as his word ; Numbers 19 , hee commands the carnall purifying , and promiseth the successe ; and shall hee deny successe vnto the spirituall , if wee obserue it ? Certainly hee will not .

A second branch of Considence appeareth in the resolute affirmations , I shall bee cleane , I shall bee whiter then snow , which import , that as God will bee constant in keeping his word , so hee will bee powerfull in accomplishing the deed ; no doubt of the Effect when hee is pleased to bee the Efficient ; 〈◊〉 . 19. Vos . 1● . A cleane person ( saith the Ceremonie ) shall purge him that is vncleane , and hee shall bee purified ; And who so cleane as God ? in comparison of whom , the best of his creatures are vncleane ? If the carnall purification may be expected from a mortall man , how much more may we expect the spirituall , from our immortall God ?

But marke ; here is not onely expected a freedome from sinne , but also a furniture of grace , not only innocency spirituall , but Beauty also ; so saith Dauid , I shall be cleane , that is innocent , yea , I shall be white , that is , beautifull ; Parum est mundari a sordibus peccatorum , Ruffin . in hu● locum . nisi contingat decorari candore virtutum , it is a cold comfort to bee freed from impurity , except wee be beautified with sanctitie ; But where sinne abounded , Rom. ● . 20 . grace abounded much more ; sinne stripped vs of our originall Righteousnes , and wounded vs in our naturall power , and grace doth not only heale vs againe , but restore vs also to whatsoeuer we lost . The same God that in the Law commanded , that when a captiue Israelite was set free he should not goe away empty , Detr . 15.13 , ● but be furnished liberally with whatsoeuer God had blest his Master , is not fast handed towards vs , when hee freeth vs from the death of sinne , but adornes vs as beseemes the spouse of Christ .

White is the colour of Saints , Mark . 9.3 . it appeares in the Transfiguration of Christ , and in the apparitions of Angels in the Reuelation of Saint Iohn more then once , as likewise in Daniel ; so that that phrase implyeth that the effect of Christs purifying is not onely Grace , but Glory also , yea vnspeakable Glory , so the comparison will haue vs vnderstand it , when Dauid saith that he shall be whiter then s●ow . It was a gracious promise that was made , Psal. 68. though yee haue hen amongst the pots , Vers. 13. yet shall ye be as the wings of a Doue couered with siluer , and her feathers with yellow gold ; yea when the Almighty scattered Kings for his Church shee was as white as snow in Salmon ; here Dauid goeth a step farther , Vers. 14. whiter then snow ; And indeed well may wee resemble spirituall things by corporall , and eternall by temporall , for that the one doth somewhat resemble the other , but equall them we cannot , we may not , by reason of the many degrees wherby the corporall is exceeded by the spirituall , and the temporall by the eternall .

I conclude ; Who can say I haue made my heart cleane ? I am free from sin ? Prou. 20. Lib. 1. c. 5. No man ; for Habet cor vniuscuiusque ( saith S. Austin in his Confessions ) quod offendat oculos Dominisscio & fateor ; there is not the best of vs that hath not touched the dead , that is not infected with dead works , it beseemeth the best of vs to say with S. Austin , scio , fateor , I know , I acknowledge it , but we must go on with S. Austin , quis mundabit ? who shall make me cleane ? and resolue with him , cui alteri praeter te Domine clamabo ? ab occultis munda me Domine , Psal. 19 12. O Lord I haue none to whom I may hopefully call but to thee , Lord clense me from my secret faults , or in the words of my Text , Purge me with Hysop , and I shall be cleane , wash me , and I shall bee whiter then snow . AMEN .

GOd grant we may all so wash our garments white in the blood of the Lamb , during these dayes of Grace , that we may hereafter walk with him in white robes , when we shal be receiued into the state of Glory . AMEN .

PSAL. 51. VERS. 8.

Make me to heare Ioye and Gladnesse , that the bones which thou hast broken may reioyce .

IN the desire , which King Dauid expresseth of being restored to the state of Grace , I haue told you more then once , that he layeth open his owne wickednesse , and layeth hold vpon Gods goodnesse . Hauing at seuerall times sufficiently shewed you , how he performed the former , I began the last time to open the later vnto you .

The first thing , that I then obserued , was , that the Medicine doth point for point answere the Disease : the disease was of double wickednesse , one King Diuid committed himselfe , another hee inherited from his Parents . I shewed you , that here was a cure of both . In the sinne , which himselfe committed , we found Malignitie and Impietie , it vexed King Dauid , and offended God , each of these hath his proper cure : the sinne , as offensiue vnto God , is cured by Expiation , of that you heard the last time , as it is afflictiue of King Dauids person , it is cured by Consolation , and of that you must heare at this time .

But before we enter vpon the Text , marke the method of the Holy Ghost , consider how the Cures are digested : the Expiation of sinne , must goe before the Consolation of a Sinner ; and why ? Sinne had neuer beene afflictiue , if it had not beene offensiue , we then began to bee in distresse with the guilt of conscience , when we displeased God by breaking his Law ; therefore if we be not first at one with God , we must neuer looke to be at one with our selues : ●om. 5.1 . Cap. 14.17 . learne it of Saint Paul , Being iustisied by faith , we haue peace with God , and else where more fully , The Kingdome of God is righteousnesse , peace , and ioy in the Holy Ghost , it beginneth at Righteousnesse , which is all one with the Expiation of sinne , then vpon Righteousnesse followeth Peace , and Ioy in the Holy Ghost : And what are these , but that Consolation whereof I shall now intreate ? Onely I giue you this note by the way , that when so euer you shall neede the like cure , you neglect not this sacred order ; that you tender not your owne case , before you haue atained Gods fauour ; such preposterousnesse will cause , that your spirituall physicke will neuer sort a wished effect . But let vs come to the Text.

I told you , it containeth a cure of the Malignitie of sinne ; Of the Malignitie of sinne we haue here set downe the Power and the Author ; the power , it breaketh a sinners bones , the author of this power is God , so saith the Text , The bones which thou host broken , the cure is restoratiue Comfort ; comfort noted by two words , Ioy and Gladnesse , that is , Internall and Externall comfort , and such comfort is restoratiue , for it will make euen broken bones for to reioyce .

But whence commeth this comfort ? And what hope is there of it ? surely it commeth from God , Dauid beggeth it of him , make mee to heare of Ioy and Gladnesse , marke , euery word is significant ; the meanes by which we receiue it , is the Eare , but God conueieth it by the Eare , yea the capacitie of our hearing is the gift of God ; all these three things are contained in these words , Make me to heare .

As God is the giuer of it , so there is no doubt , but hee will bestow it , the phrase imports as much , and so doth the contexture , for though in my Text it bee read as a petition , Make me to heare , yet in the originall , which our vulgar reading Psalmes doe follow , it is a plaine assertion , Thou shalt make me to heare ; Adde hereunto the contexture , the inference of the cure vpon the application of the remedie , Make me to heare of Ioy and Gladnesse , what will follow ? The bones which thou hast broken shall reioyce .

You heare whereof I must speake , I pray God , that I may so speake , that you may heare , and learne the meanes of true consolation in the distresses of your soules .

The first thing then to be obserued , is the power of the Disease , the Malignitie of sinne , and that is the breaking of a sinners bones : the Bones are but a part of the body , but they are vsed here to note the whole , and well they may in this case ; for if they faile , the rest cannot continue : the bones are the pillars ( as it were ) and foundation of the other parts , the Ligaments are fastned to them , the Muscles , the Entrals , the Skinne , all are borne vp by them . Adde hereunto that they being of the strongest substance , that which can crush them , cannot bee resisted by any other part : well then may the bones signifie the whole body , and the breaking of the bones , the consumption of the whole .

But what ? The wound is in the soule , how commeth the disease then to be in the body ? surely there is euident reason for it : the body of it selfe is but a lumpe of earth , the life and vigour , that it hath , it receiueth from the soule , and according to the influence of the soule is the health and strength that appeareth in the body : Take a similitude from the Sunne , and the Earth ; the earth a huge globe , made to be the nurserie of varietie of Plants , Beasts , Birds , while the Sunne shineth comfortably vpon it , how cheerefully doe all things looke ? how well doe they prooue , and prosper ? but remoue the Sunne from it , as in Winter , or Eclipse the beames thereof , how squalid is the face of the earth ? how doe all things euen languish as it were and die ? Euen so fareth it betweene our soules and our bodies : our bodies are in good liking , they are Summer-like , if they bee cherished by our Soules , but if our Soules neglect them , then they grow Winter-like and droope .

And how can they but neglect them , when the distresses of a guiltie Conscience haue seized vpon the roote of life , that is the Heart ? If that once be cast into a spirituall melancholy , it groweth senselesse , and carelesse of all other imployment , and if the soule wither at the roote , how should the branches flourish ? how should any facultie performe its proper worke , when the Heart , that is the common director & strengthner of the rest , giueth ouer her worke ? They that have seene any conflicting with this passion , might easily obserue , how neither food , nor friends , nor family , nor children , nor any thing that either nature or reason doth endeare , are any thing regarded by them ; but feeding vpon that pyning humour , they seeme to take no content , but in their disconrent , and spend all their thoughts in complayning of this fretting , and consuming humour . Read King Dauids Penitentials , if any where , you shall there see the Picture of such a languishing person , especially in the 38. Psalme , where expressing his disease Sinne , in the fourth Verse hee amplysieth the power thereof working vpon his body , There is no soundnesse in my flesh , there is no rest in my bones , my wounds stinke and are corrupt , I am wearie , I am bowed downe greatly , &c. you may read the rest at your leasure , 〈◊〉 18.14 . and it is worth you reading , that you may clearely see the truth of that saying of Salomon , A wounded spirit who can beare ? What body can choose but languish that is possest by a languishing Soule ? A man cannot be so wounded in the Inward man , but you may read it plainely in the Outward .

The Fathers doe Allegorize the Phrase , and by the Bones vnderstand Vertues : Vertues that are to the Soule , as Bones to the body ; for a man as hee is a reasonable creature doth subsist in them , euen as the body is borne vp by the bones , as it is a liuing creature : the Cardinall vertues , the Theologicall , are our supporters , those as we are men , these as wee are Christian men . The conscience of Sinne shiuers these figuratiue Bones also : for looke vpon a man distressed by a guiltie conscience , what Prudence in him , that can giue no good counsell to himselfe ? And as for Iustice , he cannot haue that , for he is vnsociable : his Temperance is to starue himselfe , and his Fortitude to sinke vnder his griefe : there is not a Cardinall vertue , that hath place in him , as a Man : and as a Christian man Theologicall vertues haue as little place , hee maketh no vse of his Faith to sustaine himselfe with the promises of God ? his Hope is heartlesse , for he forecasts onely fearefull things , and little sense hath he either of Gods loue to him , or his loue to God . Not one of these Bones continueth sound , all of them sinke , and are crusht vnder the burthen of sinne . A pitifull case , and yet such is the case of euery one that secleth the worme of Conscience , of euery one that is stricken with the sting of that Serpent .

But whence hath sin this power ? who giueth this wounding strength to sinne ? Surely God , the Text saith so , Tufregisti , thou hast broken my bones , Vose 2. and so in the 38. Psalme , Thy arrowes sticke fast in me , thy hand presseth me sore .

It is true that God vseth meanes , our Conscience within vs , and Satan without vs , to afflict vs for sinne ; but both worke vpon his command , and according to the measure , which he prescribes : touching Conscience , 〈◊〉 . ● . Saint Austins Rule is very true , Iussisti Domine & factum est , vt omnis anima inordinata sibi ipsi esset paena , God to hold vs in from sinne , hath placed in vs a Conscience , whose office amongst other things is this , to torture vs for sinne ; and as for Satan we see in Iob , that hee is but Gods Executioner , and stirreth not , but when , and as farre as hee hath leaue , leaue giuen vnto him of God : but whether it be Conscience , or Satan , that which they harrow vs with , is the arraigning of vs before Gods Tribunall , setting him forth in the dreadfull Maiestie of a Iudge , and amplifying our vilenesse , that cannot denie the Indictment , that is brought against vs : These be the Engines wherewith they set vpon vs , this is the painefull racke , wherewith they torture vs .

And no wonder if such a spectacle distresse them , who are guiltie of some en●rmous sinne , that hath distressed the most Religious seruants of God . Cap. 6. v. 1. & ● . Esay saw God sitting vpon his Throne of iudgement high and lifted vp , his traine filled the Temple , &c. Then said he , Woe is me for I am vndone , because I am a man of vncleane lips , and I dwell in the midst of a people of vncleane lips , for mine eyes haue seene the King , the Lord of Hosts . Habakkuk had the like vision , and what saith he ? When I heard , Cap. 3.16 . my belly trembled , my lips quincred at the voice , rottennesse entred into my bones . Cap. 10. Daniel that is called Vir desideriorum , when a Vision was presented vnto him , being in the companie of others , obserueth , that a great quaking fell vpon them , and they fled to hide themselues ; as for himselfe hee saith , that his comelinesse was turned in him into corruption , and that he had no strength in himselfe . Moses that had his prerogatiue to talke with God face to face , yet when God appeared in his Maiestie to deliuer the Law , when he beheld the flaming fire , heard the sound of the Trumpet , and felt the Earth trembling vnder him , Saint Paul hath obserued , Heb. 12. That he said , I exceedingly feare and quake : But what doe I instance in these ? Our Sauiour Christ who knew no sinne , but yet put on such affections as belong to a sinner , when our sinne was imputed vnto him , presenting himselfe in the Garden before God , and apprehending his Maiestie armed with vengeance to repay the sinnes of the world , how was he afflicted ? into what an Agonie was hee cast ? The Gospell doth tell vs , that hee sweate great drops of bloud : If the Prophets , if Moses which were not priuie to themselues of any enormous sinne , if Christ himselfe that was free from all sinne , was so affected and distressed at the sight of Gods iudgements , if their Bones were so broken , how shall they be ground into pouder that come before him laden with enormous , with crying sinnes ? 1. Pet. 4.18 . If the righteous scarcely be saued , where shall the vngodly and sinner appeare ? Surely , when God with rebukes doth correct such men for their iniquitie , hee shall make their beautie to consume away like a Moth , Psal. 39.11 . Psal. 90.6 . Psal. 68.2 . they shall be like the withered grasse , when he consumes them in his anger . As smoake is driuen away before the Wind , and as Waxe melteth before the fire , so shall the wicked perish at the presence of the Lord .

And thus much of the punishing power of sinne , what it is & whence : wherein you may behold two things most liuely set forth before vs , the true nature of griefe , and the cause that it hath such a nature . The Philosophers teach , that Dolor is solutio continui , the renting in sunder of that whose content stands in vnion : and the breaking of bones what is it but a rent ? the soule denyeth succour to the body , the parts of the body each denieth his seruice to the other , yea the powers of the soule grow strangers betweene themselues , and vertue it selfe is bereft of vertue ; he cannot want woe thathath such a distraction in his little common-weale .

Griefe there is then , Aug. de verâ Relig. and that hath a cause , Saint Austin shall tell you , what it is , fluendo deserit amatorem suum corpus , quia ille hoc amando deseruit Deum , your bones are broken and you are payned therewith , will you know why ? the body breaketh with the soule , because the soule first brake with God , if your soule doe rend it selfe from God by sinne , it shall find litle rest in that house of clay whereon it doteth , this will make hast to returne to dust , when our better part giueth it selfe ouer vnto vanity . And let this suffice touching the disease .

Let vs now come on vnto the Cure . That is exprest in two words , Ioy and Gladnesse : although the words may note one & the selfesame thing , yet may we not vnsitly distinguish the Remedie , as we did the Disease : the broken bones were vnderstood Properly and Figuratiuely : Properly for the languishing of the body , Figuratiuely for the languishing of the soule , this being the cause , whereof that is the Effect : or that being ( as it were ) the redundancy of this . Seeing then the Medicine must be of the same extent with the disease , we must finde in it a Comfort for the Soule , and a Comfort for the Body : the Comfort of the soule noted by Ioy , and the Comfort of the body noted by Gladnesse , so that the whole Comfort must make vp Iubilum , which ( as Gregorie the great noteth in his Moralls ) is such a chearefulnesse , as taking roote in the soule , doth manifest it selfe in the body , and the light of the Countenance doth argue the peace that is in the Conscience .

But Saint Austin vpon the Gospell of Saint Iohn , hath taught vs to distinguish of Ioy , there is Gandium veritatis , and vanitatis , a true and a false ioy : Ioy of it selfe is nothing else but the Content that euery part of our body , and power of our soule taketh in the obiect , that was made for to please it : as the Eye hath ioy in colours , the Eare in sounds , the Palate in meates , &c. if these bee proportioned to the temper of the sense ; so fareth it with the powers of our soule , but sinne hath distempered vs within , and without , and we can rellish no better , then we can discerne : wee doe as ill rellish true Ioy and Sorrow ; as wee doe distinguish Good and Euill : therefore that we mistake not our Cure , we must take heed , that we doe not mistake Ioy and Gladnesse , Gaudium vanitatis , for Gaudium veritatis false for true Ioy : that you may distinguish the one from the other , I will shew you three markes , wherby they may be discerned : true ioy is first , purum , it is affected with nothing but that which is good , that which is euil should properly be the obiect of sorow , therfore all that delight in drunkennesse , adultery , blasphemie , or any other sinne , though they seeme to haue Ioy , yet indeed it is no true Ioy , for it is , 〈◊〉 7.6 . Chap. 20.12 , 13 , 14. ●●ke 6.25 . but as the Crackling of thornes , as Salomon speaketh , or as Iob , like poyson , sweete in the mouth , that killeth so soone as euer it commeth into the maw , of such Christ saith in the Gospell , Woe be to you that reioyce for you shall weepe . The second marke of true Ioy is , that it is Solidum , it spendeth not it selfe vpon toyes , but vpon that which is of worth : Wee obserue it as a difference betweene children and those that are of riper eares , that children value things as they affect , those that are of riper discretion value them as they are : a child will preferre an apple before a iewell , and we sinile at it ; but how many of vs doe more glory in fantasticall fashions , then we doe in the greatest vertues ? but we shall bee driuen in the end to write vpon them Vanity of vanity , all is but vanity ; yea , those toyes will helpe to breake our bones , for they will proue vexation of spirit : and why ? they want the second property of Ioy , there is no solidnesse in them . The third property of true Ioy is , that it is perpetuum , it resteth not vpon that which is transitory , which may be taken from vs , or we from it ; that is a deceitfull Ioy , the rich man was told so , Luk. 12.19 . who said vnto his soule , Soule be merry , eate and drinke , thou hast goods for many yeeres , but hee heard , Thou foole , this night shall they take thy soule from thee , and then whose shall these things be ? Luke 12.33 . wherefore wee must prouide our selues bagges which waxe not old , a treasure in Heauen that fadeth not , where no thiefe approacheth , neither moth corrupteth , where such treasures are , there let our hearts bee also . But all this while I haue but distinguished true Ioy from false , I haue not shewed you what this medicinall Ioy is ; Lib. 1. Cons. Est gaudium ( saith Saint Austin ) quod non datur impijs , sed ijs qui te gratis colunt ; there is a Ioy whereof the wicked neuer partake , it belongeth only to them , that are thy faithfull seruants , and what is that ? horum gaudium tu ipse es , they haue no Ioy but thee , and they thinke their liues most blessed , when they ioy in thee and for thee .

But how can a man , that is a sinfull man come to haue God for his Ioy ? surely in Christ , and by Christ , so saith the Angel to the Shepheards , Luke 2.10 , 11. Behold , I bring you tidings of great Ioy , which shall be vnto all people , for vnto you is borne a Sauiour , which is the Lord Christ . In the Prophet Esay , Cap. 61.1 , 2 , 3. Christ speaketh thus , The Spirit of the Lord is vpon me , because hee hath anointed me to preach good tidings vnto the meeke , hee hath sent mee to bind vp the broken hearted , to proclaime liberty to the captiues , to giue vnto them that mourne in Sion , beauty for ashes , the oyle of ioy for mourning , &c. Cap. 9.3 . And elsewhere speaking of Christs birth , They shall ioy before thee , according to the ioy in haruest , and as men reioyce when they diuide the spoile . And indeed , hee that knoweth the case of one hunger-starued , and bound in fetters like a slaue , cannot deny but the newes of liberty , the newes of plenty must needs bee good newes , ioyfull newes vnto him : and such is the newes of Saluation by Christ ; when we heare , Son be of good cheere , Mat. 9.2 . thy sins are forgiuen thee , when Christs spirit beareth witnesse to our spirit , that we are the children of God , wee must needs embrace these blessings with exceeding Ioy : as in Samaria there was great Ioy , so will there be in any City where this Saluation commeth to sinfull men .

You haue heard what is the Disease , and what is the Cure , you must heare whence it commeth , not from Earth but from Heauen . It is vsuall with too many , when the worme of Conscience biteth them , and they smart from that inuisible sting , to sort themselues with iouiall company , by them to driue away melancholly , and to charme this Serpent with variety of sensuall delights ; but little doe they thinke , that these are Medici nihili , Chap. 13.4 . Physitians of no worth ( as Iob speaketh ) and that when they returne to themselues againe , and looke againe into themselues , they shall find that the worme hath crept in farther , and biteth more smartly , the sting gets faster hold , and paineth more grieuously : and no maruell ; for may a man expect to be cured by that which caused his disease ? or shall he not rather be the worse , the more he applieth that Physicke ? Esay 45.7 . Deut. 32.39 . there is none but God that can create Light and darknesse , Good and Euill , that can wound and heale , kill and make aliue againe : therefore if in so desperate a case we desire to haue recouerie , wee must repaire to him , and none but he must be our Physitian .

He cureth , but how ? Per auditum , by the Eare. Wee haue two Rationall Senses , and contentions haue beene made about their precedencie , the bookes that are giuen vs to studie , will easily resolue the doubt , they are Gods workes , and his words : if the sight of his workes might haue recouered vs , we should not haue needed the Preaching of his word , but the infirmitie of the former is argued by the supply of the later : and whatsoeuer Philosophie thinkes , Diuinitie must hold that wee are beholding much more to our Eare , then to our Eye for Sauing wisedome : when I name the Eare , I meane the bodily : the Enthusiasts haue an Eare , but it is onely for Gods spirit ; but we must haue an Eare for Gods ministers ; for ordinarily God dispenseth not the Comforter , but by their ministerie . Fead Iob. 33. And this is the highest commendation of sacred Orders , and that which must worke the greatest reuerence of the people towards them , for that God conueieth heauenly treasure by these earthen vessels , 2. Cor. 4.7 . and into their hands hath put the power of the Keyes , yea to their tongues hath he in a maner tyed the efficacie of his word , they bind and loose mens soules , they open and shut vnto them the King dome of Heauen .

They doe it , did I say ? rather God doth it by them ; so are we taught by my Text , God must make Dauid to heare ; it is not enough that God send his word , and great be the number of Preachers , God must breath also with his spirit , 1. Cor. 37. and when Paul hath planted , and Apollo watered , he must giue the increase : Acts 16.14 . if God doe not then open the Heart , as hee did Lidia's , we may be no better then Francis Spera , whose bones being broken with the conscience of his sinne , he could not be cured , because the many exhortations , that were giuen vnto him by the words of men could haue no entrance into his Heart , there wanted there the spirit of grace : therefore we must with Dauid begge that God would make vs heare .

But I hasten to the last point , you haue heard who giues the Physicke , you must heare , what Hope there is that Dauids petition will succeed : there appeareth good hope ; good hope in the phrase , for it is not onely Supplicatorie , but Assertorie . I obserued the like vpon the former Verse , I will not repeate it . But there appeareth more hope in the contexture , for there Dauid is confident , that the medicine shall not bee applyed in vaine , the bones that thou hast broken shall reioyce , so it is in the Originall : marke an excellent difference betweene Gods children and others , Reprobates in such a case , Optare possunt , sperare non possunt , they may wish themselues in a better case , but they cannot hope for better ; but the children of God , when their bodies are euen brought to the graue , and their soules to the gates of hell , yet will they trust in God , and trust to see the louing kindnesse of God in the land of the liuing . We doe not belieue that the Sunne hath lost his light , though the skye be ouer-cast with clouds , Read Psal. 77. neither will we thinke that God hath forgotten to be gracious , euen when hee layeth deadly strokes vpon vs .

The Chaldee Paraphrase obserues not onely a Reall ioy of the broken bones , but a Vocall also , not onely shall our soules be comforted , and our bodies with our soules , but out of the sense hereof wee shall breake forth into the Praises of God , we shall praise our God with ioyfull lips . Finally , marke the method : the sorrow of the Inward man casteth the Outward into a Consumption : so likewise the Outward shall partake of Consolation , if so be Consolation by the Eare be distild into the Inward ; Caro vt Cor , no lesse the flesh then the spirit , being quickned , shall reioyce in the liuing God .

I conclude all , As we are all subiect vnto sinne , so are we not free from the distresses of Conscience . When we are put to it , let vs heare , what the Lord will say , for he will speake peace vnto our soules ; if our sorrow be godly , let vs not be without hope , Blessed are they , that mourne so , for they shall be comforted : let vs rest assured , that though Wee sow in teares , yet we shall reape in ioy , the Lord will turne our captiuitie , Psol. 12● . he will fill our mouthes with laughter , and our tongues with songs . AMEN .

PSAL. 51. VERS. 9.

Hide thy face from my sinnes , and blot out all mine iniquities .

THe remedie , that King Dauid sought in this Penitentiall , was answerable to his distresse : That which distrest him was sinne , whereof the onely remedie is grace . The sinne ( as you haue oftentimes heard ) was two fold , first , that which himselfe committed , and secondly , that which hee inherited from his parents : he seekes a remedy for both in Grace . You haue heard , that it yeeldeth a remedy for the sinne , which himselfe committed , for the Impietie thereof by Expiation , and by Consolation for the Malignitie that is therein .

It followth , that now you heare of the remedy , which Grace doth yeeld to the sinne which he inherited from his parents , that is a Natiue Euill , we commonly call it Originall sinne : Grace cureth this , partly by Forgiuing , and partly by Regenerating , forgiuing of the sinne , and regenerating of the sinner . These two points are commonly knowne by the names , the first of Iustification , the second of Sanctification : of Sanctification by regenerating our sinfull nature , you shall heare in the next Verse ; on this Verse I must speake of Iustification from , by Forgiuenesse of , originall sinne .

To come to the breaking vp of the Text , there is something therein implyed , and something exprest : that which is implyed , is , Gods Prouidence , that which is exprest , is , Gods Indulgence ; of Gods Prouidence we haue here intimated two Acts , his Eye seeth all things , and all things are recorded by his Hand . Did hee not See all things , it were needlesse to pray , Hide thy face , and it were as needlesse to pray , Blot out , were not all things recorded by his Hand : such prayers must needes presuppose those workes .

Besides this Prouidence of God so implyed , the Text will teach vs the Indulgence of God , which is here fairely exprest : for the better vnderstanding whereof , I will open vnto you , first the suite that King Dauid maketh for it , and then the possibilitie that there is of his obtaining it .

In the suite wee shall see , how answerable his desire is vnto Gods worke : Gods worke is to See and Record , and his desire is that hee would not See , hide thy face , that he would cancell , blot out .

But in the prayer we must more-ouer marke , 1. to what , 2. how farre , he would haue his desire extend . To what , not to his person , but to his sinnes , hide thy face , not from me , but from my Sinnes , blot out , not mee , but mine iniquities : Hee restraineth then Gods acts to their proper obiect .

But hauing so restrained them , he inlargeth their worke vpon that obiect to the vtter most , he excepts no sin , but would haue them all pluckt vp by the rootes , Hide thy face from my sinnes , blot out all mine iniquities .

This is King Dauids suite , a hard suite ; you may oubt whether it can be granted , you may doubt , whether such indulgence may stand with the Diuine Prouidence , how he that seeth all , can hide his face from any thing ; and how he can blot out any thing , that keepeth a record of all : I must therefore in the last place shew you , the possibilitie which King Dauid hath of obtayning his desire , shew you , that such Indulgence doth not preiudice Gods Prouidence , and Gods Prouidence not hinder such Indulgence .

You haue the particulars which are contained in this Text , which I will now farther vnfold , I pray God it may be to our edification .

But before I enter vpon the particulars , I must giue some light vnto the phrases , which are darke , because figuratiue , and may mis-guide , if they bee taken as they sound . Whereas then here is mention made of a Face , wee may not conceiue , that God hath a body made of flesh and bloud ; they were long since condemned for hereticks , that did so grossely mistake the Scripture ; God in such phrases by a resemblance informeth vs , as far as we are capable , of his incomparable Essence . Consider then the vse of our face , it is the instrument of knowledge , therein are the senses placed of seeing , hearing , smelling , &c. but yet though they appeare there , we must not impute the sense vnto the body , but vnto the soule , that quickens the body : Philosophie teacheth , that Anima est , quae videt , quae audit , &c. and there is sensible proofe of it ; when the soule is departed from the body , though there be an eye left , and an eare , yet there is neither seeing , nor hearing , whereupon it followeth , that the vertue of seeing and hearing , is in the soule , these are the faculties of a spirit , so that God may haue them , though hee haue properly no face , hee may haue that which is signified by the face , the power of discerning things .

A second vse that is made of the face , is , that it serueth for a looking-glasse wherein to behold our affections ; this vse followeth vpon the former ; for that which wee apprehend outwardly by our senses , doth inwardly content , or discontent , the euidence of either you may reade in our countenance ; if it content , we looke vpon it cheerefully , and turne from it wrathfully if it discontent : hereupon it commeth to passe that the face is vsed to note sometimes Gods fauour , and sometimes his anger , according as that which is presented before him , doth please or else displease . Out of both these vses of the face applyed vnto God , we must learne that there is no perfection in man , which is not in God that beflowed it vpon man ; but wee must conceiue it in God as it beseemeth God , according to the vncompoundednesse and infinitenesse of his nature .

The second phrase of blotting out which presupposeth a Booke , wherein things are written , is also a phrase borrowed from men , whose brittle memory maketh them haue recourse to such helpes , least otherwise many of their affaires should either be forgotten by them , or denyed by others : the Booke supplies both these defects , and what is entred there , serueth our owne memory , and resolueth the doubts of others ; we haue proofe hereof in our Oeconomicks ; no good husband which taketh not this course at home ; and in the Politicks , there is no well aduised State , that is without a Register , and maketh not vse of Annals and Iournals . To apply this . God is Master of his house the Church , the world is his Kingdome , wherein hee reignes ; wee may happily thinke , that though hee seeth all , yet he may forget much : to refute so vaine a dreame , the Scripture doth remember his Booke , not meaning that his memory wanteth a helpe , but that it is as firme as ours is with such a helpe , yea , much more firme ; for our helpes are as much subiect to casualty , as our selues are , but Gods booke is nothing but himselfe , and himselfe is no more lasting then is his record we must therfore sublime our thoughts , when wee thinke of Gods Booke , and fancy nothing which is not Diuine .

But I leaue the phrase and come to the matter : I told you that Gods prouidence intimated by these two phrases , consisteth of these two acts ; the first is Omnia nouit , hee hath an vbiquitary Eye , all things , ( as Saint Paul speaketh ) are naked before his eyes , Elihu in Iob , Heb. 4.13 . Iob. 34.21.22 . his eyes are vpon the wayes of man , and hee seeeth all his goings , there is no darkenesse , nor shadow of death , where the workers of iniquity may hide themselues . Psal. 139. King Dauid hath made a whole Psalme wherein hee sheweth , how vaine a thing it is for a man to seeke a hiding place from God . Ecclus. 23.19 The sonne of Syrach in few words , The eyes of the Lord are ten thousand times brighter then the Sun , beholding all the wayes of men , and considering the most secret parts , he knew all things ere euer they were created , and when they were created hee looked vpon them ; Cap. 30.1 . therefore doth God in Esay cry out against them that take counsell , but not of him , and that couer with a couering , but not of his spirit : and it is not without cause obserued as a great folly in our first father Adam , that hee thought a thicket of trees would hide him from God . The same disease is inherited by his posterity , wee may gather it out of the phrase , ●om. 1● . 12 . 〈◊〉 3. ●0 . Iob. 24.15 , 16. wherein the holy Ghost describes sinnes , calling them workes of darkenesse , because as Christ telleth vs , Qui male agit , odit lucem , adulterers and theiues choose darkenesse , when they will fulfill their lusts ; and they that are drunken ( saith the Apostle ) are drunken in the night : but ( silly wretches ) while they thinke no eye seeth them , the eyes of God are vpon them , 〈◊〉 . 23.19 . Psal. 39.12 . and hee is priuy to their most inward thoughts , for night is to him as the day , and darkenesse is as the cleare light . This is the first worke of Prouidence , Omnia nouit hee knoweth all things .

The second is , Omnia notat , he maketh a record of all things , that is implied in the Book . Psal. 139.16 . Dan. 7.10 . 〈◊〉 20 12. 〈◊〉 . 20.12 . & cap. 3.5 . Often mention is made therof in the Psalms , in Daniel , in Ezekiel , in the Reuelation ; and the Platonists Mundus intelligibilis , and Idaeaes seeme to import the very same : but that which I principally obserue is , that God doth not see things , as if they did not concerne him , but ( as Salomon speaketh ) his eye-lids try the sonnes of men and hee pondereth all their pathes , yea hee doth make a record of them , whether they bee good or bad . Vers. 16. Of the good you haue an excellent place , Malach. Chap. 3. when the Atheist had blasphemed , then they that feared the Lord spake often one to another , and the Lord hearkened , and heard it , and there was a booke of remembrance written before him , for them that feared the Lord , and thought vpon his name . And that the bad pathes of men are also recorded , Vers. 4. wee read Deut 3. where God hauing reckoned vp diuers enormous sinnes , speaketh passionately thus , Is not this laid vp in store with mee , and sealed vp amongst my treasures ? he alludeth to the manner of Kings , whose Records were kept in their Treasure-houses , as you may gather out of Ezra , Cap. 5.17 . where the Roles are said to bee kept , where the treasures were laid vp in Babylon .

The vse of this note is made by the Wise man , Cap. 1. Beware of murmuring , which is vnprofitable , refraine from backbiting , ( we may adde from all manner of sin ) for there is no word so secret , that shall goe for nought , yea inquisition shall be made into the very thoughts of the vngodly . God keepeth an exact Record of all .

These two acts of Gods Prouidence , refute two Athiesticall Positions ; The first is their Tush , Iob. 22.13.14 . God seeth not , is there vnderstanding in the Highest ? Eliphaz in Iob expresseth it most elegantly , How doth God know ? can hee iudge through the darke clouds ? thicke clouds are a couering to him , that hee seeth not , hee walketh in the circuit of Heauen : so would they put out , but cannot , that al-seeing Eye , which they blaspheme . The second Position refuted , is Tush , God careth not , suppose that he seeth , yet he careth not for the things below , he leaueth euery man to shift for himselfe , and they think , that the memory of their liues doth not out-liue their breath , they feare no reckoning , so they blaspheme Gods all-recording Hand : we shall doe well by acknowledgement of these two branches of Gods Prouidence , to auoid these two rockes , whereat many old , I feare me new Atheists also , doe dayly suffer shipwracke .

Hauing thus farre opened vnto you , what is implyed in my Text , I come now to open that which is exprest therein ; I told you , it is Indulgence , and touching it I obserued , first the suit that is made for it , wherin you may see , that Dauid doth make the branches of his petition answerable to the branches of Gods Prouidence ; The first branch thereof is , God seeth all , and answerably to that doth King Dauid pray , that God would hide his face : and no maruell , for God is a God of pure eyes , Cap. 1.13 . ( as Habakuk speaketh ) and can abide no iniquity , therefore in whomsoeuer there is the conscience of sinne , there must needs arise feare and shame , when such a party is presented before God ; feare , for his eyes are as flames of fire , and sinners are but as dry stubble ; Moses in a penitentiall representation of the calamity of the Israelites , in the Wildernesse , Psal. 90.8 . Cap. 16.17.18 . layeth this for the ground of it , Thou hast set our iniquities before thee , our secret sinnes in the light of thy countenance ; and in Ieremy thus speaketh the God of Israel , Mine eyes are vpon all their wayes , they are not hid from my face , neither is their iniquity hid from mine eyes ; what followeth , I will recompence their iniquity and their sinne double , because they haue defiled my land , &c. reade the like Amos Cap. 8. Vers. 7. The Lord hath sworne by the excellencie of Iacob , &c. And the Imprecation against Iudas is fearefull , Psal. 109.14 . Let the iniquitie of his fathers bee remembred of the Lord , &c.

As feare , so also shame ariseth , wee learne it of the same Prophet Ieremy , by whom the Lord saith thus vnto Israel , Cap. 2.22 . Vers. 26. Thy sinne is marked before mee , &c. hee addeth , As the thiefe is ashamed when hee is found , so is the house of Israel ashamed : And indeed shame is an inseparable companion of the conscience of sin , when it is arraigned before a Iudge ; wee see how Malefactors hang downe their heads , and Children blush , when they are taken in a fault : seeing then there is such feare , such shame , that ariseth from our guiltinesse appearing before Gods eyes , we cannot wonder that K. Dauid in his first desire , doth deprecate the first act of Gods Prouidence , and would haue him hide is face , that so hee might stand boldly and cheerefully before God .

His second desire respects the second act of Gods Prouidence , Deus notat omnia , God keepeth a Record of all , Dauid therefore desireth that God would raze his booke . To open this desire , wee must obserue that in the Scripture there is mention made of foure bookes , which keepe the Records of finne . The first is Gods Memory , that is the most exact booke , all things , with all their circumstances , are precisely set downe therein ; it is the expresse Image of his Omnisciencie ; of that booke I haue said enough before .

Lest the truth of that booke should be questioned , God hath prouided three other bookes that are without exception , which will iustifie his Record against the most wrangling sinner . The first is our owne Conscience , which shall accuse or excuse in the day when God shall iudge the secrets of men by Iesus Christ . It is of this booke that Ieremy speaketh . Rom. 2.16 . The sinne of Iuda is written with a pen of iron , Cap. 17.1 . and with the point of a diamond , it is grauen vpon the table of their heart , by the Heart , meaning the Conscience , 1 〈◊〉 . 3.20 , 21. as Saint Iohn doth , where withall he aduertiseth vs , that this record in our bosome , beareth witnesse to the record that is in Heauen ; If ( saith he ) our heart condemne vs ; God is greater then our heart , and knoweth all things ; but God is not contented with one witnesse , he hath a second , and him without exception also , that is our Bodies and Soules , they euerie one retaine the staine of sinne , when the act is past , and gone , and from this staine euery part and power receiues a new name ; our throates are called open sepulchres , 〈◊〉 2.13 , 〈◊〉 . 2. 〈◊〉 ● . 〈◊〉 30.3 . 〈◊〉 18. our lips poysonous Aspes , our eyes are said to bee full of adulterie , our hands bloudie , our feete mischieuous , our vnderstanding darknesse , our Will peruersnesse ; finally our affections nothing else but impuritie . A sinfull man is a spirituall Lazar , and the leprosie ; wherwith he shall appeare , will vndeniably proue , what a life he hath led . To these two , God adds yet a third witnesse , and that is a third Record ; The creatures which we abuse in sinning , shall beare witnesse , when wee are challenged for our sinne , Cap. 17.1 . The hornes of the altar ( saith Ieremit ) shall beare ingrauen the sinne of Israel : The stones shall crie out of the wall , and the beame out of the timber shall answere it , Cap. 2.11 . Cap. 5.3 . saith Habakkuk ; your Gold and siluer is cankered ( saith Saint Iames ) and the rust of them shall witnesse against you : nothing that we abuse , be it meate , drinke , apparell , goods , or lands , but retaines a stampe of our abuse , it is a booke of record . Now then , in ore duorum aut trium testium stabit omne verbum ; if so be doubt should be made of the first booke , the booke that is in Heauen , it must needs bee put out of all doubt by the threefold booke , or record of our sin , which God hath prouided here on earth .

Now wee throughly know the bookes , let vs come to King Dauids dele , the blotting out of that which is in the book , or rather the Record , or bill of indictment , for as such must we apprehend these bookes . There is no doubt but Dauid is primarily sollicitous of the first booke , and indeed that is the ground of all the rest , and the rest are but imperfect exemplifications of that , and if the booke bee cancelled that is in Heauen , these on earth will be of no validitie , God will not leaue them longer vncancelled : if God raze our sinnes out of the booke of his Memorie , hee will giue an acquittance also to our Conscience , hee will plucke out the tongue of the staines that are in our Bodies and Soules , and put to silence the clamours of those Creatures , which wee haue abused ; all those records shall be cancelled , and it is for the cancelling of them all , that King Dauid doth pray .

But marke that Hide thy face , is not enough , except blot out be added . God may dissemble the sinnes of men for a time , and punish them at length ; 〈◊〉 . 32. Moses is taught as much , when hauing prayed that God would forgiue the Israelites Idolatrie committed with the golden calfe , God was intreated so farre as to hide his face , to forbeare them , but not to blot out , Vos . 34. that is , to forgiue them ; for he addeth , Neuerthelsse in the day , when I visit , I will visit their sinnes vpon them , the like is to bee obserued in the case of Solomon , Ahab , Manasses , and others . Dauid prouideth better for himselfe then so , he ioyneth both in his desire , and prayeth not onely hide thy face , but blot out also , and so must we , when we seeke forgiuenesse of sinnes . It is a cold comfort to a debtor to obtaine of his creditor , that he will not looke vpon his obligations ; hee is not secure , except he haue them cancelled ; neither is a prisoner without feare , that is onely repriued ; and why ? he may be hanged , when he little looketh for it ; a sinners case is no better then this prisoners , or that debtors , except God be pleased as well to blot the record , as to hide his face .

But in the petition I obserued , that King Dauid doth not only expresse , what workes he expects from God , but he sheweth withall Whereto , and How farre he would haue these works extend , 1. Whereto , not to his person , but to his sinnes ; hide thy face not from me , but from my sinnes : for if God should withdraw his countenance from vs , destruction , and annihilation must needes fall vpon vs ; our being and our liuing , depend vpon the influence of his countenance , and indeed our being , and our liuing they are his workmanship , and to pray God to hide his face from his owne workmanship , must needes imply , that we would haue God hate what himselfe hath made ; but God delights to behold that which is of him , because it is like him , neither doth it feare , or blush to come before him : It is that , which we haue patcht vnto his workmanship , which he abhorres to see , and which abhorreth to bee seene of him . Therefore King Dauid discreetly limiteth the obiect of Gods workes , and will haue them worke not vpon his person , but vpon his sinne ; and we may not in our petitions confound these things , that are so different , wherof the one may endure , the other may not , these acts of the Prouidence of God ; what so euer we haue which is of God , may without dis-comfort endure his all-seeing Eye , and all recording hand : therefore wee may not craue in regard of them , either hide thy face , or blot out ; both these desires must be restrained to our sinnes .

And to them all . As Dauid doth wisely restraine the acts to his sinne , so doth he as wisely extend them to all his sinnes . Hee was not ignorant of that Maxime of law , Maledictus qui non permanserit in omnibus , Deut. 27.26 . Cursed is he , that abideth not in all , that is written in the Law , for to doe it : ill doth the Shipwright prouide , who stopping all other leakes , leaues but one , for the water may enter thereat , and drowne the whole ship : euen so seeing euery sinne is mortall , wee may not looke for lesse wages for any one sinne then eternall death ; yea , Saint Iames his rule is , Reus vnius & omnium , guiltie of one , and guiltie of all . And why ? Cap. 2.10 . though in conuersion to the world sinners doe differ , yet in auersion from God they all agree ; & he that setteth light by God in breaking one commandement , doth not out of the feare of God keepe any one ; happily it is , because he is not so prone to , or gaineth not so much by , other sinnes ; or some other carnal reason there is ; but certainly out of the feare of God he doth not forbeare them . Therefore King Dauid would haue his sinne pluckt vp by the roots , not one sprigge left in him ; as before hee confest them all ingenuously , so doth he here desire that they may all gratiously be pardoned ; as in the 1. verse he begged great mercy , so doth he here expresse , how great he would haue it .

The last thing that I obserued vnto you , was the possibilitie that King Dauid should speed in this petition ; for it may seeme strange , that such indulgence should stand with the diuine prouidence ; that God should See all , and yet not See something ; and Gods Memorie to be a record of all , and yet to haue something blotted out . Notwithstanding , that this is a truth , we learne of God himselfe in Esay , Ego sum qui deleo iniquitates , I am he that blotteth out sinnes , and remember them no more ; the like doth God affirme in Ieremie ; Cap. 43.25 . yea that which the heathen Orator spake flatteringly of Iulius Caesar , Cap. 31.34 . is most true of God , Nihil obliuisci solet , nisi iniurias , he forgets nothing but the sinnes of penitent suppliants .

Wherefore to cleare this doubt , we must call to mind , what I told you before touching Gods face , that it signifies not onely his knowledge , but also the consequent thereupon , his answerable affection ; now his knowledge is necessarie , his affection voluntarie ; so that though it be impossible that God should be ignorant of any thing , yet he may be affected as pleaseth himselfe , haue mercie , on whom hee will haue mercie , and harden whom he will , as Saint Paul affirmeth out of Moses ; When as then hee is moued in pittie towards any whom he is not ignorant to be sinners , ●om. 9.18 . hee is said to turne his face from their sinnes , Non aduertit ( saith Saint Austine ) in quod non animaduertit , his indisposition to punish it , is ment by his hiding his face from it : so likewise his blotting out , is not Gods hauing no record of our sinne , but not to vse it as an indictment against vs in iudgement ; and so because in law , Idem est non esse , & non apparere ; that whereof no vse is made , is figuratiuely said to be blotted out ; so that the words are not to bee vnderstood absolutely , but metonymically ; and Ruffinus doth well qualifie them with a quasi , quasi abscondit faciem suam , and quasi delet ; God so dealeth with a penitent , as if his face were hid , and as if his booke were razed , in regard of the sinfulnesse of his person .

A second proofe of the possibilitie of King Dauids speeding in his petition , may be taken from the ceremoniall Law of Moses , wherein Gods presence was figured in the Cloud , so Moses calleth it in Exodus ; now betweene that and the place where the Israelites did sacrifice vnto God , there hung a double vaile , Cap. 13.21 . & Cap. 16.10 , &c. whereby Gods countenance was hid from seeing their imperfections , when they humbled themselues penitently at his altar . Adde hereunto that the Propitiatorie , was betweene Gods face and the Tables of the Couenant , which the Israelites entred into with God , and by which in iustice God might measure all the passages of their life . These are types of greater things , Saint Paul calleth Christs flesh a vaile , and hee cals him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Propitiatorie , Rom. 3.25 .

And indeed so it is , Heb. 10.20 . God doth not behold vs but in Christ , through the vaile of that flesh that suffered for vs , in him that hath cancelled the obligation that was against vs ; not with the eyes of a righteous Iudge , but of a mercifull father .

And this sense must bee added to the former to make the defence compleate , and a Penitent hopefull , that hee shall speed of such a prayer .

I conclude all with a good note of Theodoret , who layeth this verse to a former , I know mine owne wickednesse , my sinne is euer before me ; thereupon ( saith hee ) it followeth well , Turnethy face away from my sinne , &c. if wee fixe our eyes feelingly vpon our sinnes , God will turne his eyes from them , and God will not keepe them in his booke , if Wee record them penitently .

Wherefore that God may looke off , let vs looke on our sinfull selues , let vs booke all our misdeeds , that God may blot them out ; so shall we finde him in Christ , not a Iudge but a Father , his loue shall not suffer him to see that , whereof hee cannot be ignorant , neither will hee euer indict vs , though the Record bee neuer so faire and full that hee hath against vs ; whereupon wee may with King Dauid pray no lesse hopefully then humbly , Turne thy face from our sinnes , O Lord , and blot out all our offences . If thou , Lord , marke what is done amisse , who is able to abide it ?

PSAL. 51. VERS. 10.

Create in mee a cleane heart , O God , and renew a right spirit within mee .

OVr naturall corruption is cured by Grace , and grace doth cure it partly by forgining , and partly by regenerating : of the forgiuenesse you haue heard on the former verse , and on this verse you are to heare of the Regeneration .

And that which you shall heare , is first What , then Whence it is . In opening What it is , the Text will leade me to shew you , first in what part wee must haue it , and secondly of what guifts it consists : the part is set downe first in generall , it is our inwards , wee must haue it within : but within wee haue many inwards , whereof here are two distinctly exprest , and they are two principall ones , the Heart , and the Spirit , whereof the one noteth the soueraigne , and the other the actiue power of our soule , these are the parts , that are to bee regenerated .

Now the guifts whereof this Regeneration consists , are Holinesse and Stayednesse ; Holinesse of the soueraigne power , and of the actiue Stayednesse , the first wee haue if our Heart be cleane , and the other , if our Spirit be right . This is Regeneration .

But whence is it ? surely from God : to him King Dauid seeketh for it , Create in me a cleane heart , O God .

As it is fom him , so it is no ordinary guift of his ; it is a Worke of his great Might , for it is a Creation , Create in mee , and of his great Mercy , for it is a Renouation , Renew in mee ; our forfeiture maketh vs indebted vnto Gods Mercy renewing , not onely to his creating Power .

These be the particulars , which this Text doth occasion me to consider in Regeneration ; what remaineth , but that our Regeneration may be furthered by them , wee listen vnto them with a religious eare , as they shall be further vnfolded briefly and in their order .

The first point then is the part wherein wee must haue Regeneration , the text saith , wee must haue it within . S. Ambrose , lest we should grossly mistake our corporall inwards for our spirituall , tels vs that the inwards here vnderstood are Intelligibilia viscera , the reasonable powers of our soule ; and of them our Sauiour Christ saith in the Gospel , ●●at . 15.11 . Not that which goeth in , but that which commeth out defileth a man : now where sinne first began , there must Regeneration begin also ; but sinne began in the inwards , Psal 49.20 . for Man being in honour had no vnderstanding ; yea were it not for the vnderstanding , a man could not sinne : for it is an vndoubted Maxime , Bruta non peccant , no creature that is deuoid of conscience , can contract guilt ; and it is as true , that in whom there is no Reason , there can be no Vertue , for Reason is the proper subiect of Vertue , and because of Vertue , therefore of Regeneration , which is the roote of all heauenly Vertues : see then why King Dauid desireth Regeneration within , because there , is the proper seate of it .

And indeed except it begin there , well may a man bee an hypocrite , Religious he cannot be ; Mat. 23 27. he will be but like a painted Sepulchre ( as Christ speaketh ) that within is full of dead mens bones . Liuing Temples of the holy Ghost must bee like the materiall temple of Salomon , whereof the the innermost part was the place of Gods residence , and therefore was Sanctum Sanctorum , the most holy place ; the next place was Sanctum , holy ; and the rest Sanctuarium , partaking of holines , though in a lower degree , so much lower as it was farther from the place of Gods residence : euen so , though Regeneration must sanctifie our bodies , yet more our soules , though it must sanctifie our Vnderstanding , yet must it sanctifie our Will much more , and that which is most inward must bee sanctified first . I conclude this point with Christs admonition giuen to the Pharisees , Mundate quod intus ; ●●t. 23 26. when we desire Regeneration , let vs desire to haue it specially in the inward man , to haue our reasonable inwards new moulded by grace .

But what inwards ? here are two mentioned , the Heart , and the Spirit : these words are often vsed the one for the other , and therfore may seeme to import but one thing : but Nazianzene doth distinguish them , and so doe others both Greeke and Latine Fathers : I will not trouble you with repeating of their words , thus I conceiue , the Heart noteth the soueraigne , the Spirit the actiue power of the reasonable soule .

The Heart then is the soueraigne power : for as in a Kingdome there are sundry ministers of State , but the Maiesty is in the King ; so in our litle common weale , our senses inward , and outward attend , and informe , but with submission alwayes to the pleasure of the Will ; so that the Will is as it were a King in the person of man , therefore it is , that the Scripture maketh so frequent mention of the Heart in points of Morality .

But the Soueraignty thereof appeareth in two speciall poynts , in commanding of the whole man , and in seasoning all his workes : that it commands appeareth by that receiued Maxime , Inclinatio voluntatis est inclinatio totius suppositi ; let the Will once incline , and all the whole person bends with it , whether it be to loue , or to hate : what the will hates , the Eye will not indure to behold , the Eare to heare of , the Tongue to speake of , the Feet to goe to , the Head to thinke of ; Finally , no power of our Soule , or part of our Body , will haue to doe therewith , except it bee to detest or to destroy it : but on the other side , what the Heart doth loue , the Eye is not satisfied with seeing of it , nor the Eare with hearing , the Tongue cannot talke enough , neither the Hands doe enough for it , it will euer be busying our wits , and wee can neuer thinke enough thereon : such power hath the Will in commanding the seruice of the whole man , and so readily doth euery part and power obey : wee need not seeke proofe of this truth , euery man may be an instance , or an example of it vnto himselfe .

As the Heart hath this commanding power , so hath it a seasoning power also : it giueth a Moral seasoning vnto all our workes , the rule is Actio tantum habet virtut is aut vitij , quantum voluntatis ; looke how farre our Will doth intermedle with our works , so farre are they either vertuous , or vitious : a good Will maketh the worke good , and the worke cannot bee good if the Will bee euill : wherevpon Nazianzene obserues well , that God hath equalized all men in that ability , which doth most commend or discommend , and that is the ability of the Will : hee giueth an instance in Liberality , the Widowes mites by the forwardnesse of her Will were made a greaten offering , then that , which out of their superfluity the rich did offer in greater measure , measure of coine , but not of Will ; wee may apply it vnto any other workes of wisedome , of strength , of learning , and whatsoeuer els ; hee that is lesse able , and more willing may bee preferred before him , that is better able , and lesse willing ; in doing well , and in doing ill , men are doomed accordingly : this is the soueraignty of the Heart , so to command , and so to season .

But as this power is soueraigne , so there is another power that is actiue , a power that putteth in execution the resolutions of the former power , it is here called Spirit : our common phrase sheweth , that this word noteth an actiue power : for wee say that a man is of an excellent spirit , a great spirit , a high spirit , when wee meane that hee is fit for , and forward in action ; and when we meane the contrary , wee say , that hee is of a quiet , a meeke , an humble spirit , Psal. 131. that is ( as the Psalmist speaketh ) hee doth not exercise himselfe in great matters which are too high for him : that which the Philosophers obserue concerning the concupiscible , and the irascible faculties of our soule tends this way ; for they make the soule actiue in pursuing of her obiects ; the concupiscible hasting vs to them , and the irascible encountring all difficulties , that may hinder vs from them ; so that the soueraigne power resolues not in vaine , because of this actiue power , that executes so well ; but certainely were it not for the actiue power , the souer aigne power were in vaine : God hauing so lincked them , we must not seuer them , and seing either of them is so necessarie to the other , we must desire to haue our Regeneration in them both .

Out of this which you haue heard , you may gather , that though our Inward man is named , yet the Outward is not excluded , because though a part is named , yet the whole is meant , seeing the whole followeth the condition of these principall parts ; wee cannot be regenerated in these principall parts , but the regeneration will redound vnto the whole man .

But what is Regeneration ? of what gifts consists it ? I told you of holinesse and staydnesse , which are meant by cleannesse of the heart , and rightnesse of the Spirit : where first marke , that Regeneration doth not concerne the substance , Iohn 3.4 . but the qualities of our nature : Nicodemus conceiued grossely , that thought a man must enter into his mothers wombe and so be borne againe , that he may bee new borne ; and they conceiue as grossely that thinke , that Originall sinne is any part of the substance of man ; wee lost not our being , but our well being , as the moone in the Eclipse ceaseth not to be a starre , but to be a bright shining starre ; the ayre in the night ceaseth not to be ayre , but to be lightsome ayre ; the earth in the winter is earth still , though it be not a flourishing earth ; finally when we haue lost our health , we lose not our bodies , though they become but sicke bodies .

Yet may we not conceiue superficially of Originall sinne , it is not as a painting , but as a dying of our nature : you know , that painting is a colour layed on , but the Dye is a colour that sincketh in , we may wash off , or scrape out a painting , the body continuing the same , but a Dye cannot be so taken out , but it sincketh cleane through the wooll , or the cloath , and the inwards of the stuffe are coloured , as well as the outwards .

The same may bee illustrated by the former similitudes , but I will not be so troublesome ; onely this I obserue , that as Illyricus and others haue racked Originall sinne too farre : so the Pelagians old and new haue shrunk it too much : we shall doe well to keepe the meane and hold the truth . It is a corruption , that though it be not our substance ( for that can not stand with the articles of our Creed , as the learned haue proued abundantly against Illyricus ) yet is it throughly incorporated into our substance , neither is there any the least particle of our soule , and body , that is not infected therewith ; whereupon God passeth his censure , The frame of the imaginations of the heart of man is euill , Gene. 5.6 . & that continually from his youth : Rom. 7.18 . and S. Paul maketh his confession , I know that in me , that is , in my flesh there dwels no good thing : therfore when we come to Regeneration we must conceiue of it , as of a cure that worketh out a deep rooted Corruption : yea the termes of cleannes and rightnes must so be conceiued , as that the cure doth not only worke out corruption , but work in the contrary , perfection : as we see that the Eclipse of the moone is remedied by the imparting vnto it the brightnes of the sunne , and the darkenes of the night by the succeeding of the day-light , the winterly hue of the earth is exchanged for the flourishing of the spring , and the weaknesse that wee seele being sicke , by the vigour that we haue from health : Euen so fareth it with our soules , we put off the Old man , by putting on the New , and the root of Originall sin , by being indued with Originall Righteousnes .

This being obserued concerning Regeneration in generall , wee must now descend to the Regeneration of the parts in particular : the first of which is the regeneration of the Heart , it is here called Cleannesse ; I will not fall into the common place of the defiling Nature of sin , I haue touched at it more then once on the former words of this Psalme , I will keepe my selfe to that which is peculiar to this part . I told you , it is the soueraigne power of the reasonable soule , and the first point wherein the soueraigntie appeares , is , that it doth Command : now the blemishes of a commander are two , 1. Folly and 2. Impotencie , either he knoweth not what directions to giue them that are vnder him , or else contrarie to his iudgement , he is ouer-borne by his affections : take an example of Solomon the father , and Rehoboam the sonne : Solomon was wise , the wisest King that euer was , and no wise King was euer more impotent in his affections , as appeareth by his so doting on his heathenish wiues , that to content them , he entertained all kind of Idolatry : the son of Solomon Rehoboam , went as far in folly , as his father in impotency ; the son of Syrach calls him the very foolishnesse of the people , Ecclies . 51. and well he deserued to be so called , that forsooke the counsell of the Sages , and listned vnto brainsicke youths , and so lost ten Tribes of twelue .

In these two Kings we may behold the defects of our commanding parts , for somtimes the iudgment of it is so weak , that it misdeemes good for euill , and euill for good , light for darknesse , and darkenesse for light , and this error is predominant in those that are without the Church , for of Infidels it is most true , that they haue a foolish Heart ; Rom. 1. yea when they thinke they be most wise in their reasoning they shew themselues most foolish : it were endlesse to descend to particulars , if I should reckon no more then those which are toucht in the Scripture , how much more if I should discouer it out of there owne writings , there speculatiue learning , their practicke , their theologie , their policy , their ethicks , their oeconomicks , all are spiced with folly .

Though this folly be predominant in those without the Church , yet is there more then a good deale of it within the Church also ; were there no other proofe , contentious writings proclaime to the world , that many beleeuers , cum ratione insaniunt , haue a crackt braine and weake iudgement , working vpon false principles , or working out such conclusions , as will neuer spring from truth .

Folly is one defect of the commanding part , but not the onely , it hath another , which is Impotencie , though the iudgement doe not faile in setting the heart right , yet the affections doe transport it , that it cannot resolue right , Video meliora proboque , deterior a sequor , wee know our duety oftner then wee can bee perswaded to doe it . And this disease , though it be in Infidels , as the former verse doth witnesse , and Saint Paul much more Rom. 1. saying , that They detaine the truth of God in vnrighteousnesse , and that though they haue no Law , they are a Law vnto themselues , yet is this disease more common in the Church , whose sins spring more commonly from the impotency of their affections , then from the ignorance of their iudgement , as it is plaine by those that teach others , but teach not themselues , and commit those faults themselues , which they condemne in others ; there are few reasonably bred , that know not their Creed , and the ten Commandements , yet when they are put to a reall maintenance of their faith , or obseruance of the Law , who is hee that staggers not , that yeelds not to his affections .

Well , seeing these are the defects of the heart , as it is a commanding part , you easily conceiue what the cure thereof must be , and what is the first property of a cleane heart : it is the rectifying of it in regard of folly and impotencie , the making of it first wise and vnderstanding , the furnishing of it with good and sound Principles , the knowledge of the good and acceptable will of God , in a word , a right iudgement in all things ; this S. Paul meaneth , 〈◊〉 2.16 . when hee saith , We haue the mind of Christ , so that bee the Scrpent neuer so crafty , bee sinne neuer so sweetly sugered , euill neuer so curiously blancht , be the suggestions of our aduersary neuer so sophisticall , yet shall wee not bee circumuented , wee shall not be deceiued by it .

That our commanding part be so freed from folly is not enough , it must bee freed from impotencie also ; wee must haue obedient and religious hearts , Mat. 10.37 . be as ready to doe , as to know ; loue nothing in comparison of God , and doing our duety ; not father , mother , brother , sister , wife , &c. yea we must deny them all : L●ke 14 16. I say too little , Christ goeth farther , we must hate them all , if they be an impediment to our following of God , and keeping of his commandements ; if we are so far masters of our selues , as to make our affections conforme themselues vnto our iudgement , then is the commanding part cured in regard of impotencie , and so the commanding part , so farre as it is rid of folly and impotencie , is truely regenerate .

But there is in the soueraigne part , besides the commanding power , a seasoning power also , and that must bee regenerated . It seasons all our actions with vertue or vice , according as it is good , or ill . As the knowledge of God is the regeneration of it , as it is the commanding part ; so is the loue of God the regeneration of it , as it is the seasoning part , or rather the coniunction of the loue of God to the knowledge of God .

So that for a vertuous action wee must bee sani & boni viri , it must bee the worke of a well aduised and a well-affected man ; so that the latter part of regeneration is but a consequent vpon the former , and the heart if it command well , seasoneth well , and seasoneth ill , if it command ill , according to the Commandement , our workes doe proue either Vertues or Vices .

You haue heard what is the regeneration of the soueraigne power , here is another power specified , which is the actiue ; Nazianzene calls it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is that which executeth what the commanding part resolueth . The word in the Originall signifieth either Directum or Erectum , that which keepeth right forward , or standeth vpright . The actiue power of our soule is subiect to two defects , it may straggle out of the way through rashnes , or stagger in the way through faintnes ; while we are in the way , allurements of diuers kinds draw vs into by-pathes , we are set vpon by the crafty serpent ; and if that succeed not , then with terrors wee are startled , and made either to come to a stand , or else to march cowardly . The cure of all this is a right Spirit , when God is pleased by grace to set strait steps vnto our feete , and strengthen our feeble knees , so that wee step not aside out of the way , nor halt in the way : our Spirit is directus , it keepes good correspondency with our iudgement , and executeth no more then it hath in charge ; and it is also erectus , it bends no more then our affections doe● ; whether it pursue or encounter any thing resolued vpon by the soueraigne part : it sheweth continually a religious stayednesse . Finally , whereas grace maketh a double cure , one on our Heart , and another on our Spirit , and the regeneration of our Spirit is but an attendant vpon the regeneration of our Heart , wee may not diminish the number of the parts , nor inuert the order ; but when wee will trie our selues whether and how farre wee are regenerated , wee must looke into our inwards , see how we finde our selues there , but specially to these fountaines of life the Heart and the Spirit ; see whether grace command in the Heart , before the Heart command , and that it may season our workes well , whether it selfe bee seasoned first with grace : and hauing taken this suruey of the Heart , wee must come on to the Spirit , and see whether our execution be as holy as our resolution : if grace preserue vs from mis-guiding allurements , and support vs against disheartning affrightments , then is our Spirit as right , as our Heart is cleane , both are regenerated by the Spirit of grace .

The Fathers vnderstand here a double grace , not onely the grace of Regeneration , whereof you haue heard , but the grace of Prophesie also , wherewith King Dauid was endued : as appeare in his Psalmes , wherein are many excellent Prophesies . It was no small griefe vnto him to haue that diuine influence suspended , and to haue withdrawne from him those heauenly Reuelations , therfore they conceiue the words thus , Dauid desired a cleane Heart , that so hee might haue a right Spirit , for Blessed are the pure in heart , they shall see God , saith Christ : Mat. 5.8 . Wis. 1.1.5 . and the holy spirit of discipline will not abide in a soule when vnrighteousnesse commeth in . The holy spirit of Prophesie is long since ceased , and wee cannot be depriued of that , which we neuer had ; but of this we may be sure , that sin in our heart doth not a little bleare our eyes , when we come to consider of Gods truth in his word , and endeauour , though not our selues to be , yet to vnderstand those that were vndoubted Prophets . But enough of Regeneration so farre as this Text doth teach vs , what it is .

I come on to shew you briefly the last point of the Text , which is , Whence it proceeds . It proceeds from God , of him King Dauid beggeth it , Create in me a cleane heart , O God : and well may he aske it of him , for God doth promise the gift of this grace , A new heart will I giue you , and a new spirit will I put into you , saith God , Eze. cap. 36. and S. Paul in his Epistles , doth often direct his prayers for these vnto God .

●t how then doth Eze. c. 18. bid vs make vnto our selues new hearts , and new spirits , and Moses in the Law , Deut. 10. bids vs circumcise the fore-skin of our hearts ? Surely not to note our power , but our want , that out of the conscience thereof we should seeke vnto the father of Lights , from whom commeth euery good and perfect gift . Iam. 1.17 . Or if it be to note any power of ours , it is but power to vse the outward meanes , but the effect wished hath a higher cause , which is the Spirit of God .

And indeed the true cause why the Holy Ghost speaketh so differenly , sometimes calling vpon vs , and sometimes willing vs to call vpon God , is , because Gods inward worke is seldome without our outward , though the honour which God doth to the vse of the meanes , must not derogate ought from Gods totall producing of the effects . The more to be blamed is the Church of Rome , who by aduancing the meanes impaire that honour which is due vnto God . Let it stand then for a grounded Truth that Regeneration is the gift of God .

As it is Gods gift , so it is no ordinary gift of his , it is a worke of his great might , and of his great mercy ; of his great might , for it is a Creation . Creation is either to make something of nothing , or at least if that whereof it is made , be something ; yet that thing hath no disposition to become that , which it is made : if you looke to the gift , that is giuen by Regeneration , surely that is made simply of nothing , it is an effect that proceeds immediately from the Spirit , who hath nothing out of which to worke that effect , but his owne almighty power , for non educiturè potentia naturae , nature sendeth forth no such fruit . If you looke vpon the Person , that receiueth the grace , then also Regeneration will proue to be a Creation : for so farre is he from being disposed fitly to receiue grace , Rom 8.7 . Is. 11.6 . that hee is naturally opposite vnto it , the wisedome of the flesh is enmity against God , so saith the Apostle ; and the Prophet will tell vs , that regenerating is like the changing of the nature of Tygers , Lyons , and Wolues , &c. a hard worke : Saint Austin goeth so farre , that hee thinketh it a harder matter to bring a sinner accustomed to an euill course into a right way , then to create a world , especially to bring him to entertaine the Christian faith , which is foolishnes to the Gentile , and a stumbling blocke to the Iew.

The more absurd is the patronage of free will in the case of new birth : the very word Creation doth refute it , 1. Cor. 1.23 . 2. Cor. 5. Eph. 4. which Saint Paul vseth more then once , and thereby both Testaments put vs in mind , that wee can doe as little towards our spirituall creation , as we could towards our naturall ; in regard of both we may vse that of the Psalm . It is God that hath made vs and not we our selues , both waies made vs , by the power of a God .

Neither is it onely a worke of great power , but of great mercy also , that is intimated by the word Renew , pulchre dixit , innoua ( saith S. Chrysostome ) it is well said renew , the house was built before , which sinne ruined , and grace doth re-edifie ; and indeed , that this is not the first time that we are beholding to Gods grace , the very word Regeneration may teach : we had this cleane heart and right spirit when we were first created , for wee were created after Gods image ; sinne lost it , grace restored it : now you know that if a Tenant forfeit his Lease , and a Land-lord after re-entry restore it to him againe , this is a worke of his goodnesse , which is more then a worke of his ability , for many are able , and doe it not , therefore if any being able doe it , the inducement is not his ability , but his goodnesse : the like must we conceiue of God , it was his pittying mercie , that imployed his almighty power to repaire what we had ruined , to recouer what we had lost , to restore what we had forfeited , a cleane heart , and a right spirit .

Finally , both the creating and the renewing are actus continui , workes that God neuer intermitteth , otherwise we should quickly come to nothing , or rather which is worse then nothing , become fire-brands of hell ; for wee dayly forfeit by sin , and God may daily take aduantage of our breach of his Couenant . Adde hereunto that our Regeneration is not in facto , but in fieri , and therefore needeth a perpetuall influence , and supportance : for this cause though Dauid were now in the state of grace , yet doth he begge grace of God ; though God had created in him a cleane heart , yet doth he desire , that God would create a cleane heart in him ; and though he bad renewed in him a right Spirit , yet doth he pray that God would renew a right Spirit within him ; so doth he wisely prouide against forfeitures , and religiously beg the increase of that , which he had receiued . But I conclude , sicut rogauit Dauid , it a debet vnusquisque nostrûm ( saith S. Hierom ) Dauids prayer is a praier that beseems vs all , we all beare about vs a body of sin , and we should all desire that it might be abolished .

We should indeed , but who doth ? who doth enquire into the vncleannesse of his heart , and the crookednesse of his spirit ? or who taketh notice whether there be in him at all any part of Regeneration ? nay , who doth shew that there is any ? Nazianzene Oratione 43. writing de Encae●ijs , doth giue a good obseruation , how a man should know whether his heart haue any part in this Creation , or his spirit in this Renouation yesterday thou wert a time seruer , to day thou art not ashamed of thy Sauiour Christ ; yesterday thou didst affect the praise of men , to day thou settest more by an honest life ; yesterday thou wert delighted with vain spectacles , to day thou art giuen to diuine meditations , &c. if thou find such a change , Haec mutatio dextrae excelsi , God hath put to his mercifull power to make thee a new man : if it be otherwise with thee , and the day following find thee as bad as thou wert the day before , thou hast no part in Regeneration . A fearfull case , because the Psalmist mouing the question to God , Psal. 24. Who shall ascend into the mountaine of the Lord ? who shall stand in his holy place ? answers , Euen he that hath innocent hands and a pure heart .

Wherfore be ye renewed in the spirit of your minds , & put on the New-Man , Eph. 4.25 . which after God is created in righteousnes , & true holines : or because this is a worke too hard for any one of vs , Let vs euery one pray with K. Dauid in this place , Create in me a clean heart , ô God , & renew a right spirit within me . AMEN .

PSAL. 51. VERS. 11.

Cast mee not away from thy presence ; and take not thy holy Spirit from mee .

KIng Dauids desire set forth in the first part of this Psalme , is that hee may be restored vnto , and preserued in , the state of grace . How he desires to bee restored , you haue hitherto seene ; you haue seene , how hee sueth first in generall , that Gods Mercie would relieue his Miserie , Gods great mercy , his deepe miserie ; Secondly , in speciall , how hee brancheth his owne sinne , and Gods grace ; hee confesseth sinne which himselfe committed , and that which he inherited from his parents ; and hee beggeth a two-fold grace , that the cure may be proper to each kind of sinne ; finally he would not haue a plaister narrower then his sore , nor a medicine that could not throughly remedy his disease . Thus he desires to be restored .

But to be restored is not enough , a Penitents desire must carrie him farther , for how shall it appeare that hee doth vnfainedly sorrow for sinne , and affect goodnesse , except he be as desirous to continue in , as to bee brought vnto the state of grace ? 〈◊〉 Pet. 2. Nay Saint Peter will tell vs that it were better neuer to haue knowne the way of righteousnesse , then after wee haue knowne it , to returne like dogges to our vomit , and like swine to our wallowing in the myre . Wherefore the second desire was necessarie for King Dauid , and must bee exemplarie vnto vs . Let vs come then to it .

It is set downe in this , and the following Verse , and conceiued in a double prayer , first in deprecation , and secondly , in supplication , a prayer against that which King Dauid deserued , and a prayer for that without which King Dauid could not perseuere : we will meddle now onely with the former prayer .

But in the passage I may not forget a good note of Saint Bernards , where he commends King Dauids method , Serm. 3. de Penticost . and obserues that after hee hath prayed , Create in me a cleane heart , O Lord , renew a right spirit within me , he prayeth seasonably , Cast me not away from thy presence , and take not thy holy spirit from me . When we offend , we fall into sinne , and out of fauour , and when we repent , wee must not desire to be receiued into fauour , vntill we are first acquitted from sinne ; otherwise wee shall betray that we wish there were no Sanction of the Law , but as for the transgression of the Law we are not much moued therwith , wheras the least sinne must be more irkesome to a repenting soule , then the most grieuous punishment . But let vs breake vp this prayer , wherein I will note two things ; 1. the Manner , and 2. the Matter , the manner is a prayer against , the matter is , that which King Dauid deserued . Now that which he deserued comprehends two fearefull iudgements : 1. Reiection , and 2. Depriuation ; I will cleare these two tearmes vnto you .

While we are in the state of grace , wee haue communion with God , and God hath communion with vs , God receiueth vs into his family , and we attend him , we weare his liuerie , and are knowne to belong vnto him ; the first giueth vs free accesse vnto his presence , and the second is a participation of his holy spirit . Sinne ( as much as lieth in it ) dissolues both these communions , for we deserue by it , first , that God discharge vs of his seruice , giue vs no longer place in his family which is that which I called Reiection . Secondly , we deserue that God take from vs his liuerie , leaue vs no marke of our reference to him ; and this is that which I called depriuation .

But more distinctly in reiection we will obserue 1. from what Place and state ; both are included in Gods presence ; Secondly , with what disgrace and danger a sinner deserues to bee reiected , we may gather them both out of the words , Cast out .

In the depriuation we will obserue ; first , Whereof ; secondly , how farre a sinner may be depriued .

Whereof ; first of what gift , of the Holy spirit ; then What worth there is in the gift , spiritus tuus , thy holy Spirit , or the Spirit of thy Holinesse ; a most precious gift ; of this a sinner deserueth to be depriued .

But how farre ? that appeareth in aufer as the taking away , which wee will resolue into these two Notes ; the first is the taking backe of the spirit which God once gaue him , and therefore some render it , Ne recipias , withdraw not ; secondly , the spirit is so taken backe that nothing of it remaines with a sinner , it is not a diminution , but an ablation , a stripping him wholy of the Spirit of God .

Finally both these , reiection and depriuation , must bee considered not in themselues , but also in their consequences ; and the consequences are two , and they much aggrauate the fearefulnesse of the iudgement : The first is ; We cannot be reiected of our old good Master , but wee shall fall into the hands of another who is much worse , and wee shall be forced to weare a much worse Liuerie if we be stript of his ; Looke whatsoeuer good we lose , we shall fall vnder the contrarie euill , if we bee reiected , if we be depriued . This is the first Consequence . A second is that such a sinners Case is desperate , God will heare no mans praiers for him , and he wil giue him no grace to pray for himselfe . And what can follow but that being brought into so bad a case , he senselesly runne a gracelesse course ? which commeth to the maine point of my Text , which I told you was a desire of perseuerance in grace , whereunto nothing can bee more opposite then this reiection and depriuation , which is prayed against by our penitent King .

And so haue I broken vp this Text , the parts whereof I shall now open farther vnto you , God grant they may further our religious repentance .

First then of the manner of the Prayer ; I told you it is a deprecation , a praying against . When we are in danger we must not be senselesse bee it but corporall , how much more if it be spirituall ? Now that we are sensible , wee can giue no better proofe then if wee pray against the danger ; yea the more earnest wee are in prayer , the more doe wee manifest the prouident feare of our soules . Dauid had committed enormous sinnes , adultery , 1. Cor. ● . 6 . 1. Iob. 3.15 . murder ; of adulterers Saint Paul tels vs , that none shall enter into the Kingdome of Heauen ; and of the murderer Saint Iohn tels vs that hee hath not eternall life abiding in him ; King Dauid finding himselfe in this danger had reason to fall vnto this kind of prayer , especially hauing before his eyes the wofull example of his Predecessor Saul .

But what needed hee ? 1. Sam. ● . God had promised that it should goe well with him , and with his seed also , and that when they sinne , though hee will punish them , he will not withdraw his Mercy , as he did from Saul whom hee cast out from before his eyes ; yea and Dauid for his particular had his pardon brought vnto him by Nathan . It is true . But it is as true , that he that doth recouer out of a desperate danger , is not so soone secure , as hee is safe ; behold it in a corporall danger ; If a man were ready to fall into a deepe pit , and a stander by timely stretch out his hand , and recouer him , hee cannot so soone recouer his spirits , as hee saued his life , you shall see him looke wan , feele his heart tremble , scarce get a word from him , or make him stand vpon his feet ; he will aske some pretty time before hee can come to himselfe againe . And may we thinke that hee that found himselfe vpon the brinke of Hell , that saw himselfe entring at the gates of aeternall death , that was singed with the flames of that vnquenchable fire , and felt the palpable darkenesse of that euerlasting night , though by Gods mercy hee tumbled not into the pit , came not into the Chambers of death , was not deuoured of the fire , nor cast into the vtter darknesse ; thinke wee ( I say ) that hee can soone forget those affrighting spectacles ? that hee can suddainly calme those stormes which they raised in his soule ? that hee can as soone be secured as hee is safe ? certainly he cannot ; they that haue beene exercised in such conflicts yeeld vndenyable proofe ; and therefore wonder not that King Dauid notwithstanding Gods gracious promise , as if hee did forget it , maketh this kind of prayer vnto God .

Adde hereunto , that God doth not giue his promises to make vs idle , but to exercise our faith in importuning God for a performance ; 1. ●im. 4.8 . Pietie hath the promise both of this life , and of that which is to come ; yet doe wee not forbeare dayly to say the Lords Prayer , that we may speed of both . Our rule then is , That wee must vse Gods Promises as directions in , not as dispensations from the deuotion we owe vnto God . And let this suffice touching the manner of the Prayer .

Let vs come now to the matter ; And first let vs looke to the Reiection , wherein the first particular was the Place from whence a sinner deserueth to bee reiected , that is here called the presence of God . God from the beginning of the world had a speciall place whereat hee appeared to the Patriarkes , and they performed their deuotions at it ; the learned gather it out of the 4. of Genesis , where God threatneth that Cain should bee a vagabond , and Cain complaineth , that hee was cast from the presence of God , that is , excommunicated from the visible Church : and the seuering of the sonnes of God from the sonnes of Men , seemeth to haue bin in regard of the meeting in that speciall place .

But , howsoeuer that may be doubted , it is out of all question , that when God made the Israelites a nationall Church , hee had a visible presence amongst them , hee commanded the Tabernacle to be built for that purpose , whereinto he entred in the Cloud , and rested betweene the Cherubims on the Mercy-seat ; This was the typicall presence of a spirituall residence of God , of his gracious dwelling amongst his people . This was a thing so much reuerenced by the Patriarkes , Psal. 27. that they held it a great blessing to enioy it ; Vnum petij ( aith King Dauid ) One thing haue I desired of the Lord , and that will I still require , that I may dwell in the house of the Lord all the dayes of my life to behold the faire beauty of the Lord , and to visit his holy Temple .

As it was a comfort to them to enioy it : so was it no small punishment to bee depriued of it ; King Dauid confesseth as much , Psal. 84. when hee breaketh out into those passionate speeches , How amiable are thy Tabernacles , O Lord of Hosts , my soule longeth , euen fainteth for the Courts of the Lord , my heart and my flesh cryeth out for the liuing God ; and againe , As the hart panteth after the water brookes ; so panteth my soule after thee O God , my soule thirsteth after God , euen the liuing God , when shall I come and appeare before God ? I amplifie this ancient respect vnto the Place , that therehence you may gather the greatnes of the losse thereof .

But what is this to vs ? those types be long since past ; but they had a truth which shall remaine vntill the worlds end , and that is Gods gracious presence in the Gospel ; learne it of S. Paul , who describing the dignity of the Gospel ; setteth it forth in these words , God which commanded light to shine out of darknesse , hath shined in our hearts , 2. Cor. 4.6 . to giue the light of the knowledge of the glory of God in the face of Iesus Christ , and againe , wee all with open face beholding as in a glasse , the glory of the Lord , 2. Cor. 3.18 . are changed into the same image , from glory vnto glory ; so that our Churches haue a residence of God , a residence much more glorious then that of the Iewes ; and the losse thereof , if by any meanes it bee brought vpon vs , wee are not to esteeme it vnworthy a deepe sorrow .

But as the presence noteth a place ; so doth it note a state also that doth accompany the place ; I will reduce it to two heads ; Gods speciall prouidence , and his gracious acceptance . Where God is pleased to reside , he taketh a speciall care of the persons ; his care may be reduced vnto two heads mentioned in the 80. Psalme , God is a Sun and a Shield ; that is , he blesseth and defendeth them that are his people . It is a pleasant thing ( saith the Preacher ) to see the Sun , the corporall Sun , how much more the spirituall , the Sun of Righteousnes ? King Dauid will tell you how much more ; there bee many ( saith hee ) that aske , Psal. 4. Who will shew vs , any good ? but Lord lift thou vp the light of thy countenance vpon vs , and thou shalt put more ioy into our hearts , then they whose Corne , and wine , and oyle is encreased ; and no maruell ; for in thy presence is fulnesse of ioy , Psal. 16. and at thy right hand are pleasures for euermore . Is God a Sun vnto his Church ? then euery good and perfect guift will come downe vpon it from the father of Lights . They are happy that dwell with the Sun ? but hee that is happie would be safe also , and he that is the Sun is also a Shield , hee hideth his seruants in his Pauilion , Psal. 27. in the secret of his Tabernacle , he doth hide them ; hee that dwelleth in the secret place of the most high , shall abide vnder the shadow of the Almighty : Psal. 90. hee shall not be afraid of terror by night , nor of the arrow that flyeth by day ; Read the whole Psalme , it is nothing but a description of the Shield ; In the entrance to the 18. Psalme Dauid compareth God to all kind of Munition ; and Saint Paul , Ephes. cap. 6. teacheth that God doth furnish vs with compleat Armour . Who can doubt then that God is a Shield vnto his ? You see what is Gods speciall prouidence ouer his Church ; beside that , the state doth containe a gracious acceptance also ; Psal. 34.14 . They that are neare are deare , the Eyes of the Lord are vpon them , and his eares are open vnto their prayers ; they find grace in his eyes with Noah , and hee smels their sacrifice , he pittieth their defects , ouer-valueth their good endeauors , punisheth them lesse , but rewardeth them more then they deserue , Finally , as hee appropriateth , as it were , himselfe to them , so doth he them vnto himselfe . I cannot stand to amplifie these things , onely marke this ; if the losse of the place bee a punishment , there is a great accesse made to it by the losse of the state ; if it be a punishment not to come neere God , what a punishment is it to bee out of such a Sun-shine ? to be without such a Shield ? what a punishment is it , that neither wee nor our workes should find any grace in the eyes of God ? wee must put these things into the scales when wee weigh our Iudgement .

But not these things onely , the manner of the Reiection doth aggrauate it not a little ; that is intimated in the word Cast out , it is actio indignantis , wee must set before vs a person highly displeased , and behold with what countenance hee throweth from him that which he detests ; Dauid was a King , and he knew well the mood of an angry King , what wofull effects it produceth against those with whom they are angry ; I reduced them to two heads , disgrace and danger ; take for example Ahasuerus wroth against Haman , vpon Queene Hesters petition ; first hee was disgraced , his eyes were couered , that hee might not see the Kings face , and danger came not far behind disgrace , for he was presently hanged on a gallowes . If the casting out of a Subiect by the command of a mortall King draw with it this double euill ; how is it improued when it is acted by the King of Heauen ? But I will open it vnto you in a Resemblance or two .

This casting out is called a diuorce ; now you know that if a husband for adultery put away his wife , shee forfeits her honour and her dower , she is branded for an infamous person , and destituted of her maintenance ; Ose. 2. Christ ( as the Prophet speaketh ) doth marry vs vnto himselfe , and thereupon communicateth vnto vs his honourable name , wee are called Christians , and endoweth vs with his whole estate , maketh vs heyres of the kingdome of heauen ; how great is the disgrace then ? how great is the danger that doth accompany the diuorce ? the disgrace that declareth vs vnworthy of our name , and danger that cutteth off our title to so glorious an inheritance .

A second similitude is the discommuning of vs ; we were Gods peculiar treasure , a kingdome of Priests , so is our Prerogatiue expressed , Exod. 19. yea , we are made ( as the Gospell speaketh ) a Kingdome of Heauen ; what greater worth , what greater wealth can bee conceiued then is in such a state ? but if God be prouoked to pronounce Lo-ammi against them , Osea . ● . you are not my people , I will not be your God , our worth , our wealth vanish both , they melt with the heat of that fierie doome . I might amplifie it by other Similitudes , the cutting off the oline , the Vine branch mentioned , Rom. 11. and Ioh. 15. by the histories of Cain and of Saul , by the censures of cutting off from Gods people remembred in Moses , and Christs let him be vnto thee as a publican and a heathen , but I will not tire out your patience . Onely this I would haue you obserue , that there is neuer a particle that I haue insisted vpon , that is not fit to augment the grieuousnesse of the iudgement , the iudgement which casteth a sinner out of the presence of God .

I should here take leaue of this point , but that I cannot leaue out a good note of Cassiodores ; Cuius faciem timet , eius faciem inuocat , a strange thing ; two verses before , he prayed , Hide thy face , &c. and here he prayeth , Cast me not out from thy presence ; hath the King forgot ? doth he contradict himselfe ? by no meanes ; marke his words , and see a difference in the things wherof he speaketh , Russinus . the same difference which before I obserued out of Ruffinus ; when hee prayeth , Hide thy face , he limited his petition to his sinnes ; but here hee commeth to speake of his person , and conceiueth a contrarie prayer , Hide not thy face from me : we must euer pray that our selues may be still in Gods gracious eye ; and we must pray also that his reuengefull eye be neuer on our sinnes .

I haue done describing the first punishment , which is the Reiection ; I come now to the second , which is the Depriuation . And here wee must obserue first , whereof we are depriued , of the holy spirit ; and what is that ? that which maketh all Saints : All Saints day . this very day is a sacred memoriall of the gift ; If I said no more you might reasonably conceiue it , but it is sit I speake more , happily you will vnderstand the day better . The Holy spirit ( as I told you ) is Gods Liuerie , his Cognizance , Iohn 14.16 . none haue it but they that are his ; Christ tels vs so , I will pray the Father , and hee shall giue you another Comforter , euen the spirit of Truth whom the World cannot receiue , because it seeth him not , neither knoweth him , but yee know him , for he dwelleth in you , and shall be in you .

But to what end ? there are two principall vses of the Holy spirits inhabitation ; he is vnto vs the Oracle of God leading vnto all truth ; without whom we cannot perceiue the things of God , yea they will be foolishnesse vnto vs , but if we haue him , 1 Ioh. cap. ● 1. Cor. 2. wee haue an vnction that will teach vs all things , yea , we can search the deepe things of God . King Dauid had him in a double sort , an Ordinarie , vnuailing his eyes that hee might see the wonderfull things of Gods Law ; an Extraordinarie , illightning him to fore-tell secrets of the Kingdome of Christ which were then yet to come ; The Chaldee Paraphrase , and many of the Fathers vnderstand the holy spirit in this later sense for the Spirit of prophesie . That is true which they say , but it is not enough ; King Dauid had also the spirit of adoption , and he doth not forget that , in his prayer against depriuation . Yea , he must be thought principally to ayme at that , for by the other gift wee may serue God on earth , but without this we shall neuer goe to Heauen ; for so saith Christ , Mat. 7.24 . Many shall say in the last day haue we not prophecied in thy Name ? but they shall be answered , depart from me you workers of iniquitie , I know you not : Therefore no doubt but King Dauid had an eye to that oracle which wrought in him a sauing faith , and did ( as wee must ) feare to be depriued of that .

As the Holy spirit is an heauenly oracle in our Heads ; so in our Hearts it is an heauenly fire . God who instituted sacrifices to be offered by the Church , would haue them offered with no other fire , but that which should be sent by him from Heauen , yea , the vsing of strange fire was capitall , as appeares by the storie of Nadab and Abthu . That type doth informe vs of a greater truth ; it teacheth vs wherewith spirituall sacrifices must be offered vnto God . The first sacrifice spirituall must be a patterne to all the rest , Christ by his eternall Spirit offered himselfe vnto God ; wherewith his propitiatorie ; therewith must our Eucharisticals be offered ; Saint Iude speaketh it plainely , we must pray in the Holy Ghost .

The gift you see what it is , but you doe not yet fully see what is the worth of it ; that I gathered out of tuus , it is not onely a holy spirit , but also the spirit of Gods holinesse , or Gods holy spirit . Our soule in vs is a spirit , and we loue it so well , that Sathan said not vntruely ; skinne for skin , and all that euer a man hath will he giue for his life ; the Angels are yet better spirits , 2 Pet cap. 2. higher in dignitie then Men , their titles ( as Saint Peter affirmes ) confirme it , Psal. 103. and the Psalmist saith that they exceede in Power ; and we haue reason to respect them , because they pitch their Tents about vs , Psal. 91. yea , God hath giuen a charge vnto them ouer vs , to carrie vs in their hands , that we dash not our feete against a stone . But there is a spirit beyond both these , euen the spirit of spirits , without whom the former cannot bee , and from whom they receiue whatsoeuer good they haue , hee is the fountaine of being and wel-being to them both . If wee loue our owne soules , and the safegard of Angels be deare vnto vs ; how should we loue Gods holy spirit , that is so farre beyond them in infinitenesse of power , and excellencie of being , yea , without whom they cannot be , nor stirre without his command ?

The phrase doth not onely import that the Spirit is Gods , but also that it is the spirit of that which is most desireable in God , that is his Holinesse ; which doth much improue the gift when the liuerie that it giueth vs , and whereby he would haue vs knowne to be his , doth make vs partakers of this Diuine attribute , wherein to resemble him , should bee the highest ambition of a reasonable soule .

But I will not wade farther in vnfolding the gift ; what hath beene said , is able to make vs sensible of their losse that are depriued thereof , especially when I shall haue added thereunto the Manner of losing , which I called a depriuation . The word is rendered vulgarly , take not away . But this taking away , hath two remarkable things in it , it is a taking backe of that which was giuen , and a leauing vs not so much as any relique of the gift ; In regard of the first some render it , Ne recipia● , take not home againe , in regard of the other , Ne spolies , strip mee not altogether , so the Arabicke . I will touch a little at both of them . First at the Taking backe .

Hee that loseth what good he had , is much more sensible of the losse then if hee neuer had it ; hee that was borne sickly , and hath a long time languished in a disease , is not so much pained , as hee that being healthy and strong , is shaken with a feauer , or tortured with some ache : Pouerty and disgrace are more bitter heart-breakes to them that haue liued in plenty and honour , then they can bee to him who was neuer of better condition then a begger , or a drudge ; Miserum est fuisse foelicem , the memory of a better doubleth the misery of a worse estate : it doth so corporally , and it will doe so spiritually , if euer we be put to the triall of it ; yea we shall find it will doe it so much the more , by how much the touch of conscience is more tender then any other sense ; and the gift which we lose is infinitely more precious then any other gift .

The taking backe , doth much amplifie the depriuation : but how much more doth it amplifie that nothing is left behind ? Though the haruest be caried away , yet if there be some gleaning behind ; though a Tree be cut downe , yet if there bee a roote left in the ground ; though the Sunne goe downe , yet if it be twilight , these small remainders of greater goods , are no small refreshings to a loser : It doth a man some good to keepe some monuments of his better estate , especially when they are pledges of some sparkle of good will towards vs , continuing in him , vpon whose iust displeasure we forfeited all . As God in fauour giueth the holy spirit ; so in displeasure doth hee take him away , and we cannot guesse better at the measure of his displeasure , then by the measure of the depriuation . If he take it but in part , then mercy tempers iudgement : but if he leaue no sparkles of grace that may be kindled again , then we become Loruhama , Hose 1. we are cleane shut out of the bowels of his compassion . And this is that which King Dauids trembling conscience doth deprecate in these words , Ne auferas , Take not away .

I haue opened vnto you the nature of spirituall Reiection and Depriuation ; and I doubt not but by that which you haue heard , you conceiue that they are grieuous iudgements , but the bottomes of them are not sounded , except we also take notice of the Consequents : two wofull consequents . The first , if man be reiected of God as before you heard , hee must looke for a cleane opposite condition , hee loseth the place of Gods presence , and whether shall he goe , but euen to the pit of hell ? Hee loseth the state of that blessed place , and hee shall fall into the state of the cursed . God doth disgrace him , dares any creature yeeld a good looke vnto him ? God layeth him open to danger , and whose indignation then will not burne against him ? Whose hand will spare him vpon whom God layeth his heauie hand ? Guesse what will become of them that are reiected by the King of heauen , by that which you see befall them , who are reiected by Kings on earth .

The first consequent of reiestion is bad , neither is the first consequent vpon depriuation better : he that loseth the holy Spirit , shall be possessed by an vncleane Spirit , 1. Sam. 16. it was Sauls case , the Text is plaine , The Spirit of the Lord departed from Saul , and an euill Spirit troubled him ; where God is not , Satan will be . Some would bee Neutrals in the World , but indeed none are : Man is either a Temple of God or a Synagogue of Satan : yea , and looke how much God taketh from vs of his Spirit , so much wee shall be sure to haue of the vncleane Spirit ; as Darknesse taketh vp all the roome that is not filled with Light : if we haue no portion of Gods Spirit , those vncleane Spirits will possesse vs wholy . A miserable exchange , and yet is this the in●uitable consequent of depriuation .

You would thinke I had brought the iudgement to the height , but I haue not : there is another consequent , a consequent worse then the former , Omnis spes veniae tollitur , so sayth Gregorie the Great , the case is not only very bad , but it is past all recouery : and why ? Is a man reiected ? No other man may intercede for him ; See this in the case of a King ; How long , saith God vnto Samuel , wilt thou mourne for Saul , seeing I haue reiected him from raigning ouer Israel ? See it in the case of a Kingdome , I will cast you out of my sight , saith God , as I haue cast out all your brethren , euen the whole seed of Ephraim , he speaketh of the Kingdome of Iudah , and therefore pray not thou Ieremie , 1. Sam. 16. Ieremy 7. for this people , neither lift vp crie , nor Prayer for them , neither make intercession to me , for I will not heare thee . A pittifull case a man may haue no Mediator if he be reiected . How much more miserable is his case if he be depriued ? for then he cannot pray for himselfe , it is Saint Pauls doctrine , We know not what we should pray for as we ought , but the Spirit maketh intercession for vs with groanes which cannot be vttered ; and he that searcheth the heart knoweth what is the mind of the Spirit , because he maketh intercession for the Saints according to the will of God . You see there is no Prayer can be made hopefully , but must be endited by the Spirit , and the Spirit prayeth in none but in those that are Saints , therefore they that are depriued of the Spirit , are depriued of the grace of Prayer , as Zacharie also witnesseth which ioyneth them both together , Zach. c. 12. When a man is brought to this case , that hee hath no friend to stand vp for him , and he cannot be a friend vnto himselfe , how desperate is his case ? What remayneth then but that hee betake himselfe vnto a wretched course ? Surely Cain did so , when hee was reiected , hee became the Father of such Giants whom nothing could mend but the generall Deluge ; and what a life led Saul after hee was depriued ? So ill a life that his owne death could not make amends for it , but many of his children were faine to be hanged vp long after to pacifie the wrath of God . Yea the Parable of the vncleane Spirit witnesseth that they that haue beene in the state of grace , and by reiection and depriuation are fallen from it , are much worse vpon the relapse then euer they were before they first began to be good . No wonder then that Dauid conceiued this deprecation against so fearefull iudgements . Yea most gracious was God vnto him that gaue him time for to deprecate , that put a distance inter meritum & iudicium , betweene his ill deseruing , and Gods iust reuenge : he deserued to be cast out , but continued still in Gods presence , he deserued to be depriued , but he retayned still Gods holy Spirit . See what good vse hee maketh of Gods patience , while hee is in the presence , hee preuenteth the casting out ; and preuenteth the taking away of the Spirit , while yet the Spirit abode within him , and his preuenting , is nothing but deprecating . And while we haue the like time we must vse no other meanes ; how long doth God forbeare vs , when wee grieuously prouoke him ? Were we better aduised we would be more prouident , and not ouer-slip the time allowed vs for deprecation , lest to our endlesse griefe we find , that when we are vnder these iudgements , our state is past recouerie .

I should here end , but I must speake a little of this solemne time , All Saints day . and of the blessed Sacrament , which wee shall now receiue : and my Text is well fitting to them both ; to the time , for turne the deprecation into a supplication , and what will it sound then , but King Dauids desire to continue a Saint ? What is a Saint ? Is it not a person that is vouchsafed to attend the presence of God ? And is furnished with the holy Spirit of God ? And he that prayeth , Take not from mee thy holy Spirit , cast mee not out of thy presence , what doth hee desire but this ? Lord , continue mee , what thou hast once made me , let me euer bee a Saint . And now you see how true that is which at the entrance I obserued , my Text is a Prayer for perseuerance in grace , it was King Dauids Prayer , it must bee the Prayer of All Saints : I hope wee are all such , and that wee may neuer be other , let vs timely pray against those fearefull iudgements of spirituall reiection and depriuation : pray so , we must ; and that wee pray not in vaine , loe , yonder is a gracious answere to our Prayer , wee shall find it at the Table of the Lord ( that I may touch at the Sacrament , as I haue done at the time . ) Would any man be sure that hee is of Gods Family ? What better euidence can he haue then that he is fed at Gods Table ? Certainly hee is not cast out that is allowed his Ordinarie there . Doth any man desire to continue in him the possession of Gods Spirit ? Loe , yonder is the fuell that feeds that heauenly fire ; the bread the drinke are both Spirituall , they are pledges , they are Conduits of the Spirit of God ; the Spirit will neuer faile them that worthily doe partake of these . And why ? it is Christs Spirit , and where Christ is his Spirit must needes goe also . But yonder is the fariest picture that euer was made of Christ ; goe to it , receiue it , that thou maist become one with it , and it with thee : so shalt thou be euer sure euer to be of the familie of God , thou shalt stand before his presence , thou shalt euer weare his liuery , and keepe possession of his spirit . Feare not thou hast Christ promise , Iohn 6. Him that commeth to me I will not c●●● forth , and God hath said , Heb. 13. I will neuer leaue thee nor for sake thee . Onely le● 〈◊〉 not be senselesse of our danger , nor carelesse of these good meanes

LOrd our sinnes are many , they are great but thou hast giuen Dauid a prerogatiue beyond Saul , to the Family of Dauid beyond the Family of Saul , to true Penitents beyond gracelesse Sinners . Vouchsafe vs all to be such Penitents that we may enioy there prerogatiue ; when we sinne let vs not forget to returne in time ; and that we be not swallowed vp of these fearefull iudgements of reiection and depriuation , heare vs graciously , when we cry humbly , Cast vs not away from thy presence , and take not thine holy Spirit from vs .

PSAL. 51. VERSE 12.

Restore vnto me the ioy of thy saluation , and stablish me with a free Spirit .

KIng . Dauids desire to bee continued in the state of grace , is conceiued in two Prayers , one against that which himselfe deserued , another for that without which hee could not perseuere . I haue alreadie opened the former Prayer , I come now to the later . This later Prayer then that you may the better vnderstand I will obserue therein , what King Dauid beggeth , and of whom . That which he beggeth is a restitution and a confirmation , restore , stablish . Wee must moreouer obserue in the restitution , whereof it is ; and in the confirmation , wherewith it is wrought . The restitution is of a comfortable sense of Gods grace . Gods grace is noted by saluation , whereof the comfortable sense is ioy . The Confirmation is wrought by a generous disposition : the disposition is meant in the word Spirit , which that it may be generous must be free . Such a comfortable sense , and such a generous disposition are the two supporters of perseuerance ; by them are the children of God continued in the state of grace .

But whence doe they get them ? Surely only from God , it is he that withdraweth in displeasure , and therefore it is hee that in mercie must restore the comfortable sense : as our being so our well being subsists only in him , and therefore only by him , can we be confirmed therein , therefore King Dauid desirous to speed of these meanes of perseuerance , seeketh them where they may be had , hee beggeth them at the hands of God . These are the contents of this text , which I will inlarge and apply in their order .

But in the passage I may not forget to obserue vnto you , that for obtayning perseuerance , the deprecation will not suffice without a supplication ; it is not enough to be freed from the impediments , except wee bee vouchsafed the meanes of perseuerance : put the case our Master should neuer in this World turne vs out of his Family , which is the Church , nor strip vs of his Liuerie which is his holy Spirit ; yet if wee bee not prouided of meanes heartning and exercising vs in this seruice , better neuer to continue then to continue so in that blessed societie . The vnprofitable seruant that hid his Talent in a Napkin abode in the house with his fellowes that were more thrifty , 〈◊〉 25. and emplyed their talents to their Masters aduantage ; but at the reckoning day that idle one was cast into vtter darknesse , there to weepe and gnash with his teeth , when his fellowes vpon their better account did enter into their Masters ioy . God hath done vs all this fauour as to continue our entertainment in the Church , we must not neglect our employment in his seruice ; if wee doe , well may Gods fauour increase our paine , wee must neuer looke that it will yeeld vs comfort . For perseuerance is not a bare continuance in Gods Church , and participation of his gifts , it requireth that wee make vse of it , and aduance his glorie . This by the way : let vs come now to the particulars whereof the first is saluation .

The Fathers by this word vnderstand our Sauiour Christ , and indeed old Simeon calleth him so in his Song , taking Christ in his armes he speaketh thus to God , Lord , now lettest thou thy seruant depart in peace , for mine eyes haue seene thy saluation , and saluation is included in the Name of Iesus , therefore in the Kings Bibles , the Latine hath the Name of Iesu insteed of saluation . Acts. 18. ● . Saint Peter in the Acts telleth vs that there is no other name vnder Heauen by which we may be saued , but only the Name of Iesus ; he is that salutare Dei , so often remembred in the Prophets , and the sauing grace of God mentioned in Saint Paul . Titus 2.11 .

But we must not vnderstand only the person by this name saluation , but also the fruit : that springeth from him , spirituall and corporall . The spirituall , I haue handled vpon former Verses ; it is the discharge from the guil● , from the corruption of sinne , sinne which King Dauid contracted himselfe ; sinne which hee inherited from his Parents . Iesus saued King Dauid from them both , this was his spirituall saluation . Ecclus cap. 47. But he had a corporall also : God was with him in all his warres , and bare downe his enemies before him ; Hee played with Lions as Kids , and with Beares as with Lambes ; Hee slue the Giant Goliah , subdued the Philistines , and all the bordering Nations , whereupon the people sung those words , Psal. 21. The King shall reioyce in thee , O Lord , how exceeding glad shall he be of thy saluation ! In the case of King Dauid wee must ioyne all three significations , First , The person of Iesus , Secondly , The spirituall redemption , Thirdly , the corporall deliuerance .

This obserued touching the saluation , we must now consider what is meant by Ioy . Ioy I told you , is a comfortable sense , betweene reasonable and vnreasonable creatures , this is a speciall difference , that though both partake of blessings from God , yet a true sense of them none haue but those that are reasonable : pleasure animals may haue , but ioy , they cannot haue , for ioy is an affection of a reasonable soule . And reason hath taught naturall men not to receiue good , but to be affected answerably to the good which we receiue . In things that belong to our naturall life euery man giueth proofe hereof ; if a man bee hunger-starued , what comfort will he expresse if one shall bring him sustenance ? He that shall be eased when he is tortured with paine , how merrie will hee bee ? And how will his heart dance for ioy , that should be receiued againe into the Kings fauour after some great disgrace ? Whatsoeuer our worldly distresse is , we cannot choose but manifest our content , when wee obtaine a release . Whereby we may easily gather that ioy and good should goe together , they doe so in God , they should doe so in all that partake the Image of God , as hee so they should ioy in that which is good .

A second thing that we must marke is , that according to the good must the ioy be , as great , as manifold . As great , heauenly things call for greater ioy then earthly , and those things that concerne our eternall life , must yeeld vs more comfort then those things that belong vnto our temporall . This discouers a great defect in the Worlds ioy : if our hungry bodies be sed wee ioy , God daily feedeth our soules with his Word , and we ioy not : if our bodies of sicke be made whole , we ioy ; but who ioyeth in that medicine that restoreth his soule from death to life ? Who ioyeth in the recouerie of Gods fauour ? That would bee almost beside himselfe for ioy , if hee might bee vouchsafed but a little fauour ? from a mortall King . So farre are worldly men from equalling their ioy vnto the worth of good , that the greater good can haue no share while the lesser taketh vp all their ioy : yea , that whereunto the Scripture hath in a manner appropriated ioy , findeth little entertainment in our affections , and that is the Gospell and Christ the substance thereof , whose attendant the Angels , the Prophets , the Apostles , in the Old , in the new Testament , make to be the affection of ioy . In their Sermons you shall find ioy and saluation coupled together ; they make the newes of saluation not only gaudium magnum a great ioy , but also gaudium solum the only ioy ; Luke 2. and that with an absit : God forbid , that I reioyce but in the Crosse of Christ . Gal. 6. How much to blame then are wee , that are so farre from making it solum , our only ioy , that wee are not come so farre as to make it magnum , matter of any extraordinary ioy ? Yea , in the most it findeth nullum , no affection of ioy at all . What shall I say then ? Those things which God hath conioyned let no man put asunder , least at the Iudgement day , ioy and we be put asunder , when we shall wish , but wish in vaine , that God would ioyne vs together .

As ioy must bee as great as the good we haue , so must it bee also as manifold . A manifold good must not bee entertained with a single ioy . I haue shewed that saluation is threefold , and so a threefold good . Dauid was a Prophet , and had Reuelations of the Incarnation of Christ , that hee should be borne of his Seed , that he should be the Sauiour of the World , and he ioyed in this saluation , in this blessed contemplation of the Kingdome of Christ ; hee could not with Abraham see that day , but hee must needs reioyce . As the fore-sight of Christs Incarnation wrought in him ioy , so could he not reape the fruit thereof to his owne redemption , but he must ioy also : the participation of it cannot but bring pleasure , which wee cannot but with great pleasure behold ; therefore no doubt but King Dauids soule did sing his Daughters Magnificat , and his Spirit reioyced in God his Sauiour . Neither did his temporall deliuerance passe vnsaluted by this affection ; witnesse the eighteenth Psalme , which is nothing else but an amplification of the ioy which hee tooke therein . According to this good example should we learne to multiply our ioy , as God multiplyeth his saluation . Certainly the Church meant wee should doe so , when it multiplyed the Feasts , which in the old phrase of the Church are called gaudium , gaudie dayes , not so much from the corporall refection , as from the spirituall exultation : it meant we should ioyne ioy and saluation together , spirituall ioy with spirituall saluation . But the corporall hath almost worne out the spirituall ioy , so much more doth the comfort of our bodies carrie vs away then the comfort of our soules .

But all this while we are not come vnto King Dauids Prayer , the first branch of his Prayer that concerneth this ioy of saluation . His Prayer is , as I said , for Restitution , restore : hee that prayeth so , giueth vs to vnderstand two things , that he feeleth a want , and that hee remembreth what is the supply thereof ; both good signes of grace . We hold it a signe of grace in regard of things temporall : those poore and sicke that are in ne●d and paine , we hold worthy of compassion , when we heare there lamentable complaints ; but Vagrants that euen in the Prison being loaden with irons , naked , and halfe starued , can be frollicke , and glorie in their misery , we hold as vnworthy of our pitie , as they haue little feeling of their owne bad case . Apply this now vnto our soules , and see the difference betweene men and men , and iudge thereby what regard they deserue to find at the hands of God . How many bee there that want this ioy of saluation , in whom notwithstanding there appeareth little sense that they haue of such want ? Surely they doe liue as if eternall saluation did nothing concerne them ; such are all prophane persons that say , Let vs eat , let vs drinke , to morrow we shall die , Quibus anima data eft pro sale ne putrescerent , which make no more account of their soule then of a preseruatiue that keepeth their bodies from turning into dung , whose labour is only to make themselues euerlasting fuell for hell . God regardeth them accordingly and they receiue as little of this ioy of saluation , as they would seeme to want it . But if wee meane to receiue wee must first feele that we doe want , and our want must be declared as King Dauids was in this supplication , restore . For God then begins to take pittie when men are brought to the knowledge of their wants : yea , he giueth men a sense of their want , before he vouchsafeth a supply thereof .

But redde doth not only imply a sense of want , but a remembrance also of that which sometimes we had . It is a good thing for a man to bee feeling of his want , but there is no small accesse made vnto that gracious sense , if we apprehend withall that our want proceeds from our owne vnthristinesse ; that what wee want wee had , and that it is through our owne fault that we are brought vnto this want . And indeed if euer wee be in want , we want through our owne default ; for God made vs perfect , and we became not naked but by eating the forbidden fruit ; and since that time men haue beene more or lesse vnthriftie , and haue mispent the portion which God hath giuen them . Therefore wee must not come to God with the simple Verbe da , that imports only that we are in want , we must vse the compound redde , we must confesse our selues Prodigals , that is the right voice of a Christian Penitent .

But whereto shall we apply this restore ? To the saluation ? Or to the ioy ? Distinguish Quod fieri debet , & quod fit , our deseruing , and Gods dealing , and the answere is plaine : no doubt wee forfeit our saluation , God might strip vs of it if hee did reward vs according to our sinnes : Gods Couenant is like a lease that hath a clause of re-entrie , but leaueth a power in the Land-lord to vse extremitie , or deale mercifully with his Tenant : God is vnto his children as a kind Land-lord vnto bad Tenants : he doth not take forfeits as often as we make them , hee doth not re-enter vpon our Tenement , nor strip vs of our saluation , we are often damnable , yet we are not damned . Notwithstanding , hee doth not suffer vs to scape scot-free ; when he doth not take the forfeiture , hee taketh à nomine poenae ; he doth inflict some penaltie , yea , and that a sharpe one too , for he taketh euen from his dearest children the ioy of their saluation ; hee casteth them into sad moodes , hee afflicteth them with heauie hearts ; when they looke vpwards they see cloudes cast ouer Gods countenance , and cannot but sorrow for it ; when they looke downe they see Hels mouth gaping for them , they cannot but tremble at it : such agonies ouertake them and make them smart for their sinnes wherewith they offend God , agonies I say of sorrow and feare . Take a similitude from the Sunne , which may make a day , or a Sunshine day , while it is aboue our Horizon ; it is often day when the Sunne doth not shine , but thicke clouds breathed from the earth make a sad skie , as if it were night , yet cannot we say the Sunne is gone downe : euen so many times are we in the state of saluation , the Sunne is with vs , wee are children of the day ; yet haue wee no ioy of our saluation , our Sunne doth not shine , wee haue no cleere day . But from King Dauid you may learne that to bee sure of saluation will not content a religious heart , except hee may haue the ioy thereof also . I conclude this point ; let vs take heed that pleasure strip vs not of pleasure , worldly of heauenly ; let vs not grieue God lest he grieue vs , grieue him with sinne , lest he grieue vs with sorrow : for we see in King Dauids example , that God inflicts such penalties ; and if at any time we suffer so for our desert , let vs not continue stupidly in this distressing want , but importune him with King Dauids Restore , Restore mee to the ioy of thy saluation . And so much of the first part of the supplication .

I come now to the second , from the Restitution to the Confirmation , Stablish me with a free spirit . Where first we must see what spirit is here meant . There is a spirit in man , and there is a spirit of God ; some vnderstand the one , some vnderstand the other , I wil ioyne both together . For indeed the attribute belongs to both , Gods spirit is free , and so is mans , but Gods by nature , mans by grace : couple Gods Spirit vnto mans , and then you shal find the saying of the Apostle true , Where the Spirit of the Lord is there is libertie : 2. Cor. 3. Rom. 8. Iohn 8. for it is the Spirit of adoption , and if thereby the Sonne of God make vs free , then are we free indeed . Therefore I told you that here by the Spirit I vnderstand our disposition . But this disposition of ours must bee considered , as it is by nature so it is seruile ; as it becomes by grace , so it is free . I called it a generous disposition , and indeed so the word signifieth .

But to open it a little more fully , Iohn 8. ver. 34 we learne of Christ that sinne maketh a slaue ; it appeareth plainly in that which we call free will and the attendants thereon . Freewill is resolued into the iudgement wee passe vpon things , and the choice wee make according to the iudgement : now no man hath a more slauish iudgement then a wicked man , for sin blindeth his eyes , what he doth not desire he doth not beleeue , and you shall seldome see a man possest with any enormous sinne , in whom affected ignorance is not euident : yea sinne maketh him put that out of all question , which if he would vse his owne iudgement , hee would find had no credibilitie . Had it not beene for this seruilitie of iudgement , Pharaoh could neuer so long haue held out against Moses , Israel haue murmured so often against God , Scribes and Pharisees haue so fearefully blasphemed our Sauiour Christ , the Church of Rome so shamefully withstand the truth , and Atheists so prophanely scoffe at the reproofe of their sinnes : not one of these many leud ones which hath not a seruile iudgement . Neither hath seruilitie taken possession only of our iudgement , but of our will also ; wee can make no better choice then our iudgement will giue vs leaue , if that be seruile this cannot be free . Not free ? Nay , it were well , if it were no more seruile then our iudgement , but indeed it is much more : for how often doe we see what we should doe , and yet to please sinne chuse to doe the contrarie ? Whether we be regenerate , or whether we be vnregenerate ( for the text is vnderstood of both by seuerall Diuines ) we may say with the Apostle , Rom. 7. I see a Law in my members rebelling against the Law of my mind , and carrying me captiue vnto sinne , we haue vncircumcised hearts , and doe resist the Spirit of God . Take an example or two : the Pharisees could not denie the Resurrection of Christ , the Souldiers brought them direct word of it , but see what a peruerse choice they made , Matth. 28. rather then they would giue glorie vnto God by acknowledging the truth , they bribe the Souldiers to out-face it with a grosse lie . This seruilitie of there will , is more plainly set downe in the Acts 4. Chap. where after Peter had healed a Creeple in the Name of Iesus , they therefore apprehended him and Iohn , and fall to this consultation , What shall we doe to these men ? For that indeed a notable miracle hath beene done by them is manifest to all them that dwell at Ierusalem , and wee cannot denie it : a man would expect that their will should yeeld vnto such cleere euidence yet doth it not , for marke how they resolue , That it spread no further amongst the people , let vs straightly threaten them , that they speake henceforth to no man in this name . O seruile will !

Neither are these principall faculties only but their attendants also seruile , First , the concupiscible , or that faculty whereby we ensue what wee suppose good , the seruilitie thereof is most palpable . God made all these visible creatures to serue vs , and vs to serue only himselfe ; but what creature is there which man doth not aduance aboue himselfe ? Yea deifie that he may be a drudge vnto it ? Our meates and drinkes so rauish vs , that Esau sold his birth-right for a messe of pottage : our money and wealth how base doth it make vs ? Chap. 1● . There is nothing worse then a couetous man , saith the Sonne of Syrach , for such a man will sell his Soule for a morsell of bread . The Apostle calleth the couetous man a plaine Idolater , which is nothing else but a slaue to an Idoll . And to whom is not an ambitious man a slaue ? Whose eyes are obseruant of euery mans lookes , whose eares attend euery mans tongue , whose tongue pleaseth euery mans humour , whose feet goe whether , whose hands doe what euery man will , that can inch him forward to the place whereunto hee aspires . Finally , looke whatsoeuer humour possesseth vs , there is no slauerie which for the satisfying thereof wee doe not willingly affect : yea marke that the baser things are , the stronger are mens affections that bow to them ; as we see in Epicures , Wantons , Couetous and other wicked ones ; it is hard to see a man so humbly , so earnestly to serue God , as they doe serue their earthly lusts .

Neither is the irascible , or the facultie wherewith we encounter difficulties while we pursue good , lesse seruile then the concupiscible is in pursuing of vanitie and toyes : it maketh Pigmies seeme Gyants vnto vs , euery danger is as vgly as death , euery frowne will ouer awe vs , and the least terrour cast vs into a Feuer . If we be put to it whether we will lose Heauen or Earth , God or the World , we will quickly betray with what resolution we are carried vnto the best things , and how hardly we brook walking in the narrow way , though it lead vnto the Kingdome of Heauen , how hardly we endure momentany afflictions , though they worke vnto vs an exceeding and eternall weight of glory . 2. Cor 5. Read the Storie of the Israelites passage from Egypt to Canaan , in them you may read what man-hood we haue : Seruilitie hath so cowardized all our Fortitude , that we set lightly euen by God himselfe , if we may not possesse him easily and speedily .

I need say no more : by this time you see what a base and seruile spirit we haue , certainly by nature it is most base and seruile . I haue amplified this that you might see there is great reason why King Dauid should make this Prayer , and perceiue better what that is which hee desireth , and what he meaneth by a free spirit .

Hee meaneth not a Libertines freedome , hee would not bee a sonne of Belial , haue a cloake for licentiousnesse , but hee would bee enthrawled to none but God . And indeed his seruice is perfect freedome : he would haue his iudgement free , he would walke by no light but by the light of Heauen : his vnderstanding he would haue captiuated only to the wisdome of God , and then he is sure he shall neuer mistake his true obiect , truth , because Gods Word is truth , and he can neuer erre whom God doth guide , and verily hee is the wisest man that maketh Gods Commandement the rule of his iudgement , his iudgement is free indeed . And what is a free-will ? Sure that which chuseth the only good , that whose souereigne good is only God ; he chuseth all that chuseth him , so that hauing him the will misseth nothing of her proper obiect : let it pitch vpon other goods , and it will bee if not deluded yet certainly skanted , because nothing can satisfie which is lesse then that for which the will was made .

As grace doth thus free the reasonable facultie , so doth it the sensitiue also , it freeth our desires : though there be no Law to compell , yet doth a man readily run the way of Gods Commandements , he thinketh hee cannot speed fast enough , nor haue enough of that good , which a holy will guided by a wise iudgement recommends vnto him : vnto him Modus diligendi Deum est diligere sine modo , hee drinkes himselfe drunke at the riuer of diuine pleasures , and is so vnsatiable in that , that he passeth in the World , for a foole and a mad-man . This is the freedome of desire , it made King Dauid daunce in an Ephod before the Arke ; it made Abraham follow God , whithersoeuer hee did call him ; and many holy men to affect solitarinesse , that they might haue the more of the societie of God , and his Angels ! Such a desire is no hireling , it loueth good for good , and will serue God onely out of the content it taketh in his seruice ; and such seruice God requireth , and such a desire is a free desire .

The last facultie that is free is the irascible , the courage of a man must be made free ; Saint Paul hath exprest that excellently , Rom. 8. Who shall separate vs from the loue of Christ ? Shall tribulation , or anguish , or persecution , or famine , or nakednesse , or perill , or sword ? No , I am perswaded that neither death , nor life , neither Angels , nor principalities , nor powers , nor things present , nor things to come , nor heigth , nor depth , nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus . Behold a free courage , such a Martyrs courage as will readily obey and runne to Christ , though he must be loaden with the Crosse : that will be contented to hate Father , and Mother , Wife , Children , if they hinder him from being Christs Disciple .

Put these together , and you may reasonably conceiue , what King Dauid meaneth by a free spirit . And such freedome is to be desired by vs all , we must all desire to be so free in our iudgement , will , desires , courage , and so we shal become generous persons , such as stoupe to no base things , and shall sticke at the bestowing of nothing we haue , though it bee our owne selues , whereby we may compasse the true , the soueraigne good .

There is one thing moreouer meant by this phrase which is peculiar vnto Dauid ; and doth somwhat concerne all those that are in authority , 1. Sam. ca. 16 and that is an heroicall spirit : Numb. 11. God gaue him one when hee anointed him first to be King , so did he vnto Moses , Exod. ca. 19. and the Elders which were chosen to assist him . Though euery child of God must by a noble spirit testifie his parentage , and that Kingly degree whereunto he is called of God , yet they that are set ouer others , must haue a principall spirit in a higher measure , answerable to their charge must their gifts be ; seruilitie beseemes none lesse then those , who are appointed guides to lead others out of thraldome .

The next point is King Dauids prayer , vphold or stablish . His late wofull experience had taught him that he was labilis and fragilis , that he was apt to take a fall , and with the fall a bruise ; therefore hee had good reason to pray God to hold him vp , to strengthen him ; yea the best are mutable creatures , as they were made of nothing , so of themselues they would turne to nothing againe . Therefore hee that standeth must pray that he may not fall , that his house rest not vpon the Sands to be blowen downe by the winds , or borne downe by the Waues , but vpon a Rocke which will hold out against them both .

Secondly , this word importeth that he that hath recouered a fall , Clem. Alex. Stromat . lib. ● desires that he may no more relapse , Vilificat libertatem qui iterùm vult amittere , it is a shrewd argument that he setteth light by a free spirit , that doth not desire as well for to keepe it , as for to haue it , and the desire for to keepe it , doth argue at how deare a rate we set it .

Thirdly , Saint Bernards rule is true , Quae modo sunt , modo non sunt , is qui verè est non acceptat ; nec in caducis istis potest vera aeternitas sibi complacere . Vertue be it neuer so eminent pleaseth not God except it bee lasting , he will haue euery one striue to resemble him as well in constancie as in sanctitie .

Finally , this comfortable sense , and generous spirit , are the two supporters of perseuerance , for what should moue him to fall from God , that is heartned with the comfortable sense of Gods fauour , and established by a generous spirit to doe him seruice ? Therefore Gregorie the Great giueth vs a good note , In 〈◊〉 . Psal. that if wee meane to perseuere , wee must take heed that we doe not seuer these : Solet quibusdam contingere , &c. it falleth out too often saith he , that men luld a sleepe with the ioy of saluation , forget how feeble their knees are , and begge not to be held vp with a free spirit , and so slip before they are aware : wherefore he addeth , Ita me correctum sac gaudere de veniâ , vt tamen nunquam desinam esse suspectus de culpâ , Let me neuer so ioy in the pardon of my sinnes , as that out of the consciousnesse of my owne frailtie I should not desire to be strengthned against sinne .

The last thing I noted vpon this Text is , Who is the giuer of these gifts , and it appeareth to bee God , for to him King Dauid prayeth , and what better proofe then that euery man seeketh it of him , and thanketh him , Serm 6. Dei on●●e 〈◊〉 . Cap. 6. 1. Cor. 1.31 . if that he haue it ? What meane we ( saith Saint Cyprian ) by all the Lords Prayer , Nisi vt in eo quod esse cepimus , perseueremus ? Whereunto agreeth Saint Augustine , and the Apostle telleth vs , that he that glorieth must glorie in the Lord : Vntill we come to God we can find no ground of stabilitie : how glorious were the Angels in Heauen ? How holy was Adam in Paradise ? Both left vnto themselues are monuments of the frailtie of a creature . If they , how much more we that come so short of their gifts ? Wherefore God hauing shewed vs how little stedfastnesse there is in the foundation of nature , Psal. 94. buildeth vs vpon a surer foundation , he buildeth vs vpon himselfe , Hee is become our refuge , and the strength of our considence .

And as he only can establish vs with a free spirit , so only he can restore vnto vs the ioy of his saluation . The earth may breath forth vapours , and intercept the sun-shine , but not the Earth , but the Sunne it selfe must dispell those vapours , that with his brightnesse hee may cheere the earth againe : our sinnes may cloud the light of Gods countenance , only Gods mercie can make it breake through that cloude , and shed a comfortable influence into our soule , I say , only God , that for sinne withdrew it from vs .

It is not meant that hereupon we should grow idle , but wee must not ouer-value our endeuours , Heb. 3.12 . wee must take heed that our Lampes goe not out , That there be not in any of vs an euill heart of infidelitie to depart from the liuing God , Psal. 127. we must gird vp our loines , and we must watch . But yet wee must still remember , that Except the Lord build the house they labour but in vaine that build it , except the Lord keepe the Citie , the watchman waketh but in vaine , Tutiores , saith Saint Austin , Esay 46. Viuimus si totum Deo damus , & non nos illi ex parte , & nobis ex parte committimus ; wee are most secure while we value our owne endeauours at nought , and giue all the glorie of our stabilitie to God . Heare yee me , O house of Iacob , and all that remayne of the house of Israel , which are borne of mee from the wombe , and brought vp of me from the birth , therefore vnto the old age I am the same , euen I will beare you vnto the hoarie haires , I haue made you , I will also beare you , and I will carrie you , and I will deliuer you . If God put his feare into our hearts , we shall not depart from him , if hee keepe vs none shall be able to take vs out of his hand . Reade Colos. 1. Philip. 1.

I conclude , though we can say with Saint Paul , 2. Tim. 4. I haue fought a good sight , I haue finished my course , I haue kept the faith , hence-foorth there is laid vp for me a Crowne of righteousnesse , which God the righteous Iudge shall giue me at that day : yet let vs with the foure and twentie Elders , Cast downe our selues and our crownes before him that sitteth vpon the Throne and the Lambe , saying , Reue. 4.4 . Prayse and honour and glorie and power be vnto him that sitteth vpon the Throne , and to the Lambe for euermore . AMEN .

PSAL. 51. VERSE 13.

Then will I teach transgressors thy wayes , and Sinners shall bee conuerted vnto thee .

WHen I brake vp the first part of this Psalme , I told you that it was a Vow , and therefore obserued therein the parts of a Vow , a Desire , and a Promise , for when a man voweth , there is something that he would receiue , and something that hee must render , render out of thankfulnesse , for that which out of the goodnesse of God he receiues . I haue ended the first of these two parts , King Dauids desire hath beene vnfolded vnto you , the briefe whereof is , he desired to be restored vnto , and preserued in the state of grace . Let vs now goe on and heare King Dauids Promise , heare what he will render thankfully , if God vouchsafe mercifully to grant his desire , King Dauid doth promise that hee will religiously serue God , this is the summe of his promise .

But in the pursuite of this point we shall be led to see , first of what kind his seruice is , and then what reason hee giueth for his choice . Gods seruice is either Morall , or Ceremoniall .

The seruice which King Dauid doth promise is morall ; this is plaine in my Text , and the two following verses . Will you know the reason of this his choice ? You haue it in the 16. and 17. verses ; the reason is Gods good pleasure ; his choice is guided by that ; God delighteth more in Morall then in Ceremoniall seruice , absolutely he doth so , and especially in pacification for such enormous , such hainous sinnes .

But let vs looke into the Morall seruice which he promiseth , there me thinkes the first thing I see is , that Kiing Dauid hath sped of that which he desired last ; He desired a free , a liberall Spirit , and surely but from a free , a liberall spirit , so large a promise could not proceed . His promise taketh vp both Tables of the Decalogue , his dutie to God , his dutie to his Neighbour . His dutie to his Neighbour , he will edifie others , his dutie to God , he will glorifie him .

At this time I will insist only vpon his promise to edifie his Neighbour , for that is the proper argument of my text ; wherein I shall shew you first seuerally what Meanes he vseth , and what Successe he hoped for . The Meanes are the teaching of Gods wayes ; Gods wayes , the best of lessons , but such a lesson as cannot be knowne without teaching . His Successe is the conuersion of those that are taught .

But more distinctly in the teaching wee must consider Quis , & Quos , who is the Master and what Schollers hee taketh in hand . The Master is King Dauid , King Dauid newly conuerted by grace , Ego docebo , I will teach . But whom Transgressors , Sinners , those that are such as I was ; and indeed such Schollers need such a Master , those that goe astray such a one as is newly returned home . This we must obserue in the Teaching .

And in the Conuerting we must moreouer obserue Vnde , & Quo , from Whence and vnto whom these Schollers shall returne . Whence , that is implyed in their name Transgressors , Sinners , then must they returne from their transgressions , and from their sinnes , that is from their owne wayes . But whether ? vnto God , from whom they went , vnto him they must returne , and to returne vnto God , is to returne vnto Gods wayes , and so to learne the lesson which their Master teacheth them .

Hauing thus seuerally considered the Meanes and the Successe , wee will consider them ioyntly , wee will see how fitly they are coupled together . There is no true conuersion without teaching , and teaching must worke that conuersion which must bring a Sinner vnto God .

You heare the particulars wherat ( God willing ) I shall now touch , I pray God I may so doe it that wee may all carrie away a true touch thereof .

But first you must take a lesson from the connection of the parts of King Dauids vow , of his Promise , with his Desire , and the lesson is , wee must not be vnthankfull , when God is mercifull vnto vs , not that God can be bettered by ought which we doe , for the Psalmist doth teach , Bonum meum nihil ad te , Esal . 16. My good reacheth not vnto thee , but we should testifie that we receiue not Gods grace in vaine , our fruit must shew what trees wee are ; and because we are it by an others gift , Ingenuiest agnoscere & imitari benefactorem suum , There is no truer character of ingenuitie , then an humble acknowledging whose creatures we are , and a careful resembling of our Creatour . Especially seeing our gifts are bestowed vpon vs , not only vt ornamenta , but instrumenta , not only to recommend vs , but also for the good of others . We see it in the frame of the whole World , in Heauen , and in earth , neither of them is more beautifull , then vsefull ; yea , the more glorious , the more commodious are the parts of the Great world , which should make our little world blush , if wee vse our indowments as many doe their garments , for pride , and not for profit , that fooles may gaze on vs , and no body be the better for vs . This lesson we must take in the way .

Let vs now come to the particulars , whereof the first is the meanes that are vsed , the teaching of Gods wayes . Gods wayes I told you is the best of lessons , for wee are in this world , Viatores , way-faring men , and what should way-faring men spend their Studie vpon ; but that which is answerable to their name , that is a Way . Yea , seeing we are not only wayfaring men , but as the Apostle teacheth , peregrinamur a Domino , 2. Cor. 5. we are absent from the Lord , what other wayes should we studie , but vias Domini , the Lords wayes , the wayes that are here mentioned in my Text. Surely that must needes be the safest way , for it is sine diuerticulo , sine praecipitio , it is a very straight way , it hath no turnings where a man may lose himselfe , and it tends all vpward , no feare of tumbling into the gulfe of perdition .

But the way of the Lord though in it selfe but one , is yet considered two wayes , first , as God doth trauell in it vnto vs , secondly , as we walke in it vnto God , for both causes it is called via Domni ; and good reason , for God is such a Lord as doth praeire not onely praecepto , but also exemplo , he leadeth vs not onely by good Lawes , but also by his owne good deedes , and doth before vs whatsoeuer he commands . If hee command vs to be holy , iust , true , mercifull , Psal. 145. the Lord himselfe is righteous in all his wayes , and holy in all his workes , and in another Psalme , All the wayes of the Lord are mercie and truth . But what need any more proofe , Psal. 25.10 . when our goodnesse is but his Image , and our liuing well , but a shewing forth of the vertues of him that hath called vs . So that if a man were to choose a way , 1. Pet. 2. hee can desire no better then the way which the King doth goe in himselfe ; and can a Christian haue a better then is the way of God .

Way , or wayes , the Holinesse is but one , but it sheweth it selfe in many formes , in wisedome , in righteousnesse , in temperance , in patience , in whatsoeuer other vertue ; the Charitie is still but one , but such a one as is able to giue fit entertainement to euery obiect , and because the entertainement is various , wee reade sometime Vias , the wayes of the Lord , and wee reade sometimes Via , because the Charitie is alwayes but one : and we should haue such grace as may answere all occasions , neither is it true regenerating grace that is vnprepared for any alteration , that can beare prosperitie , but not aduersitie , that can conuerse with God but not with men , that can not bee militant as well as triumphant . This propertie is a good toueh stone for euery man to trie his grace thereby .

But to leaue the Lesson and come to the Teaching . The way is such as no man can goe without a guide , and no maruell , for no man euer went it twice , no man euer passed from Earth to Heauen , and being there came downe to the earth to returne to heauen againe ; haply if he did , he might haue remembred the way , and so goe it the second time without a guide , but God alloweth not a second iourney to heauen , therefore is euerie man a stranger in this way , whereupon it must needes follow , that euerie man doth need a guide , or else he cannot be sure that he goeth a right ; especially seeing the way he must goe , is bee set on either side with so many broad , but mis-leading pathes . Teaching then is necessarie for those that meane to goe the way .

Hauing thus in a generalitie shewed you the meanes that is vsed , wee must now distinctly consider Quis , & Quos , who is the Master , Ego ●ocebo , King Dauid saith , he will take vpon him to be the master . But King Dauid must be considered as a newly conuerted Paenitentiarie as one restored vnto , and established in the state of grace , he had plucked out the beame out of his owne eye , before hee offered to plucke the moates out of his brothers eye , hee was illightned himselfe , before he offered to illighten others , and he would not purge others , before hee was purged himselfe . Grat. 1. Nazianzene hath a good rule , Cauendum est ne admirandae virtutis malipictores simus , we must take heede that we blurre not the vertue which we desire to limme . A man that goeth about to teach another the wayes of God , is by that father resembled vnto a Painter that draweth Gods Image vpon his brother , now he accounts him a good Painter , that is himselfe a good patterne of the virtue that he doth teach , but hee is but a bad Painter that blotteth out with his life , what hee Painteth with his tongue , who may bee cast off with that scornefull Medice cur a teipsum ; who will beleeue him whose deedes discredit his words ? Dauid was not such a Painter , he taught not others , before he had learned himselfe .

But how did he teach ? Two wayes , exemplo , & verbo , his very case was a good Sermon , a Sermon of the wayes of God , of his way of Iustice , of his way of Mercie , Dauid was a monument of both . A monument of Gods iustice , who though he were a man after Gods owne heart , yet did God not suffer his sinnes vncorrected . A monument of Gods mercie , for though his sinnes were very grieuous , yet vpon his vnfeined repentance they were graciously pardoned . So did he teach by his example , teach men not to presume , because in him they may see God is iust , teach them not to despaire , because in him they may perceiue that God is exceeding mercifull .

As he teacheth by example , so doth hee by his word also ; witnesse this Psalme wherein he taught the Church in his time , teacheth vs now , and shall teach men vntill the worlds end , for what is the contents thereof but this , Come vnto me , hearken vnto me . I will shew you , I will teach you , what God hath done , and for my soule ?

Adde hereunto that Dauid was a King , and his care that hee voweth may goe for a teaching , for Kings communicate in the name of Pastors , in the Scriptures they are more then once called by the name of Shepheards , and Constantine the Emperour said well , that Kings were Episcopi ad extra , they haue a kind of Bishopricke , and must be carefull of the ghostly wel-fare of their charge . But we may not mistake , Dauid did not take vpon him the Priest-hood as Vzziah his successor did , and was plagued for doing it , he kept himselfe within his bounds , hee did but that which all that are trusted with Ciuill Authoritie are bound to doe , except what in this kind he did as a Penitent , or as a Prophet , and his example is a good admonition for of all his ranke , all in his case , yea , it may admonish all ; It was Caines voice that said , Numquid ego sum custos fratris , Am I my Brothers keeper ? Yea , God hath giuen ( saith the Sonne of Syrack ) a charge vnto euery man concerning his brother . The law will not suffer a man to neglect his brothers Oxe , or his Asse going astray , or sinking vn●●●● his burden ; hath God care of Oxen ? or doth he not intimate there●● how much more wee must care for the master of those beastes ? It is the propertie of good men that the good which they receiue from God , they dispense to others , and are as carefull of other mens saluation as of their owne , according to the rule , Thou shalt loue thy neighbour as thy selfe .

We haue found the Master ; Let vs now seeke out the Schollers , wee find them here to bee Transgressors , Sinners , an vntoward subiect you would thinke for a Master to worke vpon , to tame such head-strong Colts , and bring such persons to a better course , and yet nihil aptius , nihil acceptius , no Schollers are more fit to be vndertaken by such a Master , and such a Master cannot better please the Master of Masters , that is God , then by vndertaking of such Schollers , vndertaking to teach transgressors and sinners , to teach them Gods wayes that haue gone farthest our of the way , for such must you vnderstand by these words . It is euerie mans worke to set them forward that are in the way , to teach the righteous ; it is a harder taske to fetch them in , that are gone out , and such a Master must put himselfe to the hardest taske . A Souldier that hath plaid the coward , cannot recouer the reputation of a valiant man , by aduenturing no farther then ordinarie Souldiers , but by vndertaking some dangerous assault , or trying his valour vpon an enemie of note , and no teaching is worthy of a conuert , but the teaching of those that are much auerse ; for how should hee shew that he doth throughly detest sinne , that hauing rooted it out of himselfe can indure it in another ? No , his owne passion will fill him with compassion , the remembrance of the losse which himselfe sustained , of the smart which himselfe hath felt , the experience ( I say ) of this double euill , will not suffer him to stand as an idle spectator , while the spirituall thiefe , the murderer , doth spoyle , doth slaughter others ; he will be aiding to such forlorne ones with his best , with his readiest succour . Adde hereunto that they that are conuerted were corrupters while they were in the state of sinne , they led many out of the way , and who doth it be seeme better to be stir themselues for the recouerie of sinners , then they by whom many haue beene made sinners ? It is fit that by this care they doe redeeme that fault ; surely Diues in hell shewed a desire of such a thing , when he praied Abraham to send teachers to his brethren , who might reclaime them before they came to hell , it implieth a sorrow ( though a fruitlesse one ) which he had for that hee had corrupted them ; and he is worse then Diues , who being conscious to himselfe , that he hath beene an instrument of mis-leading others , doth not desire to conuert at least as many as he hath corrupted .

As there is nothing fitter for such a Master then the dealing with such Schollers , so there is nothing wherein hee can better please his Master , God , th●n by taking p●ines with such Schollers . God is compared vnto an Husbandman , all the world is his Farme , now you know a good Farmer that hath many p●●cels of ground ouer growne with Bryars and Thornes , taketh great comfort to see them grubbed vp , and the ground made good Pasture , or Arable : euen so God , who would haue all men ●aued and come to the knowledge of his truth , is well pleased with their pa●ines that are instruments thereof , ye● , therefore doth he conuert some , that by them hee may conuertothers ; you may gat●er it out of Christs words to Saint Peter , 〈…〉 ●2 . I haue prayed for thee that thy faith should not faile , Tuantem conuersu● , confirmafratres , When thou art conuerted , strengthen thy brethren ; 〈…〉 . This lessen is excellently shadowed in a vision of Ezekiels , where the waters running from the Sanctuarie into the dead Sea , healed it , and presently vpon the bankes grew vp 〈◊〉 of life , of which we read in the Reu●lat on , 〈…〉 . that their leaues were for the healing of the Nations . And indeed all the famous Conuerts that we read of ●aue euer thought they could not dee God better seruice ; I will instance but in two , Saint Paul , and Saint Austin ; Saint Paul had beene a persecutor , a blasphemer , hee obtained mercie , and God put him into the Ministerie , that as his eyes were opened , so he might open the eyes of others ; and what paines did he take ? 〈…〉 . Becomming all , to all , that hee might winne some to Christ . Saint Austins confessions shew what his first life was , how sicke he was in Head and Heart , in faith and life , and his Workes doe shew how carefull he was , after God gaue him the light of his truth , and feare of his name , to reforme others , Epic●res and Heretickes , and worke into them a true knowledge and ●eruent loue of God . I conclude this point ; As many of vs as find grace at any time , must after the Patterne of King Dauid labour to present some Conuert sinner , as an Eucharisticall sacrifice vnto God . And let this suffice for the vnfolding of the meanes that this King doth vse .

I come now to the successe which is hoped for , which is a Conuersion . Conuersion is not a locall motion , but a morall change , the making of vs of old , new men , a metamorphi●ing , as Saint Paul calleth it , a changing of vs into a new Image . But the nature of this Conuersion will better appeare , if I first vnfold vnto you the two termes , Vnde , & Quo , from Whence , and to Whome , sinners are conuerted . From whence you cannot better learne then by their names , they are called transgressors , such as leaue Gods wayes to follow their owne , the deuices of their owne braine , the desires of their owne heart . God made man ( saith the Scripture ) after his owne Image , but the Image of God in man , was much like the Image of the Sunne in the Moone , so long as the Moone is in opposition to the Sunne , we see what a goodly light body it hath , no sooner doth it diuert to either side , but it soone loseth its light : euen so a man keeping himselfe towards God , receiueth an impression of his sacred Image , which vanisheth when he turneth himselfe from God . Yea , you see daily that when you walke in the Sunne , if your face be toward it , you haue nothing before you but bright shining light , and comfortable heat , turne your backe to the Sunne , and what haue you before you but a shadow ? And what is a shadow but the priuation of the light and heate of the Sunne ? Yea it is but to behold your owne shadow , that you defraud your selfe of the other , for there is no true wisdome , no true happinesse , but onely in beholding the countenance of God , looke from that , and we loose these blessings ; and what shall wee gaine ? A shadow ; an emptie Image , insteade of a substantiall , to gaine an emptie Image of our selues , we loose the solid Image of God : and yet this is the common folly of the world , men preferre this shadow before that substance .

When we are willed to turne we must remember that wee are auerse from God ; when we goe our owne wayes we turne our backes to God , ( as the Scripture teacheth ) euerie of our wayes goeth from him , and when we Conuert , we must turne from our owne wayes , our euill wayes , for such are all ours , we must cast away the workes of darknesse , put off the old man , so the Scripture varieth the phrase of conuersion . But there are three conditions that must be obserued in our Conuersion . First , Eack . 18. it must be ab omnibus vijs malis ; God loueth not mungrels ; if a man haue beene a Drunkard , an Adulterer , a Swearer , hee may not leaue his drunkennesse , and retaine his swearing , leaue swearing , and follow whooring ; therefore Moses tels the Israelites that they must returne to God toto corde with their whole heart . A second condition is deliuered by Esay , Deut. 23. c. 31 6. Conuertimini sicut in profundum recessistis , looke how profoundly wee entertaine sinne , so deepe must our conuersion goe , wee must search our wounds to the very bottome , we must leaue no creeke vnaltered , it must bee verum Cor , our inside must be like our outside , so saith S. Paul , Heb. 10.22 . Thirdly , our conuersion must be constant , wee must not bee like vnto Lots wise , whose feet caried her from Sodome , and her eyes were backe vpon it ; that will argue that we repent of our resolution , and that we can easily be perswaded to become againe what we were before . This is the first branch of Conuersion ( we must if we returne ) so remooue iniquitie farre from our Tabernacle , yea from our selues .

The next branch is to whom we must returne ; If you will returne returne vnto me , saith God in the Prophet : many doe returne , but it is from one vanity to another , such a turning as Salomon describeth in Ecclesiastes , and there are examples euery where , many of prodigall turne couetous , and of profuse become base ; many a Stoicke turneth Epicure , and of senslesse , becommeth shamelesse ; many an Atheist turneth superstitious , and as if he did repent that he had beene long without a God , maketh his fancie the forge of Gods ; of such turning there is too much in the world . But our returne here meant , is a returne to him from whom wee went , we went from God therefore to him we must teturne againe ; lost sheepe that we are , we must returne to our Shepheard from whose fold wee straied , the onely and great shepheard of our soules ; prodigals that we are we must returne to the Father that we forsooke , euen to our Father which is in Heauen ; or to keepe my former Simile , we turned from the Sunne to the shadow , and so became darke and cold , ignorant and vntoward , we must turne from the shadow to the Sunne againe , that we may bee light and warme , and recouer againe the knowledge and the loue of God . A quo habet homo vt sit , 〈…〉 70 apud ill im habet vt benè sit , if at any time we bee ill , wee must not looke that it will be well with vs vntill we come to God that made vs .

Put now these two points together , Vndè , and Quò , and we may resonably conceiue what Conuersion is , it is that which by another word is called Repentance ; and indeede the word in the Originall doth import that vertue . But marke that whereas Repentance is a compound thing of our turning from the world , and turning vnto God , it hath its name rather from turning vnto God , then turning from the world ; turning from the the world hath no commendations in it , except it be to the end that wee may turne vnto God , as also turning to the world , is no Sinne , it deserueth no blame , vnlesse in doing it we turne from God ; the offence is properly in turning from God , as Repentance consists properly in turning vnto God .

Such a kind of turning is the successe which King Dauid hoped would follow vpon his teaching , conuertentur , the sinners , the transgressors will be conuerted if I teach them thy way ; a confident speech , yet very likely , whether you looke vpon vias tuas , thy wayes , or docebo , I will bee the master , Gods Wayes , are Gods Lawes , now of Gods lawes we read in another Psalme , Psal. 19. that they are perfect , conuerting the soule , his testimonies are sure , F●● . 1. 1. Cor. 2. He● . 4. 2 〈◊〉 . 3. and giue wisedome to the simple , they are the power of God vnto saluation , in them is the euidence of the Spirit , they are sharper then any two edgedsword , sinally they are able to make a man wise vnto saluation ; there is then good hope of Conuersion from the efficacie of Gods lawes ; and indeede they are able to worke fidem infusam a sauing faith .

Docebo is a good ground of hope also , for that is able to worke fidem acquisitam , a morall perswasion , it worketh that which maketh way to the other , while what we thinke credible by reason of the speaker , wee are wrought to belieue by the word which hee speaketh , wicked men commonly scorne good men as fooles , when they tell them of the vanitie of the world , and the danger of sinne ; they suppose because that they had neuer any experimentall acquaintance with it , the iudge of it most absurdly ; but when they shall haue a Nebucadnezzar , an Antiochus , one that hath beene as deepe in sinne as themselues can goe , turne Penitent , declaime against ; dehort from an ill life , they cannot but muse , they cannot but doubt , they cannot but bethinke themselues in what state they stand . Or if they may shift of such a Teacher because they thinke noueltie doth abuse his iudgement , and the nature of man is delighted with change , yet when they shall heare a Salomon , a Dauid , a Prodigall , that was first in the state of Grace , and hauing fallen foule into sinne , is come to himselfe againe , and vpon an experimentall comparison of both , passeth an indifferent iudgement , giueth grace , giueth sinne each his due , his thundrings and lightnings against sinne , cannot but shake the greatest Oakes , the tallest Cedars , make the obstinatest sinners to tremble , and bring them vpon their knees to Sing the Psalme of mercie ; the Adder that cannot be charmed by this inchanter will neuer be rid of his poyson vntill his poyson riddeth him ; his case is desperate ; hee that will not heare a Penitent malefactor , will neuer be conuerted by any Preacher .

I haue dwelt long enough on the vnfolding of the Meanes , and the Successe as we are to looke into them seuerally : Let vs now in a word or two consider them ioyntly , and see how reasonable it is , that those Meanes be vsed for this Successe , teaching for conuerting . A man is a reasonable creature , and Conuersion is an act of the reasonable soule , and therefore not to be expected but from meanes that can worke our reason , ordinarie meanes of this kind there is none but teaching ; feare of the sword may ouer-awe the outward man , and hinder vs from doing what wee would , but it cannot alter the inward man , and make vs well what wee should , whether it be truth or goodnesse that is commended vnto vs , it is not torturing● , but instructing , that must make vs belieue the one , and loue the other ; Magistrates may compell to the vse of the Meanes , but without the naturall meanes no hope that euer any one will entertaine these vertues . The more barbarous hath beene and is the tyrannie of the Church of Rome , which vseth the Inquisition insteed of Instruction , and laboureth to conuert soules , by subuerting of whole states .

Secondly , as without teaching , there is no conuerting ; so if a man should be conuerted without teaching his conuersion cannot please God , Rom. 14 . 2● . for Quicquid non est ex fide est peccatum , as good that were neuer done , which we doe without the guidance of our Conscience , because God looketh that in his seruice especially wee should shew our selues reasonable . Wherefore let vs leaue Monkes to their blind obedience , and the superstitious Papist to his implicit faith , let vs turne to God , but so , that we first be taught his wayes ; let not our Conuersion out runne our Instruction , let them walke hand in hand together .

I conclude ; There is not one of vs which doth not sometime or other by bad counsell , or euill example mislead others out of the way ; what must we doe then ? We learne here of King Dauid ; Let vs by good counsell , by good example , bring them , or some others into the way againe : the rather , because it is a worke of the highest perfection , to be Gods instrument to bring sinners from hell to heauen ; Dan. 12.3 . Daniel hath foretold that Teachers shall shine as Starres in the firmament , and Saint Paul , that the Conuerted shall be the Conuerters crowne and Glorie in the day of the Lord . 1. Thess. 2.19 .

LOrdwe are all apt to goe astray , and how many stumble at vs , that fall before vs ; when thou doest vs the fauour to lend vs thy hand , let not vs denie ours to them that are downe , let vs teach them , what thou hast taught vs , and let it profit no worse with them , then it doth with vs , let vs both be conuerted thereby , and let vs each hasten other in our returne toward thee ; Let vs be carefull to saue not our selues onely , but others also , that each may bee the others ioy , when we shall both be presented spotlesse and blamelesse at the appearing of Christ .

PSAL. 51. VERSE 14.

Deliuer me from bloud guiltinesse , O God , thou God of my saluation , and my tongue shall sing aloude of thy righteousnesse .

THe religious seruice which King Dauid vowed , is the Edifying of others , and the g●●rifying of God : how he will edifie others , you haue heard , and are to heare , how he will glosie God .

God may be glorified , either in regard of the particular sauom h● sheweth vs , or the generall worth that is in himselfe ; Dauid promiseth to glorifie God in both respects . At this time my Text doth occasion me to speake of the former , wherein I will obserue first a spirituall Pange : ha●ouer taketh his Deuotion , and then the Deuotion it selfe . In the Pange we shall see what he seeleth , and to whom he slieth ; he feeleth a sting of Conscience , a remorse of Bloud-guiltinesse ; and being pained herewith , he seeketh for ease , he crieth Deliuer .

But he seeketh discretly , and ardently ; discretly , for he seeketh to him that can Deliuer , to the Lord , who is interested in the consciences of his creatures : and as he can , so he will , he is the God of his childrens saluation . This is his discretion ; which he warmeth with Zeale , hee is earnest in his petition , which you may gather out of the doubling of the name of God , Deus , Deus salutis meae .

Hauing thus ouercome the spirituall Pange that interrupted him , hee falleth to his Deuotion , wherein you must marke , first the argument that he insisteth vpon , and that is God Righteousnesse ; Secondly , the manner how he doth extoll it , which is publike , and cheerefull ; publike , for hee will vtter it by his tongue ; cheerefull , for his tongue shall sing aloude . These bee the particulars which wee must now looke into farther and in their order . And first of spirituall Pangs in generall .

King Dauid had a pardon of this sinne particularly , besides a generall promise that God would neuer withdraw his grace from him , and yet we find him here perplext and distrest in conscience . Though I did on a former Verse touch at the reasons hereof , yet will it not be amisse that I a little farther enlarge this point . There can be no doubt but Gods truth is infallible , he cannot denie himselfe , hee will neuer recall his word , but yet Quicquid recipitur , recipitur ad modum recipientis , the vertues wherewith we entertaine Gods promises are , as wee are , imperfect , because we art partly flesh , and partly spirit ; our faith is not without doubting , & if their be imperfection in our faith which is the foundation of our spirituall life , our Hope will be answerable , it will not be without distrusting , neither will our Charitie be better , we cannot so loue , but we will feare ; And why ? Could we cast our eyes onely vpon God , his goodnesse must needes appeare wonderfull , and so leaue a kind of amazednesse in vs , neither can we easily beleeue that he should vouchsafe such fauor vnto man ; but we more often cast our eyes vpon our selues , vpon our wickednesse , whereby we haue broken Gods lawes , vpon our vnthankfulnesse , which haue set light by Gods blessings , and this is able to stagger our faith much more ; especially when the Serpent shall plie vs with the representation of Gods iustice , thereby indeauouring to ouer-whelme our Meditations vpon his mercies , and shall presse vnto our conscience the imperfection of our faith , hope , and charitie , so farre as to perswade vs that they haue no truth at all . Here-hence spring those spirituall pangs , in so much that euen in those which by grace haue giuen sinne a deadly wound , you shall perceiue many pangs , as it were , of spirituall death , and as men that are recouered out of an Ague , haue many troublesome grudgings thereof , that disquiet them not a little : euen so Penitents , aster enormous sinnes must looke for many a smarting twitch of the worme of conscience .

But to leaue spirituall Pangs in generall , and come to that which in particular is toucht here in my Text ; he feeles are morse of bloud-guil●inesse , the euill he feeles is exprest by the name of blouds , so the word is in the originall , and is vsed to note either our originall corruption , or actuall sinne ; King Dauid in the former part of this Psalme ; confesseth both that sinne that he inherited from his Parents , and that which hee contracted himselfe ; therefore of the Interpreters , some pitch vpon the former , and some the later . Saint Austin pitcheth vpon the originall sinne , and supposeth that Dauid was moued with remorse of his corrupt nature , which is the cause of all sinne ; and indeede they that are borne in Concupiscence , are said to be borne of flesh and bloud , 1. Cor. 15. and Saint Paul meaneth that wee must put off that , before we can be fully blest , when he saith , that flesh and bloud cannot inherit the Kingdome of heauen . Finally it is that where at God pointeth , Ezek. 16. when he speaketh thus to the Church , When I passed by thee and saw thee polluted in thine owne bloud , I said vnto thee in thy bloud , Liue. The reason of the phrase is , because Vitaest in sanguine , ( as the law speaketh ) the animall life subsisteth in the bloud , and the abundance of bloud is the fuell of concupiscence ; whereupon some coniecture , not improbably , that to note this , the legall expiation of sinne was made by the effusion of bloud .

Some goe not so farre as originall sinne , but vnderstand the word of actuall which is the fruit of originall ; and because of actuall sins , some are by Diuines called spirituall , some carnall ; spirituall , such as mooue from , and are transacted principally by the reasonable faculties of the soule , and haue but sequelam , a concomitancie of animall ; carnall , those that are suggested from , and acted by the animall soule principally , and haue but a concomitancie of the rationall ; by blouds they vnderstand that later kind of sinne . And indeede such were the sinnes whereof King Dauid had now remorse , his Adulterie , his Murder , both sprang from bloud ; adulterie from bloud luxuriant , which made him transgresse in his concupiscible facultie , murder from bloud ebullient , which made him transgresse in his Irascible facultie ; The word Sanguines being plurall is by the Fathers obserued to note plentie and varietie of sinne ; some in one word parallell it with the first verse of this Psalme , where Dauid mencioneth all his Iniquities , and then there is a Synecdoche in the word , species progenere , the carnall sinnes put for all kind of sinnes , which some resolue into sinnes past , present , and to come . But it is best to keepe our selues vnto the Argument of that storie whereunto this Psalme alludes , and then Varietie shall note Adulterie , and Murder , and Plentie shall consist in the many murders that followed the adultery , Vriah was treacherously slaine , and that he might be slaine treacherously , many others were slaine with him , and these murders brought out another murder , euen the murder of Dauids owne child , for though he died iustly by Gods hand , yet was Dauid the murderer of him , by reason of his sinne ; to say nothing of Absolons rebellion , which shed much bloud , and was denounced for this sinne of Dauid : Dauid attending vnto these manifold iniquities of his , doth wrap them vp all in this word blouds , as being all the euill fruites of his sinfull flesh and bloud .

But we must not vnderstand onely Sinne , by the name of Blouds ; the Scripture applieth the word vnto the Punishment of sinne also , and noteth , 〈◊〉 12. that all sinne proueth bloudy to the sinner ; and therefore the Apostle obserueth that without shedding of bloud there is no expiation for sinne , whereupon it followeth , that all sinnes are mortall , and doe slay the sinner . Chap. 2. But of all sinnes , this is especially true of Murder ; the Law in Deutronomic doth intimate as much , when it doth require so curious an expiation of vncertaine murder ; yea before Moses dayes , God exprest so much vnto Noah , not onely mystically when he forbids the eating of bloud , but literally when he saith hee will require bloud-shed both from man and beast ; Gene 9 4.5 . yea he doth so abhorre murder , and pursue it vnto death , that hee commands , that whosoeuer hath wilfully shed bloud , shall bee violently taken from his Altar ( if hee take Sanctuarie there ) and bee put to death . ●●od . 21.14 . Goe higher to the Old world and there see how murder is iustly called bloudy , and proueth mortall to the murderer . Caine was the first that shed bloud , and Caine is recorded for a monument of Gods vengeance ; Lamech speaketh fully , who is thought by some to haue slain Caine , and so to haue paide home bloud with bloud , Gene. 4. I haue slaine a man ( saith hee ) to my wounding , and a young man to my hurt ; that is , the stabbe which I haue giuen to another , proues a deadly wound vnto my selfe , in murdering him , haue I become mine owne murderer ; so that in effect Dauid in the phrase intimateth thus much , bloud calleth for bloud , and I deserue to haue my bloud shed , that haue shed anothers . This was that that perplext him , the conscience of this , was the worme that gnawed him .

And no wonder ; he had heard from Nathan that he might not build Gods House , because he had shed much bloud , and yet the bloud which he had then shed , was onely the bloud of the enemies of Israel , and it was iustly shed in battell : how farre then might hee well thinke himselfe estranged from God , that had so treacherously , so villainously , spilt the bloud of his owne subiects ; of his faithfull seruant ; yea of his owne child ? Saint Ambrose obserueth that seeing Dauid was of so gentle a nature , that he spared the bloud of his aduersarie Saul , we cannot thinke but he grieued much , when hee found himselfe ouer-taken with a sinne which the goodnesse of his nature so much abhorred ; gesse at his disposition by his speech vnto Abigal , who wisely charmed him , when in a fu●ious moode he would haue destroyed churlish Nabal , and all his family , Blessed bee the Lord God of Israel ( saith Dauid to Abigal ) which sent thee this day to meete me , and blessed be thy aduice , and blessed be thou which hast kept mee this day from comming to shed bloud . It were to bee wished that Christian Kings had as tender hearts , and were as easily pacified , as they are enraged ; there would not be so much Christian bloud shed , neither would they bee such vnnaturall butchers of their owne subiects . Or because that is rather to be wished then hoped for , though it would make much for the publike good that murder were preuented , yet I would at least , that when it is committed , Princes were not so altogether without remorse of that which they haue done , and in godly sorrow would imitate King Dauid , and be timely feeling of their offence , and prouide for the safetie of their soules . Though Dauid were a King , and free from the danger of his owne Law , yet found he a controller in his owne bosome , and was indicted by his owne conscience , from which the greatest Monarches cannot free themselues ; Nero Emperour of the Romanes , Richard the third , an vsurper in this Kingdome , are in seuerall Histories reported to haue felt the vexation of this furie , and the biting of the worme : And if Monarches are not free , how shall meaner men bee priuiledged ? And yet I cannot without griefe behold the senselessenesse of many that embrew their hands in bloud ( whether in their cups , or for their honour ) and neuer call themselues to an account , neuer iudge themselues , before they are iudged of the Lord , but smother their owne conscience with frollicke liuing , vntill their wofull ends , make them fearefull examples vnto others . It were well for them if they felt more smart , that they might with King Dauid , desire ease , and crie out Deliuer .

The word is Vox confligentis , or ingementis , Ingementis groaning vnder the slauerie of sinne ; peccatiseruitvs pessima , sinne is the worst kind of fl●uerie , and therefore no wonder if it force a crie , and as the children of Israel in their Aegyptian bondage , so men enthrawled spiritually crie Deliuer . Or if it bee not vox gementis , it is vox confligentis ; Dauid was now in a hard conflict , a conflict with remorse of sinne , a conflict with the feare of punishment , both were able to wrest from him this word Deliuer . Sinne is compared to an armed man , by the sonne of Syracke , all iniquitie ( saith he ) is as a two edged sword , Chap. 21. the wounds whereof cannot bee healed ; it is there compared also to a Serpent which will bite ; to the teeth of a Lyon which slaies the soules of men ; he therefore counselleth vs to flie from it ; yea and we had neede crie out too ; sinne maketh a hideous crie against vs , it crieth in the eares of the Lord , and calleth for vengeance , it crieth in our conscience , and gineth vs no rest , there is good reason therefore why wee should crie out Deliuer , deliuer vs from the inward , from the outward crie , which so distresseth , which so afflicteth .

But when we crie out against the crie of bloud , wee must remember , that there is Mors sicca , as well as Mors humida , many doe murder ; that shed no bloud , Si non pauisti , occidisti : Hee that suffereth the poore to perish for want of food , is plainely a murderer , how much more if hee take their liuing from them ; whosoeuer doth either of these , had neede pray , Deliuer me from bloud guiltinesse ; bloud euerie day , and euerie where , toucheth bloud ( as Hosea speaketh ) and yet we see little remorse , and few there are that with King Dauid pray , Deliuer , that pray to be loosed from the bands wherein they haue ensnared themselues , and to bee eased of their guilt .

I told you before , that Bloud doth not onely signifie actuall but originall sinne , and so the Fathers some of them vnderstand King Dauids desire , as if he meant that he would not any longer be flesh and bloud , hee would be rid of that which is the nurserie of sinne , which slakes his life in grace , and disheartens his hope of glorie : And it is likely King Dauid did not call onely for subuention against guilt contracted , but preuention that he might contract no more ; he looketh backward , and forward , and it beseemeth vs all to pray against originall sinne , 〈◊〉 . 7. O wretch that I am who shall deliuer me from this body of sinne ?

Finally as Bloud signifieth not onely Sinne , but the punishment thereof also : Gene. 4. so much the Prayer be vnderstood to deprecate not onely sinne , but the punishment also . Dauid heard ringing in his eares Caines doome , Maledictus , because thou hast shed bloud , therefore thou art accursed ; the doome against murder , Gene. 9. which God denounced by Noah , thundered in his eare , 2 〈◊〉 12. He that sheddeth mans bloud , by man shall his bloud be shed againe ; he could not forget that dreadfull voice which Nathan vttered vnto him , The sword shall neuer depart from thy house , and out of sense of all these , as if he were euen presently ready to perish , fall vpon this supplication , Deliuer ; his Penitertials doe shew what deepe impression the terrour of Gods iudgements made vpon his soule , and also vpon his body ; and no wonder if he that so felt them , did pray to bee released from them .

But marke how he Prayeth ; first how discreetly , then how zealously . Very discreetly , for he maketh choice of a person that can , and will deliuer , Can , for he is Deus salutis , it is his proper title to be a Sauiour . In creatures you may find vanitie that will delude you , or infirmitie that will faile you , euen of Kings themselues it is said , that their breath is in their nostrels , and that they are not saued themselues by their much strength , Dauid himselfe , who so often deliuered Ismel , and was attended with so many Worthies , yet could hee not expect saluation from himselfe ; the Prophet Ieremies rule is peremptorie , Chap. 17. Cursed is hee that maketh flesh his arme , &c. We must therefore resolue , that saluation belongeth vnto the Lord , especially when wee speake of spirituall saluation , such as that is wherewith wee haue now to doe , which standeth in the remission of sinnes , the peace of conscience , and freedome from death , for who can remit sinnes but God onely ? And except he iustifie vs , how should we haue the peace of conscience ? God vseth Ministers to worke these effects , but they flow from grace , not inherent in them , but assistant to them , and so they are the effects of Gods hand . And to him also belongeth the issues of death , for as it is his iustice that inflicteth it ; so , except he release , none can free from it .

But marke the phrase , the God of saluation ; 1 Iohn 1● is it not a periphrasis of the name of Iesus ? And then behold a mysterie sanguis liberat a sanguine , the bloud of Iesus clenseth from all sinne , and so deliuereth vs from bloud , bloud whereof we are guiltie : and rising againe he receiued the keyes both of death and hell , and so can deliuer vs from the bloud whereunto wee are endangered .

As Dauid is discreet in seeking to a person that can , so is he also discreet in seeking to a person that will deliuer , for he calleth vpon him , not only as a God of saluation , but as a God of His saluation . God is a God of saluation , as he is the Sauiour of all men ; but no man can cal him the God of his saluation , except he bee a faithfull man ; so that there are two remarkable things in the Pronoune , for it is verbum faederis Euangelici , & fi et spec●●lis , Dauid sheweth thereby that he is in Couenant with God , euen in the Couenant of grace , for no man can vse that word , except he bee in so blessed a state , no man can call God His , except God haue appropriated himselfe vnto him , and appropriate himse●fe he doth not but by the words of the Couenant , Ero Deus tuus , I will be thy God . And when God doth so appropriate himself we must keepe the ●itle of the Conenant in our Prayers , and direct our words vnto him as he is ours ; this is the exercise of a speciall saith , and it is the greatest comfort of our prayer , it is most likely that he shall speede , that hath so neere reference vnto God , he that can , will helpe .

And marke that though he were put to the conflict , yet was hee not without Armour of proofe , he saw whence saluation might be had , and commeth with boldnesse to the Throne of grace ; more doe conflict with the horrour of conscience , and terrours of death , then preuaile against them ; to conflict is common vnto all sinners , but to preuaile is the prerogat●ue of the children of God , the God ossaluation doth ease , doth vnburden onely those that can truely say he is the God of their saluation .

Dauid prayed Discreetly ; and he prayed zealously also ; for marke how he doubles the word , O God , thou God ; Nota in repititione magnum cor●●● affectum , saith Gregorie , such ingemminations proceed not but from ardent affections , they importune God , and they will take no deniall . And indeede God doth not like cold suitors , for that betrayech cold defires , which in one that is at Gods mercie , hath grieuously offended , lyeth open vnto the sharpest wrath , can find no fauour , can promise it selfe no mercie ; we must therefore wrestle with God as ●acob did , replie as the woman of Canaan did , treble our petition as did Saint Paul , if we meane that our Prayers shall pierce the cloudes , climbe vp into the Heauens , and enter into the eares of God . Neither sacrifice nor frankincense were offered without fire , vpon the one Altar or the other , no more must any Prayer come from vs , which is not warmed by zeale , quickning it , and giuing it speedie wings to flie from earth to heauen , and make our words a liuely representation of those desires that are conceiued in our hearts . And let this suffice for Dauids spirituall Pange .

I come now to the Deuotion , the argument whereof is the righteousnesse of God . But there is a double righteousnesse of God , the one is legall , the other Euangelicall . The legall is that which dealeth with men according to their workes , the Euangelicall is that which dealeth with men according to their faith ; the latter is here meant , and not the former ; from the former a sinner can expect nothing but condemnation , because this is the tenour of it , Cursea is he that abideth not in euerie point of the Law to d●e it ; from the later we may expect saluation , because it stands in the renussion of sinnes ; therefore wee must ioyne Libera that is gone before , with Iudit●a , and so you will find that it is Iustitta liberans , it is such Iustice , a freeth vs from Iustice , and therefore Symachus translates it not amisle Misericordia , this Iustice is nothing but plaine Mercie , mercie , if your respect vs which apprehend it by faith , for it is nothing else but Gods indulg●nce vpon our repentance ; but if wee looke vnto God then it is pl●●●● Iustice , for it is Instice for him to keepe his promise .

We must ris● a step higher , and in this word find Christ , the Apostle 〈◊〉 vs that he is made righteousnes vnto vs , 〈…〉 the Prophet , that he is the Lord our righteousnesse . And verily this sweete temper of Mercie and Iustice is wrought in him , and through him deriued to vs , and therefore it is called the righteousnesse of saith , and the righteousnesse of God reuealed without the 〈◊〉 , when ●●●th apprehends stedfa●●ly , what God promiseth faithfully , then is manifested this m●rcifull righteousnesse . And see how God putteth it out of all doubt , that men are iustified by faith , not by the workes of the Law , for though it be a true rule that it is so , yet when we doe see the ●●mpl● of 〈◊〉 worthy a person as King Dauid , the rule becomes more e●ident . Wherefored will neuer bee in the number of those , that presuming of their me its , and willing to establish their owne righteousnesse , will not submit themselues to this righteousnesse of God , Ps● . 1. but I will goe in the sh●●ngtho● the Lord God , and will make mention of thy righteousnesse , euen of thine onely , this mercifull righteousnesse of God .

There is one p●ant more to be obserued in this argument of Dauids denotion , which I may not omit , it is made by Gregorie the great vpon the word Tuam , H●mini●s●●● videtur , vt s●um vlsciscatur inimicum , Dei 〈…〉 , consitenti relax ●e offensam : At the Barre of man , it goeth for 〈◊〉 ●●e , if we repay all men as they des●rue , but at the Barre of God , 〈…〉 we find another kind of Iustice , If we confesse our sinnes , God is faithfull ind●ust to forgiue vs our sinnes , and to clense vs from all vnrighteousnesse ; the rule is generall all may haue the benefit of it , though ouer and aboue the generall rule , 〈…〉 King Dauid had a speciall promise , at the performance whereof he aymeth in this place .

But enough of the argument . I come now in few words , to open the maner how he performeth his Deuotion . His performance is first publike , for he will vtter it with his tongue , The tongue is in the Scripture called Dauids glorie , 〈◊〉 30.12 and the best member that he hath , because by it hee did vent , what he inwardly conceiued , and out of the abundance of his heart , his mouth did speake ; the Angell giueth a good obseruation to young Tobie , 〈◊〉 12 It is good to keepe close the secret of a King , but it is honorable to ueale the workes of God ; therefore we must not keepe silence , when we haue found mercie ; The reason is cleare , we must not be ashamed to acknowledge our Benefactor , so to doe , would argue too much selfe-loue , and pride , and in so doing wee should take vnto our selues the glorie of God .

Secondly , what God doth for vs , he doth it to encourage others ; and how should they be encouraged , Psal. 34. except we doe informe them What God hath done for our soule ? And the most naturall meanes of informing , is by the tongue , by that may we direct the eyes of men to behold Gods doing , yea and worke their affections also to entertaine them with due regard , particular persons , yea whole Congregations may be rowsed , may bee perswaded by the tongue , therefore I told you that the mention of the tongue doth import that the Deuotion shall be publicke .

Neither publike onely , but cheerefull also , for so hee saith , that his tongue shall sing a loude ; and well doth this beseeme King Dauid , for hee was the sweete singer of Israel ; he would bestow his best abilitie in praysing of God . The word importeth two things , first , the propertie of thankes , it must not be sullen , and dumpish ; as blessings come readily from God , so must they gladly be entertained by men , he is vnworthy of them , that doth not so expresse the comfort that he taketh in them . Secondly , the words note the Character of a Triumph , which is Exultation ; we heard before , that Dauid was pained with the horror of his sinne , and danger ; out of this if he may escape , see what he promiseth , hee will make melodie to the Lord , he will conceiue his deliuerance in a Psalme , so you must vnderstand him , he meaneth not a tune , without a Dittie , but this , as other of Gods blessings , hee will leaue of record , it shall be entred into the Booke of Psalmes .

But forget not to obserue , that whereas the Titles of the Psalmes , euen of this Psalme , shew , that Dauid deliuered his Psalmes to the publike Musicians of the Temple , by them to be sung at the seruice of God , hee disdained not to act the same part himselfe , as he daunced before the Arke in a linnen Ephod , so it should seeme by many of his Psalmes , he did not thinke scorne to range himselfe also with singers , with his hand , with his voice , to sound and set forth the righteousnesse of God . Wee are naturally cheerefull after a danger escaped , if it be but corporall , how much more should we bee so when the danger escaped is spirituall ? How should our hearts daunce for ioy , and our tongues breake forth into the praises of God . But I must conclude ; in the whole Text we may obserue three notable things , the wisedome of faith , the confidence of hope , and the earnestnesse of charitie . The wisedome of faith stands in discerning the true helpe in trouble ; the confidence of hope stands in laying hold thereon according to our interest in the person ; the earnestnesse of charitie stands in our feruent importuning of him . Secondly , the wisdome of our faith stands in selecting the argument of our Deuotion ; the confidence of our hope stands in our publike profession thereof ; the earnestnesse of our charitie stands in the alacritie of our spirit , in the cheerefull resounding of that publication . Of this double wisedome , confidence , and cheerefulnesse , Dauid is here an excellent example vnto vs , God giue vs grace to make vse of his example , for we may all fall into his case boh of trouble , and comfort , bodily and ghostly .

PSAL. 51. VERSE 15.

O Lord open thou my Lippes , and my mouth shall shew forth thy praise .

YOu haue heretofore heard from me , opening former words of this Psalme ; that King Dauid out of a thankfull heart promised to glorifie God . Now God may be glorified , either in regard of some speciall fauour which he vouchsafeth any of vs , or in regard of that generall worth which he hath in himselfe : Dauid promised to glorifie God both wayes . How he would doe it in regard of the speciall fauour which himselfe had receiued , I shewed you , when I opened the Verse that goeth immediately before ; and in opening the Verse which now I haue read , I must shew you , how he would glorifie God , in regard of that generall worth which is in God . This is the scope of my present Text.

Gods generall worth is meant by his Praise ; for Praise is the due of worth : God is most worthy , and therefore most rightly to bee praysed . What God deserueth Dauid will yeeld ; for he intends to be Praeco a proclaimer of Gods praise : He will shew it forth , Narrando , and Enarrando , the word signifieth both ; he wil not only deliuer a plaine history of it , but he will also make a feeling Commentarie vpon it . This he will do ; but wherwith ? That also is set downe in the Text he will doe it with his Mouth ; with his Mouth , that others might heare ; and that Mouth shall bee his owne , it shall bee the Interpreter of his owne heart . You haue heard his good intent , but it is a true pro●erbe , Man purposeth , God disposeth : therefore , for the doing of what hee intended Dauid presumeth not of himselfe , but imploreth the helpe of God . O Lord open thou my Lippes . The Lippes are as the doore of the mouth ; a doore shut vp naturally in regard of the seruice of God ; and therefore he had reason to desire , that it may bee supernaturally opened ; Lord open thou , God onely hath the key which will open this doore , so open our Lippes , that they may shew forth the prayse of God .

These points which I haue touched offer themselues to our consideration in the parts of my Text : but if we lay together these parts , there wil arise two other good Obseruations out of the whole . The first is , the true vse of our abilities ; when wee receiue them from God , we must vse them to glorifie him ; if God open our Lippes , our Mouth must shew forth his Praise . The second Obseruation is implied ; which is . If our mouth be vsed to worse purposes , then certainely some other then God doth open our Lippes .

I haue laide before you the Contents of this Scripture . God so open my Lippes , and your eares , that my mouth may shew forth , and your hearts be affected with Gods Praises , and our duties that shall be opened therein .

The first point that I specified was the Praises of God . The word Praise , as many other elswhere , doth signifie , not the Act but the Obiect , or to speake it plainely not the due , but the merit of goodnesse ; so Saint Paul telleth the Thessalonians , that they are his hope , his ioy , 1. Thes. 2. ●9 . his crowne in the day of the Lord ; hope , that is , the thing hoped for ; ioy , that is , the thing wherein he shall ioy , and Crowne , that is the thing for which he shall be crowned : so here the Praises of God is that for which God deserueth to be praised ; so strict a coniunction is there betweene the Act and the Obiect ; and so inseparable should the one be from the other , that the name of the one , may very fitly be vsed for the other , he that is good should receiue praise , and he that receiueth praise should bee good . Gene. 1.31 . God saw all that hee had made , and loe it was verie good , and presently hee kept his Sabbaoth ; whose natiue vse is glorifying of , and glorying in , that which is good : And herein should God be a Precedent vnto man ; hee should not put asunder what God hath conioyned , but as the very word here admonisheth , let Praises be a Synonymon for goodnesse .

But when we come to determine what Goodnesse is vnderstood in this word Praise ; some will haue vs looke backe vnto the Verse going before , and will haue the goodnesse here meant restrained to the Righteousnesse there specified , to the Euangelicall Righteousnesse , the mercie of God in Christ , whereof Dauid had good proofe . And indeede that is the prime Goodnesse of God , and calleth for the highest degree of Praise . God deserued praise when hee made man of the dust of the earth , so goodly a creature of so base stuffe ; but hee deserued much more praise , when hee redeemed sinfull man from the flames of hell , and made him with his owne Sonne an Heire of the Kingdome of Heauen ; to bring so forlorne a wretch to so exceeding happines , must needs bee a matter worthy of extraordinary Praise ; Ephes. 1.6 . & S. Paul maketh praise the end of that great Worke ; and in the Reuelation the Angels and Saints all fall downe before the I hrone , and giue glorie for the same , for that it was a worke ▪ not onely of Almightie Power , but also of vnspeakable Grace ; therefore had they reason , to giue glorie for the same . This is true ; but yet Praise must not in this place bee so restrained : Dauid before his fall had more contemplations of God then one , and made his Psalmes accordingly ; and indeede the verie word here vsed for Praise is Tehillah , and hath good cognation with Tehillim the Title of the Psalmes ; therefore may we well extend the one as farre as the other ; the argument of the Praise , as farre as the Argument of the Psalmes ; and then you shall find , that there is no Booke in the Bible whose Argument will not come vnder some one or other Psalme of Dauids : he hath Psalmes of the Creation , Psalmes of Redemption , Psalmes Historicall and Propheticall , Legall and Sapientiall Psalmes ; hauing beene so copious , and in such varietie hauing indited Psalmes before his fall , it is not likely , that after his fall hee will confine his thoughts ; and not be so large in Gods praises , nor intermeddle with all sorts of them . Certainely , when God is called the praise of Israell , Psal. 22. ver. 3. it must be conceiued in that widenesse which is mentioned , Psal. 145. All thy workes praise thee , O Lord ; for God is totus laudabilis , nothing is in God , nothing commeth from God that is not praise worthy .

So that there is something to be obserued in the word Tua , thy praise , that is , the praise which is proper vnto Thee . Gregorie Nyssen writing the life of another Gregorie called Thaumaturgus giueth a good note , Nulla vera est Laus , &c. There is no praise truely so called which consisteth not in that which the person praised may accompt to be his owne ; now that I accompt his owne which abideth with him for euer . By this rule praise is proper only vnto God ; for with him onely in Goodnesse is there no variablenesse , nor shadow of change : He that praiseth man cannot praise him but as a mutable creature , so good to day that he may be bad to morrow , hee waxeth and he waneth euen like the Moone ; yea , and when hee is full of goodnesse , as the Moone of light , yet are there Maculae in Lunâ ; as staines in the Moone ; so haue there beene blemishes in the best of those which haue beene but meere men ; the Scripture that hath Chronicled the Patriarches liues , hath Chronicled their faults also . God onely is as the Sunne , 1. John 1.5 . he is Light in whom there is no darknesse at all ; as he is constantly so is he entirely Holy .

Therefore Praise when it is applied vnto men is a word of limitation , it implieth inconstancie or defect , it neuer so praiseth but leaueth some place for dispraise ; but when it is applied vnto God , it is a phrase of Equipollencie , Exod. 23. it is all one with God ; which is fairely insinuated vnto Moses , when he desireth to see Gods face ; you shal find in the pursuit of that story , that Gods glory & Gods goodnes are aequipollent tearmes : and it must be our endeauour . as far as humaine frailtie will permit , herein to resemble God , to be nothing , to doe nothing , but that which may deserue praise . And let this suffice concerning the first point , the praise of God . Let vs now see what King Dauid intends to doe about this praise ; his intent is , to shew it forth .

I told you the word doth signifie Narrare , and Enarrare , to deliuer Gods praises by way of Historie , and then vpon that he studieth to make a feeling Commentarie . In King Dauids Psalmes you may find all kind of Histories , you may well call them an abridgement of the Historicall Bookes , yea and of the Propheticall too , which are a kind of Historie ; there are few Narrations that tend to the praise of God , whereat he hath not touched . But his speciall commendations stands in the Enarration , in the Commentarie that hee maketh vpon Diuine History ; he maketh vs see herein that which otherwise we would not heede , he maketh vs sensible of that which otherwise wee would not regard . Take a touch of it in some particulars . Hee hath made many Psalmes of the Creation ; reade the 8. reade the 19. reade the 104. see how powerfully hee doth worke the obseruation thereof into the hearts of men ; in the 8. Psalme marke those words ; O Lord our Lord how excellent is thy name in all the Earth ! and againe , What is man that thou art mindfull of him ? Or the sonne of man that thou visitest him ? And how powerfull are those words , Psalme the 19. The heauens declare the glorie of God , and the firmament sheweth his handie worke , Day vnto day vttereth speech , &c. but beyond all goeth 104. Psalme : Blesse the Lord O my soule , O Lord my God thou art verie great , thou art clothed with honour and maiestie , &c. the 107. Psalme is about Gods Prouidence , but marke the Burden that is added to euerie branch , Oh that men would praise the Lord for his goodnesse , and declare his wondrous workes that he doth for the children of men . The same method doth he vse in opening the Redemption , Psalme 103. the Law Psalme 19. and 119. the Deliuerance out of Aegypt in many Psalmes ; it were endlesse to goe ouer all particulars ; take it for a generall rule , you shall find in him neuer a Historie whereupon he doth not make such a Commentarie , wherein hee doth not point out some thing that is obseruable , and endeauour to make vs sensible thereof , and to entertaine it as matter of Gods Praise ; and this is that which he meaneth by shewing forth . Wherby with all hee teacheth vs , that the occurrents of Gods Prouidence , which befall our persons , fall out in our times , or any way offer themselues vnto vs , must be looked into with such a reflecting , such an adoring eye , that we must take notice of , and giue honour vnto God for his power , his wisedome , his goodnesse , his iustice , his mercie , that shineth herein , and sheweth it selfe vnto the world . Thus wee must learne to shew forth the praise of God .

Dauid addes moreouer wherwith he will shew it forth ; with his mouth ; with the Mouth that others might heare the Praises . And indeede ore fit Confessio , as fraudis , so Laudis ; Luke 12.9 . men therewith as they must confesse their sinnes : so must they set forth Gods praises , shew them forth vnto the world , for he that will not confesse God before men , God will not confesse him before his blessed Angels . The Church is a Body , and what befals any member may befall euerie one , be it matter of hope , or feare , sorrow or ioy , therefore ought euerie man to communicate to the other his case , and his knowledge , to worke in them by the same meanes the like affection which hee feeleth in himselfe : yea though we doe not feele it , yet should we haue a fellow-feeling each of the others affections , wherof wee cannot ordinarily take notice , except each be informed by the others Mouth . The Mouth being the ordinarie meanes of communication , the trumpe whereby wee doe mutually stirre vp our selues vnto the Prayses of God .

But when mention is made of the Mouth , wee must not exclude the Heart ; for though the instrument be the Mouth , yet the Musitian is the Heart , he causeth the tune of the voice to sound , and addeth the Dittie to the Tune ; and certainely the Musicke will neuer be wel-come to God , should any part of man be wanting thereunto ; Psal. 103. therefore Dauid thus cals vpon himselfe , Blesse the Lord , O my soule , and all that is within me blesse his Holy name .

Gregorie the Great worketh this obseruation out of the word Meum , my mouth ; there be many ( saith he ) that praise God , but not with their owne mouth , such as are the couetous , the wantons , &c. They personate some other , they seeme to take vnto themselues another mans tongue , when they vtter that which they conceiue not in their own hearts . But let such men know , that their Praiers shall neuer haue accesse vnto Gods eares , whose hearts are estrainged from Righteousnesse . Wherefore let vs imitate Dauid in another place , 〈…〉 who said , that his Soule should be filled as it were with marrow and fatnesse , when hee praiseth God with ioyfull Lippes . Where withall we learne a good propertie of him that praiseth ; and that is , hee performeth it with pleasure ; and indeede no man can sincerely praise , 〈…〉 but he must delight in that which hee doth praise ; for praysing is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Nyssen speaketh ) a louing disposition . And Saint Austin , ●au●at Deum veraciter qui eum amat , he praiseth God sincerely , that loueth he loueth him vnfainedly ; and if our delight be not in him , we must not thinke that we doe ( as we ought ) praise him .

In a word : you heard before , that Deus was totus Laudabilis , wholy to be praised , and we must be toti Laudantes , haue no part of body or soule that must not be an instrument to sound forth Gods praise ; our whole life should be a Psalme thereof . And let this suffice touching King Dauids Intent .

The Intent is good ; but men may intend more then they can doe , good men haue beene ouer consident in their good meanings . Saint Peter thought he would neuer forsake Christ , and hee would die in his desence , yet when he was put to it , hee not onely cowardly shrunke from him , but also fearefully denied him : wherefore Dauid is well aduised , hee presumeth not of his owne strength , but hath recourse vnto Gods helpe , O Lord open thou my lippes .

The Lippes are the doore of the mouth , a doore that is shut vp , therefore neede to be opened , and it is worth the marking that the word which we translate open , is not onely of the same originall with a doore in the Hebrew tongue , but it is also a word which the Prophets doe vse in foretelling the miracles of Christ , for he was ( amongst other things ) to open the mouthes of the Dumbe , and in the Gospell working such a cure , hee vseth the word Ephata , 〈…〉 be thou opened ; loosing the tongue by the eare .

But we must vnderstand , that in the corporall cure there was an intimation of the spirituall ; and indeede Christ had neuer come into the world to cure the corporall , had it not beene thereby to bring vs to an higher conceite of him , that he was the Physitian of our soules , and came to enable them to speake the language of Canaan ; And this is the opening of the lippes which King Dauid here desires .

This is a great worke ; great in regard of the difficultie that is in the thing , 〈◊〉 6 or the inabilitie that is in vs . There is a difficultie in the thing ; for we cannot praise God farther then we know him , but how little a portion is heard of him ? 〈…〉 We may speake much ( saith the sonne of Syracke ) yet come short when we glorifie the Lord ; exalt him as much as wee can : for euen yet will he sarre exceede , and when you exalt him put forth all your strength , and be not wearie ; for you can neuer goe farre enough . There are yet hid greater things then these be , Psal 14● . 13 for we haue seene but a few of his workes . Dauid in few words tels vs ; that his praise is aboue Heauen and earth , that is the conclusion which he sets downe after he had summoned all creatures to praise the Lord .

Seeing God then is aboue all praise , it is certaine , that he cannot bee worthily praised of vs , by reason of the difficultie of the worke . But were there lesse difficultie in that , yet is there great inabilitie in vs ; inabilitie from our Affections ; inabilitie from our Conscience . From our Affections ; there are two preualent ones that hinder vs in this worke ; first , Spes Lucri , secondly , Metus periculi ; the wages of iniquitie will hire a Balaam , a Iudas , ro curse Gods people , the subiect of Gods praise , and ( though he be the top of Gods praise ) to betray the Sauiour of the world : how many in all Ages haue beene so farre bewitch with worldly honour and profit ? Haue fallen downe and worshipped the Idoll of mens fancies , and blasphemed God and his truth ?

The hopc of gaine is a great tongue tie ; The feare of danger is a greater ; the verie Apostles themselues fot a time felt the strength thereof ; and after their time it made many Renegadoes and Apostata's , Iob 2.4 . Skin for skinne , and all that a man hath will he giue for his life , he will redeeme that , though it be with cursing of God himselfe ; the world hath had had too many spectacles of such feare of danger .

But if we can master both these vnruly Affections ; yet will the conscience of sinne be a bridle to our tongues , it will make vs silent , In Leuit. c 13. or put vs to silence . Cyril of Alexandria moralizing those words of Moses , that he that is a Leaper shall haue his mouth couered , saith , that he which is in the leaprosie of sinne , hath lost all authoritie of speaking ; for how should he teach another that hath not taught himselfe ? Comment. in Nazian. Psal. 137.3 . And Nicètas to this purpose wittily allegorizeth those words of the Psalme , How shall we sing the Lords song in a strange land ? A sinner is truely a stranger , and hee that is in the state of sinne , is farther from God , then Babylon from Hierusalem ; therefore doth his conscience tell him , that he is in no case to make melodie to the Lord . Certainely , Chap. 6. Esay when in a vision he heard the Seraphins sing the Lords song , Holy , Holy , Lord God of Hoasts , heauen and earth are full of thy glorie , was thereby put in mind of the fault of his owne lippes , and the lippes of the Iewes , which made him crie out , Woe is me , that am a man of polluted lippes , and dwell in the middest of a people of polluted lippes ; neither was he quiet vntill a Seraphin touched his lippes with a coale from the Altar .

But put the case some man may be so foole-hardie , that though he be a sinner , yet will he not be silent ; he shall bee put to silence ; the vncleane spirit gaue glorie vnro Christ , when he said , I know thee who thou art , the Holy one of God ; But Iesus rebuked him , saying , hold thy peace ; Marke 2. and Saint Paul refused the testimonie of a spirit of diuination , Acts 16. though hee spake honourably of him , and of his followers ; these men are the seruants of the most high God , which shew vnto vs the way of saluation ; yet did hee command him out of the Damsell , and suffered him to speake no more . Neither is this checke giuen onely to wicked spirits , but euen vnto euerie wicked man saith God , What hast thou to doe to declare my statutes , Psal. 50. or that thou shouldest take my Couenant in thy mouth ; seeing thou hatest instruction , Eccles. 15.9 . and hast cast my words behind thee ? Praise is not comely in the mouth of a sinner ; for he that is vnholy doth defile that which is holy ; Hagga . 2.82 . therefore no man may presume to touch sacred things with prophane hands , nor with a prophane tongue to speake sacred words . By this time you perceiue that the shewing forth of the praises of God is a great worke , and whether wee looke vpon the difficultie that is in the thing , or the inabilitie that is in man , Dauid had reason to pray , Aperilabia , open my lippe ; .

But to whom doth he pray ? To the Lord ; Lord open thou my Lippes ; And he hath a good ground to pray so : Proueth 16 1. Solomon teacheth that the preparation of the heart is from man , but the answere of the tongue is from the Lord ; he is the key-keeper of our mouth , if he shut , no body can open , and if he open no body can shut ; ●●●d 4. God tels Moses that this is his power , Who maketh mans mouth , or who maketh the dumbe , haue not I the Lord ? And verily , were it no more but our naturall speech that we desire , wee must seeke it of him , Acts 17 2● . in whom onely we liue , moue , and haue our being , and who in the person of Zacharie sheweth , Luke 1 that hee giueth and taketh away euen that speech at his pleasure . How much more must we accompt him to be the fountaine of our supernaturall speech ? Certainely Christ giueth the glorie thereof vnto him ; 〈◊〉 . 50. Act● 2 the Lord ( saith he ) hath giuen me the tongue of the learned ; and it was from God that the fierie tongues descended vpon the Apostles , Psal. 8.2 . and inabled them to speake , it is God that out of the mouthes of babes and sucklings hath perfected praise . Men may be otherwise satis loquaces , of eloquent , of free speech ; who when they come to the seruice of God , seeme to be possest with a spirit that is deafe and dumbe , they had neede that Christ should say vnto them , Ephata , be thou opened , they will not bee able so much as to say , 1 Cor. 12.3 . Iesus is the Lord , but by the Holy Ghost . But if God once open our lippes , then we shall be able for to speake .

Neither to speake onely , for there is more included in the phrase then so , Psal 45. Colos 2. but Grace shall be powred into our lippes , our words shall be poudred with Salt ( as Saint Paul speaketh ) God that openeth the lippes , will also Suggerere materiam , supplie the matter of our speech ; for that is it Dauid aymeth at , that he may againe be the Pen-man of God , and that his tongue may be the Pen of a ready writer , that hee may speake nothing but that which is indited by the Holy Ghost , that his words may flow alwayes from the grace of Sanctification , and that he may , as he was before , be a Prophet also , and be inspired to speake by the grace of edification .

Neither doth he ayme in this Prayer onely at the matter of his speech , but at the manner also , that he may speake with freedome , and with wisedome ; with freedome , that he be no more check't with his consciousnesse of sinne . And indeede ingenuous freedome in praysing of God , is a good argument that our soules are possest with the peace which passeth all vnderstanding , Philip. 4 7 and ioy of the Holy Ghost . As in the Prayer hee desireth freedome : so doth he desire wisedome of speech also ; it is Gregorie the Greats note , Illius os aperit Deus , &c. God openeth his mouth who doth attend not onely what he saith , but also when , where ; and to whom . Our tongue though it be a little member , Cap. 3. T●e● 28. Chap 22. yet it is an vnruly one ( saith Saint Iames ) Life and death is in the power of the tongue ; which made the sonne of Syracke to moue this question , Who shall set a watch vpon my mouth , and a seale of wisedome vpon my Lippes , that I fall not suddainely by them , and that my tongue destroy me not ? Whereunto you may shape an answere out of Daut●s Prayer , Set a watch , O Lord , before my mouth , Psal. 141. and keepe thou the doore of my Lippes ; so that without this Prayer he could neuer haue made good that promise which elswhere hee maketh , Psal. 39. I said I will take heede to my wares , that I offend not with my tongue . One Pam●o in the Ecclesiasticall storie is reported to haue studied that short lesson many yeeres , and yet in the end he profest , that he could not attaine to the exact practise thereof . And which of vs is here that offendeth not in his tongue ? And therefore good reason haue the best , euen the verie best to Pray with Dauid , Lord open thou my mouth , and humbly to surrender the gouernement of his tongue vnto God .

Finally , by this which you haue heard , you may easily gather , that lippes are to be vnderstood as mouth before , this is no more exclusiue then that , the heart , the whole man must follow the Lippes , as before they did the tongue ; for looke with what we will praise God , for that must wee craue Gods guiding and assistance . And let this suffice for the particular points which are contained in this Text.

I come now to the generall , which arise out of the parts laide together . Whereof the first is this , that seeing Dauid prayeth , Open my lippes , and my mouth shall shew forth thy praise , wee must not begge ought of God which wee meane not to imploy to his glorie , that which commeth from him , must returne vnto him againe ; he that is the first cause , must bee the last end of all his creatures , and of their gifts . Therefore when God first opened Zacharies mouth , then presently he fell to , Luke 1. Blessed be the Lord God of Israel , &c.

When God first endowed vs , hee did it that we might the better serue him ; by our owne default we are disenabled , and out of the sense thereof we must confesse , that without a second gift of grace we can doe nothing , not so much as thinke a good thought , nor open our lippes vnto his praise , he must worke in vs both to will and doe it . Philip. 2.13 .

Farre be it then from vs , that we should with those prophane persons , Psal. 12. say , Our tongues are our owne , we will speake , who is Lord ouer vs ? And let ou● tongues runne wild : Certainely God neuer openeth our lips for such end● ; hee doth not furnish vs with any gifts , whereby we should oppose his glorie . But all that commeth from him , doth shew forth his vertues vnto the world ; In Exod. c. 3. and therefore if our tongues produce worse effect● , there is some other then God that openeth our lippes . Vereor ( saith Origen ) no sint aliqui quorum diabolus aperiat ora , many so speake that a man may well feare that the Diuell hath charge of their lippes ; for their words honour him , he is a Lyar , and deceipt is vnder their lippes ; hee is a murderer , and their throates are open sepulchers ; he an impure spirit , and some mens talke is nothing but ribaldrie ; and doth not the Diuell open their mouthes ? In some places the Scripture speaketh it expresly ; Matth. 26. the Diuell entered into Iudas , presently his tongue fell to conference with the High Priest , what hee might haue for betraying of Christ ; Satan filled the heart of Ananias and Saphira , Acts ● . and they fell to lying against the Holy Ghost ; a lying spirit entred into Michaia the false Prophet , and he presently seduced Ahab to goe and bee slaine at Ramoth Gilead ; 〈…〉 and what else meane those three vncleane spirits like Frogges , that came out of the mouth of the Dragon , 〈…〉 of the beast , and of the false Prophet to gather the Kings of the earth to the Battell of the great day of God Almightie ? Certainely they are those impostors by whose tongues the Diuell doth abuse the world .

There are some that haue mungrell tongues , out of whose mouth commeth blessing and cursing , that can blesse God within the Church , and curse their Brethren when they are without it ; whom I must remember of Saint Iames his censure , 〈…〉 3 1. My brethren these things ought not so to be , can the Fig tree beare Oliue berries , or a Vine Figges ? No fountaine can send forth at the same hole sweete water and bitter , fresh and salt . What nature abhorreth in vnreasonable creatures , sinne produceth commonly in creatures that are reasonable , are not we then worse then they ? Yea verily ; much worse ; in that they are but naturall monsters and wee are morall . It were much better for vs to be plaine dumbe , then to be of gracelesse speech ; 〈◊〉 12. for we shall giue an accompt for euerie idle , much more for euerie euill word ; I had rather then neuer speake , then not speake to Gods glorie .

And yet mistake not ; God needeth not our praysing of him , onely he would haue vs vse our tongues so well , as that wee may be at the day of Iudgement praised by him . Yea , s●eing praysing is a delightfull employment , God would thereby cheere vp our spirits with a sweete foretaste of that life which we shall leade in heauen ; for praysing is the Angels worke ; in the Church Militant we haue both praying and praysing , but in the Church Triumphant there is onely praysing , there is no praying at all ; that Eucharisticall sacrifice shall continue when all Propitiatories doe cease ; for praise is the euerlasting sacrifice of the New Testament , and of that the saying is true ; Praise shall neuer depart from the mouth of a Christian .

Iewes and Christians haue both agreed to repeate daily this Text in their Liturgie ; out of that which you haue heard you may gather , that it is not without cause that they haue so done : Wee say it daily ; I pray God wee may haue learned this day to say it well hereafter ; so may we that now in Gods House on earth speake his praise , sing for euer Halelu : ta● , praise yee the Lord , with the Saints in Heauen .

The words , as I haue opened them are conceiued in a Prayer , but as they are read in the I salter , they represent a Prophecie , the odds is not great , because a good Prayer if it bee conceiued for spirituall grace , is indeede a prophecie , for he that disposeth to sue , doth purpose to grant .

What shall we say then to these things ? But euen pray , that seeing God hath the key of our Eares , as well as of our Tongues , and by the temper of our eares , wee may guesse what will bee the temper of our tongues ; and he that hath a deligh to heare his dutie , will haue a tongue readie to yeeld God his due , and God will neuer open his tongue , that suffers the Diuell to keepe the key of his eare , Let vs ( I say ) pray , that by being willingly deafe , we doe not become vnwilling dumbe , but that Christ by his Ephphata would rid vs of the spirit both deafe and dumbe ; that hauing heard these words as we ought , we may vse our tongues as is meete . That we may so doe , let vs all ioyntly present our humble petitions vnto God in the words of my Text. O Lord open thou our Lippes , and our mouthes shall shew forth thy praise .

Blessed are they , O Lord , that dwell in thy House , Psal. 8● . they shall alwayes bee praysing thee . SELAH .

PSAL. 51. VERSE 16.

For thou desirest not Sacrifice , else would I giue it : thou delightest not in burnt offering .

KIng Dauid in thankfulnesse for Gods mercie promiseth religiously to serue him ; but whereas Gods seruice is either Morall or Ceremoniall , he voweth a Morall and not a Ceremoniall seruice : Of this choice he yeeldeth a reason , and that reason is Gods good pleasure , he maketh Gods pleasure to set bounds vnto his Vow , and is willing to enlarge or contract his Vow according to Gods pleasure . To contract it ; as appeares in that which he speaketh of the Ceremoniall worship , for he forbeares it ; and to enlarge it , as appeares in that which he speaketh of the Morall ; for that is it which he obserueth as acceptable vnto God .

On this Verse which now I haue read , wee shall heare of his conceipt concerning the Ceremoniall worship ; and what hee conceiueth of the Morall worship which is answerable thereunto , when I open the next Verse , I shall then shew vnto you .

The Ceremoniall worship is exprest in two words , Sacrifice and Burnt offerings ; which words may betaken either in a large , or in a restrained sense . In a large ; so may you reduce vnto them all Ceremoniall worship ; in a restrained , and so they comprehend the two offerings which the Law required for a Ceremoniall reconciliation of a sinner .

Take them which way you will , my Text sets downe Gods disposition towards them , and King Dauids conformitie to that disposition of God .

Gods disposition is twofold ; First , he doth not desire them , secondly , he doth not delight in them ; before they are offered , he doth not desire them , neither doth hee delight in them when they are offered : so must you in this place difference Gods Desire and his Delight .

To this disposition of God King Dauid doth conforme his seruice , he professeth that hee would haue tendered these Ceremoniall offerings if God had affected them , and onely because God did not affect them , therefore he doth not tender them ; both these propositions are wrapt vp in these words , Else would I giue it ; I would giue sacrifices and burnt offerings if thou didst desire them , if thou didest delight in them , but thou desirest not sacrifices , thou delightest not in burnt offerings , therefore doe not I presume to giue them to reconcile my selfe by them .

These be the Heads whereunto I purpose to referre whatsoeuer I shall deliuer in farther opening of this Text ; Now because you may mistake in your Deuotion ( as the Iewes did ) be perswaded in the feare of God to listen attentiuely to what shall be said , that you may learne of King Dauid , to passe a true iudgement vpon all Ceremoniall worship , and vpon all corporall seruice .

Let vs come then to the particulars , whereof the first is those words wherein the Ceremonies are exprest ; and they are two ; Sacrifice , and Burnt offerings . Which words may bee taken first in a large sense , they may comprehend all kind of animat Offerings , that were burnt vpon the Altar ; for of them some were Merocausta , burnt but in a part ; the rest was the Priests portion alone , or else he did share in it with him that presented the sacrifice . Other Offerings were called Holocausta , they were wholly burnt ; neither the Sacrificer nor the Offerer had any part therein , God reserued it wholly to himselfe ; so that if wee thus farre enlarge these words , they wrap in them all kinde of corporall Sacrifices ; Ruffinus , and others , giue them so wide a signification .

That signification is true ; but happily it is not so proper to this Text ; a more restrained sense may better fit this present Argument . Obserue then , that these wordes doe containe the two Offerings which God in Moses Law prescribed for the reconciliation of a sinner ; hee was required to bring one expiatory , the Law calleth it a sinne-offering , and that is it which is here , as else-where meant by the generall name of Sacrifice ; another Dedicatory , which was called an Holocaust , and is here translated a burnt offering , but you must vnderstand it burnt not in part but wholly ; therefore it is sometimes called a whole-burnt-offering . These two Offerings went together in the ceremoniall reconciliation of a sinner ; we find it so in Leuit , at the purifying of a woman after Child-birth , Chap. 12. at the cleansing of a Leper , Chap. 14. finally , at the expiation of the Tabernacle or Temple , and therein of the whole Church of Israel , Chap 16. In all these places you shall find that they goe together .

But to looke a little farther into these Offerings ; there are two remarkable things in them ; 1. the Mystery , and 2. the Method . There is a Mystery in either of them ; Rom. 6. In the Sacrifice : That teacheth that the wages of sinne is death ; the innocent beast was slaine , but the sinner first put his hands vpon him , to note what we deserue , and Christ endured for vs ; from the guilt of our sinnes we are not freed but by the vertue of his death . The Mysterie of the Burnt offering , is , wee owe our selues wholly vnto God , and to him must wee giue our selues ; but first wee must be mortified , we cannot ascend in our thoughts vnto Heauen , except we mortifie our carnall lusts that grouell vpon the earth . To note this mortification and viuification of our selues , intire mortification , intire viuification which leaueth no hold vnto sinne in any part of our body or power of our soule , and which withholds no part or power of either from the seruice of God , and which withholds no part or power of either from the seruice of God , was the Holocaust soe handled , as wee read in the Law ; first slaine , then wholly consumed by fire .

Besides the Mysterie , there is a Method to be obserued in these words ; K. Dauid doth not only expresse them but digest them , digest them according to the prescript of the Law ; when they were both offered the Sacrifice was presented , before the Burnt offering . The Morall thereof is very good ; Wee cannot haue the honour to serue God , Prouerb , 31.27 . except wee first find fauour to be discharged of our sinnes ; the Sacrifice of the wicked is an abomination vnto the Lord , and without holinesse it is impossible for a man to please God : therefore we must offer our expiatory Sacrifice before our Dedicatory burnt offering ; wee must make our peace with God , before we presume to come into his presence .

Finally , we must take good heed , that wee neither maine the parts of our Reconciliation , nor peruert their order . Maine them we doe if we offer the Sacrifice , but withhold the burnt offering , desire remission of our sinnes , and take no care to become the seruants of God . Or if wee offer the burnt offering and withhold the Sacrifice , put our selues into the seruice of God , but yet doe cherish a root of bitternesse in our hearts , doe not vnburthen our consciences of sinne . And how few are there that thus fully reconcile themselues to God , and ioyne together both these Offerings ? Some can be contented to be rid of the vncleane Spirit , and haue their house swept and garnished , but they keepe it emptie , and vnimployed , entertaine not God , neither doe they deuote themselues vnto his seruice . Othersome are contented that God shall dwell in them , and they will be his Temple , but they will haue this Temple to bee also an House of Merchandise , a Denne of thieues , a very Synagogue of Satan . So doe men maime their Reconciliation , they are loath to be wholly reconciled vnto God .

As we must not maime our Reconciliation : so we must not peruert the parts thereof ; the burnt offering must not goe before the Sacrifice ; neither must wee dedicate our selues to God before wee are cleansed from our sinnes ; that were to put new wine into old bottels , Marke 2 . 2● . new cloth into an old garment , which if we doe , Christ tels vs in the Gospell what will become of it , the bottels will breake , and the garment will rent ; and grace will neuer abide in a sinfull soule , hee will quickly returne like a dogge to his vomit , and a Swine to wallow in the myre ; We must be new creatures , or else neuer let vs offer to be the seruants of God . And let this suffice for opening , of the two branches of the ceremoniall worships ; I come now to consider Gods disposition towards them , and that is twofold ; He doth not desire them ; he doth not delight in them .

Of the words Desire and Delight , though one bee ioyned to Sacrifice , and the other to Burnt offering , yet doe they both reach either of them , and doe oftentimes signifie the same thing ; but yet here they doe not ; so I difference them , and I did it by warrant of the Scripture which obserues two parts of Gods disposition ; before these things are offered God doth not desire them , that is , he hath giuen no precept concerning them ; God speaketh it plaine in Ieremy , Chap 7 2. Put your burnt offering vnto your sacrifice , and eat flesh , for I spake not vnto your fathers , nor commanded them in the day when I brought them out of the Land of Egypt , concerning burnt offerings and sacrifices . Psal 40 And the Psalmist , Sacrifice and offerings thou diddest not desire , burnt offerings , and sinne-offerings hast thou not required . In the fiftieth Psalme there is a plaine deniall of them , I will not reproue thee for thy sacrifices or thy burnt offerings , because they haue not beene before me , I will take no bullocke out of thy house , nor hee goate out of thy fold . These places doe iustifie the words of my text , and shew plainly that God did not desire them before they were offered , hee gaue no precept concerning them .

And as no Precept , so no Promise ; hee did as little delight in them after they were offered , as he did desire them before they were offered ; reade it in Ieremie , Chap. 6. To what purpose commeth there vnto mee Incense from Saba , and the sweet Cane from a farre country ? your burnt offerings are not acceptable , Chap. 10. &c. In Esay God doth passionately amplifie this poynt : Heare the Word of the Lord yee Rulers of Sodome , giue eare vnto the Law of our God yee people of Gomorrah , to what purpose is the multitude of your sacrifices vnto me , saith the Lord ? I am full of the burnt offerings of Rams , and the fat of fed beasts , I delight not in the blood of bullocks , of lambs , Chap. 66. and of the goats , &c. and elsewhere ; He that killeth an Oxe , is as if he slew a man ; he that sacrificeth a lamb , is as if he cut off a dogs necke ; he that offereth an oblation , as if he offered Swines blood ; he that offereth incense is as if he blest an Idoll . Chap 5. Chap. 5. You may reade the like in Micah , and Amos ; so that bee they part sacrifices , be they whole sacrifices , be they Expiatory , or be they dedicatory , God doth not require them , God delighteth not in them ; there is no precept that requireth their performance , there is no promise that doth warrant their acceptance .

And indeed though Desire and Delight , or Precept and Promise are differenced as I haue shewed you , yet haue they a dependencie the one vpon the other ; for therefore doth not God delight in these things when they are offered , because he did not desire that they should be offered vnto him ; for promise of acceptance depends vpon the precept of offering ; whereof there is a precept , thereunto there is anext a promise , and a promise doth presuppose a precept in all the seruice of God , proue one , and conclude both , and you ouerthrow both , if you can iustly denie either . So that if my text did not expressely affirme , yet would it by consequence inferre ; that God maketh no accompt of this Ceremoniall worship .

But this is a Paradoxe , for Sacrifices are the peculiar of God , and no man euer offered them but only vnto him who was , or ( at least ) was reputed to bee God ; neither any that haue accepted them esteemed themselues lesse , nor would goe for lesse in the opinion of the Offerers : Men and Diuels that haue robbed God of his honour , haue to that end chosen this kind of Sacriledge ; by Sacrifices they haue entiled themselues vnto the glory of God ; and doth not God out of his iealousie make it death for any man to sacrifice to any other but himselfe ? Exod 22 20. and for himselfe hee giueth this expresse Law , Exod. 23.15 . Thou shalt not appeare before the Lord empty ; and what is that , but Thou shalt sacrifice vnto him ?

But to come more close vnto the point . Wee find directly in the Law Gods both precept and promise concerning Sacrifice . His precept ; for in Leuit. ( to name no other place ) how curiously doth God distinguish the kindes , set downe the circumstances of all Sacrifices , and the accessories thereunto , and that by way of command ? The Patriarches before Moses did sacrifice , and can we be so absurd as to thinke they did it without the direction of God ? No verily ; for they had a spirit of Prophesie .

As the Precept is cleare , so is the Promise also ; you shall find it in the same place where you find the Precept ; in the first and second of Leuit. you shall find it called a sweet sauour vnto the Lord ; in the 4. and 8. &c. it is called an Atonement ; Genes. 4. the first Sacrifice that wee read of was Abels , and the Text saith plainly that God had a respect vnto Abel and vnto his offering ; the second was that of Noah , and of that the text saith , Genes. 9. that , God smelt a sauour of rest ; Iob sacrificed for his friends , Chap. 42. and the Lord accepted him ; and when Aaron offered his first Sacrifice , God testified his acceptance by fire from heauen : Leuit. 9. so that it is as cleare that God delighteth in Sacrifices , as that hee doth require them , and the promise can be as little doubted as the precept .

What shall wee say then to my Text ? how shall wee make it agree with the rest of the Scriptures ? surely we may doe it easily and fairely . God is All-sufficient , and God is a Spirit ; being all-sufficient hee cannot need them , and being a Spirit hee cannot bee sustained by them ; both these points are cleare in the fiftieth Psalme , where God sheweth that there can be no colour that he should need them , seeing all the beasts of the Forrest are his , and so are the cattell vpon a thousand mountaines ; and God casteth off the absurdity of his being sustained by them , with that pressing and conuicting question : Thinkest thou that I eate buls flesh , and drinke the blood of Goates ? Lucian scoffingly bringeth in the Heathen Gods , as if they tooke great content in the nidour of the sacrifices ; but it were prophane to thinke so of the true God . The occasion then of instituting Sacrifices was not from God , and that is the first thing we must learne .

Whence then was it taken ? surely from man . We consist of bodies and soules , and wee need by our bodies to bee put in minde of those things which concerne our soule , and therefore did God institute them ; hee did institute them to helpe our infirmities . But what did hee intend to remember vs of by them ? First , of our Ransome ; Galat. 4.4 . Christ came not vntill the fulnesse of time , but his death was to worke presently vpon the Fall , and in that respect he is called , Reuel. 13.8 . the Lambe slaine from the beginning of the world . That before Christ came , men should not forget by whom they had their redemption and the remission of sinnes , God instituted Sacrifices .

Secondly , we were to be remembred of our Homage , we were to acknowledge , that , what we held we had of God , and were to seeke vnto God for what we did want ; And in remembrance hereof did God institute Eucharisticall and Votiue Sacrifices .

Some thinke that they should haue beene offered if man had neuer sinned , but the Scripture is silent , and I will not be so curious as to dispute it . Let it passe inter pie credibilia , and it is as possible there might haue beene Sacrifices , as there were Sacraments before the Fall ; witnesse the two Trees , the one of Life , and the other of the knowledge of good and euill .

You may adde a third reason which is obserued by the Fathers , and that is ; That God therefore instituted by Moses the Sacrifices , to keepe his people from Heathenish Idolatrie , and distinguish them from other Societies ; which reason must bee warily vnderstood ; for it cannot bee meant that God took occasion from the Heathen to institute Sacrifices amongst the Iewes ; for the Heathen had it by tradition from the Patriarches , and God himselfe was the first Author of Sacrifices . But this is true , that the Heathen had corrupted foure things in a Sacrifice . First , The Materials , for they vsed to sacrifice those things which God forbad . Secondly , the Forme , for they corrupted it with many superstitions of their owne . Thirdly , the Ende ; they knew not wherefore they were ordained ; and fourthly , the Owner ; they did not know to whom they did belong . From these deprauations God did clense the Sacrifices in the Law of Moses , and so did distinguish his people from other nations , not by sacrificing , but by sacrificing as they ought .

The last end of instituting Sacrifices was the prouision for the Priests , and the sacred Feasts , whereat the poore were relieued . These bee the reasons why God instituted Sacrifices , wherein you see that they all import a reliefe vouchsafed man .

But yet we haue not found out the true ground , why God doth not desire nor delight in sacrifice and burnt offerings ; for put the case hee did institute them out of compassion towards men , yet may hee desire what himselfe had commanded , and delight in that whereunto hee hath annext the promise of acceptance . Wee must therefore goe on and obserue that Sacrifices are bona quia praecepta , non precepta quia bona ; they are things in their owne nature indifferent ; but they become more then indifferent , they deserue the name of Good in vertue of the commandement of God : but they lose this worth if so be wee place it in the Sacrifice , and not in Gods Ordinance ; no sooner doe wee so misdeeme them , but presently God doth not desire them ; God doth not delight in them .

But to wade farther into their estimate , and to discouer more neare grounds of that truth which is in my text ; ●t 〈◊〉 Dei , lib. 10 cap. 5. in the Ordinance of Sacrifices there are two things considerable , opus operatum , and opus operantis ; Chap. 10. the Offering , and the Offerer . Touching the Offering S. Austin hath a true rule ; Omne sacrificium visibile fuit inuisibilis sacramentum ; Sacrifices were but shadowes of good things to come , as S. Paul speaketh to the Hebrewes ; There was in them a signe , and a thing signified , and the signe was commanded not for it selfe , but for the thing signified , to represent our Ransome , or to testifie our Homage . Seperate or oppose the signe and the thing signified , and presently you corrupt Gods ordinance ; and then God doth not desire , God doth not delight in such Sacrifices . For in the case of our Ransome if you separate , what doe you but transferre the price of Christs sauing blood vnto the contemptible blood of bulles and goates ? the legall Sacrifices did purifie the flesh , Acts 13. and made men sit for the visible congregation , not for the inuisible without their reference to the death of Christ ; and therefore doth Saint Paul say , that by him all that beleeue , are iustified from all those things from which they could not be iustified by the Law of Moses . And what wonder ? seeing our Ethicks , or Oeconomicks , or Politicks , whatsoeuer vertue we haue priuate or publike , if it find any grace in the eyes of God , it is commended by the death , by the Obedience of Christ .

If wee may not seperate , much lesse may wee oppose the signe to the thing signified , set Moses against Christ , and in defence of his sacrifices vilifie the sacrifice of Christ ; And yet such blind zeale transported many of the Iewes , who so became guilty of sacrilegious blasphemie .

That which is true concerning our Ransome , holds also concerning our Homage ; wee may not separate , wee may not oppose the signe and the thing signified . If wee separate ; what doe wee but giue a beast vnto God , and a man vnto the Diuell ? and seeing the gift measureth the respect , to whom we giue the best , it is an argument that wee loue him most ; Hee that so sacrificeth in stead of honouring , doth dishonour God .

Oppose the signe to the thing signified , and then wee doe plainly dishonour our selues ; for if wee offer what wee thinke best , then , in our iudgement , wee are not so good as a beast ; and hee that iudgeth so deserueth rather to goe for a beast then a man ; And how should God accept any thing from him , that doth so basely vnderualew himselfe ? Certainly , when such persons come with such Sacrifices , it may truely then be said , God doth not desire them , God doth not delight in them . Greg. Mag. The rather ; because ( as I told you ) God in his Ordinance did prescribe as well opus operantis , as opus operatum : Attendit Deus ( saith S. Gregory ) ad affectum magis quàm ad censum , nec animaduertit quantum in eius sacrificio , sed ex quanto proficiscatur ; Sacrifices passe with God , not according to the worth of the offering , but the good will of the offerer ; if that bee wanting , the rest findeth no acceptance .

Out of this which you haue heard , you may learne , why the Prophets doe so declaime against the Ceremoniall worship , and why they speake so contemptibly of it they are not to be vnderstood absolutely , but relatiuely ; relatiuely to the Cautions of the Law ; which are two ; first a sound opinion of the Offering ; and secondly a religious deuotion in the Offerer . When mens opinions did not conioyne orderly the signe with the thing signified , or when they came not piously affected to the seruice of God , then God did not desire their Sacrifice , he did not delight in their burnt offerings .

In a word ; in their Ceremoniall worship , there was Aliquid Primarium , and Aliquid Secundarium , there was something to haue the preheminence , and something that was but to attend that , when two such things meet , Math. 23.23 . then Christs rule is good ; Hoc opportet facere , illud non omittere ; we must spend our greatest deuotion vpon the Principall , but not neglect the Secundarie ; Had the Iewes kept themselues within these bounds , God would neuer haue derogated from that which they did by his owne Ordinance . And if ( for our abuse ) God so dis-regard what himselfe commands , how vile will corporall worship , which man doth iustitute , bee in his eyes , when it is soured with the same leauen ? Which yeeldeth a good Item to the Church of Rome , whose deuotion is most changeable in this kind .

But all this while I haue taken the words , Sacrifice and burnt offering at large ; I told you that the Argument of the Psalme draweth them into a narrower roome . In relation to King Dauids case , they note vnto vs the two parts of the Reconciliatory Offerings , the Sinne offering , and the Holocaust ; and then my Text is not only true in relation to the opinion and deuotion of men , but absolutely true according to the tenor of the Law . For sinnes for which a man may be reconciled vnto God by Legall sacrifices are either only Ceremoniall pollutions , ( or if morall defects ) then they were onely such as came from ignorance or infirmitie , as you may read in the fourth , fifth , and sixth Chapters of Leuiticus , touching the latter and touching the former , in the 12.14 . and 15. Chapters . But if a man sinned with an high hand , if that which hee committed were a crying sinne , God left the malefactors to the sword of the Magistrate , there was no Sacrifice appointed to discharge him from such kind of guilt , as God teacheth Numb. 15. and in this sense God sent Eli word , 1. Sam. 13.4 . that the iniquity of his house should not be purged with sacrifice nor offerings for euer ; Vers. 14. And to that purpose speaketh God also , Esay 22. of the enormous sinnes of the Iewes ; Surely this iniquity shall not bee purged from you , Quaest. ad Gentil proaspos : quaest. 97. till you die , saith the Lord of Hoasts ; stoning , heading , hanging , were the expiation of such sinnes , as Iustin Martyr teacheth .

But wee may not mistake ; when God visited such enormous sinnes with corporall plagues , then , to stay his punishing hand from proceeding , Num 16.46 . Sacrifice might be offered ; Aaron with incense stood betweene the dead and the liuing , when the plague of God was vpon Israel , and staid his wrath ; 〈…〉 . Dauid sheathed the sword of the punishing Angel with a Sacrifice on the threshing floore of Araunah ; Hezechias expiated the Idolatry of his Fathers time ; yea , and by Iob ( it seemeth that the wrath of 〈◊〉 may be preuented too , for he sacrficed , lest peraduenture his sonnes 〈…〉 Hasphemed . But God would not exempt them by any Sacrifice 〈◊〉 the Magistrate ; he left their soules to take benefit of the dayly 〈…〉 , and their bodies to publike iustice , who were disturbers of the ●●●●like peace either of Church or Common-weale .

Where , by the way you may learne , how holy God would haue his people , that in cases where the Magistrate could not touch them , would haue them touched in conscience , and by Sacrifice seeke their peace with God , and not giue the same priuiledge to their heauenly estate , as he did vnto the worldly .

But to apply this vnto King Dauids case , and therein to see the truth of my Text ; His sinnes were in the number of those which are called crying sinnes ; for they were Murder , Adultery , Treachery , and Blasphemie ; for such sinnes there was no Sacrifice . Iustin Martyr obserues it in the place before cited ; If the Gospel ( saith he ) had not opened vnto him the gate of repentance , in Lege seruatricem non inuenisset humanitatem , he could haue found no reliefe in any ceremoniall expiation ; the Kings condition herein was no better then the subiects , as hee confesseth in my text . And though hee had no superiour on earth to question him , yet doth he plead guilty , and intimateth what hee deserueth at Gods hand ; his sinnes are such which deserue the sword , and Gods sword hee could not but feare , though hee were out of the feare of mans .

Adde hereunto , that he doth not thinke , that euerie light remedie will suffice a King , as great men passe ouer the like sinnes with slight penance , but litle doe they thinke that heauie punishments are their due , which though they feele not from men , yet they may feare from God .

But enough of Gods disposition towards this Ceremoniall worship ; wee are now to see in few words how Dauid doth conforme himselfe thereunto ; that , is contained in these words , Else would I haue giuen it . I resolued the words into two propositions ; whereof the first was , If God had affected these offerings , he would haue tendred them ; It is the commendation which God himselfe giueth that , Act. 13.22 . hee was a man after Gods owne heart , and hee would performe all his will , and Gods will in sacrifiting he did not neglect , neither in peace nor warre . Not in peace ; for when hee translated the Arke from Obed Edoms house , 2. Sam. 6. at euery sixe paces hee offered oxen and fatlings : so hee offered also when hee went to warre , as it appeares by the peoples prayer for him , Psal. 20. The Lord remember all thy offerings , and accept thy burnt sacrifices . I omit other places ; no man may reasonably thinke that hee would sticke at the offering of any Sacrifice , who gaue so bountifully towards the Fabricke and furniture of the Temple , as you may read . 1. Chronic. 29. much more I dare say , then any Prince in Christendome hath in his treasury or euer had . And indeed , hee thought nothing too good for God ; how chargeable so euer the patterne of the Temple was which was deliuered him , hee most cheerefully made prouision for the full accomplishment of it ; wherein hee shewed himselfe a good patterne , and teacheth all that be able , to bee willing , to aduance in the best sort the seruice of God .

The second proposition is , that , because God would not haue them , hee forbore these offerings ; hee would not prescribe to God : the satisfaction that God requireth is arbitrary in him , none but himselfe knoweth what will content himselfe ; therefore hee must goe before vs , and wee must yeeld what hee doth chuse . Hee must definitely concerning our necessary seruice , and concerning our voluntary , at least indefinitely expresse his will , or else wee cannot know or doe what hee will accept ; by meanes whereof our offering will bee thanklesse , or fruitlesse ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will-worship pleaseth me not ; it wil be cast off with , Quis requisiuit ? L●ay 1.12 Marke 7.7 . Who hath required these things at your hands ? and in vaine doe they worship mee teaching the traditions of men .

And well may God so censure it ; for experience hath proued amongst the Heathen , yea and amongst Christians also ; that when they leaue in such cases to be ruled by God , men run wilde , yea mad in their superstitions or rather impious Pietie .

The lash note I giue vpon this text is ; that the Fathers make it a Prophesie of the new-Testament , wherein all carnall Rites were to bee done away , and men were to serue God in spirit and truth , we liue to see it , and see to our griefe too many enuy themselues the comfort of it ; the Church of Rome by a multitude of inconuenent ceremonies hath much darkned the light of the Gospell ; and some are growen so absurd as to thinke that the Iewish Ceremonies shall be reuiued at Hierusalem againe .

But I cannot stand to refute these follies ; Let mee onely recommend two rules vnto you out of King Dauids words . The first is , the rectifying of your deuotion , that you neuer so mistake the helpes which God affords our infirmitie , as to giue the the honour of things heauenly vnto earthly , or to let our bodies in God seruice be other then attendants vnto our soules .

Besides rectifying of our deuotion , Let vs learne to resigne our selues wholly vnto Gods will , remembring this ; that , as wee must not be hastie and goe before him : so must we not be slacke in in following him . If in seruing of God wee take this course , and are led by this guide , wee shall be sure , that our seruice shall neither be amisse , nor yet in vaine , and may expect that comfortable doome , Math. 25.23 . Well done seruant faithfull and true , enter into thy Mastersioy .

PSAL. 51. VERSE . 17.

The Sacrifices of God are a broken Spirit ; a broken and contrite Heart , O God , thou wilt not despise .

KIng Dauid being resolued to serue God , aduiseth how it may be done best ; In this deliberation hee taketh God for his guide , and will make no other choyce then may stand with Gods good pleasure .

Now touching Gods pleasure hee informes vs , that whereas there are two kinds of Gods seruice , a Ceremoniall and a Morall , God maketh little accompt of the Ceremoniall . You heard that point opened the last Lords day ; that which hee regardeth is the morall , and of that shall you ( God willing ) heare this day .

My present Text will tell you two things ; first , wherein the Morall seruice stands ; secondly , how it is esteemed . It stands in the humiliation of the inward man ; the inward man is noted by the words Spirit and Heart , two names but signifying the same reasonable soule , which , as it can subsist without the body is called a Spirit ; and it is called a Heart as it liueth in , and doth manifest it selfe by the body . This inward man must be humbled ; it must be broken and contrite ; two words , meaning the the same thing ; but not without some difference in degree ; the former notes the beginning , the latter the consummating of our Humiliation . This is the morall seruice , and it stands in these points .

He that vseth it shall find that it is well esteemed ; for what was denied vnto the Ceremoniall seruice , is yeelded vnto this ; God did not desire that , but this he doth , it is the sacrifices of God . Wherein marke two things ; first , God that careth not for the slaughter of a beast requireth the mortification of a man , he will haue his Heart , his Spirit broken and contrite . Secondly , this one Mortification of man goeth in stead of the manifold slaughters of Beasts ; for it is Sacrifices .

The second thing that was denied vnto the Ceremoniall was , that God did not delight in it ; but in the morall he doth , he will not despise that ; in the word there is a Litote , there is more meant then is exprest , for the Holy Ghost meaneth that this morall seruice doth speed of both the effects of Sacrifices , it yeeldeth a sweet sauour vnto God , and he doth gratiously accept it , it proueth a sauour of rest into man ; and his soule doth feele the comfort of it .

Finally , out of the maine branches of the text , wee will draw two Paradoxes ; First , A broken and contrite heart are Gods Sacrifices ; therfore this is a Religious man-slaughter . Secondly , God doth not despise a broken and a contrite heart ; therefore God is neuer better pleased with vs then when we are least pleased with our selues .

You heare whereof I shall speake ; that you may learne to serue God truely by that which shall bee spoken , listen to it diligently , and with a religious eare .

Before I fall vpon the particulars , I may not omit to shew you the coherence of this verse to the former ; the former did shew of how little worth Ceremoniall worship is , this sheweth the great worth of the morall . And well is this clause added vnto that ; for it is not enough to know what we must not doe in Gods seruice , our chiefe care must be to know what we must doe ; what good will it doe mee to know , that Turkes , Iewes , Infidels worship they know not what , they know not how ? it must be my comfort to know the true God , to know how to worship him as I ought . The ground is cleare ; Negatiues are but to attend Affirmatiues , and God doth not reward the forbearance of euill , but the doing of Good ; forbearance doth hold backe the impediments that would hinder vs in our way but wee must not only auoid them , but also goe the right way , if wee will come to our iourneys end ; In a word , our abilities are bestowed vpon vs not only to decline euill , but also to doe good . But to the Text.

The first thing that I obserued , was , wherin morall seruice stands ; it stands in the humiliation of the inward man : the inward man is here pointed out by two names , the spirit and the heart . How these words differ all are not agreed , vpon a former verse I haue said something of them ; but in this place I thinke they note one and the selfe same reasonable soule , as it vndergoeth a diuers consideration . It hath a prerogatiue aboue the soule of a beast , in that it can subsist though it be seuered from the body , and so it commeth neere vnto the nature of Angels , and with them communicateth in the name of Spirit , which is a substance endued with vnderstanding and will . But besides this separate Being , it hath another which you may call coniunct , it inhabiteth in , and manifesteth it selfe by the body , quickning and guiding our senses , and our affections ; hence it is denominated from the body , from the principall parts wherein it doth reside , from none so often and so aptly as from the Heart , which is the the principall seate thereof .

Neither is it without cause that the reasonable soule is remembred vnder both these names , the Holy Ghost thereby giuing vs to vnderstand , that whether we consider the powers of the soule inorganically , as vnder the name of Spirit , or else Organically as vnder the name of Heart , either way considered they must be humbled , wee must humble no lesse the superiour then the inferiour faculties of our soule ; for sinne hath infected both .

A second thing that wee must marke , is , that in our seruice , God calleth not for Nostra , but Nos , not our Goods but our selues ; and to this end did hee command the people to put their hands vpon the Sacrifices , to signifie whom it did represent , and to accompany the Offering of the sacrifice with a zealous deuotion , to testifie that themselues were to haue a feeling of that for which the beast was offered .

And indeed it was fit that he should offer himselfe that had offended , that hee might feare to offend when hee saw that hee must smart ; if a beast onely should die , and the paine there of might rid a sinner of his guilt , few would forbeare sinne , if any thing make them feare , it is this , that they must beare the burden of sinne themselues .

Secondly , as wee must offer our selues ; so that which of our selues wee must offer , is the better part , our Spirit , our Heart . In all the Legall Sacrifices God reserued the Inwards to himselfe , his meaning was to point out the parts , which he desireth in vs , hee desireth our Inwards , they must be presented in our Sacrifice ; 1 Tim. 4.8 . the Apostles rule is , bodily exercise profiteth litle , certainly very litle of it selfe , it hath all his commendations from the Heart and the Spirit .

But there are two distinct reasons why these parts are principally required in morall seruice ; the first is , because they are freest from hypocrisie ; Ier. 3.10 . God cannot endure that we should turne vnto him in mendacio dissemblingly ; Now Simulation and Dissimulation are manifest in our body ; for we can personate therein whom we will , we may so bee mask't , as that no body shal know who we are ; but in the inward man we are our selues , wee can there seeme no better nor no worse then we are , there doth God behold vs , and hee doth iudge of vs thereby .

A Second reason is , the preualencie of those parts ; they haue the greatest hand in our sinne , and must beare the greatest part in our repentance ; other parts and powers partake of sinne but by contagion which they contract by their attendance vpon the Spirit , and the Heart , attend then they must in repentance , but the principall penitents must be the Heart and the Spirit vpon whom they attend .

But enough of the parts which must bee humbled ; Let vs now come to the humiliation of those parts ; they must be broken , they must be contrite . Betweene these wordes there is no great difference ; for Contrition is a breaking very small , and the breaking here meant is a shiuering ; the English to shiuer commeth from the Hebrew here vsed which is Shauar ; and you know that to shiuer a thing is to breake it all to pieces . Or if you will put a difference betweene the wordes , then the first may note the beginning , and the other the consummating of this humiliation , as you know a thing may be first grosse bruised , and that is breaking , and then it may bee pounded all to pouder , and that is the contrition of it .

But how doe these words agree with the former ? by the Heart and the Spirit you vnderstood the reasonable soule , and hath the soule any parts ? can that bee turned into dust ? Surely no ; therefore these words are figuratiue , they are resemblances borrowed from corporall things , which doe most liuely set before vs the humiliation that is spirituall .

But it is a question whence these wordes are borrowed ; some fetch them from husbandry , some from masonry ; either of them hath a faire ground in the Scripture . They that fetch it from Husbandry ; for Ieremie and Hosea speake of breaking vp the fallow ground of our hearts , Ier. 4.3 . Hosea 10.12 . that they may bee sowen ; Now you know that they that breake vp their grounds vse the Plough and the Harrow ; the Plough turneth vp the ground in great clods , that is the first breaking of it , then commeth the Harrow and turneth those clods into dust , that is , the second breaking of it ; and so these two breakings represent corporally , what you must spiritually obserue in a broken and contrite heart .

The very same may fitly bee represented by the second resemblance that is taken from Masonry ; the Scripture doth often tell vs , that sinners haue stony hearts , and therefore they must be broken , that they may be made fleshy hearts , as tender and soft as flesh . Now you know that when a Mason or Plaisterer will worke a rough stone into all kinde of shapes at his pleasure , he first breaketh him , ( being calcined or otherwise prepared ) all to pieces , and then those pieces he poundeth into dust , then that dust with liquor he can worke into a soft substance , which will receiue any shape , according to the fancy of the Plaisterer . Euen so must the Heart and Spirit of a man be hammered by Gods Word , Ierem. 23.9 . broken and broken againe , that so it may be made plyable vnto the wil of God . These be faire resemblances , and I might insist vpon them , and by them illustrate the humiliation of a sinner ; but I choose rather the resemblance that offereth it selfe in my Text , and that is contained in the word Sacrifices .

In the Temple or Tabernacle there were two Altars , one of burnt sacrifice , another of Incense ; the sacrifice of either will fit our purpose . That of incense ; Exod. 30. where God telleth expresly of what spices the perfume should be made , he addeth these wordes , thou shalt beate some of it very small , and put it before the testimony in the Tabernacle of the congregation , where I will meete with thee . The resemblance is very fit .

But it is fitter if we take it from the other Altar ; and indeed it is fit we take it thence ; for though my text be true of all morall seruice , God requireth it , God delighteth in it , ( as might bee shewed at large if the time would permit , and it were to my purpose ) yet now haue I to doe with no more then concerneth King Dauids case , the reconciliation of a Penitent , so much morall worship as answereth to burnt offering and sacrifice , whereof you heard in the verse going before ; now they did belong to the Altar of burnt offerings ; wherefore there will wee se●ke , and wee shall find our resemblance . For the sacrifices were first cut in pieces ; that was their breaking ; secondly , being so broken they were burnt into ashes , that was a contrition of them , a contrition and a breaking which doth most liuely represent the breaking and contrition required in Repentance . Looke backe vpon them . The Priest that did cut the sacrifice in pieces , did ( as the Iewish Rituals obserue ) not mangle , but ioynt the parts ; and what should wee doe in our Repentance , but orderly take asunder , and in our meditations view apart the seuerall powers that are in our soule , and not mingle the vnderstanding and the will , but seeing each hath his owne defects , we must feelingly consider the seuerall defects that are in each power . And this is the breaking of the Heart and the Spirit .

But the parts of the Sacrifice were not onely broken , but they were brought to the fire , and there they were burnt to ashes ; and it is not enough for vs in grosse to obserue the defects of the seuerall powers that are in our soule , we shall find them intricate , and a very Labyrinth , wee must hunt out euery lurking sinne , and euery particle must beare a part in this humiliation , the fire of spirituall affliction must pierce euen vnto the least iot of that which doth partake of corruption ; otherwise our Heart and Spirit are not as they ought , broken and contrite .

Saint Ambrose conceiueth that these words are meant of Christ . And indeed , he that doth but read the 53. of Esay , which is often alleadged by the Apostles , especially Saint Peter , shall finde that Christ had a broken and contrite Heart and Spirit indeed ; the Euangelists doe expresse it in significant words , Luke 22 44. Math. 26.38 . Mark . 14.33 . hee was in an agony , his soule was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , on euery side encompassed with heauinesse euen vnto death , he began 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be euen astonished , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to droope , to become euen heartlesse : the Sacrament what is it but a representation of the humiliation of our Sauiour Christ ? not in conscience of his owne sinne , but for expiation of our pride , was Christ pleased to be humbled , not onely in body ; but in soule also . And to him must we be conformed ; for he is the best patterne of a broken and contrite Spirit .

But marke in these words broken and contrite , that euery kind of concussion is not a poenitentiall humiliation ; Iam 2.19 . for the Diuels they feare and tremble when they remember in what case they stand , Act. 24.25 . and so did Felix tremble when Saint Paul preached of the iudgement to come , and how was Pharaoh shaken when he was vnder the plagues of Egypt ? Daniel 5. Baltazar quiuered , and his knees smote together , when he saw the hand-writing ; but their hearts and spirits were made of tough mettall , not one of them brake or was contrite ; but after Gods hand was off , they continued whole , and wholly the same persons . And so if wee doe ( and it is too common for vs to doe so ) crie we out neuer so much , I haue sinned , and God be mercifull vnto me , in our danger , be it what it may be , wee are not humbled as the morall seruice of God requireth . As we wound our soules ; so must we be contented to search those wounds , and least they fester , Ier. 23.9 . Habak. 3 16. search them to the bottome , we must be contented as throughly to grieue for sinne ; as to take delight therein .

But a little farther to wade into this point ; There are two kinds of Griefe that the Schooles speake of Appretiativus , and Intensivus , they apply it somwhat vntowardly , but here wee may make a good vse of it ; for our spirituall humiliation must testistifie ; first , at what rate wee doe set the fauour of God , and hauing no better thing to wreck our displeasure vpon for the losse therof , then our Heart and Spirit , we vse them so roughly and choose them for the subiect of humiliation . Secondly , the breaking and contrition of heart and spirit , doe shew , that our sorrow is as intensiue as it is appretiatiue ; as the thing is most deare vnto vs which we afflict : so there can be no deeper wounds giuen then those wherwith we afflict it .

But sorrow is not enough vnto humiliation ; there are two other things that must goe therewith , and are very clearly insinuated in this manner of breaking , and contriting our Heart . The first is the detestation of sin committed ; for how can a man more clearely expresse that he doth abhorre his own wickednesse , then by so breaking and afflicting of his owne both Heart and Spirit ? if he make them suffer for it , it is an vndoubted signe that hee doth detest it . A second thing required is , that a man returne to God ; and that also is insinuated in a broken and contrite heart ; for seeing it is the hardnesse of heart that did shut God out , what is the breaking of the heart but the letting of him in ? Yea ; this breaking and contrition being borrowed from the Sacrifice , there was no incensio sine ascensione ; as the corporall so the spirituall fire doth not burne , but it doth ascend ; therefore fitly doth the Holy Ghost call the Altar vpon which the Sacrifices were offered Misbach Gnoloth , the Altar of Ascensions , that is , the Altar of burnt Sacrifices that doe ascend , because all such morall worship imports a mans religious disposition to be reconciled vnto God .

Hitherto we haue spoken of the humiliation of a broken and contrite heart , but we haue spoken nothing of the workemaster , who it is that can so humble both the Heart and Spirit . Hee seemeth not here to be exprest , and yet it is fit he be knowen ; and if we enquire we shall find , that there is a double Author .

The principall one is God ; It is a good Rule of Saint Austins , De fide ad Petr. c. 31. firmiter tene neminem hic posse paenitentiam agere nisi quem Deus illuminauerit , & gratuità misericordià conuerterit . Saint Paul warranteth this Rule ; the seruant of the Lord must in meeknesse instruct those that are contrary minded , 〈◊〉 2.25 . and see if God ( peraduenture ) will giue them repentance . But it is true also that the Heart and the Spirit that is broken and contrite hath a hand in its owne breaking and contrition of it selfe ; our owne vnderstanding doth discouer our sinne , and our owne heart doth melt it selfe vpon the sight thereof ; yea , it would be no vertue of ours , were it not produced by our owne reasonable faculties .

It is true that the Crosse sometimes , and sometimes discontent , worldly discontent because things goe not with vs as flesh and bloud desireth , or spirituall discontent , because the worme of Conscience doth bite vs , and giueth vs no rest , doe oftentimes humble vs : but these things make not vp our broken and contrite heart , except we be as well actiue , as passiue therein ; As Christ in his so we in our Sacrifices must be & Sacerdotes , & Sacrificium , we must be both the thing that is offered , and the offerers , we must as willingly humble our selues , as be deeply humbled .

But here we must obserue a good Rule of Saint Bernards when we say that this humiliation is from God , 〈…〉 Arbi●● . and from man ; from Gods Grace and mans freewill ; we doe not meane that these are co-ordinate , but subordinate ; Non partim gratia , partim liberum arbitrium , Grace and freewill doe not share the worke betweene them , sed totum singula peragunt , each of them doth performe the whole worke ; Grace doth it wholly , freewill doth it wholly ; sed vt totum in illo , sic totum ex illâ ; As the whole humiliation is immediately wrought by the freewill of man ; so is the freewill of man inabled thereunto by the Grace of God , Grace determineth the wil , if not physically , at least morally .

But to conclude this poynt ; We often read in the Prophets that God doth threaten he will conterere peccatores , crush sinners all to pieces ; Saint Basil telleth vs , that there is a remedy against it , that is , contrition is to be opposed against contrition ; In ●say 13. if we will humble our selues , God will neuer humble vs .

I haue dwelt long enough in opening our morall seruice , I come now to shew you how it is esteemed .

Here the first thing that I find , is , that what was denyed to the ceremoniall is yeelded to the morall seruice . First , there it was denyed that God doth require that , but here it is affirmed that God requireth this ; for a broken and contrite heart is Gods Sacrifices . And see here at first we meere with a rubbe , for in corporall Sacrifices a man might not offer that which was broken or bruised , Leuit. 22. it should seeme that in spirituall he may . But the reconciliation is easie , for those Sacrifices did principally note Christ , who was without all blemish before he was offered , and yet being such , he was broken for our sinnes : my Text doth not compare man to the Sacrifice before it was offered ( though we should all striue to be as good as we may , when we present our selues to God ) but the comparison is of man to the sacrifice after it is offered , and then it may without fault bee broken ; yea it is brought thither to the end that it may be broken , neither except it be broken is it any Sacrifice . But to the maine point .

I told you there are two propositions in these words , the Sacrifices of God are a broken and contrite heart . First , That God which careth not for the slaughter of beasts requireth the mortification of men ; that is the slaughter which he requireth , & therfore is the name Seuach giuen vnto it , which signifieth a beast slaine . And this bringeth vs on to another note concerning a broken and a contrite heart , and that is , Our humiliation is the slaying of the beastiality of our nature ; And indeed euery lust is a very beast , and for them doth the Holy Ghost call men by the name of many beasts ; sometimes swine , sometimes dogges , sometimes foxes ; hee that doth abolish these lusts doth slay so many beasts .

A second proposition is , That one mortification of man is to God insteed of all the sacrificing of Beasts . All that were required to reconciliation ? or all simply ? surely we may vnderstand it both wayes . It may be Sacrifices , if it comprehend onely the Expiatorie and Dedicatorie , as it doth , so farre as God requireth these from vs , and accepteth vs in Christ ; for he requireth no other Expiation of vs , then a godly sorrow detesting sinne ; neither doth he expect any other Dedication , then that wee be wholly conuerted vnto God ; and I shewed you how both these are represented in the broken and contrite heart .

Will you extend it to all Sacrifices ? you may : Abulens . in Exod. Tom 2. p. 131. for all had some reference to Reconciliation , euen those which seeme to haue least ; the Votiue and Eucharisticall ; for though their principall ends were to acknowledge or obtaine some blessing of or from God ; yet the manner of the sacrificing , so farre as it was common to the Sacrifice for sin , did withall deprecate Gods wrath , and acknowledge that sinne made the offerer vnworthy as well of that blessing which he had receiued ; as of that which he begged . Which must bee obserued , because this broken and contrite heart looketh to the praise of God , which Dauid not many verses before promised he would shew forth ; And indeed a repentant confession is in the Scripture called , a giuing glory vnto God .

Finally , these broken Spirit and heart are the Sacrifices which God calleth for ; for he is a Spirit , and what can be more sutable vnto him , then that which is spirituall ? therefore euer in the legall hee did ayme at the spirituall , as you may gather out of the new Testament ; the Gospell is set forth in termes of the Law ; to preach is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to play the Priest ; Rom. 15.16 . the people conuerted are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Sacrifice and Oblation , the skilfull handling of the Scriptures , 2. Tim. 2.15 . is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rightly to diuide the Word ; yea , Heb. 4. the Word it selfe is by Saint Paul said to bee sharper then any two edged sword , ( or Sacrificers knife ) piercing euen to the diuiding asunder of the soule and the Spirit : the whole passage is full of sacrificing phrases .

I may not omit one thing ; wee are called a spirituall Priesthood , 1. Pet. 2 5. yea the whole body of the Church is so called ; a Priest must not bee without his Sacrifice ; and here are the Sacrifices which God will haue euery one offer , euen euery lay man may offer these Sacrifices vnto God .

We may , nay we must offer them ; but how will God accept them ? surely very well ; A broken and a contrite heart God will not despise . Men vse to make little account of , yea , they make themselues sport , with those that are broken hearted , and of a contrite Spirit ; that mourne like doues , and lament in the bitternesse of their soules ; Dauid complaineth in his Penitentials , yea our Sauiour Christ himselfe in the 22. and other Psalmes , that when they were humbled , then they were derided . And indeed in the iudgement of flesh and bloud , these things seeme to be of no value , they seeme to be contemptible , but he that doth vse them shall finde , that he shall neuer be confounded of God ; Ioel. 2 13. the reason wee haue in Ioel , rent your hearts and not your garments , &c. for the Lord is gratious , mercifull , long suffering , Esay 24. &c. he will not breake a bruised reed , nor quench smoking flaxe ; hee that would not despise Ahab in his humiliation , nor Manasses , will much lesse despise a Mary Magdalene , a Saint Peter , a Publican : verily 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he will neuer set them at naught .

But the word hath in it a Litote , more is meant then is exprest : God is so farre from despising that he maketh great account thereof . I told you that it is vouchsafed the double effect of Sacrifices : First , it yeeldeth a sweet smell vnto God ; Luke 15.7 . for there is ioy in heauen for one sinner that repenteth , yea , more ioy then for ninety and nine that need not repentance : and in the Prophet ; Esay 66. to this man will I looke , euen to him that is poore , and of a contrite Spirit , C. 57. and trembleth at my Word . Secondly , it yeeldeth a smell of rest vnto man ; for so we read in Esay ; I dwell with him that is of a contrite and humble spirit to reuiue the spirit of the humble , and te reuiue the heart of the contrite ones . De interiore domo . c. 37. Saint Bernard coupleth them both together ; Animam poenitentiae lachrymis afflictam Spiritus Paracletus libenter consolatur , frequenter visitat , & ad veniae fiduciam plenè reformat . Therefore let vs learne of Saint Austin this good lesson ; Aug. cont . 5. Hereses . quaeramus lapidem quo percutiatur incredulus , & percussus quassetur , & quassatus comminuatur , comminutus in puluerem conuertatur , conuersus in puluerem compluatur , complutus seratur , satus ferat fructum , non quod igne absumatur , sed quod in horreo condatur .

But I may not dwell longer hereon . There are two other notes which I drew , the one out of Gods desire of , the other out of his delight in , these Sacrifices ; I call them Paradoxes . And so indeed they seeme to flesh and blood . God requireth a broken & a contrite heart and spirit as his Sacrifices ; then there is a certaine religious man-slaughter . And so there is ; a man may holily kill himselfe , breake his heart , and crush his spirit ( as it were ) to dust : Mat. 5.29 . but this must be done not corporally , but spiritually , as elsewhere we are willed to plucke out our offending eyes , and cut off our offending hands , we must mortifie not our nature , but the corruption that cleaueth to our nature : such slaying God allowes ; for indeed it is a quickening ; life in sinne is death , and the death of sinne is life .

The second Paradoxe is , That we neuer please God better then when we please our selues least , seeing God doth not despise a broken and a contrite heart ; for we are full of imperfections , of which God would haue vs rid our selues ; therefore he is glad when he seeth vs play the good Husbands , weeding our fields ; good Physitians , purging of our corrupt humours , carefull not to foster or fauour ought that may offend him , or cause our owne ruine : Now this we cannot doe without much disquieting and afflicting of our selues , omnis medicina salutaris facit dolorem , our corupt nature will repine at such alterations .

But to draw to an end : What our Sauiour Christ said when he went to raise Lazarus , this sicknesse is not vnto death : that must wee conceiue of all those whom we see to haue broken and contrite hearts ; Mat. 17. rather as he that was to be dispossest , was immediately before the diuell came out miserably torne and turmoyld , and euen left for dead , vntill Christ put out his hand , and raised him vp safe and sound : Euen so shall wee feele the greatest conflicts with sin , when we are euen ready to be set free by grace . Saint Austin setteth himselfe out for an excellent monument hereof in his Confessions .

Secondly , seing God is delighted with this Sacrifice , we are forbidden to despaire of our owne vnworthines , as to presume of our righteousnes : this Text doth warrant vs this comfort , when in these fits wee seeme to be furthest from God , God bringeth vs then nearest vnto himselfe ; for this pang is a fore-runner of health : but senslesse sinners haue no part in this consolation .

Thirdly , God in this morall seruice hath equalled the rich and the poore : hee doth hereby take off their eyes from their worldly estate wherein they differ , and fixeth them on that wherein they are equall . In these Sacrifices the poore may bee as forward as the rich , and if there bee any disaduantage it is on the rich mans side ; for he thinking that hee hath something to giue besides himselfe , doth giue himselfe to God the lesse ; specially in this kind of seruice , which rich men desire not to bee acquainted with : God herein taketh downe their pride , because he passeth by all their wealth , and setteth his estimate vpon humiliation .

As for the poore that hath nothing to giue but himselfe , God by this Text yeeldeth him this glory , hee need not ( if hee will ) be vnprouided of the best gift that can be giuen , that is , himselfe , poore selfe , if he haue grace to be as poore in spirit , as hee is in purse , and lament the want of grace , asmuch as he doth his want of wealth .

Finally , This Text is one of the Prefaces to our dayly Liturgie , I would we did as often practise it , as we doe repeate it : Certainly there is great cause we should , whether we respect sinne or woe , whereof there was neuer more , or any that deserued more humiliation . The times deserue that euery day should bee a day of humiliation , and that euery man should affi●●t his soule , the more wee know God requireth this seruice , and the better wee see that he accepteth it , the more forward should we bee to performe it .

ANd I pray God wee may haue so heard this Text opened , that our hearts and Spirits may relent with it ; so shall we not be iudged of the Lord , if we will iudge our selues : Nay , sowing in teares we , shall reape in ioy . AMEN .

PSAL. 51. VERSE 18.

Doe good in thy good pleasure vnto Sion , build thou the Walles of Ierusalem .

WHen I brake vp this Psalme , I shewed that it consisteth of two Vowes made by King Dauid , one for himselfe , another for his Kingdome ; I haue ended the first , that Vowe which concerneth the King , I am now come vnto the second , the Vow which he maketh for his Kingdome .

This second Vow , as the first , will be resolued into a Desire , and a Promise . Of the Promise in the next Verse , the Desire is contained in this . In opening of this Desire . I will obserue , first for whom it is conceiued , secondly , what it doth containe . Those for whom it is conceiued , are noted in these words Sion , Ierusalem , which made vp the mother Citie of the Kingdome of Israel , an excellent type of the Church : for these King Dauid maketh a suite , and the suite for them is in effect the same which he made for himselfe . He sueth that they may be restored into the state of grace ; that is the meaning of these words , Doe well vnto Sion . Secondly that being restored they may be preserued therein , which he beggeth in these words , Build vp the Walles of ●erusalem . These be the blessings for which he sueth , and hee sueth for them in a sense sutable to the places : his suite is Mysticall .

But to whom is the suite made ? And for whose sake doth hee hope to speede ? Surely , he sueth onely to God , to him it is that hee saith , Doe good , build thou the walles : and hee hopeth to speed onely for Gods sake , therefore doth he adde in thy good pleasure : Doe good in thy good pleasure , and in thy good pleasure build thou the Walles of Ierusalem .

Lay together the parts of the Text , and then you will see in it two remarkable vertues , confidence in God , and compassion towards the Church . Confidence , for in the beginning of the Psalme , Dauid seemeth so deiected that he hath enough to doe to pray for himselfe , hee so describeth his estate as if hee were not worthy to doe so much : but towards the end of the Psalme he sheweth himselfe another man , hee taketh heart , and becommeth a sui●our for all Israel , yea hee presumeth to begge for it the greatest blessing of God . But he doth it out of another vertue also which shineth here , the vertue of Compassion : he is not contented to fare well himselfe , he desireth the wel-fare of his whole Kingdome : as hee made it obnoxious to Gods wrath , so he holds himselfe bound to bee a mediatour for Gods fauour . Such charitie in praying deserueth to be exemplarie : wherefore let vs listen diligently to the vnfolding thereof , that wee may learne to exemplifie it in our prayers .

The first thing that we must enter vpon are those for whom King D●uid conceiueth this desire : they are Sion , and Ierusalem : which words in the Scripture are taken sometimes historically , sometimes mystically : that is , either they nore places in the holy land , or else by those places represent vnto vs the Church of God . Because the mysticall sense cannot bee concerued , but by the correspondencie which it hath vnto the historicall , I must first open the historicall , that so I may the better guide your apprehension in the mysticall .

Before I doe this , I must let you know , that Sion and Ierusalem , were two distinct places , yet it is vsuall in the Scripture in naming either to meane both . In the second Psalme , I haue set my King vpon my holy hill of Sion , Sion there comprehendeth Ierusalem , for Dauid who is meant in that Text , was King of both . In the beginning of Ecclesiastes , Solomon is said to haue beene King in Ierusalem , we may not exclude Sion , for he was King in that also . This being briefely obserued , I come now to the ●●storie of these words .

Where first you must obserue that either of these places were hills ; of Sion the common attribute doth witnesse it , for it is called Mount Sion , and of Ierusalem it is as true ; Iosephus reporteth that it was built vpon the hill Acra , the Psalmist beareth witnesse hereunto , saying , Psal 87. He hath laide his foundations in the holy mountaines ; and the common phrase of ascending to Ierusalem .

Secondly the whole tract of those hils was called the land of Moriah , which is by interpretation , the place where God appeareth , or is conspicuous : there God appeared vnto Abraham , when hee was ready to offer Isaac ; there did he appeare vnto Dauid , when the punishing Angell vpon Dauids Prayer was commanded to sheath his sword ; Finally , there appeared the Sonne of God in our flesh , when he wrought the redemption of man .

Thirdly , those places were two seuerall Cities , whereof one was in the lot of Beniamin , the other was in the lot of Iudah ; Ierusalem that was in the lot of Beniamin , was conquered by Iosua , but Sion that was in the lot of Iudah , continued in the possession of the Iebusites vntill the dayes of King Dauid ; he subdued them , though he did not wholly extinguish them , as appeareth by the storie of Araunah the Iebusite ; Dauid hauing gotten the possession of Sion , ioyned it with a Wall to Ierusalem , and so of two made one Citie , one Citie of those which before were two , and that of two seuerall nations , Iebufites and Israelites ; of this vnion we must vnderstand these words in the Psalme ; Psal ●● . Ierusalem is a Citie that is compacted together in it selfe .

Fourthly , Dauid hauing thus vnited the Cities , translated thither the Arke , and God there designed a place where the Temple should be built , euen vpon a piece of ground that lay indifferently betweene the Tribes of Indah and Beniam in , and so it became the fixed place where God chose to put his name , and where hee vouchsafed to reside betweene the Cherubins , it was Gods sedes Religionis , the ordinarie place of Diuine worship ; to this the afore-named Psalme beareth witnesse , Thither the Tribes , euen the Tribes of Israel goe vp according to the testimonie vnto Israel , to praise the name of the Lord .

Neither was it onely sedes Religionis , but Imperij also , it was the Kings royall Chamber , and there he kept his residence , there were the Thrones of iudgement , euen the Thrones of the house of Dauid , as it followeth in the same Psalme .

By the way . Out of that which you haue heard , you may gather the reason why , when the ten Tribes reuolted from the house of Dauid , Beniamin and the Leuites continued stedfast to it ; Beniamin had a great interest in Ierusalem , and the Leuites maintenance depended on the Temple , whereunto their seruice was confined .

To goe on : Fiftly , you must obserue , that though these two places onely are named , yet the whole Kingdome is vnderstood , for this was the mother Citie ; though the honour of the prerogatiues belonged vnto her , yet from her was the benefit , both of Pietie and Policie to be deriued vnto the whole land ; yea vnto the whole nation ; for in whatsoeuer Countrie an Israelite dwelt , he was free of Ierusalem ; you may perceiue it by the answere made by the Reubenites , ●shua 22. Gadites , and halfe Pribe of Munasses , when they were challenged for idolatrie because they erected an Altar vpon the bancke of Iordan , before they passed ouer into their owne in heritance : It is more cleare , Acts 2. where we reade that there were Iewes dwelling at Ierusalem of all Nations vnder Heauen ; there are reckoned some of Africa , some of Asia , some of Europe . And further to make good this assertion , Philo Iudaeus in his embassie to Claudius the Emperour , maketh this a motiue why he should be good vnto Ierusalem , because in so doing , he should preserue many nations , amongst whom the Iewes liue dispersed .

Finally , these places ( as it hath been by many Diuines obserued ) were seated in the midst not only of the holy land , but also of the whole world , the whole world ( I say ) that was then known ; Gent. 2. so that as the tree of life in the middest of Paradise , so Ierusalem in the midst of the whole World might easily bee repaired vnto by those that did desire it : and it had fit opportunitie to spread it selfe into the knowledge of all the world .

These things are to bee obserued in those places according to the Historie . But all things came to the Iewes in types , therefore wee may not thinke that King Dauid , had an eye onely to the corporall places , his eye pierced farther , euen to that which was figured therein , hee looked to the Kingdome of Christ .

And indeede the Church is in the Scripture called by these names ; I might referre you to the vision of Ezekiel which taketh vp the last eight Chapters , wherein all agree that the Church is delineated ; or the vision of Saint Iohn in the last of his Reuelation , wherein there is more perspicuitie ; but both of those places are darke , I will point you out plainer , one in Saint Peter ; 1. Pet. 2. Behold I put in Sion a chiefe corner stone , &c. hee alleageth the words out of Esay , and sheweth it was a plaine prophesie of Christ , and his Church ; Saint Paul affirmeth as much of Ierusalem , Ierusalem ( saith he ) that is aboue , Gal. 4. or from aboue is mother of vs all ; and in the Epistle to the Hebrewes both places are conioyned in this signification , Chap. 12.22 . You are come ( saith he ) to mount Sion , to the Citie of the liuing God , to the heauenly Ierusalem , &c.

I will not trouble you with more places , there are store in the Prophets , I come to more profitable matter . Ecce typum Ecclesiae , behold the correspondencie that must bee betweene the Church and those places . Those places were Hilly and had the valley of Gehinnon vnder them ; Chap. ●5 I cannot giue you a better Morall then is contained in that Prouerbe of Solomon , The way of life is aboue to the wise , that hee may depart from Hell beneath , or if you will , take that of Saint Paul , Coloss 3.7 . Set your affections on those things that are aboue , not on those things that are below ; thoughts groneling vpon the earth bend towards Hell , God will haue vs raise our thoughts , and testifie that our treasure is in Heauen .

The second correspondencie is taken from Moriah , where the Church is , there is God to be seene , Psal. 76. In Inda is God knowne his name is great in Israel , in Salem is his Tabernacle , and his dwelling in Sion ; without the Chureh , though God bee , yet he is not by any gracious reuelation , not by that transforming reuelation whereby God shining vnto vs in the face of Icsus Christ doth transforme vs into the same image both of Grace and Glorie . 2. Cor. 3.18 .

The third correspondencie standeth in the Vnion ; wherevpon S. Austen and others obserue the incorporation of the Gentile into the Church of the Iewes ; it may bee Saint Paul meaneth as much when he speaketh of Christs taking downe the partition wall ; Ephes. 2.14 . for while Sion and Ierusalem were diuers Cities , there was no open passage out of the one into the other , as afterwards there was ; Cap 3. v. 6. howsoeuer to the Ephesians hee teacheth that they became 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 one body , and partaked of the same prerogatiues , I meane the Iewes and Gentiles .

The fourth correspondencie stands in the prerogatiues of this Citie ; for it was sedes Regni & Religionis , the Citie of God , and of the King ; and what is the Church but Regnum and Sacerdotium , Exod. 19. Reuel. 5. first a Kingdome of Priests , or a royall Priesthood ? The Church beareth a Kingly mind , free from Coertion , yet following the Direction of the Law ; whereunto accordeth that of Saint Paul , Lex non est posita iusto , 1. Tim. 1 9 Righteous men are not led with the spirit of bondage to doe things out of feare , but they are led by the spirit of adoption , they will doe well though they haue no Law . And indeed this is a true Kingly mind .

But as our mind must be Kingly : so must it be Priestly also , all our seruices must be Sacrifices , we must prefent them at Gods Altar , and wee must offer them with the fire of heauen ; for therefore doth God separate his Church from the world , that hee may deuote it vnto himselfe ; neither would God euer doe vs the honour to make vs Kings , except he did expect honour from vs as we are his Priests .

The fifth correspondencie standeth in the extent of these prerogatiues ; though they were bestowed vpon Ierusalem , yet they were to redound vnto the whole Land , yea the Nation of the Israelites ; Act. 10. Saint Peter hath moralized this to our hand , Of a trueth I perceiue that there is no respect of persons with God , but in euerie nation whosoeuer feareth him , and worketh righteousnesse is accepted of him ; wheresoeuer we liue we may bee of the Israel of God , and partake the prerogatiues of the Heauenly Ierufalem .

The last correspondencie standeth in the situation ; Ierusalem was in the midst not of the Holy land onely , but also of the whole world ; a Citie ( saith our Sauiour Christ ) built vpon a Hill cannot be hid , Math. 5 and againe , Men doe not light a Candle to put it vnder a bushell ; God was neuer so farre estranged from Apostataes , but he placed his Church so , as that , before Christs Incarnation , the iourney was not hard for any to come at it ; and after Christs Incarnation , when God was pleased to seeke to Men , that in so many generations did not seeke to him , and the Law was gone out of Sion , 〈◊〉 . 1. and the word of the Lord from Ierusalem , the passage was the more easie for all parts of the world ; so carefull hath God beene to take all excuse from the murmuring disposition of sinfull men .

The places yeeld these correspondencies which you haue heard ; there are besides these , two other which spring from their proper names ; Sion signifieth a watch Tower ; Ierusalem , the vision of Peace . Applie this onely to the Church Militant , and then this correspondencie ariseth ; The first representeth the nhture , the second the fruit of Faith .

The nature of Faith is to stand as it were sentinell , and discouer , with one one eye , Gods will , and what we ought to doe : with the other eye , our spirituall foes , and how they make towards vs . From such a Faith , the fruit that we reape is peace ; for we shall haue peace with God , if we take heede vnto his will , and our foes will not much disquiet vs , if they find vs standing vpon our guard .

If wee applie it not onely to the Militant , but to the Triumphant Church also , then Sion signifieth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our waiting for the Adoption , Rom. 8. to wit , the Redemption of our bodies , or that same 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mentioned ; Heb. 11. the saluting a farre off , of that which we hope one day comfortably to enioy . And that which we shal enioy is noted by Ierusalem , wherin we shall dwell as in a peaceable habitation , Esay 32. in sure dwellings , and in a quiet resting place , you may read at large hereof , Reuel. 22. and conclude , that quae nunc Sion est , futuraest Ierusalem , the Church which is Militant , shall one day be Triumphant .

Out of all this which you haue heard , you may gather how due the commendation is which is giuen to this place ; it is called , the Citie of our God , Psal. 48. Fers . 1.2 . Chap. 2. Chap. 3. the mountaine of Gods Holinesse , beautifull for situation , the ioy of the whole earth . Esay calleth it a Mountaine lifted vp aboue all mountaines ; Ieremie calleth it the Throne of the Lord ; others giue it other honourable titles ; the Psalmists concludes all in this short Verse , Glorious things are spoken of thee , O thou Citie of God .

I conclude this point . As that you haue heard is Typus Ecclesiae , so it is also Imago nostri as it doth represent the whole Church , so ought euerie man herein to behold what manner of person himselfe ought to be . In Homogeneous bodies , such as the Church is , what is commended to the whole , must bee obserued by euerie part , euerie part must bee , though not in quantitie yet in qualitie , the same with the whole ; as of a great wedge , there is not a Mite which is not as true Gold , as is the whole wedge .

Wherefore you must take all these correspondencies , and applie them to your selues , and trie your selues by them ; for certainely euerie man is a Citiz en either of Ierusalem , or of Babylon , and if you find not in your selues the Characters of a Citizen of Ierusalem , you haue reason to feare that you are of a worse societie , of the societie of Babylon ; and then reade in the Prophets , read in the Reuelation , of what a miserable Corporation you are . I leane the examination and comparison of these things to euerie mans priuate Meditation , and passe forward to my Text.

Hauing found for whom King Dauid conceiueth his desire , wee must now see what he would obtaine for them ; and we shall find , that it is in effect the same which he begged for himselfe , he deliuereth his minde in fewer words , but hee altereth not his meaning , as you will perceiue when I haue vnfolded the branches .

First then he desireth that Sion and Ierusalem may be restored into the the state of Grace ; so doe I vnderstand these words , doe good . That you may see I doe not mistake them , obserue , that there is something which these words suppose , and something which they expresse . They suppose that the contagion of King Dauids sinne did cleaue to his people : And surely so it did ; such is the reference betweene a King and his people , that the finne of the one , doth affect the other ; 2. King 21. Manasses filled Ierusalem with bloud , and God was not pacified , Quicquid delirant Reges plectuntur Archiui . Prou. 28.2 . till for Manasses sinnes he gaue Ierusalem into the hands of the Caldeans ; you see there how the sinnes of the King doe affect the people . And contrarily the sinnes of the people doeaffect the King ; Solomon speaketh it plainely , for the sinnes of the people , there are many Princes , God taketh them away by vntimely death , as he did Iosiah .

This being true , must not be mistaken ; for though each of their sinnes doe affect the other , as farre as to bring punishments vpon them , yet doth it not follow they should alwayes infect one the other , and so deserue the punishment : Euerie man hath cause of punishment enough in himselfe , by reason of his owne peculiar sinnes ; but the occasion of punishing them is often taken from another mans sinnes , such an one , as betweene whom and him there is neare reference .

Vpon this supposition doth King Dauid make this prayer , doe good ; as if hee should say , my sinnes doe deserue that thou shouldest frustrate my good purpose , and thine owne gracious promise vnto Israel . Dauid succeeding Saul , found the Kingdome in a verie bad case ; you may read it in the beginning of the sixtie Psalme , and Dauid set himselfe for to recouer it againe , as appeareth Psal. 75. yea and God himselfe did promise by Nathan , that all should doe well . But now he might well doubt , that God would let loose the raines vnto his enemies againe , and interrupt all the peace and prosperitie of his Kingdome , and so he should haue no opportunitie to goe forward with this Reformation ; he might feare least God would retract those gracious words spoken of Sion , This is my rest for euer , here will I dwell ; I will aboundantly blesse her prouision , Psal. 138. I will satisfie her poore with bread , and I will also cloth her Priests with saluation , and her Saints shall shout out aloud for ioy .

Hauing this iust ground of feare , hee maketh this prayer , doe good . And so the good which hee meaneth must be Bonum indulgentiae , and Bonum beneficentiae ; hee prayeth God not to lay his sinne to his peoples charge , nor for his sake to interrupt their prosperity , but rather to grant , that the sonnes of Israel may bee as plants growen vp in their youth , Psal 141. that the daughters may bee as corner stones polished , after the similitude of a Pallace ; that their garners may be full , affording all manner of store , &c.

But as before you heard that the places are taken , not only historically but also mystically : so must these words be answerable thereunto ; God then did good when he sent his Sonne into the world , dissolued the works of the Diuell , and gaue gifts vnto men . And we must not conceiue of the corporall prosperity of Israel , otherwise then as a Type of the spirituall : It is excellently set forth by the Prophet Esay , Chap 25. in this mountaine shall the Lord of hosts make vnto all nations a feast of fat things , &c.

Finally , the word vsed by the Psalmist signifieth not onely to doe good , but to doe it with delight , and so God speaketh in the Prophets that hee will delight to doe them good , and so doe it abundantly : for we are not sparing in doing a thing when we de it with delight . Yea , and the good done , as the word also signifieth , Act. 14.16 . shall containe in it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it shall be such as shall cheere vp the spirits of the Israelites ; hee desireth that to them that mourne in Sion may be giuen , ●sa. 61. beauty for ashes , the oyle of ioy for mourning , a garment of praise for the spirit of heauinesse . Thus Dauid would haue Israel restored to the state of Grace .

Not onely restored to it , but also preserued in it ; so it followeth in the Text , Build vp the wals of Ierusalem . In muris tuitio salutis ; Ierusalem could not be blessed , but it would bee enuyed , yea the more enuied the more it was blessed ; therefore it is not enough that it haue good , it must also haue meanes to preserue that good ; otherwise better neuer haue it , then to lose it againe ; Non minor est virtus , quam quaerere parta tueri : therefore is Dauid as carefull of the safetie , as the plentie of his people .

And indeed he did strongly fortifie both Sion and Ierusalem , the Psalme testifieth as much ; ●sal. 48. Walke about Sion , goe round about her , tell the Towers thereof , marke well her Bulwarkes , &c.

But I dwell too long vpon the materiall Sion , the Church also needeth a preseruation , and she must haue her Wals , but they are of another kinde . A Lacedaemonian being asked , why their City was not walled : answered that they had valiant defendants which were in stead of wals vnto their C●●ie ; the Heauenly Ierusalem hath no other wals , the wals are the Angels that pitch round about it , Zach. 2.5 . yea God himselfe doth enuiron it as a wall , so saith the Prophet .

Beside this inuisible , it hath a visible wall ; the wall of the Citie hath 12. foundations , and in them the names of the 12. Apostles of the Lambe ; All Gouernours that watch ouer Gods people , Reuel 21. 1 Sam. 25.16 . 1. Pet. 2.5 . Reuel . 19. Cant. 6.4 . and keepe away their enemies from them are as a wall vnto them ; for this is a liuing Citie , and all the parts thereof are liuing ; and therefore Ierusalem is not onely said to bee trimmed as a Spouse , but also the Spouse is said to bee faire as Ierusalem .

Yea euery mans Grace of perseuerance is a Wall vnto himselfe , and thereby doth hee hold out against all the manifold temptations wherewith hee is exercised while hee is militant ; our Faith , our Hope , our Charity , all our spirituall weale and comfort are secured by perseuerance .

Here is mention made not onely of Wals but of building , and building importeth an addition vnto the former Fabricke ; And indeed great Cities are not brought to their perfection in an instant ; Rome ( wee say ) was not built in a day , no more was Ierusalem ; it did flourish in the dayes of Dauid , but it was to flourish more in the daies of Salomon ; the Temple was not yet built , nor furnished with those Orders which Dauid receiued from God , neither was the Policie setled or the Crowne entailed ; Dauid wished that all these things might bee perfected , and the state raised to that pitch of Glory , which it attained in the dayes of King Salomon .

But to the Mystery . As the Church wanteth Wals in that it is militant , so in that it is in Via , in that we are but on our Way , wee need Edification and Building vp ; Churches haue their nonage , and euery member hath no beter beginning , then of a babe in Christ , wee must not alwayes feed vpon milke , we must vse our stomacks to stronger meate , Heb. 5. Ephes. 4. they that are young lings must grow on to the age of perfect men in Christ , they must grow on in Faith , in Hope , in Charitie ; these must receiue dayly accessions so lon● as wee liue in this world , yea , and wee must not thinke that here will be an end of our building ; our Faith must end in the sight of God , our Hope in the fruition of God , our Charitie in vnseparable Vnion with God , vntill we haue put off our mortalitie and infirmitie and attained this perfection , we haue not ended our Building ; And there is no doubt but Dauid looked thus farre .

But here we must take heed of two Errors . First , we may not looke for new Reuclations from Heauen , as if God would adde any thing to his Oracles ; old and new Heretickes fancying otherwise , haue set on worke the forge of their idle braines , and haue broached illusions of the Diuell , as diuine inspirations : But Gods truth is consummated in the writings of the Prophets and Apostles , neither doth it admit any accession , either of Romish Traditions , or Anabaptisticall Illuminations ; such building is Babylonish ; the building of Ierusalem is onely the working of Gods Word into our heads and our hearts , to make vs wise and holy men .

The second Error is of Iudaizing Christians , who dreame of an earthly restitution of that Citie , and erecting of a glorious worldly Monarchie there , which shal not only ouer top , but ouer-rule all the world . To countenance this fancy , they corrupt many a Prophesie , and deserue no other refutation then that check which was giuen vnto the Iewes vaine atempt in the dayes of Adrian the Emperor , by his Generall ; and in the dayes of Iulian the Apostata , by the hand of God himselfe . Certainly my Text fauoreth no such Building but that out of Amos in Acts 15. vers. 16.

You haue heard the Contents of King Dauids desire ; I come now to see to whom he doth direct it : vnto God : vnto him it is that he saith , doe good , build thou .

And indeed to whom should he goe , but to him that can and will grant what hee sueth for ? God onely can ; for hee that is Goodnesse must doe good ; 〈◊〉 1 17. Euery good and perfect gift commeth from aboue , it commeth from him : The eyes of all looke vnto him , hee openeth his hands and filleth all things liuing with goodnesse . In the Creation hee gaue beginning to the goodnesse of a Creature : and , if it faile , no lesse power then this can restore it againe : In a word , there is none other Good but hee , and therefore none but he can doe good , whether it be naturall , or morall good , good of Grace , or good of Glory , all are but drops whereof he is the Ocean , and hee is the Sunne from whom these beames doe issue .

His Ability is not all the reason why the suite is directed vnto him , but his Promise also must bee ioyned thereto . Take the words corporally , then hath Dauid a speciall promise both of the indulgence and beneficence of God , 2. Sam. 7. take them spiritually , and then the blessings come within the generall promises of Gods Couenant , for that hath the promises both of this Life , 1. Tim 4 ● . and of that which is to come .

For doe good , you see there is reason to pray to God ; and there is as much reason for Build thou the wals . Men cannot so much as build corporally except the Lord build the house , he laboureth but in vaine that buildeth , much more spiritually , Psal. 127. seeing none can giue the spirit but himselfe , and all our sufficiencie is from his spirit , without which we can doe nothing : God is the wall of our wall , hee standeth about those that feare him , as the Hils about Ierusalem ; Psal. 125. Psal. 147. he will build vp Ierusalem , and gather together the out-casts of Israel .

But when wee make God the Author , wee doe not exclude the Instruments , our selues and others ; but shew their impotencie if he make them not both able and effectuall .

The Person is well chosen to whom the suite is directed : but that is not enough , there must bee some motiue also which may plead for the Sutor . And here is the most preuailing motiue , nothing without God euer moueth him to doe good ; many things from without may prouoke his vengeance , but nothing can draw from him works of Grace but that which is within him . And that which is within him the first mouer , is alwayes his good will .

Gods will is alwayes good , but wee then vse the addition of good when we feele the gracious effects thereof ; when God dealeth with vs according to the sweetnesse of his Nature , not the rigour of his iustice . And this phrase commeth then in seasonably , when wee haue deserued the contrary , as Dauid now had , and all men doe , when they are put to this Petition doe good , build vp ; witnesse all the Instaurations that haue beene since the beginning of the World . Nothing can bee had from God by merit , but we owe it all vnto Gods Mercie , who for his owne sake doth repaire his Church , as at first he gaue it a being onely for his owne sake . And it is happie that that is the onely motiue ; for , were it not for that , wee should bee left comfortlesse , but from this wee may receiue more then wee can hope for : Hee dealeth like a God , 2 Sam 7. and not like a man .

Secondly , this phrase may note some remarkable thing touching the nature and measure of the gifts . The nature , as if Dauid did desire that most which would please God best , and did not sue to God for other gifts then such as he taketh the greatest content in ; and so that he might obtaine Gods good will for Sion and Ierusalem , hee passeth not for all the rest : And indeed it it is true spirituall wisedome , to make Let mee finde grace in thine eyes the vpshot of our suite , and to seeme to minde no thing else , but the recouery of Gods good will ; 1. King ● . wee are sure then to speed with Salomon of any other good , though wee mention it not in our prayers .

Finally , this phrase may note , as the nature so the measure of the gifts , it implyeth that we presume not to carue to our selues , but leaue him to enlarge or contract his bountie , as it seemeth best vnto him . And indeed as he knoweth best what is good for vs : so is he the best proportioner of his gifts , and will deale more freely , the lesse we presume to prescribe vnto him .

But let vs draw to an end . I told you , that in the whole Text , you might obserue two remarkable Vertues shining therein , The first is Confidence .

In the beginning of the Psalme , King Dauid seemed to bee a very wretch so sinfull that he might well seeme vnworthy to open his mouth for himselfe ; yet hauing vnburthened his conscience , and poured forth his soule for himselfe , hee gathereth strength and groweth bold to pray for others , for the whole Kingdome , yea for the whole body of the Church ; hee presumeth to importune God to bestow the greatest of his temporall and spirituall blessings . And the conscience of sinne must not so dishearten vs , but when wee haue made our owne peace , wee may become suitors for others also : It is an argument of the Communion of Saints , and Christ out of a fellow-feeling , hath taught vs to say , Our Father , 1. Tim. 2.1 . yea the Apostle willeth vs to pray for all men .

But as we must pray with this Confidence like Dauid : so must wee bee like Dauid in seasoning our prayers with Compassion ; though we doe well enough our selues , yet must we not be senslesse of other mens wants , nor finde ease in ease , while others are in danger : especially , if our selues haue beene the cause of their danger , as Dauid was ; who as much as lay in him exposed all Israel to ruine and destruction . Hee had reason therefore to remember it in his prayers , and desire God to be gracious vnto it .

God hath visited our Land with a Plague of Raine , and no doubt but our sinnes are the cause of so vnseasonable weather ; for , Genes. 3. Cursed be the Earth for thy sake , hath a constant truth ; and God doth not distemper the Seasons , except we be first distempered . You shall doe well therefore to looke vpon the Land with Compassion , and remember in your denotion the distresses thereof .

Finally , learne from King Dauid to put into our prayers , those to whom wee haue spec●all reference . Would the time permit , this Note might be enlarged to Parents , Masters , Magistrates , Pastors ; I will insist onely on Sion and Ierusalem , to that wee haue the neerest reference : No consanguinity , no affinity worketh so straight a band as doth the Communion of Saints , yet is there nothing that moueth men lesse ; I would it did moue more , especially at this time , when Sion is as a wildernesse , and Ierusalem a desolation ; what with the Turke , and what with the Pope , euery where is the sword bathed in Christian bloud ; if euer , Ne ●rascaris Domine would now be a seasonable Antheme ; wee should all pray , Be not wrath very sore , O Lord , neither remember iniquitie for euer . And I would there were that compassionate disposition in vs , which appeared in the captiue Iewes , Psal 137. when they said , If I forget thee O Ierusalem , let my right hand forget her cunning , if I doe not remember thee , let my tongue cleaue to the roofe of my mouth , if I preferre not Ierusalem before my chiefest ioy .

GOd grant vs all such a disposition , so will our dayly prayer bee vnto God ; Doe well O Lord vnto Sion , build thou the wals of Ierusalem .

PSAL. 51. VERSE 19.

Then shall they be pleased with the Sacrifices of Righteousnesse with burnt offerings , and whole burnt offerings : then shall they offer bullockes vpon thine Altar .

THe later of King Dauids Vowes , that which hee made for his Kingdome , doth present vnto vs a Desire and a Promise ; I haue opened the Desire , I am now to open the Promise vnto you .

In vnfolding whereof , I shall ( God willing ) shew you , First , What it containeth . Secondly , When it taketh place . It containeth a double vndertaking of King Dauid ; Hee vndertaketh first for God vnto the Kingdome , in these words ; Thou shalt be pleased with the Sacrifices of righteousnesse , with burnt offerings and whole burnt offerings . Secondly , he vndertaketh for the Kingdome vnto God in the words that follow , They shall offer bullockes vpon thine Altar .

But more distinctly . In King Dauids vndertaking for God , obserue a Deuotion and the Acceptance thereof ; the Deuotion is noted by the name of Sacrifice . And touching this Deuotion , we are moreouer taught that it is solid and full ; solid , as appeares by the qualitie , for it is a Sacrifice of Righteousuesse , and righteousuesse maketh Deuotion to bee solid . As it is solid , so it is full ; I gather that from the varietie ; for it consisteth of burnt offerings , and whole burnt offerings , and these two ( as anon you shall heare ) will make vp a full Deuotion .

If the Denotion be so solid , so full , it will find Acceptance with God ; it will find acceptance , for it will please ; and he that is pleased is no other then God ; to him Dauid saith , Thou shalt be pleased with the Sacrifice of righteousnesse .

In the second vndertaking , the Kingdome is noted by this word They , for it repeateth Sion and Ierusalem which were mentioned before ; That which for them Dauid vndertaketh , is , that they shall be verie thankefull vnto God ; verie thankfull , for they shall offer Bullockes ; and they shall not misplace their thankfulnesse , because , they shall offer vpon Gods Altar .

But when shall all this bee ? The Text doth tell vs in this word Then ; Then shalt thou be pleased , Then shall they offer . When God hath fulfilled the Desire , whereof you heard in the former verse , Then shall follow the accomplishment of the Promise , whereof you shall heare on this .

Dauid vndersaketh this ; for , if you marke , hee speaketh without all peraduenture , he affirmeth considently , Thou shalt bee pleased ; They shall offer .

Finally , lay together the many parts of the Text , and behold a blessed Accord betweene God and his Church ; God graceth the seruice of his Church , and the Church acknowledgeth the bountie of her God ; a better accord we cannot wish . And we may haue our part therein , if we listen to that which shall be said , as attentiuely , as affectionately , as I hope we will , I am sure we ought .

Before we fall vpon the particulars we must take by the way this rule , The Promise must be vnderstood sutably to the Desire ; that , had a double sense , a litterall and a spirituall and so must this haue also ; This rule must be carried through the particulars of my Text : Whereof the first is Sacrifice ; A Ceremoniall word , and importeth a Legall seruice , whereof the most part was performed at the Altar , either the brasen or the golden Altar . But God was pleased to shadow a Morall in that Ceremoniall seruice , as you may gather out of Ezekiels last Vision , which is a Prophesie of the New Testament ; Saint Peter speaketh it plainely when he telleth vs , that we must offer spirituall Sacrifice through Christ to God . 1 Pec. ● . 5 .

And indeed , what is a Sacrifice , but a visible prayer ? Neither is prayer ought else but an audible sacrifice . Yea , looke how many kinds of prayers there are , so many kinds of Sacrifices was God pleased there should be . Saint Paul reckoneth vp foure kinds of Prayers , whereof the first , 1 Tim. 2.1 . is f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deprecation , when the conscience of sinne maketh vs endeauour to pacifie Gods displeasure ; vnto this answered the Propitiatorie sacrifice . The second kind of Prayer was z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Petition , wherein man seeketh to God for supplie of his want ; vnto this answered the Votiue sacrifice . Either of these , Deprecation and Petition may be made for others as well as for our selues ; whereupon Prayer receiueth a third fashion and name which is called a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Intercession ; whereunto there was an answerable Sacrifice , as you may reade in the first and last of Iob , where hee Sacrificeth for his Children , and for his friends . Finally , when wee haue receiued that which we seeke at the hands of God , by any of the three former kinds of Prayer , then come we to him with a fourth , and that is a c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thanksgiuing ; wherevnto did answere the Eucharisticall sacrifice .

Seeing then there is such a correspondencie betweene Morall deuotion and Legall sacrifices , the one may very well note the other , and I did not without cause tell you , that Deuotion was meant by the name of sacrifice .

But touching this Deuotion we are moreouer taught , first , that it must be solid ; for it must be a sacrifice of righteousnesse ; And indeede it is righteousnesse that maketh our Deuotion solid . But there is a double righteousnesse , a righteousnesse of the Offerer , and a righteousnesse of the Offering ; I will shew you both , first in the Ceremoniall , then in the Morall seruice .

First for the Offerer . There was about Salomons Temple , a Court which was called Prophane , beyond which no vncircumcised or vncleane person might come ; neither of them were deemed worthie to come into the Court of Israel , or offer at Gods Altar , except he were first circumcised , if a Gentile , and if an Israelite defiled , except he were first Ceremonially purified . Whereby the Holy Ghost did giue vs to vnderstand Morally , that neither Insidels nor vnrepentant Christians are fit to serue God ; their sacrifice wanteth that righteousnesse that must bee in the Offerer , which is Faith and Repentance , without which no man is worthie to come into his presence .

There is a second righteousnesse , and that is of the offering . In the Law God commanded that no vncleane beast should bee sacrificed vnto him , Nu●● 18 15. and in those that were allowed for sacrifice ; he endured no blemish either inherent or adherent , 〈◊〉 . 3 6. they must not bee blind , lame , or diseased , these were inherent blemishes ; neither must they bee ill gotten , for God would not receiue the hire of an harlot . Applie this Morally ; And then yee must obserue , that all impure thoughts and lusts must be excluded from our Deuotion , they are more abhominable then vncleane beasts ; a man may not begge of God that hee may speede in his adulterous , his murderous , his treacherous designes ; wee may begge nothing of God , but that which God alloweth for good : The lawfulnesse of the Desire , is the first Righteousnesse required in our offering .

But it is not enough that the Desire be lawfull , it must haue no inherent nor adherent vnrighteousnesse : 1 〈◊〉 . 14. Inherent , our Deuotion must not bee blind , we must pray with our vnderstanding ; it must not be lame , we must pray with ardent affection ; Finally , it must not be diseased , it must not be tainted with any corruption of hypocrisie , vaine glorie , &c. no vnrighteousnesse must adhere to it , if any doe , our Deuotion will not deserue to be called , a Sacrifice of Righteousnesse .

When we examine Deuotion by these strict conditions , wee , shall find , that there is no such Sacrifice to be found , but that onely one which was offered by our Sauiour Iesus Christ ; in him was most absolute the Righteousnesse both of the offerer and of the offering , and therefore of the offering because of the offerer ; for one person was both , and the stile of the person in the Scripture is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉 3.14 . 〈◊〉 110 4. the iust one , and He is a Priest for euer after the order of Melchisedec , which is by interpretation King of Righteousnesse , therefore doe the Fathers vnderstand Christ in this phrase . But by participation of Christs grace , our deuotion may also passe for a Sacrifice of Righteousnesse .

In the last vision of Ezekiel the Priesthood is entailed vpon the posterity of Zadok , wherein there is a Mysterie ; Ezek 44. for Zadok signifieth Righteous , and he was a type of Christ ; so that not Christ onely , but his Ofspring ( which we are ) may offer a Sacrifice of Righteousnesse . Esay 8. And indeed our persons and our gifts are both righteous , if wee be truely incorporated into Christ . But wee must obserue a great difference , for Christs Sacrifice differeth from ours euen as it is onely iust ; for his Righteousnes is perfect , ours is but imperfect , wee cannot exceed the measure of our Regeneration , and therefore wee may not ascribe vnto it more worth then it hath in it . Notwithstanding , wee must endeauour to haue it such as it is , wee must endeauour that our deuotion may be a Sacrifice of Righteousnes , that our deuotion may be solid .

That is not enough ; although the Sonne of Syrac doth comfort vs euen in that respect , when he telleth vs , Chap. 3● . that the Sacrifice of the Righteous maketh the Altar fat . But here is , besides the solidnes , a fulnes also required in the Deuotion ; I gather it out of the varietie here specified , Burnt offerings , and whole burnt offerings . The Arabicke conioyneth these two words as if they noted but one thing , but they are distinguished in the Originall , and in other translations ; and there is a good reason they should bee distinguished . For they note all kind of Sacrifices ; for all are reduced to two heads ; they were either Animata , or Inanimata , they consisted of liuing creatures , such as were birds and beasts , and they come vnder the name of Gnolah , or else they consisted of things without life , such as were floure , oyle , &c. they come vnder the name of Kalil , here rendred whole burnt offerings ; these being the heads of either kind may well comprehend all the rest .

Secondly , not onely all kinds of Sacrifices are noted by these words , but by consequence all sorts of persons ; for Gnolah the burnt offering was offered for the whole Body of the people , whereunto Kalil , that is , the whole burnt offering was to be added for the Priest ; so that whereas the whole Kingdome did consist but of Priests and people , all persons are comprehended vnder these words .

Thirdly , these Sacrifices were offered euery day early and late ; In the morning there was a Gnolah a burnt offering , and a Kalil a whole burnt offering ioyned with it , and as much at the Euening , no day was excused from either of them .

Fourthly , both of these were wholly consumed , no part reserued from God , contrary to the condition of other Sacrifices , whereof alwayes the Priests , sometimes the people also , had a share , as in the Votiue and Eucharisticall Sacrifice .

These thing were ceremonially to bee obserued ; But in these there is a Morality enwrapt ; and the Morality is as manifold as was the Ceremonie ; that fourefold , and so is this . First , of all things that we haue liuing or dead , wee must make a present vnto God . Secondly , in so doing ; the Priest must not post ouer Deuotion to the people , nor the people to the the Priest , both must make their presents . Thirdly , euerie day must be a day of Deuotion , if not publikely in the communion of Saints ( although , that it might be publike , was the true intent of the first founding of Cathedrall and Collegiat Churches , yea and of Monasteries also ) yet priuately Priests and people should day by day offer spirituall Sacrifices vnto God . Fourthly , when we performe our Deuotion , we must take heede of Sacriledge . As we must offer of all kinds : so all parts of them to God ; Acts 5. we must not bee vnwilling to forgoe any thing if it may aduance the glorie of God ; Ananias and Saphira their example most terrifie vs , and it must make both Priest and people willing to keep● themselues close to the tenor of the Law , and to Loue the Lord their God with all their heart , and with all their soule , and with all their strength , &c.

You haue heard that the Deuotion must be solta , and full ; if it be such then it will find Acceptance with God . Acceptance ; for it will please ; the Legall phrase is , it will yeeld a sauour of sweete smell , or a sauour of rest , whereof the Mortll is pleasing or delight , and delight is the highestimprouement of Loue . For Loue doth first draw the eye to behold a thing ; Secondly , it draweth on the Will to approue it , Thirdly , it may open the hand to doe good vnto it ; but farther it cannot goe then to take content in it . So that this delight or pleasing she weth more then an ordinarie Affection . But Affections are as is the person in whom they arise ; No person greater then God , therefore no delight can be like vnto his .

But this is a Paradox ; God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all-sufficient , hee needeth nothing , and what then can worke his delight ? yea , it is a wonder that he should stoope to so base a solace that hath so incomprehensible pleasures in his owne nature . Wonder not at it ; for it is Condescensio paterna ; as Parents vse to grace the small endeauours of their Children : so doth God the Deuotion of his seruants ; Non ex d gnitate rei , sed ex dignatione sua , not that the seruice descrueth it , but he vouchsafeth to respect it , so that we may defraud our seruice of the honour , but wee cannot defraud God of the comfort ; for Gods comfort doth not depend on our seruice , it is inseperable from his Essence , but the honour of our seruice depends of Gods fauourable aspect , which I called Gods Acceptance

But how doth this Acceptance appeare ? If you looke to the Legall Sacrifice , God did testifie it to the corporall Sion and Ierusalem by fire from heauen which consumed the Sacrifice , but vnto the spirituall Sion and Ierusalem , 1. Chron 7. he doth testifie it by the sensible comfort which by his Spirit , he doth infuse into their soules while they are Militant , and hee will testifie it more plentifully by the light of his countenance which shall shine vpon them , when in the Church Triumphant , they shall stand before his Throne .

Marke here a Correction of that which was said before ; you heard that Sacrifices and burnt offerings were neither required nor accepted , here you find the contrarie . And yet not the contrarie ; for there they bee refused in Casu , in a Case wherein no sacrifice was allowed , and they be also refused opposite , if the Morall be not ioyned with the Ceremonial ; but here wee haue no such case , no such opposition ; God did accept them vnder the Law as exercises of faith , and he will accept the truth of them for euer ; for that is most agreeable vnto his nature ; a spirituall seruice to God which is a Spirit . And let this suffice for King Dauids first vndertaking .

I come now to the second , his vndertaking for the Kingdome . The Kingdome is vnderstood in this word they , it referreth to Sion and Ierusalem mentioned in the former verse : they that haue the benefit , are they that shal make the acknowledgement Before it was Ego , the King spake in his owne person , I will shew forth thy praise , I will teach the wicked &c. Now it is Illi , my Kingdome ; Priest and people , both shall be as religions as my selfe . And indeed the Kingdome as well as the King ought to be thankfull vnto God , when God is good to both .

Dauid vndertaketh for his Kingdome that it shall be very thankfull ; for they shall offer Bullocks . A Bullocke is a faire Embleme of a spirituall Sacrihce , for it fignifieth an heyfer that is come to the age of beng fruitfull , ( or it commeth of Parah ) and yet it hath not borne the yoake , nor beene put to any drudgery : And such should euery one bee that serueth God , he should be fruitfull and not seruile , abounding in good workes , but not be the slaue of sinne .

There are two other things to be obserued in this word ; first , it was the fairest of Offirings . Secondly , it was the fittest for the Offerers . Amongst the Sacrifices , the fairer were the Beasts , and of the beasts , the fairest was the Bullocke . God commanded no Sacrifice thet was greater then that . S. Paul out of Hosea doth moralize this Sacrifice , Heb. 13. Hos. 19. calling it the Calues of our lippes , for by Calues are these Bullocks meant . We may adde , that seing Bullockes were the greatest of Sacrifices , we must thinke that nothing we haue is too good for God , and we must make our Offerings of the best .

The Bullocke was not onely the fairest Offering , but the fittetst for these Offerers ; you shall read Leutt. 3. that whether it were the whole Congregation , or the Priest that had offended , either of them was to reconcile himselfe to God , by the oblation of a Bullocke ; and seeing they are meant in this place , such a Sacrifice doth best beseeme them , but that the propitiatorie is turned into a gratulatorie .

But to whom shall they be thankfull ? surely to him that doth deserue it , to God ; they shall offer vpon his Altar ; he that fulfilleth the Desire hath iuterest in the Promise , they shall confesse that it is He that doth good to Sion , that it is He that butldeth the wals of Ierusalem .

Secondly note that he saieth not , that they will offer vnto him , but vpon his Altar , the Altar that was erected by his appointment . For though it be true , that where the Altar was , there was God , yet it followeth not , that where God is , there is his Altar . God is pleased to confine not onely the substance , but the circumstance of our seruice also , Deut. 12.33 . hee would not bee worshipped euery where .

The Ceremoniall Altar is gon , but the Morall thereof abideth ; where Christ is , thither must we bend our seruice , he is the Altar that halloweth our Sacrifice on him , and by him , must we present it vnto God . Againe , the Altar doth note , that it is not enough for vs priuately to recount Gods blessings , we must divulge them publikely : though the Heathen had their priuate Altars , yet God had none but in a publike place ; therfore the setuice must needs be publike that is done vpon the Altar .

Adde the Bullocke and the Altar together , and then you shall find , that this was Operaria gratitudo , the hand should testifie the thankfulnesse of the heart , and the Kingdome would be thankfull not in word onely , but indeed also ; And indeed God doth good to Sion , and buildeth vp the wals of Ierusalem , that they may offer him such Sacrifice .

To conclude this poynt , as Dauid in his owne Vow made Gods praise the vpshot of his promise : so doth hee in the Vow of the People . And indeed the Church must not desire prosperity otherwise then that God may haue the glory of it : God made all things for himselfe , and we must subordinate all things vnto him , otherwise we substitute the Creature in stead of the Creator , and cannot excuse our selues from Idolatry ; from which Dauid doth free his Kingdome in saying , They shall offer at Gods Altar .

You haue heard of Gods acceptance and the Kingdomes thankfulnesse ; that these things shall bee performed Dauid vndertak●th for both he vndertaketh to each of them for the other ; for marke how resolutely he speaketh , Thou shalt be pleased , They shall offer . Vox fidei & fiduciae , hee beleeueth it assuredly , and therefore doth confidently affirme it . Neither , can their be any doubt , but if our seruice be the sacrifice of righteousnesse , God will accept it ; for he will neuer refuse what himselfe commanded . And it can as little be doubted that the Kingdome will bee thankfull , if God doe it that good ; for it is a speciall effect of Grace to make vs so thankfull , so that we may not doubt of either .

I haue sufficiently opened the Promise vnto you , one thing remaineth , the circumstance of time when this Promise shall take place ; it is exprest in this word Then , which is set before either of the vndertakings , Then shalt thou be pleased , Theu shall they offer , &c. except God fulfill the Desire , there is no hope of the Promise , but the performance of the Promise will not be farre behind , if the Desire bee fulfilled . Touching the Ceremonie , wee find it in the Dedication of the Temple , when many thousands of Bullocks were offered , 1. King 8. and God appearing vnto Solomon told him how well he was pleased therewith . And touching the morall , though in figuratiue termes , yet it is fairely set downe Ezek. 20. and Malac . 3. you haue it in a short sentence . Psal. 110. The people shall be willing in the day of thy power , Math. 18.20 . and the beauties of holinesse ; And Christ is as briefe , when two or three are gathered together in my name , I am a mongst them .

Wee pray that wee may receiue grace ; and when wee haue receiued grace , what temaineth but that we giue glorie● and wee shall giue glorie as we receiued grace imperfectly here on earth , because our grace is imperfect , but when our grace is perfect , then shall wee giue glorie perfectly to God in the Kingdome of Heauen ; and of that glory which is giuen in the Church Triumphant doe many of the Fathers vnderstand this place .

Finally , marke a blessed accord betweene Gods acceptance , and mans thankfulnesse ; it is an vncomfortable thing to serue , and not to be regarded , but if any thing will encourage , it is this , Math. 25. that we shall heare Euge serue bone , well done seruant faithfull and true , enter into thy Masters ioy . Wherefore let vs hearten our selues that God will accept , and knowing that , let vs doe our best to please .

I am come to the end of of my Text , and withall to the end of the Psalme ; but God forbid your profit should end with my paines . S. Austin thought that euery man should sing ouer this Psalme euery day ; and act a penitent as King Dauid did . And indeed which of vs may presume better of himselfe then King Dauid had cause ? and who may not desire if he be so bad , to speed as well as King Dauid did ?

Hee began at Miserere , fell as low in his humiliation as a mortall man can doe ; but you see how hee endeth ; his humiliation was not so low , but his exaltation was as high , and his ioy proued as great as euer his sorrow was .

It is a witty obseruation which Saint Ambrose hath ; hee maketh this Psalme a Psalme of Iubile , hee gathers his note from the number : In the Septuagint which most of the Ancients follow , this is accounted the fiftieth Psalme , therefore doth that Father parallel it to the fiftieth yeare . The fiftieth yeare was the yeare of Iubile to the Israelites , wherein all debts were released , bondslaues were set at liberty , and hee that had sold it was repossest againe of his Inheritance . And doth not that befall a man spiritually , if he be penitent , which the Israelites enioyed corporally ? yea verily . He that was by sinne a slaue vnto Sathan , by repentance is mad : a free-man of God ; vpon our repentance are all our debt-obligations cancelled , which wee haue either inherited or contracted : Finally , it returnes vs againe to Paradise out of which wee were cast for sinne ; a blessed comfort of Repentance , and therfore a blessed vse may we make of this Psalme , the Contents whereof is this vertue of Repentance .

And what can I wish you , yea and my selfe also , but that from the misery of sinners , wee may ascend to to the glory of Saints ? and

WEe thy humble Seruants beseech thee our Lord Iesu Christ , Hieroms Prayer . that thou wilt be indulgent to our grieuous sinnes , and grant that being humbled by true contrition of heart , and hauing mortified all our corrupt lusts , we may be prepared as an acceptable Holocaust vn to thee , and with the Angels sing for euer , Haleluiah , Haleluiah , So the Arabi● ends this Psalme Haleluiah in the Kingdome of Heauen .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

NINE SERMONS On the two and twentith CHAPTER of the Gospell according to S. MATHEW .

The 34 , 35 , 36 , 37 , 38 , 39 , 40. VERSES .

BY The Right Reuerend Father in God , ARTHVRE LAKE , late Bishop of that See .

LONDON , Printed by W. S. for Nathaniel Butter . 1629.

NINE SERMONS ON THE TWO AND TWENTITH Chapter of the Gospell according to Saint MATTHEW , the 34 , 35 , 36 , 37 , 38 , 39 , 40. VERSES . THE TEXT .

34. But when the Pharisees had heard , that Iesus had put the Sadduces to silence , they were gathered together .

35. Then one of them which was a Lawyer , asked him a Question , tempting him , and saying ,

36. Master , What is the great Commandement ?

37. Iesus said vnto him ; Thou shalt Loue the Lord thy God with all thy Heart , and with all thy Soule , and with all thy Minde , &c.

The first Sermon .

NO sooner had I ended the Doctrine of Repentance , which I set before you in the example of King Dauid , but it came into my mind that the next way to perswade any man to follow it , was to teach him how he might best bee acquainted with his owne state . For though it be true that euery man that knoweth himselfe to bee guiltie doth not repent , yet it is as true , that no man doth repent except he know himselfe to bee guiltie . Now the Apostles rule is , Rom 7 ver●● . Iam. 1. ver. 23. that The knowledge of Sinne commeth by the Law , the Law is a looking glasse wherein we may see what manner of Persons we are . Whereupon I resolued to make the Law my next Text. Not that Law which was proper to the Iewes , and was abolished by the Crosse of Christ , the Ceremoniall , and Politique : But that Law which is common to all the World , and shall neuer haue an end , I meane the Morall Law which is contained in the ten Commandements : And indeed they are the great store-house of cases of Conscience . If euer a man be desirous to make a through inquirie into himselfe , and giue vp against himselfe a true verdict , they will set his Sinne most clearely before his eyes , and lay it most powerfully to his charge . They will . But not so well , except a man be first prepared : you must first learne a lesson that containeth the Beginning , and the Ending of the Decalogue , and that is Charitie , all the ten Commandements spring from this roote , and this is the fruit that we must reape from them all , they begin from , and they end in Charitie ; this Charitie is the Argument of those words that now I haue read vnto you , and the Text is nothing but a Preparatiue to the ten Commandements ; Let vs come then to it .

The whole doth containe a Conference betweene our Sauiour Christ , and a Pharisee : wherein it was to appeare , whether of the two had more skill in Gods Law . In breaking it vp , I will consider the Occasion , and the Argument ; The Occasion , as giuen , was Christs conquest of the Sadduces , he had put them to silence ; as taken , was the malice of the Pharisees , they were so vexed therewith , that they no sooner heard it , but Conuenerunt they conspired to set vpon Christ , this was the occasion . Thus farre the Pharisee goeth ; I meane to goe no farther at this time in vnfolding the Text , I will begin then with the occasion ; first as it was giuen .

Christ in a dispute had foyled the Sadduces , the Text saith , Hee had put the Sadduces to silence . Here we must learne , first what these Sadduces were , they were a Sect sprung vp amongst the Iewes ; I will briefely relate their originall , as the Hebrew storie hath it . Antigonus Sochaeus , not long after the dayes of Nehemiah , was the chiefe Rabbin in the great Synagogue at Ierusalem , Drusius de tribus sectis Iudaeorum . who grauely instructing his Disciples is said amongst other words to haue vsed those , You must not be of seruile minds , and doe your duetie for reward ; his Disciples hearing this , desired him to expound himselfe more fully . Whereupon he addeth that men must not exspect the reward of wel-doing in this world ; but stay for it vntill the world to come . To these words , Tzadock a chiefe Disciple of his tooke exception , and said , He neuer heard of any such thing as the world to come . And thereupon hee with another fellow Disciple of his called Baithos turned Apostataes , and repaired to the Schismaticall Tempell built vpon mount Gerizzim , and became principall Rabbins of the Samaritans . And amongst them did Tzadock first broach his Heresie , and taught them , that there was no Resurrection of the dead , because no immortalitie of the Soule and Spirit , and so consequently no Iudgement for to come . Therfore in this life was euerie man to make his fortune as well as hee could , without any scruple of Conscience , and satisfie his lust whatsoeuer it were . If a man desire a fuller relation of their impietie , let him but read the second Chapter of the Booke of Wisedome , where you haue a Sadducee painted out to the full , you haue his liuely picture . But that which I specially marke vnto you is that the Samaritans and the Iewes were at deadly feude , Ish. 4. ver. 9. they had no commerce one with an other . And here we find the Heresie of the Samaritans to haue corrupted the Iew●s , and that euen in Ierusalem there were many Sadduces . I say too little , the Sadduces were chiefe Gouernours in Ierusalem ; reade it Acts 5. where you shall find that the chiefe Priests to represse the Apostles preaching the Resurrection from the dead , were assisted with those of the Sect of the Sadduces .

Flauius Iosephus goeth farther , and obserueth that the Sect of the Sadduces was most fauoured by those that were rich . And indeed it is most likely ; because they that haue a worldly state whereon to rest , are commonly so addicted thereunto , that they could well bee contented there were no other life : So earthly , so sensuall are their thoughts , their hearts , that they hardly beleeue , and doe desire but coldly the things of a better life . Yea they thinke all men senslesse and starke mad , that make little accompt of things below , that they may more fully enioy those things which are aboue . It is a lamentable thing to see a Church degenerate so farre , as not onely to endure , but to giue countenance vnto a Sect , that did raze the verie foundation of Pietie . But it was not their fault onely , though Christendome hath none knowne by the Name of Sadduces , yet Sadduces it hath too many ; too many that not onely liue as if there were no Resurrection : but also where they may be bold , are not ashamed to maintaine so impious a conceite , and perswade men out of Conscience to liue lewdly , who before did it onely out of Impotencie of affections . Magistrates are too patient , to negligent in finding them out , in rewarding them as they deserue .

I goe on in my Text , you haue seene what these Sadduces were , now see how Christ putteth them to silence . The word is markable , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he bridled their mouthes , which is a phrase borrowed from fierce , and stomackfull Horses , which are impatient of the ryder , yet are they held in by a strong bit , and so subiected to the will of the Rider perforce , not out of their owne tractablenesse . Men are resembled in the Scripture to such horses , Be not like horse and mule which haue no vnderstanding , Pet. 32. but must be held in with bit and bridle least they runne vpon vs , wherein you may perceiue that the bridle doth not alter the disposition of the horse , but onely stay him from doing what otherwise hee would : Euen so did our Sauiour Christ silence the Sadduces ; though they were ill affected to him , and men ( as you heard ) of great authoritie among the Iewes , yet did Christ so clearely dissolue their sophismes , and resolue their doubt with that Authoritie , that they became tongue-tide , had not a word to returne vpon him . Which is strange , whether you consider , and compare the meane out-side wherein Christ appeared , with the great countenance of the Sadduces , or the out facing of Heresie with the modestie of truth .

But though Christ stopped their Mouthes , yet did hee not alter their Hearts , for though they could not defend Sadducisme , yet did they continue Sadduces , as appeares Acts Chap. 5. and Chap. 23. The reason wherof is , because they moued their question , not out of a desire to know the truth , but with a purpose to scoffe at Christ . When men seeke with such minds vnto God , God is pleased to bring the scorne vpon them , but hee leaueth them in their grosse ignorance . Adde hereunto , that when men haue resolued to make the satisfying of some corrupt lust the vpshot of their endeauours ; they accept , or refuse all things in reference thereunto , and stop their Eares and Hearts , so that they heare with a deafe Eare , and with a dull Heart entertaine whatsoeuer maketh against them . Hence is it that the Ministers paines taken with those , who make their ●elly their God , or commit Idolatrie with their Gold , or incline to any erronious conceite , or sinful affection , is commonly so fruitlesse : Christs was , who will wonder that ours is . The Vse we must make hereof is this ; Neuer to moue question in religion but out of the loue of truth , bringing with vs a desire to yeeld when it is reuealed vnto vs . Secondly , we must take heed how we set our Affections vpon any thing , for if that become once our last end , a Black-more will assoone change his skin , and a Leopard his spots , as we will be remoued from it . And let this suffice for the Occasion giuen .

No sooner was it giuen by Christs foyling the Sadduces , but it was taken by the Pharisees ; for vpon the hearing of it . Conuenerunt in vn●m they fell to consultation . But here must I briefely shew you what these Pharisees were . I●b . cap. 1. & 2. We find in the Booke of Maccabees , that when Antiochus Epiphanes had taken Ierusalem , and ( as the Prophet Daniel foretold ) had put downe the seruice of God , and interdicted the obseruance of the Law , many Religious Iewes chose rather to feare God then the King . And when manie Apostate Iewes made couenant with the Gentiles , and vncircumcised themselues , the Religious held on the Circumcision , and obserued the Law strictly ; they are there called by the Name A●ideans , from the Hebrew Chasidim , 1. Mac. 2. v. 42. which signifieth men of pious or Religious hearts , in time they changed their name into Chacamim , that is wise men , and became the oracles of the people , and were consulted in doubts of Religion . Religion by this time was come out of their hearts into their heads . They changed their names a third time , and were called Pharisees , they went still from better to worse . For a Pharisee is he that is separated from other men , you may learne it of the Pharisee in the Gospell , Luke 18.11 . I thinke God I am not like other men , so doth he vaunt in his Prayer to God . And indeed they thought themselues too good to conuerse with the vulgar sort . But the ground of this conceit is worth the marking for by that time they tooke vnto themselues this name the forgerie related in the Apocryphal Esdras began to be current . Lib. 2. ca. 14. ver. 6.14 . It began to be beleeued that Moses in mount Sinai receiued not only a Law which he writ , but another also which he deliuered by word of mouth ; that Ioshua receiued it from him , and others from Ioshua , & that so it continued by Succession vntil it was conueied into the Talmud The new Testament calleth it the traditions of the Elders , the Iewes themselues Mishne , which the Fathers render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yea they are not ashamed to enter into a blasphemous comparison of the written Law with the vnwritten , giuing the preheminence to the vnwritten aboue the written . The Church of Rome hath dream't the verie same dreame in the new Testament , as they did in the old ; and hath fained a traditionarie Gospell , as the other fained a traditionarie Law . And she commeth fairly after them in the blasphemous comparison , the time will not suffer me to inlarge the Parallel , others haue done it , you may reade it in them . I will insist no longer here vpon the Story of the Pharisee , I shall meete with him againe : Onely if you compare the Sadducee and the Pharisee , and obserue how one did pare from , the other patch to Gods Word , how the one bent to Atheisme , and the other to Superstition : you will see how hardly men keepe a meane either in knowledge or conuersation ; some ouer-reach , some reach not home . But wee must hold it the truest Piety to confine our wits , and conforme our liues to that will of God , which we haue of record .

Hauing sufficiently described the Persons , we must now consider their taking of the occasion ; When they heard , they came together . A strange thing ; for what was that which they heard ? was it not the making good of their Tenent against the Sadduces ? the prouing of the Resurrection of the dead ? A man would expect that they should congratulate Christs victory , and reioyce in the refutation of the Sadduces . Haply they would haue done so , if there had beene nothing else : but Christ got credit by the Sadduces silence , the people wondred at it , this was a corasiue to the Pharisees , they were ●ealous that what Christ gained , they lost . Therefore they maligned his successe , and malice hath no eyes to see good turnes , or to bee moued with them . Nay see ; Christ was taking their part against the Sadduces , and they reuenge the Sadduces quarrell vpon Christ . Malice doth not onely not see good turnes but it can forget also ill turnes , to doe a mischiefe vnto those that are good . The Sadduces and Pharisees were profest enemies , yet both of them agree to take part against Christ ; so were Pontius Pilate and Herod made friends to crucifie him . The extreames , though most opposite , yet doe either of them impugne the meane in morality ; couetousnesse indureth not prodigality , nor prodigality couetousnesse , yet both concurre to ouerthrow liberality : As it is in the Abstract , so it is in the Concrete ; men carry themselues according to the qualities wherewith they are seasoned . And this is the reason why , as in the time of Christ , so in our times , the orthodoxe Christian is assaulted and battered as well by the superstitious as by the prophane .

I haue not yet shewed you the depth of their malice , it was much that it would not let them see Christs well-deseruing , more that they did not see the ill-deseruing of the Sadduces , but I wonder at neither of these blindnesses ; malice suffereth them not to see their owne desperate aduenture ; for they had not long before , ( as it appeareth in this Chapter ) set vpon Christ , and went awy with disgrace : if they would not take warning from the Sadduces foyle , they might from their owne . But it is a true rule ; Malitia & Ambitio nutriunt temeritatem , & impudentiam , where a mans heart is possest with ambition or malice , hee will bee commonly foole-hardie and past shame , hee will venture without fore-sight of his present ruine , and hee is shamelesse and senslesse , though hee haue neuer so much cause to blush and take heed . The Diuell tempted Christ , and though he were twice repulsed , yet he set on him the third time ; his schollers haue the same resolution . Which must make vs not to wonder at the replications , Chry●ost . 16. in Math. and triplications of the Aduersaries of our Church Audi homo sidelis ( saith an ancient Father ) hearken to me O whosoeuer faithfull man thou art that willingly dost encounter an Hereticke ; if the Pharisee could be quiet , then is there hope thou mayst quiet an H●reticke , but it is no more possible for to quiet an Hereticke , then it was to quiet a Pharisee . For what ? art thou stronger then Christ , that thou shouldest quiet them whom Christ could not quiet ? No ; we must still beare in minde that the Church is militant , when we haue put off one storme , we must look for another : Christ was so exercised , and so hath his Church euer beene , and shall bee vntill the end of the world . Finis vnius cruci● est gradus alterius ; Christian men by one conquest doe but make way to another conflict . Chrysost. Hom , quae supra . And the Enemie of the Church , saepe confunditur , nunquam placatur , though often confounded , will neuer be appeased . And let this suffice for the Occasion .

I come now to the Conference , whereof the first part is the Question moued . Here I told you wee were first to see Who moueth it . Laying the words together , I found there were two sorts of Actors , many plotted , for Conuenerunt in vnum , all the Pharisees laid their heads together , and they repayred all to Christ ; all their wits did hammer it , and all their Persons countenance it , they were not vnaduised vpon that which they spake , and they did afford it their best assistance : which maketh much for the amplifying of Christs wisedome and his constancie , that could reply so sodainly to that which so many heads had premeditated , and was not daunted with the presence of so many great Rabbines . What Grace hee gaue to his disciples he wanted not himselfe , Ma. 10.19 . dabitur in illa hora his spirit did suggest in an instant what he should speake ; and he had a mouth giuen vnto him , which the aduersaries could not resist .

As many plotted the Question : so there was but one that did propose it ; S. Chrysostome and other of the Fathers obserue a policie herein ; for the Pharisees had reason to doubt of the successe vpon their former proofe : therfore they handle the matter so , that but one should speak , & if he preuailed , they would all triumph because he was of their Sect ; but if he were foyld , then they would put it off , and say it was but his priuate conceipt . The like Stratagem doth the Church of Rome vse , they publish their opinions by single men whom we haue refuted , they tell vs they are not bound , no not to the writings of Bellarmine himselfe . As for the Pope he is carefull to resolue few doubts out of his Chaire . And so they prouide that they will not be refuted , no not when they are refuted . But Chrysostome giueth them a good Item , Leuis est consolatio , si quis in seipso confusus est , quod ab alijs ignoratur , it is but a cold comfort for a man to set a good face vpon a businesse , when the conscience is sensible of its owne confusion .

Although the Person were but one , yet was he no ordinary one , hee is set forth here two wayes : first , as very great in shew , great for his learning ; for he was a Lawyer , S. Marke calleth him a Scribe . And here I must open one Antiquity more . If we looke into the originall of the Iewes Religion , which is Moses Law , we shall find that God committed the teaching of his people vnto the Priests and Leuites . Whereupon is grounded that saying of M●lachi ; The Priests lips should preserue knowledge , Chap. 2.7 . and the people should aske the Law at his mouth . And to that end were the Priests and Leuites not onely to minister in the Temple , and teach in the Synagogues ; but to be of Councell also in the Synedrion at Ierusalem , and in the inferiour Senates throughout the whole holy Land . But when corruption had ouer-flowen the Church of the Iewes , and the Priests and Leuites had degenerated , then started vp certaine vsurpers , that tooke vpon them the doctrinall part of their function . Of whom Christ speaketh in the Gospell , The Scribes and the Pharisees sit in Moses Chaire . Matt. 23. Which two seemed to differ ( as Genebrard thinketh ) no otherwise then the Canonists and the Schoolemen in the Church of Rome . Or to speake more properly to the Iewish aniquities , the Scribe was a Textuarie , and the Pharisee a Traditionarie Diuine . Vnderstand me not exclusiuely , for the Pharisee did allow the Text , and the Scribe the Traditions , but it should seeme they were not both alike studied in , or zealous for them both . Neither must you thinke that all Scribes were Vsurpers ; for if they were of the Tribe of Leuie ( as was Esdras ) their calling was lawfull . But they did vsurpe Moses chaire if they were of any other tribe . Much like vnto the orders of Fryers which started vp in the night ( as it were ) of Christendome ; and taking aduantage of the ignorance of ordinarie Pastors , encroach't vpon their function , and ingrost all Deuotion into their hands .

When you heare this questionist called a Lawyer , you must vnderstand that he was by degree a Rabbin , or a Doctor of the Law . For there were Nouices which were brought vp at the Doctors feete , as Paul at the feete of Gamaliel . Yea they had Lay-followers , as the Friers haue lay Dominicans , lay Franciscans , and lay Iesuites , who hold it no small ghostly comfort to weare the badge of any of those Fraternities , and to be partakers of their merits . And the Fraternities doe gladly imbrace such followers , they thriue not a little by their Almes , and their countenance . But such followers are called Disciples ; they haue not the honour to bee called Rabbins , neither come they vnder the name of Lawyers or Scribes ; Whereupon it followeth that this man was great for his learning . But this greatnesse was onely in shew ; for though they were accounted Doctors by their Nouices , yet were they but ill seene in Gods Law ; Legis verba tenent hi Scribae ( saith Saint Ambrose ) vim ignorant , they were readie at the Text , but altogether ignorant of the sense : like Anabaptists and Brownists . Christ obserueth two notable defects in them ; the one was that they did reatch the Ceremoniall Law too farre , and the other ; that they did shrincke the Morall Law too much . So that their Key of knowledge did open the Kingdome of Heauen , neither to themselues nor others . Wherupon Saint Paul doth not without cause moue the question ; Where is the wise ? Where is the Scribe ? 1. Cor. ● . Where is the Disputer of this world ? So wee may conclude of this Scribe , that hee was great for learning , but that greatnesse was onely in shew .

He was not great onely for learning , hee was great for holinesse also , for he was a Pharisee , and Pharisees were Saints among the Iewes . For they did supererogate ; liued not onely according to the written Law , but according to the traditions also . Whatsoeuer did concerne solemne prayers or religious worship , was learned from them , and they were a Law vnto the people . Aui●●●● 18 cap. 2. lib 17. cap. 13. ●●de ●e●● Iud●●●● , lib. 2 cap. cap 7. Flauius Iosephus saith , that they had gotten such Authority by their holinesse , that though they did oppose King or Priest , yet the people would giue credit to them . I wil not trouble you with particularizing their superstitions , they were as apish as the Friars are . And they were as great busie bodies as either the Iesuits or our precisians are . But all this holinesse was but in shew , if the things themselues did not speake it , our Sauiour Christ in the Gospel doth paint out the vanity thereof . Saint Paul after hee had beene a Pharisee , and was become a Christian , telleth vs that he accounted all his Pharisaisme was no better then losse and dung . Phil 3. Heres. 16. Epiphanius passeth a very true censure vpon it , when he telleth vs that it was spontanea & superflua Religio , nothing but a packe of will-worship , and that which setteth a man neuer a whit forward towards Heauen ; nay it set them backward rather : Christ giueth the reason , they made the commandements of God of none effect by their Traditions , Mat. 15.6 . or at least they leauened them . So that when I say he was a great man whom they made their Champion , I meane great in their eyes , but not indeed or in Christs eyes . What he was indeed , and what he appeared to Christ is intimated by that which followeth , he came with a sword in his heart , hee was a Tempter , what is that but a Diuell ? It is one of the Titles which Saint Paul giueth vnto him , and all Tempters doe resemble him ; Tempters in that sense which is here meant : for God is said to tempt , not as ignorant of vs , but to make vs to know and shew our selues : and not with any ill meaning towards vs , but intending our good . But diuelish Temptation proceeds either from Infidelitie , when it is bent against God , and sheweth that wee doe not beleeue that which wee ought to acknowledge in God , namely his Wisedome , his Power , his Holinesse , &c. so the Iewes are said to haue tempted God in the Wildernesse ; or else it proceeds from malice , when it is bent againstman , and seeketh some aduantage to worke his destruction . The temptatation that in my Text is bent against Christ , is mixt ; it proceeds partly from infidelity , and partly from malice , they did not belieue that hee was the Messias , and they would willingly haue destroyed him , because hee affirmed himselfe to bee so . In this sense they often tempted Christ , somtimes tempting his Power , Luke 11. sometimes his clemencie Ioh. 8. sometimes his Zeale in the question of diuorce , Math. 19. sometimes his allegiance , as in this Chapter in the question of Tribute .

That which we must marke in the temptation is , that as temptation presupposeth ignorance of the Person whom we tempt , both what he is , and what he will doe : So there is great difference betweene simple ignorance , which in simplicity of heart maketh triall for better resolution ; such a triall as Nathaniel was willed by Phillip to make of Christ , Ioh. 1. Come and see , when hee doubted whether any good could come out of Nazareth ? and that of the Samaritanes Ioh. 4. who being bid by the woman to come and see a Prophet , went , heard , and belieued : such kind of tempting in simplicitie of heart , neither is ill nor displeaseth . But the Pharisees proceeded from Ignorantia prauae dispositionis ; notwithstanding Christ had done so many things miraculously , and spoken so many words most wisely : yet are they not moued either with his words or workes ; but passing by that which should reclaime them , they seeke matter of aduantage whereby they may oppresse Christ . There is no kind of people so mischieuous as those which are learned and want a good conscience ; for their Learning is nothing but armata nequitia , it serueth both for defensiue and offensiue weapons of sinne . A learned wicked man is two wayes worse then he that is vnlearned , though hee be wicked : worse passiucly ; for hee can most hardly bee wrought by , or brought vnto the truth : worse actiuely , for he can find out most trickes , and take most aduantages of doing ill . Wherefore we must take heed to our knowledge , and pray God that hee would giue vs such as may bee accompanied with a good conscience , least otherwise wee become brethren of the Pharisee , and our Questions moued to Christ , proue no better then his temptation . You see that he came with a sword in his heart , and that hee had a mischieuous purpose ; see now what oyle streameth from his lips .

He saluteth our Sauiour with a smoth tongue , Master : Saint Hierome doth not vnfitly compare flatterers vnto Bees , which haue honie as well as stings ; flatterie is the best art of insinuation . The title is honourable which this questionist giueth vnto Christ ; for it was the title of the Rabbins , of all those that tooke vpon them to teach the people . It was much affected both by the Scribes and Pharisees , as you may reade in the Gospell , and why ? They held it an honourable acknowledgement of their learning . But though they did affect it , yet was it due to Christ , by reason that He was the great Prophet that should come into the world , D●●● . 8. he was the Wisedome and the Word of God , Iohn 13. you call me ( saith Christ to his Disciples ) Lord and : Master , and so I am . But as for this Scribe he had no intent to expresse so good a conceite of Christ , or such purpose as to bee Christs Disciple : you may learne it out of S. Iohn , where with scornfull indignation they bid the blind man be Christs Disciple , as for themselues they were Moses Disciples . Origen hath a wittie obseruation vpon the nature of correlatiues ; as none is a father except he haue a child , so none except he be his child can truly call another father . The same correspondencie should there be between Master & Schollar : we do but abusiuely cal him Master to whose instruction we purpose not to commit our selues as doth beseeme a Schollar ; but as Iudas cried , Haile Master , when he was playing the Traytor : so doth this man vse the word Master , when he is playing the Tempter : and enerie one that cals Christ Master , or Sauiour , and is not a true correlatine in disposition , est frater Pharisei ; and many such brethren haue the Pharisees in the world . Couple that which you haue heard of these Persons what they were indeed , and what they were in shew , and you shall perceiue that the questionist is an Angell of darknesse , though he make shew of an Angell of light . The Diuell neuer appeareth in his owne hue : and they must not want a faire pretence that plot mischiefe against others . I haue discouered the Questionist sufficiently vnto you ; it remaineth that we briefly consider of his Question .

And here we shall find , first that the Question is indeed good , for it is about Gods Law , and men cannot better employ their thoughts then there about , King Dauid doth often recommend this study . But there are two soule abuses wherewith this Scribe , this Lawyer doth corrupt his question ; the one is vaine glory , the other is impietie . He heard Christ taxe the Sadduces for their ignorance in the Scripture , he thought it was now time for him to get himselfe credit , and no better meanes then the mouing of such a Question . The vaine glorie is a foule fault , but the impietie is much worse ; for hee maketh Gods word serue for a weapon in the Diuels quarrell . He learned this of the father of Temptations , who vsed such weapons against Christ : and he is folowed therin by most hereticks , whose practise is to oppose the truth by the truth , God by himselfe . As if the malice of man could deprehend any such aduantage of ouersight in God , whereby any might be induced to sinne against him , but abuse they may , they can neuer vse aright such weapons : and if they doe abuse them , well may they sometimes , nay they doe too often , succeed in their aduenture against men , but it is senselesse that they should hope to speed against God , or Christ .

The Question is not onely good , but it is waightie also : for it is about the great Commandement in the Law ; great for greatest , for the Hebrewes haue not superlatiues , Marke calleth it Primum omnium , the chiefest of the Commandements : Another Scribe , Luke 10. seemeth to expound the word ( great ) by those words ; What shall I doe to inherit euerlasting life ? So that the great Commandement seemeth to be that , the keeping whereof doth best please God , and giueth vs the neerest communion with him . Wherfore though it skils not which is the greatest , so we set our selues to keepe all as we ought , yet is the resolution desired vse-full to make a man know how farre hee is gon from God . It should seeme that there was a Question here abouts betweene the Iewes , some holding for the Ceremoniall , Marke 12.33 . some for the Morall , as we may gather from this Scribes answere made elsewhere . And this Scribe as Marke cals him , or Law yer as here , would shew himselfe to bee no ordinarie man by his question . It is true that though all the Commandements of God bee equall in regard of the Author , and nothing may be accounted small that commeth from God ; yet in regard of those that must obserue the Law , all are not equall , and Christ himselfe telleth vs that there are Mandata minima . Matth. 5. Wherefore the doubt had a good ground : but the Scribe , knowing that the Law had three maine Heads , the Morall , the Politique , the Ceremoniall ; and that from euery of the heads sprang manifold branches ; moreouer , supposing that Christ was illetterd , Matth. 13.54 . and not seene in these studies : thought that it was the onely way by such a Question , either to disgrace his knowledge , if he could not suddainely lay together the varietie of Commandements , and out of an aduised comparison passe a true iudgement , and so they should lessen his reputation with the people . Or if he did answere to the Question , and clearely expresse himselfe , then hee should set those that held the contrarie tenant against him , and so at least wise , they should doe him some mischiefe , which was the vp-shot of a Tempter . And to that ●nd hee doth not onely Socratically mooue this question , hoping for an ironicall conclusion , and to put a scorne vpon Christ : but politickly also , hoping to distract his Auditors , and raise him vp many aduersaries . But foolish man that he was , he looked onely vpon Christs out-side , of his inside hee knew nothing . Had he knowne who Christ was , he would neuer haue made such an aduenture . Hee that gaue the Law vnderstood the Law to the full , and hee knew the degrees of obseruance which prescribed them vnto men ; the euent proued it , and the Tempters successe was farre other then hee exspected ; as hereafter you shall heare .

There is one note more , De magno mandato quaerit ( saith Chrysostome ) qui minimum non impleuit , Matth. 23. the Scribes and Pharisees did vse to bind heauie burdens and lay them upon other mens shoulders ; which they would not lift at with the least of their fingers , ambitious of profound knowledge , but carelesse of any degree of true pietie . Wee haue many such that busie their wits in the most learned Inquiries of Gods Predestination , of the day of Iudgement , of the mysteries in the Reuelation , of Chronologie , Genealogie , sacred Antiquities , and in the meane time soaring in these contemplations aloft , take no heede vnto their steps , but are spectacles to the world of no small Morall infirmities . Wherefore Chrysostome aduiseth well , Quaerat de maiore Iustitia qui impleuit minorem , let vs practise our lessons as wee learne them , and not paine our wits in studying a greater , vntill wee haue brought our Hearts to obey a lesser commandement : otherwise we shall bee but like the Alchimists , that all their life are making of Gold , and goe to their graues starke beggers .

You haue heard both of the questionist , and the question , and how well the question fitteth the questionist , the temptation representeth the tempter . Examples are not vnfitly compared vnto looking Glasses , wherin we may behold as well what to eschue ; as what to follow , in this we haue found little to be followed , much to be eschewed .

GOd graunt we may make the right vse of it , and that we doe not in our liues shew our selues to be either Scribes or Pharisees , either counterseitly holy , orignorantly learned . But let our inside be no worse then our out-side , and let vs presume of no more then we are sure is good , either in our life or learning . Finally let vs in simplicitie of heart become the Disciples of Christ , and let our ghostly edification be the end of our enquires . So shall we be free from the iust censure , that was deserued by this questionist , and that for this question ; a question otherwise good , but tainted by the ill meaning of so bad a questionist .

The second Sermon . MATT. 22. VERSE . 37.

Iesus said vnto him , Thou shalt Loue , &c.

THese words containe an answere to a question , the question was mooued by a Lawyer ; the answere thereunto is shaped by our Sauiour Christ . Hauing heretofore vnfolded the Question , it followeth that I now come on and vnfold the answere vnto you , wherein first wee must obserue , that Christ doth vouchsafe an answere vnto a tempter , Iesus said vnto him , to him , who before is said to haue come to tempt Christ . Secondly , we must see what the answere is which Christ doth vouchsafe ; it is such as doth fully , yea abundantly resolue the question , and which withall doth discreetly , and powerfully defeate the malice of the questionist , this later point is implied , but the former is expressed in the Text. At this time I will meddle onely with the Answere to the question ; I will shew you the particulars contained therein , and handle as many as the time will permit .

In the Text we doe find that Christ doth fully , yea , abundantly resolue the doubt ; for he not onely affirmeth which is the great Commandement in these words ; Thou shalt loue the Lord thy God with all thy Heart , &c. but hee confirmeth it also , in these words , On these two Commandements depend the Law and the Prophets . To resolue the Question fully doth not content , he doth resolue it abundantly also , hee teacheth the Pharisee more then he did aske ; he asked but after one Commandement , Christ teacheth him two , as well that which enioyneth the Loue of our Neighbour , as that which enioyneth the Loue of God ; hee giueth an Answere with a vantage , but this vantage proueth in the end a disaduantage to the Pharisee : as hereafter you shall heare .

But more distinctly to breake vp that which Christ affirmeth to be the great Commandement : We find that therein God inioyneth Loue , thou shalt Loue . As he doth enioyne it : so he teacheth where it must bee seated , and on whom we must bestow it . It must bee seated in the inwardman the Heart , the Soule , the Mind . And it must be bestowed vpon the Lord our God , and our Neighbour . Neither is it enough to bestow it on them , except in bestowing it we obserue an Order , and a Measure . An Order , for we must first loue God , and then our Neighbour . Therefore in my Text is that called the first , and this the second Commandement . A measure ; for we must loue God more then our Neighbour ; God with all our Heart , Soule , and Mind , this first ( saith the Text ) is the Great Commandement .

But we must loue our neighbour only as our selues , therfore doth the Text tell vs that this 2 and . is not equall , it is only like to the first Commandement .

Let vs come to the particulars , whereof the first was this ; Christ doth vouchsafe an Answere , and that to him whom he knew to be a Tempter . Though the person deserue to be reproued , to bee reiected ; yet Christ beareth with him , and doth not refuse to satisfie his demand . Wonder not at it , long before he dealt no worse with the Arch-tempter , in the 4. of S. Mathew , you shal find that he replied vnto him euen a third time . And in so doing taught vs , that wee must not bee ashamed to auouch Gods truth though it be to the Diuell himselfe : nay we haue a more comfortable note included herein . For if Christ dealt so graciously with those that came dissemblingly to learne of him ; what confidence may wee haue that hee will answere vs , if in singlenesse of heart , and humility of spirit , wee open vnto him the scruples of our conscience , and desire his resolution ? no doubt but hee that biddeth vs to seeke , Math. 7.7 . will helpe vs to finde , and we shall receiue of him that biddeth vs aske , and hee that biddeth vs knocke will open vnto vs .

But this poynt of answering questions in Diuinity deserues to bee stood vpon a little longer , and our iudgement set right that it erre not herein . Wee must then learne of the Preacher , that There is a time to speake , and a time for a man to hold his peace ; Chap. 3. this distinction in the Prouerbs is fitted vnto answeres ; Answere not a foole according to his foolishnesse , lest thou be like vnto him ; answere a foole according to his foolishnesse , Chap. 26. lest hee bee wise in his owne conceipt . So that there is a time when a mau may answere a question , and a time wheu a man may not answere it : and how shall wee bee able to distinguish these times ? Surely , the time when wee may not answere , is knowne either by the question or by the questionist . If the question be either friuolous or curious , it must haue no answere ; for wee must not feed mens either idlenesse or saucinesse . Tit. 2 , Touching friuolous questions , wee haue S. Pauls rule , foolish questions auoid : And for curious questions we haue our Sauiours example : Ioh. 21. Christ bad Peter follow him , Peter asked Christ what shall Iohn doe ? Christ taketh him short , What is that to thee ? follow thou mee . If wee looke into the Schoolemen , and the Casuists , wee shall find that their wits haue beene idly busie , yea and often wickedly too , in answering such questions as were very vnfit to bee demanded ; yea the resolutions vpon Cur and Quomodo , Why and How , in debating articles of Faith , beyond the bounds which are set downe in the Scripture , haue bred the greatest distraction in Christendome ; while each side with words and with bloud shed maintaineth his determination of that poynt , which if it had neuer beene heard of , the Christian Faith had beene neuer a whit the lesse sound , and the Communion of Saints had beene preserued . Aug. expla . 56. Take this then for your first rule ; that if a question bee either not behoouefull , or aboue our reach , it must receiue no answere ; nay ordinarily we must not giue answere to them that study questions which nothing concerne their calling ; especially if neglecting theirowne dutie , they are too inquisitiue after that which concerneth other men . The world is much sicke of this disease , and you shall heare oftner of idle and curious questions , then of those that concerne the health of mens soules , and the ordering of their calling ; Christians are herein as ill imployed as were the Iewes .

Though there bee no defect in the question , yet there may bee in the questonist , in regard of his ill disposition , bee it Obstinacie or Impietie , though his question bee good , hee deserueth no answere . An Hereticke , ( saith Saint Paul ) after one or two admonitions auoid , 〈◊〉 . 3 10. knowing that such a man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he carrieth his doome in his owne bosome , and doth wilfully withstand the truth , he must not bee answered because of his obstinacie . Math 7 Touching Impietie wee haue Christs Rule ; Giue not holy things vnto dogs , and cast not your pearle among Swine , lest they trample them vnder their feeet , and turne againe , & rent you : yea prophane Atheists moue questions touching God or sacred things which they disbelieue , that they may therewith make themselues wickedly merry ; our silence must take from them all occasion to blaspheme , and such questionists must receiue no answere . Truth is neuer mute for want o● arguments of defence , but sometimes silent out of holy wisedome ; whereas falshood hath nothing in reason to reply , but yet it will be euer prating . To our purpose then , the premises conclude , that it will be time to speak , and that wee may answere though it bee a foole , so the question bee profitable , and the questionist be not prophane .

But Chrysostome setteth downe the two vsefull ends of our answere , Hom in Math. 26. when we answere a foole , it must be either for the publique confusion of proud folly , and to make Pharisaicall spirits see they know not what they thinke they know : or for the edification of the standers by , those which with meeknesse will receiue the truth : we may not suffer such to continue perplext through ignorance . At these ends did Christ ayme in his Answere . And so haue I sufficiently shewed you , why Christ doth vouchsafe an answere , though he that moued the question came as a Tempter .

Let vs now come on to the Answere that Christ vouchsafeth ; whereof the first branch is Thou shalt loue . Wherin I will open two points , 1. What is enioyned , and 2. to Whom . That which is enioyned is Loue , and he that must loue is noted in this word Thou ; Chap 6. in Deuteronomie you shall find that this Thou is Israel .

Loue is in the number of those things , quae melius sentiuntur quam verbis exprimuntur ; man may better feele then say what it is : yet this is out of all question , that it is an Affection , and whereas our affections are either sensuall , or rationall , Loue is found in either of them . There is a sensuall Loue , wee see it in Beasts , they loue their mates , their of-spring , their benefactors . But wee haue not to doe with this loue , farther then to note , that this in man though it bee not the rationall loue , yet should it be guided by the rationall . And were it so ( as commonly it is not ) as appeareth by the enormous wantonnesse , and monstrous lusts that haue beene , that are in the world , men would not proue themselues to bee worse then beasts , as euery where they doe Co●●dies , Tragedies , other Poems haue too much of this stuffe , and it is the argument of two many true Histories . This Loue if regulate , though it bee not illicitus amor , yet doth it not rise to the pitch of that Loue which is commanded here . ●ut the Loue here meant is that which is in vs as we are reasonable creatures , or rather religious , as appeares after in Thou . The Diuines commonly call it Charitie , and so will I for distinction sake . Though I hold that the exception of the Rhemists taken to the word Loue in our Translations is but a meere Cauill , and I could easily proue it such .

To vnderstand what this Rationall Loue or Charitie is , we must remember what God said when he had made Adam , It is not good for Man to be alone , let vs make him a helpe like himselfe . For though that be spoken of Mariage-Charitie , yet doth it containe the ground of all other . For euen by the law of creation , euery man is subiect to some want , the supply wher of is to be found in another . Pla●● 〈…〉 p●sin . Therfore the Mythologists haue wittily conceited that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is plentie & penury were the parents of loue , because these two mutually affect the one the other , and Loue is nothing else but that strong attracting and full contenting power , which bringeth them and holdeth them together . The Hebrew Ahabh and Habha and the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 import as much , if you will giue credit to the Etymologists . But to open the nature of it a little better , Charitie hath in it the power of Vnion , and Communion ; Vnion of Persons , Communion of their Abilities . Vnion of persons mutuall , Austin deord●●li . 2. ca. 18 , for amicitia non est si vel vnus tantum sit , vel vnus tantum amat . Now vnion requires 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ratione intellectus , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ratione voluntatis . ●regor . Mag. ● . 2. p. 1582. & 1583. Therefore vnion is only betweene those that are good ; for onely good men are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they can tune well together : so cannot the wicked , they are like discords in Musicke , though they ioyne their tunes there will bee but a iarre in the sound . If you put gold to gold they will agree well , and hold fast together ; but mingle Iron and Clay , you may read in Daniels Image , they will presently fail asunder . And indeede how should wicked men euer entertaine vnion with others ? They hold not long like themselues , but change like the Moone , and therefore they are vnfit for Vnion . Vnion requireth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a correspondencie in disposition ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a familiaritie in conuersation . But this is to be found onely in vertue ; vertues are all agreeing betweene themselues , so are not vices , and therefore vertuous men of all sorts can consort together not so the wicked , they cannot long continue societie . A momentanie conspiracie there may be , but a louing vnion there can neuer be , such a vnion as should make seuer all Persons to become as one , and transforme the louing into the beloned person , and so ●oyne the Soule of one to the other , that it seemeth not to be vbi animat , sed vbi amat , it liueth as it were , it enioyeth it selfe , not in the body wherein it breathes , but in that person whom it loues , according to the definition of Loue , est passio animi qua erga aliquem ita afficimur ▪ vt nostri obliti , toti in eum , eiusque obsequium feramur .

Vpon this first act of Charitie which I called Vnion , followeth a second act which is called Communion , what the persons haue , that they communicate , each communicateth with the other all that it hath . There are three kinds of Good , as the Philosophers call them , first , Honeslum , secondly , Vtile , Thirdly , Iucundum : and they teach vs tot genera amorum , as they doe bonorum . But Christians are to know that their Charity must be full , it must containe a Communion in all kinds of good , and obserue in them a due order .

First the Communion must be in bono honesto , in vertue and vertuous actions ; for therein is the sure foundation of Charity , and without that there can bee none , non est bonitas vnioms nisi sit vnio bonitatis . Vpon this first communion followeth a second , and that is in bono iucundo ; for each Person taketh content in the other , and they striue mutually to make each the others life sweet and comfortable . Vpon these two followeth a third Communion , and that is in bono vtili , each doth communicate in the wealth of the other , and each supplyeth the others wants . You haue an excellent patterne of this Charity in the Acts of the Apostles , both in regard of the Vnion and Communion , read it , Chap. 2. from the 41. verse vnto the end thereof . And obserue the threefold Communion betweene those Christians that were first vnited into the body of the Church . But worldlings communicate , some onely for thrift , as tradesmen , some onely for pleasure , as good fellowes : and these Communions attend not any Communion in honestie , and therefore come not within the compasse of our Communion ; neither will they hold long , because of naturall hatred : take away the necessary outward tye , and it will appeare .

But to open the Communion a little farther ; wee may resolue it ( as Philosophie doth ) in Beneuolentiam , & Beneficentiam , Good-will , and Good-deeds . The persons doe repay each the other hearty Affections . Whereupon followeth a sympathie , a fellow feeling that each hath of the others state ; 1. Cor. 12. which S. Paul doth excellently amplifie , the effect of it is in the 26. Verse , Whether one member suffer , all the rest of the members suffer with it , or if one member bee honoured all the other members reioyce with it . Men that are in Charitie beare one anothers burdens , and partake each of the others comforts , and that as feelingly , as if anothers were their owne case . And this is the beneuolence of the Communion . Secondly , there is in the Communion Beneficence or Good-deeds , each doth not seeke his owne , De sect. Philo. Tom. 3. but anothers good ; and where there is Charitie , Meum & Tuum are verba frigtda ( as Saint Chrysostome speak●th ) they melt at the heat thereof . Men haue all things in common , and no man thinketh ought to bee his owne ; his owne , quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in regard of the vse , though it continue his quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in regard of the propertie . For it is an Anabaptisticall dreame to make a perpetuall Rule of that which was but temporarie , for some part of the Apostles dayes , and to turne an extraordinary case into an ordinary . But good will is cherished by mutuall good offices in society . And the good offices doe consist in 2. things principally , in donando & condonando ; giuing and forgiuing . In giuing , louing Christians striue euer beyond their ability ( as Saint Paul speaketh of the Macedonians ) And the reason is plaine , 2. Cor. 8. nonest vectigalis amicitia , they do not merchandize their good deeds , but prouoke each the other to emulation . And as for Forgiuing , Salomons Rule is true , Charitie couereth a multitude of sinnes , Prouorb . 10.10 . and will forgiue not onely seauen times but seauenty times seauen . In other things a meane is commended , but in regard of Charitie hee is most commended that doth least keepe a meane , a meane in good will , or a meane in good deeds , the more of either , the more perfect is the Charitie ; for the haruest of Charitie holds all the yeare long , and it is a treasure that can neuer bee exhausted , cum soluitur , non amittitur , sed multiplicatur . Will you haue a true description of the Properties thereof , read 1. Cor. 13. Will you haue a true exemplification of it , read the Song of Salomon . Of these two Vnion and Communion , the latter is the fuell of the former , and by Communion the Vnion is continued ; alitur ijs rebus quibus gaudet . Whereupon it followeth that there is one thing more which I may not omit concerning the nature of Charitie , and that is the Constancie thereof , Loue is strong as death , Iealousie is cruell as the graue , Cant. chap 8. the coles thereof are coles of fire , which hath a most vehement flame ; many waters cannot quench Loue , neither can the flouds drowne it , if a man would giue all the substance of his house for Loue , it would be contemned . Abhorret vera Charitas omnia distrahentia ; pereat , qui inter nos dissidium volunt . Wee must not bee like little children that loue to day and hate to morrow , nec ita amare ut aliquando osuri , manente bonitate , & non exigente superiore lege aut patriae aut religionis .

I haue competently opened vnto you the nature of Charitie : But you must obserue that whereas there are two things in it , the qualitie and the exercise thereof , Bernard . it is not the qualitie but the exercise that commeth vnder the commandement , Vbicunque in Scriptura dilectio requiritur non tam extgitur dilectio affectus , quam Charitas operis ; Gal. 5. Deut. 10. the qualitie is the gift of God , for hee is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charitatis efficax , it is hee that maketh men to bee of one minde , and circumciseth mens hearts that they may loue , and Charitie is the fruit of the Spirit . And the Spirit doth worke it in our hearts , not only by mouing without qualifying them ( as Peter Lumbard erroniously thought ) hee improueth our Charitie too farre ; but the Loue of God is powred abroad into our hearts by the holy Spirit , Expla . 11 , ad Carth. & substantialis Charitas dat accidentalem ( as S. Bernard speaketh ) God which is Charitie giueth vnto man the gift of Charitie . But when we haue receiued the gift of God , wee must employ it , wee must not receiue the grace of God in vaine . As in nature , so in grace wee haue our abilities for action , and the Parable will tell vs what will bee our doome , if wee hide our Talent . But the Commandement is affirmatiue , and therefore tenet semper , but not ad semper , wee must neuer be without a louing disposition , yet are we not bound to manifest it but as occasion shal be offered vs . Yet must we take heed , that we neither will nor do ought that is contrary vnto Charity .

You haue heard What is giuen in charge , you must now heare to Whom this charge is giuen ; Thou shalt loue , and this Thou is Israel , so wee read in Moses , Hearken O Israel , Thou shalt loue . Deut. 6. It is giuen then to the regenerate ; for Israel is a name of the Church , of those that were in couenant with God , and had in their flesh the seale thereof . Without the Church is the Kingdome of Satan , and where Satan raigneth , there Satanisme , that is hatred is , there can bee no true Charitie . Iohn 13.35 . Christ telleth vs , it is the badge of his followers , By this shall all men know that you are my Disciples , Cant 2 4. if yee loue one another . In the Canticles it is called the Banner of the Church : now you know that the Banner keepeth euery Souldier to his owne station , and so strengtheneth the whole by euery ones good order . And wee neuer breake our ranke in the Church militant , and hazard the whole by our disorder ; but wee doe it through want of Charitie .

What is spoken to the whole Church , euery member must take it to himselfe , and vnderstand himselfe in the word Thou . Saint Paul hath taught vs that hatred and Charitie distinguish carnall and spirituall men ; 1. Cor. 3. by Charitie Saint Iohn telleth vs it is knowne that wee are borne of God . 1. Ioh. 3.10 . Sola Charitas diuidit inter filios Regniaeterni , Austin . de Trinit. & silios perditionis , saith Austin , wee haue no assurance that wee shall bee Saints in heauen , except wee entertaine the Communion of Saints on earth ; if in this life , wee delight in hatred , after this life wee shall bee ranged with those which are hatefull .

But whose charge is this ? who is hee that commands , Thou shalt loue ? surely , it is Gods charge , hee layeth this commandement vpon his Church . Doe you heare it and not wonder at it ? God is a Soueraigne Lord , hee may giue what Lawes , please him vnto the Creatures which hee hath made ; yet see how gracious hee is , hee will lay no other charge vpon his Church , then that which may bee performed by loue ; then which kind of command , nihil facilius , nihil foelicius , none can bee more easie , Chap. 38. &c. none can be more happy : nothing more easie ; for what difficultie can there bee in Loue ? If God should come vpon a man as he did vpon Iob , and presse him to reueale all the secrets of the Creation and prouidence ; much more if hee should bid him open the mysteries of the Kingdome of Heauen , hee might answere , Alas Lord , I am an ignorant man . If hee should bid him build such a Temple as Salomons was , and furnish it with so many instruments and ornaments of gold and of other precious stuffe , hee might say , alas , Lord , I am a poore man . If hee should bid him goe and roote out all Infidels from the face of the earth ; hee might answere ; alas , Lord , I am a weake man . And so to many like commandements hee might plead some excuse . But when God saith , Thou shalt loue , no man hath any excuse to plead but the malignitie of his owne nature ; yea , no man comes to Heauen that did not loue , though many poore , ignorant , weak ones , &c. come there . A poore man may loue as well as a rich , an ignorant as a wise , a weake as a strong ; especially , seeing , though Charitie consists of beneficentia , aswell as beneuolentia , good deeds aswell as good will ; yet there is a dispensation allowed for want of good deeds , ● . Cor. 8. if a man haue a good will . For , hee is accepted according to that which hee hath , not according to that which hee hath not . So that although God hath dispensed his temporall blessings vnequally ; yet the spirituall he will haue common vnto all . I meane those which are the Graces of Adoption , amongst which Charitie is a chiefe one , and by it , though there be otherwise great distance betweene man and man , yea , the Creator and his Creature ; yet may they easily bee brought together .

Neither is Loue onely an easie worke in it selfe , but also it doth facilitate other things , our doing , our suffering , both are made easie by Charitie . Let a man attempt any thing whereunto hee hath no minde , and it groweth presently tedious , but Loue takes away all bitternesse of paine . It was a painfull life that Iacob liued vnder Laban , as he sheweth in Genes. Gen 29 vers 20. 31. yet the seauen yeares that hee serued for Rachel , seemed to him but a few dayes , for the loue that hee had vnto her . The like we may obserue in all sorts of men that are affected with any kind of profit , or pleasure ; how doth the couetous man toyle himselfe out of the Loue of money ? the ambitious out of the Loue of honour ? the faulconer , the Huntsman , out of Loue of their sports ? Guesse by them how cheerefully wee would bee doing good , if wee were prepossessed with Loue ; for Loue sweetens all paines : yea guesse by Lust what Loue can doe that goeth vpon much surer grounds .

Loue doth not onely facilitate our doing , but our suffering also ; out of loue to their wiues and children , what hunger ? what thirst ? what wounds doe Souldiers endure ?

But beyond all goe the sufferings of the Martyrs , of whose wonderfull patience and constancie therein , you can giue no other reason but Loue , They loued not their liues vnto death , Gal. 5. because they did loue to keepe Gods commandements . I begin now to vnderstand S. Paul , against Loue there is no Law ; for though there were no Law , yet he that loueth would readily obey , hee needs no other obligation , 1. Ioh. 5. ● . to whom to doe his dutie is a very pleasure . I now begin to vnderstand Saint Iohn ; The commandements of God are not grieuous ; for griese and loue cannot stand together , it is rather a griefe not to doe that which our soule doth loue . You see then that God could not prouide an easier commandement for vs then Thou shalt loue .

And could he haue prouided a happier ? No verily , for though amor bee sui praemium , it carrieth contentednesse in the very nature of it ; yet , as if that would not satisfie , all the requisites vnto felicitie are distinctly ascribed vnto it . Whereof the first is freedome of Spirit ; hee in whom Charitie is , hath exchanged the spirit of bondage for the spirit of Adoption , then which there cannot bee a more ingenuous , a more free spirit . So that whereas no obedience pleaseth God , but that which is voluntarie , it is Charitie that maketh vs such seruants as God requireth . A second requisite vnto felicitie is store or plenty of prouision , and what better purueyer can we haue then Charitie ? Looke how farre it extendeth , so farre , it enritcheth ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 looke how many friends , so many supplies wee haue of our wants , and if all men were true friends , Hom. 5. adps ●ul . Asti●ch . no man could want that which another man hath . The last requisite is securitie ; and there it no guard to the guard of Loue ; for by Charitie it commeth to passe ( as Chrysostome wittily obserueth ) that one man is as many men , as he hath friends : whether you respect acquisitionem bonorum , or depulsionem malorum , so many paire of eyes to watch for him ; so many paire of hands to defend him ; so many paire of feete to trauell for him ; so many heads to aduise , tongues to speake , hearts to encourage , and what better munition would a man desire ? God commends Charitie when he vouchsafed to heare Iob for his friends ; and in the 41 Psalme shewes that nothing is more detestable then treachery in friendship . Would time permit me I should shew you , that there is nothing like vnto Charitie , that doth proue a man to be a man , and turne a man into a God . Some guesse that Homo hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to note that hee is a sociable Creature : but it is out of question that Ratio and Oratio were giuen him for this purpose , that men might haue communion one with another . Take Charitie out of his tongue , what is it but an vnruly euill , ( as Saint Iames calleth it ) full of deadly poyson , a world of wickednesse , a firebrand of hell , that is able to set the world on fire . Take Charitie out of the reason of a man , then that will proue true which God told Noah , The frame of the thoughts of the heart of man are onely euil , and that of Ieremie , The heart of man is deceitfull aboue all things , and desperately wicked . So that you may seeke a man and not find him in a man , if Charitie be away . But season him with Charitie , and then shall you see the excellencie of a man ; his tongue will be a tree of life , and the issues of life will come out of his heart , as Salomon teacheth in his Prouerbs .

I told you that Charitie doth also turne a man into a God ; for God is Charitie , and hee that dwelleth in Charitie dwelleth in God , and God in him . Therefore Christ commending Charitie , giueth this reason , that wee may be like vnto our Father in Heauen . It is not without cause then that Saint Iames calleth it , the royall Law of liberty , and Saint Paul , the supereminent way . Other gifts ( saith Saint Austin ) are giuen by the Spirit , but without Charitie they become vnprofitable ; Vbi Charitas est quid potest obesse ? Vbi non est quid potest prodesse ? In God it was Charitie that set the rest of his Attributes on worke , when he made , when hee redeemed the world ; and our abilities will all bee idle except they bee set on worke by Loue ; and if Loue stirre , all will come plentifully from man as they doe from God .

Finally , as Charitas is omnium hominum , so omnium horarum & locorum , nunquam , nusquam excluditur . Which cannot be said of any other affection , there is no man that may not loue , and that at all times and in all places . Wherefore God hath laid this fundamentall Law , Dilige , then which there is no more excellent gift , and it is the immediate ground of Pietie , the roote of all morall vertues , and Theologicall also , as hereafter you shall heare ; and heare that hoc vnum necessarium .

LEt vs now beseech the God of Loue so to sweeten our nature with his holy spirit of Loue , that being rooted and grounded in this fundament all Law , all our workes may be done in Loue . AMEN .

The third Sermon . MATT. 22. VERSE 37.

With all thy Heart , and with all thy Soule , and with all thy Mind .

OVt of those first words of this Verse , Thou shalt Loue , you haue beene taught , What it is to Loue , and who it is that is bound to obserue this vertue . We must now come on ; and see in the next place , what is the seate of Loue ; and in my Text we find that it is pointed out in three words the Heart , Cap. 12. Cap. 10. the Soule , the Mind ; Moses Deuter. 6. and out of him S. Marke and Saint Luke adde a fourth , which is Strength .

The words may be taken confusedly or distinctly . Confusedly , and so they will teach vs onely in grosse the seate of Loue . Distinctly , and so they will shew vs that these parts which are the seate of Loue , are ordinate and subordinate . Ordinate ad intra , as Loue must be within vs , and ordinate ad extra , as Loue must bee employed without vs . Subordinate , for one of the parts is imperatiue or definitiue , the other are Imperatae & definitae . And out of altogether wee shall learne that Charitie is a Catholike and transcendent vertue . I purpose to handle these words both wayes , as they are taken confusedly , and as they are taken distinctly , because though the first vnderstanding of them be true , yet the second is more full : and my desire is that you should vnderstand that most fully , which you are bound chiefely to obserue .

Some then suppose , that , as in other places , so in this , many words are heaped together whereof the meaning is but one ; they yeeld a double reason . One is , because if you compare Moses , and the other Euangelists in whom this Text is found , with Saint Matthew ; you shall find that these words are either not reckoned by the same number , or not digested in the same order . Another reason is ; for that the Holy Ghost calling for the same dutie , doth often mention but one or two of these parts , as if they did import as much as all the rest . And indeed it is true as the first reason affirmeth , that propter Emphasin , or Exegesin , to shew the earnestnesse of the speaker , or to helpe the vnderstanding of the hearer , the Holy Ghost doth often multiplie words of the same signification . I will giue you an example of either ; of the Emphasis ; Hearken O daughter , and consider , incline thine eare . Psal. 45. The Holy Ghost meaneth no more but this , he would not haue the lesson passe vnregarded . Of the Exegesis ; I will incline mine eare vnto a parable , I will open a darke speech ; Psal. 49. the Holy Ghost by these words ( darke speech ) doth but helpe the reader to vnderstand what he meaneth by a parable . You may light vpon many such examples in reading the old , or the new Testament : And it may well bee that the Holy Ghost doth in this place intend by these many words to make a deeper impression of that which he speaketh in vs ; and that euerie of these words should giue light vnto the other . As for the second Reason ; Wheresoeuer we find fewer of these words exprest , the rest are implied ; which they cannot denie that alleage the reason : because they conceiue , and conceiue aright , that the whole Soule is meant .

But I told you the words may also bee vnderstood distinctly . Bernard thinkes that these three words , Heart , Soule and Mind , were intimated in Christs question tripled to Peter , Louest thou me ? Louestithou me , affectuosè ? Prudenter ? Fortiter ? But I rather thinke they point out those other three remarkable things in the seate of Charitie ; which I haue named ; The first , that it is virtus ordinata , it taketh vp the parts wherein it is seated in a due order . The second , that it is virtus subordinate ; of the parts wherein it is seated , the first is to guide and command the rest . The third , that it is virtus transcendens ; if it must be in all these parts , then it takes vp the whole man .

First it takes vp the parts wherein it must be seated , in due order , and this order is two fold ; there is ordo ad intra , and ordo ad extra ; an order in the spreading of it within vs , and an order for the vsing of it without vs . Touching the order of the spreading of it within vs , obserue that here the Holy Ghost setteth downe , first the natiue seate of Loue , which is the Heart , and then the Deriuatiue seates , which are the Soule & the Mind , whereunto you must adde the Strength , I will touch briefly at them all .

First there is no question but the Natiue seate of Loue is the Heart , the very definition sheweth it , for Idem velle , & idem nolle vera est amicitia ; Loue is nothing else but a correspondence kept betweene persons in willing and nilling the same thing . So that there cannot be any thing more voluntsrie then Loue : therefore in the Canticles , Christ speaking to his Church , insteed of thou hast inflamed me with Loue , saith ; Thou hast enheartned me ; so you shall find it in the originall ; and King Dauid doth defire that his Heart may bee knit vnto God ; so that there the fountaine must be opened , and Charitie must begin there . The reason is , because Good is the proper obiect of the Will , and what is Charitie but the embracing of good ? And therefore the Will must bee first seasoned therewith ; and it is the Will that is here vnderstood by the Heart . But Charitie is like vnto a fountaine that ouerfloweth , and though it beginneth at the Will ; yet doth it diffuse it selfe into other powers , much like the vitall spirits that hauing their originall in the Heart , are conueied from thence in the Arteries throughout the whole body . Charitie then hath besides the natiue , diuers Deriuatiue seates .

The first here mentioned is the Soule , by which is vnderstood the concupiscible facultie , by which wee long for that which we Loue , which when we obtaine , wee take our delight in it . This power must receiue a streame of Charitie , and whether we doe long for , or delight in any thing , we must doe both in Charitie : Charitie must make these of sensuall to become rationall , otherwise the longing , and the liking of a man , will bee no better then the longing , and the liking of a beast . And indeed they are too commonly so ; this distemper began in Eue , and hath beene propagated in to all mankind , not to be corrected , but by a streame from this fountaine .

A second deriuatiue seate here mentioned , is the Minde , thither must Charitie send forth a streame ; for our wits are apt to be sorges of vanitie , and to yeeld snares to entrap others . That which must correct this ill disposition is Charitie ; it will so qualifie our wits , that they shall neuer bee ill employed . The word that the Euangelist vseth is worth the marking , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or discourse : Charitie must not onely season our vnderstanding that it may bee capable of the apprehension of good , but also , that our Meditations may bee vpon that which is good . In this life our soule hath no intuitiue knowledge , that is reserued for the life to come ; a discursiue it hath , and that must be seasoned with Charitie . Besides these wee find elsewhere a third deriuatiue seate , and that is the Strength ; the Hebrew word is Meodh , by which is noted the irascible facultie , or that courage wherewith we vndertake to pursue what wee loue , and resist the opposite ; In doing whereof , because we often make vse of our substance , or goods , the Caldee Paraphrase rendreth the word by substantia , but the Enuangelist out of the Septuagint renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 strength , by which that courage is meant which before I specified , enixe omnia moliaris , & viriliter . Now this courage must not be without Charitie , there must come a streame thereof euen into this power also : Men must not be so valiant as to forget to bee in Charitie ; nor without Charitie bestow their substance . If wee finde Charitie in the streames , we may not doubt but it is in the fountaine , and wee may conclude well it is not in the fountaine , if it bee not in the streames . Because it is not with this fountaine spirituall as it is with the corporall ; for a corporall may bee full , and yet not ouerflow . But this spirituall fountaine haue it neuer so little of the water of life , euen of that little , some will runne ouer , and the deriuatiue seates of Charitie will keepe some proportion to the Primatiue .

You see there is an order in these seates of Charitie , ad intra , as Charitie spreadeth it selfe within the Soule . Looke vpon the words againe , and you shall see that there is also ordo ad extra , a good prouision made in these seates for the exercise of this vertue , when it must bee employed without vs . For though it bee properly the Will that must loue , yet must it loue discreetly and effectually . And see , here is not onely the electiue power seasoned with Charitie , which is the Heart , but the directiue also , which is the Minde , and the executiue which is the Soule and strength . So that God giueth vs thereby to vnderstand that we must not onely loue , but loue as wee ought ; hee will not haue our loue to bee either vndiscrete or idle . Ignorance is no good mother of Loue , of Lust it may bee , and therfore the Poets faine Cupid blinde : but God will haue vs know what wee loue . And though men doe not alwayes loue so much as they know ; yet certainly he that knoweth little cannot loue much ; not loue as beseemeth Charitie , which I told you is a reasonable Loue .

As Loue must not bee ignorant , no more must it bee idle : God will haue the executiue faculties imployed , the soule , and the strength must attend the discretion of the mind , and choyce of the will , and endeauor to obtaine what the one doth direct vnto , and the other choose . If this bee done then is our Charity as ordinate in the exercise , as it is in the spreading .

Besides the Doctrine of the Ordinatenesse of Charitie in regard of the seate thereof : we must looke into the Subordinatenesse ; for of the seates one is Imperatiue and Definitiue , the rest are Imperatae , & Definitae . Charity is an elicite action of that power which is the natiue seate therof , the Will : it springeth properly from thence . But it is an action of the other powers as they are commanded by the Will , the Will layeth a commande vpon them all , and that commande is Loue . The vnderstanding must Loue , the Soule must Loue , the Strength must Loue , all of them by the commandement of a louing Will . The Will prepossest her sclfe with Loue , doth not onely deriue her qualitie into them , but command them also to employ the same . And here must I lead you to obserue another point of the powers of our Mind , Soule , and Strength : Their actions are indefinite , our vnderstanding may muse vpon what it will , and to what end it will , if it be left vnto it selfe : and if the Soule be left vnto it selfe ; it may long after , and delight in what it will : and so may our Strength pursue or repell . But God is not pleased that they should bee left vnto themselues , that they should worke at randome , they are all subiected to the power of the Will. The Will commandeth the Mind whereon to think , what to studie ; to employ its discourse vpon that which her selfe doth Loue , Lord ( saith Dauid ) what Loue haue I to thy Law ? All the day long is my studie in it . And as for the Soule , marke how that followeth the Will , I haue loued ( saith Dauid ) the habitation of thy House , Psal. 26. and the place where thine Honour dwelleth . Hereupon sprung that passion ; My Soule longeth , euen fainteth for the Courts of the Lord . Psal 84. Neither is it lesse true of the Strength , as it appeareth in the same Psalme ; they goe from strength to strength vntill euerie one of them appeareth before God in Sion . Yea Charitie putteth sinnewes into them that Loue , which make them as strong as Death which cannot bee conquered , Can. 8. and like a flame of fire which cannot be quenched . So that though the seate of Charitie be manifold , yet is one of them a limiting power , & the other are limited , the Will receiueth Charitte , and maketh all the rest of the powers to frame themselues for the aduancement thereof ; it restraineth their rouing disposition , and maketh them bend all their seruice thereunto ; Certainely in sensuall Loue it is too plaine ; carnall men draw their thoughts , their desires , their endeauours , to that which they loue carnally . It should be so with spirituall men also , and no doubt hath beene in many seruants of God , that haue liued in the world as if they were not of it ; their Will hath shewed a great power in commanding the powers of their Soule , though they haue found some reluctancie .

Out of all gather this , that Charitie is virtus Catholica , a vertue that ouerspreadeth the whole man . And no maruel ; for it is the Image of God , and Gods Image was not limited to apart , no lesse then the whole man was made after his Image . Seeing then God is Charitie , man must represent in euerie power a Charitie answerable vnto God . In the Canticles , wherein this vertue is liuely set forth , Christ and his Church are not onely said to be each the Beloued of the other , but each is called by the name of Loue , Christ in the second , the Church in the seuenth Chapter . As if the Holy Ghost did meane wee should neuer leaue extending this vertue vntill we were as it were wholly transformed into it : or vntill it did as vniuersally quallifie our Soule , as our Soule doth quicken our body , Of good qualities which are commended vnto vs there is a double perfection , partium , and graduum , of the parts wherein they must subsist , and of the degree whereunto they must arise . Of the degree of Charitie , I shall speake hereafter , when I come to the measure , the perfection here required is of the parts ; the Holy Ghost calleth here for euery part of man , and will haue no part of him voide of Charitie . This is agreed vpon by all ; and therefore I told you that it may well be called a Catholike vertue . Much a doe there is in the Christian world , whether are the truer Catholikes Wee or the Romanists , and each side striueth to make good his claime , euen vnto bloud . Might this Catholike vertue , which is out of controuersie , preuaile in our liues , the quarrell would be sooner determined , and we should be better prouided against the common enemie . But the more is the pitie , malice maketh a way vnto malice , the mutual malice that distracteth Christians , vnto the deadly malice of the Turk that would destroy all . Rom. 3. The description that Saint Paul maketh of an vnregenerate man doth fit too well many of those that goe for Regenerate ; Charitie that should of right haue all , hath at all no part in them ; the poyson of Aspes is vnder their tongues , their throte is an open sepulchre , their feete are swift to shed bloud , &c. And their Inwards are worse then their Outwards , whether you looke into the Head or into the Heart , mischiefe and hatred possesse both ; Charitie can find place in neither . What Christ foretold hath fallen out in our age , Matth. 24 . 1● the Charitie of most men is growne verie cold , which is a shrewd prognostication , that spirituall death groweth a pace vpon the World , at least vpon this our part thereof .

As Charitie is Virtus Catholica , so is there a Transcendencie thereof . For in that Charitie taketh vp all these powers as the seate thereof , it taketh vp all the vertues that are incident to these powers . I will passe by our Affections , and our Senses ouer which it hath a full command , as Anger , feare , &c. hearing , seeing , &c. I should wearie you , if I should runne through all these , and shew you the soueraigntie of Charitie ouer them all ; I will insist onely vpon Vertues , whereof there are two sorts , Morall and Theologicall .

All Morall vertues are reduced vnto foure , which are called Cardinall , first Prudence , secondly Iustice , thirdly Temperance , fourthly Fortitude . Not one of these is exempted from the soueraigntie of Charitie , because their proper seate is not exempted . The proper seate of Iustice is the Will , the Ciuill Law doth define it thus ; Iustitia est constans , & perpetua voluntas ius suum cuique tribuendi ; if Iustice be in the Will , and the Will , as you haue heard , be the seate of Charitie , then must Charitie moderate Iustice ; without her , sumum ius would be summa iniuria , Law would be strained beyond Equitie . As Charitie is at hand to temper Iustice in the Heart , so is it at hand to temper Prudence in the Head ; it tempereth the Done with the Serpent , and maketh them that are otherwise as wise as Serpents , to be carefull that they be as innocent as Doues . We are apt to be prudent for our selues , and care not who is the worse for it : here Charitie is at hand to tell vs that we must not suffer our wits to worke to the wrong of others . That Prudence is no prudence which is not Charitable , without Charitie we may be wily , we cannot be wise .

Come to the Soule , the seate of Temperance , because of the Concupiscible facultie therof , Charitie hath a hand here also ; for Temperance standeth in the moderating of our sensuall desires and delights , and is not Charitie most preualent in this moderation ? which is ( as you heard heretofore ) so accompanied with a fellow feeling of other mens weale & woe , and is most sensible of our owne also : and therefore is the sittest to prescribe our feasting dayes , and our fasting dayes ; and to make vs seasonably either reioyce , or mourne . It is the best rule of Temperance .

And it may not be excluded from Fortitude , it must teach vs what to dare , and what to feare : when wee bestow our courage aright , when amisse : Courage not directed thereby is no Fortitude , many are mightie to hunt as Nimrod , to drinke as those Iewes that are censured in Esay , and to make their strength the Law of vnrighteousnesse ; as the Atheists in the Booke of Wisedome . But this is not the strength of men , but of beasts ; and so doth the Scripture set forth such men . But the rule is ; id tantum possumus quod iure possumus , righteousnesse must bee the Law of strength , not strength of righteousnesse . And before you haue heard that Righteousnesse is guided by Charitie , and therefore Charitie doth giue Law vnto Fortitude also .

You see that Charitie is trans●endent aboue the Morall vertues ; It is transcendent ouer the Theologicall also . For though it bee one of them , yet is it the chiefe one , 1. Cor 13. learne it of Saint Paul ; Now abideth Faith , Hope and Charitie , euen these three , but the greatest of these is Charitie .

Take them asunder , and see the truth hereof ; see now transcendent it is aboue Faith . But here we must distinguish inter Ortum , and Vsum , the originall , and the vse of Faith . Faith is not deriued from Charitie , but Charitie from Faith ; for Charitie is Faiths first borue . But it obtaineth this power ouer faith , 1. Cor. 8. that Faith without Charitie edifieth not , it is Loue that maketh our Faith intend its obiect . For though Charitie haue its light from Faith , yet Faith hath all its Heat from Charitie : and light , were it not for heate would not be actiue . And therefore Saint Paul saith ; If I had all Faith so that I could moue Mountaines , if I haue not Charitie , it auaileth nothing . But what needeth any better proofe then this that Charitie commandeth the Mind ; and Faith is the perfestion of the Mind , for it captiuateth our wits vnto Gods wisedome , and maketh vs build vndoubtedly vpon that which God affirmeth . Faith then cannot but bee subiect vnto Charitie , to whom our Mind is subiect . And what shall we say of Hope , that is a patient longing after that which is promised by Faith , and so it partaketh somewhat of the Soule , and somewhat of the strength , whereof you heard before : therefore must it needs follow their condition , it must needs be at the command of Charitie . And who would long for that which he doth not Loue : or how could Hope be patient , if Charitie did not keepe it in heart ?

We haue found that it doth transcend Faith and Hope ; you would thinke it could goe no further , but it can . For Charitie doth transcend Charitie it selfe . It hath a double Act , a direct and a reflected ; the direct , is that whereby it is carryed to embrace other things ; the reflected is that whereby it doth delight in its owne disposition . And of this that wee continue in louing , wee can giue no other reason but this , that wee doe loue to loue , and so doth Charitie become transcendent aboue Charitie , that which is reflected , aboue that which is direct . So that Bernards rule is true , Tanta est Virtus Charitatis vt si desit frustra habentur caetera , si adsit rectè habentur omnia .

I haue discouered vnto you the seate of Charitie ; I haue shewed you a fourefold seate thereof , the Heart , the Soule , the Minde , the Strength ; there is not one of these foure , but is a power of our Soule . But hath Christ forgotten our Body ? hath it nothing to doe with Charity ? nor Charitie with it ? God forbid , for wee are soctable in regard of our Bodies as well as our Soules , and theresore must the one bee charitable as the other . Wee must haue charitable eyes , the Scripture condemneth an euill eye , and in condemning an itching eare , it commendeth Charitte to our eare ; and God that doth not endure a slanderous tongue , doth teach vs how our tongues must be qualified . So likewise doth he call for charitable hands , when by the Prophet hee speaketh against bloudy ones . And hath my Text forgotten to prouide for these ? No verily ; for what is necessarily included , may not be thought to be omitted . For what is the Body ? of it selfe , it is but a dead Instrument , and the Instrument followeth the motion of the chiefe Agent . The Philosopher can tell vs , that Anima est quae videt , quae audit , &c. it is not thy body that seeth , but thy soule by thy body , and so doth it heare and speake ; it performeth all its naturall actions . And so doth it its Morall also , more heauily in some then in other some , by reason of the temper , doth the body in morall actions follow the Soule ? but yet it followeth . And this may be a good reason why God rememi●reth here the powers of our Soule , and not the parts of our Body . But there is a better , and that is deliuered by S. Paul , The Law is spirituall : Christ layeth the ground of that ; God is a Spirit , Ioh. 4. and hee that worshippeth him must worship him in spirit and in truth . Now we are sure that there is no hypocrisie in our Charitie , if the seate of it bee the powers of our Soule , there may be , if it bee the parts of our body ; witnesse the Pharisee , to whom Christ not onely directs but fitteth his speech also ; who made some shew of Charitie to the world , but his inwards were full of Hatred in the sight of God ; for hee was a Tempter . And this doth Christ perstringe , or strike at in pressing these words of the Law ; and shewes that God doth not esteeme the outward deede without the inward affection . And the Lesson whch wee must all draw from the seate of Charity is this ; that our outwarid charitable conuersation must bee rooted in our like inward disposition .

I should now , if time would giue leaue , carry euery mans eye into his owne bosome , there to take a view whether this vertue bee Catholique , and Transcendent or no ; and if hee find any part vnpossest , or not improued as farre as it should bee , I should perswade him to see it presently amended . Nay , I should tell you from that which all the world seeth outwardly , that few haue Charitie inwardly ; for if they had , how could their eyes bee so full of Adulterie ? their eares so set open to entertaine slanders and vntruths ? their mouthes so ouer-flowe with blasphemie and ribaldrie ? their hands be so exercised with extortion and cruelty ? Certainely these things could not bee without , if Charitie were within . And if Charitie bee not a Catholique and Transcendent vertue in vs , no hope that it is either Ordinate or Imperatiue ; these are perfections whereupon the other are raysed as on a foundation . But I cannot stand to take this view and quicken your eare ; onely remember this that if Loue doe not , Hatred will take vp this full Soule .

GOd , that hath commanded this extent of Charitie , giue vs eyes to see our want , and grace whereby to supply the same , that so this vertue may be excluded out of no power , that hath right vnto them all ; and the parts of our Body may bee conformable to the powers of our Soule . That so no power nor part may appeare deuoyd of Charitie , whether in the eyes of God or man . AMEN .

The fourth Sermon . MATT. 22. VERSE . 37.

The Lord thy God .

THe Scripture that doth commaund Charitie , doth withall teach , Where it must be seated , and vpon whom it must bee bestowed . Where it must be seated you haue already heard , you are next to heare vpon whom it must bee bestowed . And here we find two kinds of persons both capable of our Charitie , because they can returne Loue for Loue ; and it is the propertie of Loue to be mutuall . Of these two persons the names are exprest , the first is the Lord thy God , the second is thy Neighbour . But we must farther obserue , What is included in these Names ; the Cause why they must be beloued , and Who are excluded by them . They are not capable of the Loue due to the Lord our God , that come not vnder his name : neither are they capable of the Loue due to our Neighbour , that are not contained vnder his name . Secondly , though the Persons onely are named , yet are there things also comprehended vnder the names : euen such things as haue reference to the Persons : and whatsoeuer things are opposite are excluded thereby . Touching the first person onely shall I handle these points at this time . First then of his name . He is called the Lord our God ; euerie word hath some remarkable thing in it . That which is here rendred Lord , is in Moses Iehoua ; but the Septuagint , partly because the Greeke tongue hath no Characters wherewith to expresse that word , and partly because the signification of it cannot be fully exprest in any Language by any one word , vse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the fittest which they could light vpon ; the Euangelist doth follow them , and so doe the vulgar translations . But when you heare this word , you must not vnderstand it in a popular but in a mysticall sense . I will open the mystery vnto you . It noteth then two things ; the one is absolute in God , the other is relatiue to his creatures . In God it noteth the prerogatiue of his nature , which standeth in two things , the singularitie , and the eternitie thereof .

Touching the singularity : When Moses asked God What is thy name ? Exod. 3 14. God answered him , I am that I am ; The Scripture calleth him by diuers names , sometimes True , sometimes Iust , sometimes Holy , sometimes Mighty , &c. Wee must no otherwise conceiue of these Names , then as being his very Nature : Wee call him True , and what is his Nature but Truth ? and Holinesse is his Nature , whom wee call Holy ; the like must bee obserued in his other Attributes , they are all his Nature , and and therefore inseparable from him : hee must cease to be , before hee can cease to bee that which hee is properly called . And herein hee differeth from his Creatures , whose Vertues are a distinct thing from their Nature , and therefore they may bee stript of them , and yet continue themselues still ; a man may cease to be holy , iust , true , and yet bee neuerthelesse a man . The reason is plaine , hee cannot say as God doth , I am that I am , his Attributes and his Nature are not all one .

But this singularitie of Gods Nature , doth appeare specially in two compositions with the Attributes , whereof none are capable but be . The first of which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. looke whatsoeuer perfection hee hath , hee hath it of himselfe , and is not beholding to any other for it ; hee is his owne Originall , and therefore his is the perfection it selfe ; he that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Good of himselfe , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Goodnesse it selfe : the like may you say of the rest of the Attributes .

The second Composition , is with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : all the treasures of wisedome are hid in him , hee is Almighty , Coloss 2 3. the fulnesse of all perfection is in him . In regard of these Compositions it is , Iude 15. that the Scripture vseth these Phrases , God onely is wise , Math. 19 17. 1 Timoth. 6 . 1● there is none good but God ; God dwelleth in light which no man can attaine vnto . And indeed no Crea●●●e hath any perfection which is not giuen it from aboue , which commeth not downe from the Father of Lights ; and that perfection which it hath , is but as a beame in comparison of the Sunne , and but as a drop vnto the Ocean . You see what is the singularitie of Gods nature pointed out in the word Lord , as it is vsed to note the Hebrew Iehoua .

Besides this Singularity , it noteth also Gods Eternitie : And indeed where there is such Singularitie , there cannot choose but bee Eternitie , the one doth necessarily inferre the other , as I could shew you , if the Time would permit . The Cabalists find Eternitie in the Syllables whereof the Name Iehoua is made : they finde a preterperfecttense in the last syllable , a present tense in the middle syllable , and a future tense in the first . Chap. 4. vers 8. This might seeme idle subtilty , but that S. Iohn in the Reuelation goeth before vs in so resoluing the name Iehoua , telling vs that the Lord is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Reuel . Chap 3.6 . 1. Timoth. 6 16. Chap. 1.17 . which was , which is , and which is io come . But to to giue you more plaine proofe of this Eternitie ; In Malachy God speaketh thus ; I am the Lord , I change not ; Saint Paul telleth Timothy , God only hath immortality ; Saint Iames ; with God that is the Father of Lights there is no variablenesse nor shadow of change . You see then that there is Singularitie and Eternity in the Nature of God , and both are noted by the Name Iehoua , or Lord .

But as these things are noted when wee looke into the Nature of God , so is there another thing noted which is Gods relation to his Creatures . And indeed though the name Iehoua seeme not to bee , yet is the name Lord apparantly a relatiue word ; so that what God is in himselfe , of that he is a fountaine to his Creatures ; all things liue , moue , and haue their being in him , and when he sendeth forth his Spirit hee renueth the face of the Earth . Yea , not onely the dependencie of the Creature vpon him , but also the making good of his Word vnto his Creature is implyed in this Name ; God himselfe teacheth it , Exod. 6. where hee telleth Moses that hee had before appeared vnto the Fathers by the name of Shaddai All-sufficient , but hee would now appeare in his name Iehoua , as a powerfull efficient ; hee would performe the promise which hee had made vnto the Patriarks . To conclude this point ; Out of that which you haue heard you may gather that the name Lord doth note an euer-liuing , and ouerflowing fountain of Blessednes , and Perfection .

The second word is God ; in the Originall of the Law it is Elohim , it it noteth the Trinitie , the Father , the Sonne , and the Holy Ghost , and such a God doth the Church acknowledge , and by her acknowledging God for such , differeth from those that are without the Church . Those without the Church , though they haue not reached home , yet haue they gone farre in the knowledge of Iehoua , in the knowledge of the fountaine of Perfection ; but by strength of Reason they could neuer finde out the Trinitie ; some touches we read in Trismegist and the Platonists , but it was traditionary Diuinity that brought them to the knowledge thereof , and that too very imperfect , and corrupt ; to say nothing that Trismegist is by the learned censured for a counterfeit . But the true knowledge of one God in three Persons is a peculiar mystery of the Church , the Infidels for want of faith cannot comprehend , doe not acknowledge it . But this Trinitie may bee considered either ad intra or ad extra ; as it is in God , or as it doth manifest it selfe to man . As it manifesteth it selfe vnto man , so each Person purteth on another consideration , the first of a Father to men , the second of a Redeemer , and the third of a Sanctifier . Although it bee necessary for the truth of our Faith to acknowledge the Trinitie , in the first manner , yet the Comfort of our faith lieth in the second consideration thereof , as will appeare in the third word of my Text , whereunto I now come , and that is thy , the Lord thy God .

Wherein we must first marke , that as there are three persons in God : so euerie one of those persons is Ours ; he that is a Father , is our Father , he hath adopted Vs : and hee that is the Sonne of God , hath redeemed Vs to make Vs Gods sonnes , and his owne spouse ; and he that is the Holy Ghost hath sanctified Vs , that we may be his holy Temples .

Secondly we must draw the Name Lord throughout all these persons ; he that is our Father is the Lord , and so , is he the Lord that is the Sonne , the Holy Ghost is Lord also ; that is , they are all three the ouer flowing Fountaine of blessed prefection , and what they are , they are it to me , for they are all three my God , and so their good is mine . They are mine by Creation : I was made after the Image of God , and so are they all three mine , they were the sampler according to which I was framed ; For because God could not be like man , man was made like God , 1. Tim , 2.16 Colos. 2.9 . that likenesse might be a ground of mutuall loue . But much more mine in the Redemption ; for then God was manifest in the flesh , the Godhead dwelt bodily in my nature ; God became mine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : my nature hath possession of his person , and is admitted into an association in his workes . It is no small prerogatiue then that is intimated in this word thy God ; I vnderstand now what an honour is done to the Patriarchs when God saith , I am the God of Abraham , the God of Isaac , and the God of Iacob ; what honour is done to Dauids sonne when God saith , I will bee his Father ; this appropriation of God is the greatest prerogatiue vouchsafed vnto the Church . I haue opened the Name vnto you , out of which you may presently gather Who are excluded from our Loue , the Loue that is due to the first Person , euen omnes fictitij and factitij dij , as well corporall as mentall Idols , all that are not capable of this title Iehoua Elohim , with whom we are not , or at least we should not be in couenant . But because hereafter when I come to the Commandement , I shall fall vpon this point , I will now passe it ouer .

As such persons are excluded : so there is included in the Name , a reason of our Loue ; and we find therein a double reason ; Exemplum and Meritum . Good examples are strong perswasions , and men fashion themselues to nothing more willingly then to that wherof they haue a pattern in their betters . Now the exactest patterne of Charitie is in the Lord God ; for there is Vnitie and Trinitie , and Trinitie in Vnitie : Austin de Triritat . l 15. c. 17. & alibi . and what is that but the two parts of Charitie , Vnion and Communion ? But this is too high a speculation for a vulgar eare .

The second reason is more popular , and that is Meritum , this merit is two fold , dignitatis , and dignationis . Dignitatis , the merit of Gods owne worth ; for causa diligendi deum est ipse Deus ; Bernard . Basil●n Psal. 46. there is enough in God , to make him louely ; and why ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good and louely are reciprocall , that which is louely is good , and that which is good is louely ; whereupon is grounded that Maxime in Philosophie , Bonum est quod omnia appetunt ; Reason hath no better marke to guesse at that which is good , then the propension of all men for to attaine it . Now looke vpon the Name the Lord God , and see whether you doe not find that good in it which doth challenge Loue . Begin with Dominus , ou heard that he was goodnesse it selfe ; if a man doe loue that which is good , how can he but loue goodnesse . Nay ; if wee loue the streames , with what loue must we embrace the Fountaine ? If we Loue that good which is dependent , how much more that which is independent ? Seeing there is a possibilitie for vs to bee defrauded of that which is dependent , but of that which is independent we cannot be defrauded . Yet see the common folly of men , Iere. 2.13 . they forsake the fountaine of liuing waters , and digge vnto them Cisterns that can hold no water .

If 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 deserue Loue ; how much more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? You heard before that what God is , he is it to the full ; Creatures haue but drops , or beames : and who would leaue the Fountaine to rest contented with a drop ? And when he might enioy the whole body of the Sunne to solace himselfe in a single beame ? And yet such folly there is in the world , and he that thinketh Gods gifts louely though they are but single in a Creature , how little is hee affected with the louelinesse of his Creator ? Wee cannot denie that good is the obiect of our Loue , therefore where there is the greatest good , thither wee should bend the greatest of our Loue ; dost thou loue Wisedome ? Colos. 2.3 . All the treasures of wisdedome are hid in him ; dost thou loue Holinesse ? It is to him that the Angels sing , Holy , holy , holy ; Esay 6.3 . Psal 24.1 . Psal. 16.11 . doest thou loue Wealth ? The earth is the Lords , and all that therein is ; doest thou loue Pleasure ? In his presence is fulnesse of ioy , and at his right hand are pleasures for euermore . Finally doest thou loue Power and Honour ? He is the Lord of hosts , he is the King of glorie ; euen a King of Kings , and Lord of Lords . Adde hereunto ; that what he is , whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is it Onely ; he is it Eternally ; both which are strong Motiues vnto Loue ; for we vse to loue that which is not common ; as that which is common , by reason of the familiarnesse of it groweth vile in our eyes ; now such good as is in God is no where else to be found . As we loue those good things which are not common : so we loue them the more , the more they are lasting , because our desire would neuer bee defrauded of that wherein it taketh content ; this good is more lasting then our desire ; the good of euerie Creature is as mutable as the Creature is , yea more ; because it differeth from the nature of the Creature : but this good being all one with the nature of God , it is as lasting as is his nature . It is no maruell then that euerie Creature eluding our desire , which is carried vnto good , doth ( as it were with a reall voice ) put vs off when we dote vpon it , and by experience say to vs , Non ego sum bonum tuum , it is not I that am thy good which is to be sought after : and after all our painefull enquirie , wee are driuen to Saint Austins resolution ; Fecisti nos Domine propter te , & irrequietum est cor nostrum dones requiescat in te ; so great is the capacitie of mans desire , that nothing can fill it but onely the Lord ; and his soule must needs remaine empire , that doth not make the Lord the obiect of his Loue .

You see that there is much worth in the Lord , and great cause why hee should be beloued ; there wanteth not worth also in God , in euery of the three persons in Trinity . Had we eyes to looke vpon them ad intra , as they are in the blessed Trinitie , we might easily perceiue it ; but there is no proportion betweene our eyes , and that light , therefore we will forbeare to behold the dazeling brightnes . Only of this we may be sure , that euery person is most louely , because euery of them loueth the other ; the Scripture speaketh it plainly ; the Father loueth the Sonne , the Sonne loueth the Father , and the holy Ghost is the loue of them both ; Now what they loue is lonely indeed , because their iudgement is most vpright , and their desire most Holy . But wee will not sound that bottomlesse depth , let vs looke vpon these persons as they manifest themselues ad extra , and see how louely they are . Hee that is a Father in the Trinitie doth manifest himselfe as a Father to the Sonnes of men ; the Scripture doth often remember his tender bowels , he shutteth them not vp , no not against them that are Prodigals : a Father and a Mother on earth may forsake , may forget their Children ; but our Father in Heauen cannot forget , hee will not forsake his . And is not such a Father louely ? God the Sonne doth manifest himselfe to the world as a Sonne , hee vseth all his credit with his Father to worke not onely the remission of mans sins , which he expiated with his bloud , but also the aduancement of their Persons whom hee vouchsafeth to bee his Spouse ; by taking man so neere vnto himselfe , hee bringeth him neere to God also , and maketh them Children that were Seruants , intitles them to Heauen that deserue to burne as firebrands in hell . And is not such a Sonne louely ? The holy Ghost doth manifest himselfe as the holy Ghost , quickning man and sanctifying him , testifying by these effects that hee is a Spirit of life to him , euen of such a life as maketh him a sacred Person ; hee maketh him a liuing Temple , a fit habitation for himselfe , that he may bee an Oracle of God within him , and kindle the fire vpon the Altar of his Heart , wherewith onely hee can offer acceptable Sacrifices vnto God . And is not this holy Spirit louely ?

All three Persons are most louely , if the consideration goe no farther then that which I haue exprest . But how great an accesse will bee made vnto their louelines , if you draw through euery one of them that ground of louelines which before wee found in the name Lord ? for the Father is Lord , the Sonne Lord , and the holy Ghost Lord , as we are truely taught in Athanasius his Creed ; euery one of them is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good of himselfe , and all-good : and by this accesse we must in our meditations improue their louelines .

But I haue dwelt long enough vpon meritum dignitatis , the desert of loue that is included in their owne worth ; I told you that in the Text wee sound another merit , and that is meritum dignationis , the interest therein vouchsafed vs .

Were there none but meritum dignitatis , there were ground enough of our loue , but this meritum dignationis , the interest that we haue doth quicken vs to take notice of the worth that is in the thing . Euery man naturally loueth that which is his owne , and if the thing bee good , it doth him the more good to looke vpon it : Let a man walke in a faire Meadow , it pleaseth him , but it will please him much more if it bee his owne ; his eye will be more curious in prying into euery part , and euery thing will please him the better ; so it is in a Corne field , in an Orchard , in a House , if they bee good , the more they are ours , the more contentedly doe they affect vs ; for this word meum is suauissima amor is illecebra , it is as good as an amatorie potion . Then marke ; put tuus to Dominus , and if so bee the Lord be louely ; how much more louely should hee bee in our eyes if hee bee our Lord , and doth appropriate that infinite good that hee hath vnto vs ? hee holdeth of none but of himselfe , and who would not ioy to bee owner of that good which is independent ? Hee is whatsoeuer heart can desire , and who can but reioyce in hauing him , in hauing of whom wee can want nothing ?

Put tuus to Deus , and see how it doth improue the motiue of loue there also . Had wee nothing to doe with so tender hearted a Father , so sweet natured a Sonne , so gracious a Comforter as is the holy Spirit ; we could not but loue them if we did know them : But when wee doe heare that these bowels of the Father doe yearne vpon vs , that wee are the Spouse whom the Sonne of God doth wooe , and that the holy Ghost vouchsafeth to make his Temple of vs ; how can wee bee but loue-sicke ? how can our Hearts choose but melt , and our Affections gaspe , and bray like the Hart after those Persons which haue in them so strong , so manifold persuasions to loue ?

But alas , wee that in regard of our carnall loue , are easily transported by any seeming good , are altogether senslesse when wee are sollicited by our spirituall good ; so senslesse , that God is passionate in his Prophets when hee doth taxe our more then bruitishnesse herein ; Isay 1. Hearken O heauen , heare O earth , for the Lord hath spoken ; I haue nourished and brought vp children , and they haue rebelled against mee ; the oxe knoweth his owner , and the asse his masters crib ; but Israel doth not know , my people doth not consider . Ier. 3. Can a mayd forget her ornaments , or a bride her attire ? yet hath my people forgotten me dayes without number . Wee doe loue our corporall benefactors , at least while they are doing vs good , but our spirituall benefactor wee forget , euen while hee is doing vs good ; for when is hee not doing it ? wee cannot looke vpon our soules , our bodies , our state , but wee see the perpetuall influence of his goodnesse ; and yet Tuus worketh little here ; and though God vouchsafe vs a great interest , yet are wee little moued therewith . Wee can loue a man in whom there are so many defects to allay the regard of his goodnesse , and from whom we may receiue as much wrong as fauour ; how much more should we loue God in whom there is no defect , and from whom thou canst receiue nothing but good ?

I haue shewed you the reason of loue , which is included in the name : it followeth that I now come on to the dutie that is required , and that is Loue .

Wherein we are first to obserue that God speaketh not vnto vs as vnto seruants , but as vnto friends ; hee would not haue vs in his seruice expresse a spirit of seruitude in feare , but of adoption in loue ; hee would not bee feared as a Lord , but loued as a Father : O derint dum metuant is a Tyrants voyce ; God will haue all his seruants ingenuous , hee will haue our seruice as naturall , as is our allegiance . Wherein the King of Heauen giueth a good patterne to all Kings and Gouernours in earth .

Though God hath qualified vs many wayes to doe him seruice , yet doth hee in this word diliges Loue , shew what hee doth principally respect , and his eyes are vpon nothing so much as our Loue , not on our wit , our wealth , our honour , &c. yea , all other things are valued according to our Loue , and without Loue they are nothing worth : And why ? Loue is that which setteth all a worke ; for he that loueth will keepe Gods commandements , hee will doe no euill .

But wee may not forget , that seeing this Loue hath for its obiect him that is so farre aboue vs ; wee must not seuer it from Reuerence , which must qualisie the loue which we owe to our Superiors ; in expressing our affection wee must not forget our distance ; yea and our feare in regard of our flesh , may bee seruile to awe it , and keepe it downe , though it must bee also filiall in regard of the spirit , to keepe it in heart .

I should now , if the time would giue leaue , shew you how those things that are required in loue must be applyed vnto this obiect . The first propertie of Loue is Vnion , and we should endeauor to become one with the Lord , to bee transformed into him , and as neere as a Creature can partake of his Creator , partake of the diuine nature . Wee should desire Vnion also with God , with God the Father by Adoption ; with God the Sonne by a spirituall Wedlocke ; with God the holy Ghost by entertaining him as his Temple : wee should so grow one with all three persons . From this Vnion our Loue should come on to a Communion , Communion in that infinite good which you heard is in the Lord ; for though Vnion bee a great aduancement of our Nature , yet doth our comfort stand in the Communion ; neither did God euer intend the Vnion , but for the Communion . As wee must haue Communion with the Lord ; so with God also : as Children wee must communicate in the inheritance of our Father ; as a Spouse , in the honour and state of a Bride-groome ; as the Temple in the ornaments and endowments thereof . Yea , in this Communion there must appeare Beneuolentia , & Benesicentia , there must appeare an intercourse of good will , and good deeds , betweene the Lord God and vs ; otherwise wee doe not loue as wee should . This is not all ; the seate of Loue must be exercised also , the Heart ; for the loue of God must bee free , God doth not respect forced Loue . The Minde ; God will bee knowne before hee is loued , and hee will haue them that loue him to meditate vpon him ; hee will not regard an vndiscreete Loue . Thy Soule must bee exercised ; if thou dost not long after him earnestly , and take sweet content in him , thou dost not loue . Finally , thy Courage must bee employed ; thou must bee as resolute to compasse this spirituall Vnion and Communion , as carnall wooers are in pursuit of their Loue ; De vera virgiaitate . it is Saint Basils Similie . And why not ? seeing for the most part they are the worse for their louing , and wee are sure for ours to bee the better . But I must leaue the enlarging of these things to your owne priuate Meditations .

You may remember I told you that though the Person onely is here exprest , yet things are also included so farre as they haue reference to this person : we must respect euerie Creature as it is Gods , and grieue at the abuse of the meanest of them . But our speciall regard must be vnto those things that worke , or witnesse this spirituall Loue . Worke it ; as Gods word , and his Sacraments : these things wee must haue in a singular regard , by reason of the heauenly power which they haue to worke Loue , the more we vse them , the more it will appeare wee desire to Loue . As these things worke Loue : so there are other things that testifie it ; our praysing of God , our praying vnto God , our readinesse to please God , though we suffer for it ; the more wee are exercised in these things , the more it will appeare we are in Loue .

But though God kindle Loue in vs by his Creatures ; yet must we not loue him for them ; for that were Amor Concupiscentiae , but wee must by them be led to loue him , and that is Amor amicitiae . Mea tibi oblata non prosunt ( saith Saint Bernard ) sine me , nec tua mihi sine te ; though we come to know God by his Creatures , yet must our Loue immediately fixe on him . As those things which haue reference are included so are those things excluded which haue no reference , and whatsoeuer things which doe not lead to him , draw from him ; of all which this must bee kept as a a rule ; Pereant qui , & quae inter deum & nos dissidium volunt , wee must haue nothing to do with whatsoeuer will separate betweene God and vs .

You haue heard what the Person is , Confess . l. 8. and what it is to Loue him . When Saint Austin put these two together , hee fell into that humble admiration ; O Lord who am I ? That thou shouldest command me to Loue thee . And verily , a man may well wonder : Hath not God Angels ? Archangels ? Cherubins ? Seraphins to loue him ? And what grace is it then for him to stoope so low as man ? Yea and whereas the best abilitie of man is too base to bee employed in his seruice , hee doth this honour as to stoope to the meanest of our abilities ; hee commands our Dust and Ashes , this wormes meate our vilde selues , to Loue him , that is , to be as it were consorts with him ; for amor nescit inaequalitatem ; therefore God doth ( as it were ) deifie that which hee doth so farre honour . ●sal 8.4 . When Dauid looked vpon the interest which God hath giuen vs in his Creatures , when he put all things in subiection vnder our feete , the beasts of the field , the fishes of the sea , &c. he breaketh out into Quid est homo ? Lord , what is man that thou art mindfull of him ? Or the Sonne of man that thou so regardest him ? What an admiration then should arise in vs , when we see what an interest God hath giuen vs in himselfe ? Especially seeing he hath no neede of vs and all the gaine is ours : can wee forbeare with amazednesse , and wonderment to vtter the same words ; O Lord what is man ? Nay , out of the sense of euerie mans owne interest to say , Lord what a man am I , that thou shouldest be so mindfull of mee ? And what a Sonne of man am I , that thou shouldest so regard me .

Dauid when he describeth the temporall blessednesse which he wisheth to Israel , Psal. 144. concludeth , Happie is that people that is in such a case , but he addeth to our purpose , yea , Happie are the people whose God is the Lord ? The prerogatiue that Man hath aboue other creatures , yea , that the Christian hath aboue all other Nations , should make , vs set it at a higher rate then commonly we doe .

A word of the day and so I end . This is All Saints Day , and it is Loue that doth characterize a Saint , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Basil in Psal 44 Nyssen . de Anima & Resurrect. yea 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; we haue in Earth a Communion of Saints , in Faith , Hope , and Charitie , but in Heauen there is no Communion but only in Charitie : Faith and Hope are done away . Nay , in Earth our Communion with God standeth properly in Charitie ; for there can bee no mutualnesse betweene God , and Vs but only in that ; and to bee mutuall is a propertie of Charitie ; as I told you at the entrance of this Sermon .

Wee beleeue in God , but God doth not beleeue in vs , wee hope in God , God doth not hope in vs ; but if Man loue God , God loueth him againe ; and therefore Loue is the proper vertue of Saints ; it is that which both in Earth , and Heauen doth knit vs vnto God . Ps●l. 18. What shall we say then to these thing ? seeing Charitie beginneth a Saint on Earth , and consummateth him in Heauen , I will vow with King Dauid , I will loue thee my Lord my strength , &c. And that I may performe this Vow , I will pray with Saint Austin , Lord , so inspire my heart that I may seeke thee , seeking may find thee , and finding may loue thee .

ANd grant , O Lord , thy Grace vnto vs all , so to exercise our selues in this Loue , that we may haue the honour to bee thy friends both in Earth and Heauen . AMEN .

The fifth Sermon . MATT. 22. VERSE . 39.

Thou shalt loue thy Neighbour .

THere are two Persons exprest in my Text on whom wee must bestow our Loue . First , The Lord our God , and Secondly , our Neighbour . I spake last of the former of these persons ; It followeth that I now speake of the later , so farre as I am occasioned by these words , Thou shalt loue thy Neighbour . Wherein it will appeare , that Loue is not only due to God , but also to his seruants , as many as can returne Loue for Loue ; that is , all Rationall Creatures ; so farre as God hath conioyned vs , we must not seuer our selues , for euerie creature loues his like : Amitie is inseperable from societie , at least it should be .

For my fuller vnfolding , and your better vnderstanding of these wordes , I will therein distinctly consider , first ●o whom , then what is due . The Person is called a Neighbour , that which is due to him is Loue . But farther in the person we must see , first , that in him there is found the ground of that Loue ; I will discouer it when I haue opened the Name . Secondly , that euery man hath his interest in this ground , the text pointeth out this , when in a reference to euery man , it calleth the person , Thy Neighbour . As this must be obserued in the person : so in the Dutie we must obserue , that we that haue the interest must performe the Dutie ; this interest belongeth to euery man , and so doth the Dutie also , if thy Neighbour , then thou must Loue . But though all doe not so , yet he to whom God speaketh in this Law must , and that is Israel : the members of the Church must not faile in this dutie , Thou must loue thy Neighbour . These particulars I hold worthy of obseruation in this text ; I will therefore enlarge them . I pray God it may be done to our edification . First , then of the person .

He is called our Neighbour ; the word signifieth one that dwelleth by vs , or is ioyned with vs , but there is more in the word then is vulgarly conceiued ; I will distinctly shew you the extent thereof . There is a double Neighbourhood ; First , an humane , Secondly a Diuine ; the humane is that which we apprehend by the light of reason ; the Diuine is that which we know not , but by the inspiration of the Holy Ghost . Such Neighbourhood there must bee , because God hath ioyned vs , in nature , as we depend vpon Iehoua ; and in grace as wee are in couenant with the Lord our God .

Of the humane , the first degree ( for it hath more degrees then one ) is that which first offereth it selfe to the common vnderstanding , and that is Neighbourhood in place ; whether that place be the same Towne , or Parish , or Countrey , or Allegiance : all these haue a Neighbourhood betweene themselues , and haue some bonds , by which they are knit together , because men are naturally sociable creatures , and as the word Reang imports , like sheepe of the same Pasture . Adde hereunto that societie is inforced , Quia non omnis fert omnia tellus , this linketh Ilanders with the Continent by Leagues , and Commerce .

The second degree is neerenesse in Bloud , this Neighbourhood is betweene those that are of the same kindred . And indeed , this was the first Neighbourhood that euer was in the World : for seuerall Families dwelt by themselues , you may gather it out of Genesis the tenth , where the roots of all Nations are set downe , as likewise in other Historicall Bookes . For , what is an Ismaelite , but one of the ofspring of Ismael an Edomite , but one of the Posteritie of Edom , that is Esau ? and an Israelite , one that commeth from Israel , that is Iacob ? Yea , Affinitie in the first Age was not ordinarily contracted , but betweene those of the same bloud ; when by remotenesse from the stocke it grew cold , they warmed it againe by the helpe of Wedlocke . But after that Nimrods arose , those mightie Hunters that contented not themselues with their owne Dominions , ( such as were the Gouernours of those foure famous Monarchies ) they subdued other Nations to themselues ; as likewise did they intermingle with other Nations , whose multitudes could not be contained within their owne Territories ; here hence arose that mixt neighbourhood , which we see in all the world , a neighbourhood that seemeth rather of place then in bloud . But howsoeuer they of the same bloud are distracted in place , yet is there a naturall neighbourhood betweene them still . The Lawes of men haue set bounds vnto Consanguinitie , and beyond the tenth Degree , they acknowledge none , except it be in the succession of Monarchie , or absolute Principalities , wherein ( some Lawyers hold ) there is no limitation of Degrees . But howsoeuer Policie alloweth limitation of Consanguinitie , the Scripture doth not ; for Acts 17. Saint Paul teacheth the Athenians , that of one Bloud God made all Mankind : so that all men are the sonnes of Adam , and they are all kinne . The Apostle goeth a step farther in that place , and out of a heathen Poet proueth , that wee are all the ofspring of God ; and indeed , in Adam wee were all made after Gods Image , and so must needs haue Alliance betweene vs . It is true , that when we looke vpon the seuerall generations in the world and the petie Dominions , whole Nations seeme to be strangers one to another ; the Northerne to the Southerne , the Easterne to the Westerne , they of Europe to those of Asia , both vnto them of Africa , all three to them of the New world : but if we acknowledge the root from whence we all spring ( Adam and God which is the Lord of all ) we must needs confesse , that no man can be a stranger to vs , because euery man is our bloud , and communicateth with vs in the Image of God . And if wee conceiue any man vnworthy to be accounted of our cognation , let vs know that Rex coeli honoratur vel contemnitur in imagine sua , not the dead Images of the Church of Rome , but this liuing Image of the nature of Man . The world is but like a great house wherein the family , though but one , must lodge disperst because so great ; or if you will a large Signiorie vnder which there are many Tenants , but all of the same Homage , and holding of the same Lord , so that man can no more be a stranger vnto man , then one tenant of the same Lordship can bee vnto another , or one person may bee vnto another in the same family . Thus farre our neighbourhood reacheth by the light of Reason , for you may perceiue by the very text which I alleaged out of the Acts , that for this third degree of neighbourhood , there is an euidence in Reason , which another Poet also confirmeth ; Hom. Odyss 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . All both strangers and poore are belonging vnto God . Were there no other light but this of Reason , we see that neighbourhood reacheth very farre . But the Holy Ghost that by the Scripture hath inspired into vs a clerer light , hath taught vs another kind of neighbourhood which I called Diuine , and this is the neighbourhood of the Church : and is betweene all them that belong thereunto . For these persons haue all one Father in Heauen ; one Sauiour that died for them all ; one Comforter that dwelleth in them all ; they partake of the same Sacraments ; they are taught the same Gospel ; they are called to the same Kingdome ; there is not the least of these prerogatiues , but communion therein is enough to make a neighbourhood .

And this neighbourhood also hath seuerall degrees ; The first is that which is betweene men on Earth whereof some are all alreadie of the mysticall Bodie , they are incorporated into the Church , are made members of Christ , are quickened by the Spirit ; are profest children of the Kingdome of Heauen ; these wheresoeuer they liue , they must needs be neighbours , because they can liue no where out of the bodie , the bodie ( I say ) of the Catholique Church . Whose extent may bee ouer the face of the whole Earth , but wheresoeuer it is , it is but one : as wee professe in the Creed , one holy Catholique Church . Though of men there be very many which are not in this Church , and therefore may seeme not partakers of this Diuine Neighbourhood , yet indeed they must not be excluded from it , for what they are not they may be ; the commission of the Gospel sendeth the Ministers vnto all , Goe teach all Nations , and God would haue all men saued , neither is there any respect of persons with God , Iewes , Gentiles , Males , Females , bond , free , all are capable of the Gospel . Whereupon Saint Austin groundeth that saying of his , multi intra lupi , extra oues ; many are within the Church , that are indeed wolues , though they be in sheepes clothing , and many are without the Church , that are indeed sheepe , though they appeare in wolues clothing . Hee meaneth it of Gods purpose , which is to permit many Christians to turne Apostataes , and to reclaime many Infidels , and make them Christians ; you see that Iudas of an Apostle became a Traytor , and Saint Paul of a Persecutor became an Apostle .

Here commeth in a strange enlargement of our Neighbourhood ; for it comprehendeth euen enemies also , the same person whose malice maketh him carrie himselfe towards thee , as an enemie , must in regard of his possibilitie of comming to the state of grace be reputed by thee to be a neighbour . Were not we enemies , not only strangers when Christ came to seeke vs , and holy men conuerted vs ? All enmitie must giue place where God sheweth mercie . And if malice of an Infidell doe not exclude him from being thy neighbour : much lesse doth a faithfull man cease to bee a neighbour vnto thee , if happily hee grow to be malitious against thee , for thou that persecutes Christ in him . Thus you haue heard the first degree of Diuine neighbourhood .

The second is betweene Men and Angels , for they are our neighbours , they are inhabitants of Sion , whether we are brought when we are made Christians ; Heb. 12. they are of the same nature with vs , though not in regard of our bodies , yet in regard of our soules ; and they partake of the same holy Spirit ; Heb 1. Psal. 39. Psal 91. Matth. 18. yea , they are ministring spirits , for all their sakes that shall be heires of saluation : they pitch their tents about vs ; they carrie vs in their hands : Christ in the Gospel cals them our Angels ; all which are markes of neighbourhood . Touching the Saints departed , there can bee no question , for though they are aduanced to greater perfection : yet the condition of neighbourhood is not altered , they can no more cease to be our neighbour , then they can cease to bee members of Christ or children of God , or liuing stones in the Temple whereof wee are a part .

There is a third degree of neighbour-hood Diuine , and that is betweene vs and Christ ; the Fathers Greeke and Latine , meditating vpon the parable of the Samaritane which is in the tenth of Luke , acknowledge Christ to be our neighbour . And verily whatsoeuer other sense may bee fastned vpon that parable , 1. Ioh 1. c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Math. 1. it is certaine that our Sauiour Christ came so neere vs in his manhood , that he may well goe for our neighbour , hee pitcht his tents amongst vs , he became Immanuel , God with vs , he became bone of our bone , and flesh of our flesh . Yea there is no kind of relation requisite vnto neighbour-hood that is not found in Christ : hee is the Lord of his Church , the Husband , the Father , the Brother , Ioh. 13. Eph 5. ●sar . 8. Rom. 15. Ioh. 15. the Friend , &c. No doubt then but if any , hee must needs bee our Neighbour . And in him our neighbourhood is brought vnto her highest pitch ; for higher it cannot goe and not exceed the pitch of a Creature ; whereas it is onely the reasonable Creature that commeth vnder this name of Neighbour .

It may now bee questioned whether any bee excluded from our neighbourhood , seeing wee haue taken vp all the Inhabitants both of heauen and earth : whereto I answere that no reasonable Creatures may be excluded by vs , but those onely that are either in Hell , or of Hell : In Hell , as Diues and the rest that burne there ; Of Hell , as the Prince of darknes that ruleth in the Ayre and his Angels : not one of these are capable of diuine neighbour-hood . Not those in Hell , as Abraham telleth Diues , there is a great gulfe betweene ; Luke . 1● . no intercourse betweene them and the Saints . And for the other , though there bee two much neerenesse in place betweene them and men on earth : yet there should bee no commerce , because they are vnder a definitiue doome , and so all hope of ueighbour-hood cut off betweene them and vs . There is a third sort of persons that are excluded from diuine , though not from humane neigh-bourhood those whom the Scripture calleth sinners against the holy Ghost men that sinne vnto death ( as Saint Iohn speaketh . But because these are hardly discerned except they turne plaine Apostata's , wee must not bee hastie to put any in that ranke . Our zealous Spirits in this age haue beene too forward in such separations ; it were much better for vs to acknowledge many that are not , to be our spirituall Neighbours , then to denie any that are . And so haue I set you out the bounds of neighbour-hood both humane and diuine .

The second point that I obserued in the Person is the ground of the dutie , the dutie is Loue , and there is a ground of loue in the Person , take the neighbourhood which way you will . Looke first vpon the humane neighbour-hood ; the first degree of it is neighbour-hood in place ; the first motiue that drew men together , was auxilium & solatium , that they might mutually helpe one another , and each sweeten the trouble of anothers life : hereupon arose the Prouerbe , better is a Neighbour at hand then a Brother , a farre off ; so that here we find a faire a ground of Loue . But in the degree of Consanguinitie wee finde that which is fairer ; for it hath in it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 naturall affection , which moueth of it selfe , when there is nothing else to moue it : Yea , many things that are apt to worke the contrary disposition cannot remoue this ; as you may obserue in Parents , and Children , and Kinsmen whose nature hath not degenerated , they cannot choose but loue , euen when there are many prouocations to hate . Take one example for all ; Dauids compassion towards his rebellious sonne Absalon .

Yea , extend wee consanguinitie as farre as the Scriptures haue taught vs to extend it , wee shall finde ground for the like extent of our Loue . Strangers to our knowledge , must not bee strangers to our loue , because they beare in that bloud of Adam which is common to them with vs , the Image of God , which is the greatest thing that wee are to glory of as wee are men . And seeing we all hold it of the same Lord ; our common reference vnto him doth require our mutuall respect , no lesse then doth that common endowment which wee receiue from him . I am sure by this time you doe not doubt but there is a faire ground of loue in humane neighbour-hood , you shall finde yet fairer in that which is diuine ; follow it by the degrees .

The first degree I told you was that which is betweene men in the Church militant ; there is no part of our Catechisme that doth not teach vs a ground of loue in this neighbour-hood . You cannot say your Creed but therein you professe the Communion of Saints , and therein many grounds of loue . You begin the Lords Prayer with Our Father , and so professe that euery member of the Church and you , are Children of one heauenly Father , wherein you acknowledge in euery member a ground of loue . Throughout the second Table of the Commandements , our neighbour is enioyned to loue vs , which iniunction to performe hee hauing taken vpon him in his baptisme , we cannot looke on him but wee see ground why wee should loue him : for then wee looke on the man that hath vowed vnto God that hee will loue vs . And if wee looke on him as he partakes in the Sacrament of the Eucharist , then wee see another ground why wee should loue him ; for then we behold him , as professing that hee doth loue vs : in testimony whereof the Saints were wont to begin this Sacrament with a mutuall holy kisse , in lue whereof the supersticious kissing of the Pax succeeded in the Romish Church . You see then that if so bee the sociablenesse which is naturall requireth loue , that of grace requireth it much more .

What shall wee say to them that are without the Church ? that persecute the Church , is there any ground of loue in them ? yea , the wickednesse of man cannot euacuate the right of Nature , much lesse of Grace , they are our neighbours whether they will or no , by Nature , because they are men ; and so are they also by Grace , because they may bee Christian men : so that wee cannot say to them in neither respect , what haue wee to doe with you ? Therefore in the same person wee must distinguish betweene his ill affection towards vs , and his neighbour-hood , which God vouchsafeth him , and not let the malice of the one intercept the sight of the louelinesse that is in the other . And if so bee wee may not forget that spirituall Louelines which is only in hope , as it is in Infidels , much lesse may we forget that Louelinesse which is indeed in those which are Christians ; these haue in them most vndoubted grounds of Loue .

The next degree of Diuine neighbourhood is betweene vs and the Church Triumphant , Angels and Saints , wee cannot doubt of their Louelinesse , if wee know wherein their neighbourhood consisteth ; I shewed it you before ; and further they really testifie their Loue toward vs , the Saints in praying for the Church in generall ; the Angels in being ministring spirits for the good of the Church . Heb. 1. But here wee must take heed that wee inlarge not this bounderie too farre ; for men that haue made little account of Saints on Earth , haue made too much of them when they haue beene departed this life , and to Angels they haue attributed more then euer God bestowed vpon them . Wee for the auoyding of their errours must confine our thoughts within the iust bounds of their Louelinesse .

The third degree of neighbourhood , is that which is betweene the Church and our Sauiour Christ , and here wee find the fullest ground of Loueliness● that euer was , or will be created ; the Church saith truly in the Canticles , totus est desiderabilis , view him from top to toe , C. 5.16 . you shall find nothing in him that doth not shew him to bee a most louely neighbour , peruse all his fore specified references towards his Church , there is not the least of them that doth not challenge the loue thereof .

And now that wee haue gone ouer all , you see a good reason why the word that is vsed by Moses , Reang , signifieth not only a neighbour but also a friend : for euery one that is a neighbour , is by the vertue of his neighbourhood , to be accounted as our friend .

Secondly , that all persons must bee considered , as they are in God , and Christ , and not as in themselues , otherwise wee shall misdeeme them ; for any communion which a man hath with God and Christ , cannot but seeme vnto vs an apparant right that he hath to be accounted our neighbour and our friend . But he that appeareth vnto vs as deuoid of both these communions , hee cannot seeme vnto vs to bee our neighbour , and therefore not our friend .

A third thing that I noted in the person whom we must loue , is euery mans interest in him ; for the Law speaking to euery man saith , He is thy Neighbour ; therefore thou must not looke vpon him only with thy direct sight , but with a reflected also . Let vs runne ouer the degrees of Neighbourhood againe , and see how euery of them doth concerne euery one of vs . The first degree of humane neighbourhood , is neighbourhood in place , that was instituted ( as I told you ) Propter auxilium & solatium ; and God knoweth , there is no man that doth not stand in need of both , and it is not Gods will that any should bee excluded from either : but euery man hath an interest of helpe and prosit from him that is his neighbour in place ; therefore we must euery man take care to yeild , and expect to receiue whatsoeuer helpe or comfort he hath in himselfe , or is in any other ; these gifts must bee mutuall , they must bee interchangeable , a neighbour must doe for thee , as well as be a receiuer from thee , therefore doth God call the neighbour thine .

The next degree of humane neighbourhood is that of bloud , wherein men are brought neerer one vnto another , then they can bee by any politique Lawes , because of a neerer interest which doth combine them ; the interest of nature . For euery man hath his nature and being in or from those of his bloud , the father hath his being in his sonne , the sonne hath his being from his father , a brother hath his being in a brother , an vncle in a nephew . And so betweene all other degrees , there is an interest of being which one hath in anoher more or lesse , as the degrees are more or lesse remote . Whence it is that politique neighbourhood respecteth no man but out of deliberate reason , it is quickened by hope of receiuing like kindnesse when time shall serue : but neighbours in bloud respect each other out of an inborne affection ; for it is naturall to euery man to affect himselfe and his owne being , without any farther consideration , and consequently he cannot but affect another , in whom he beholds his being to be preserued as well as in himselfe , or from whom he conceiues his being to haue proceeded . Hence it is that Parents loue their children , and children their Parents , and a brother loues a brother , and an vncle his nephew , euen where they looke for no retribution . Come wee on to the third degree of neighbourhood , which superaddeth another ground of loue , and by consequent increase of interest .

This third degree goeth beyond that of bloud , as the Lawes of men doe limit Consanguinitie ; but yet in true iudgement , Consanguinitie hath no stricter limits then the nature of man , because all men are made of one blood ; and so in true iudgement euery man must thinke that hee hath in euery man an interest of his naturall being ; and vpon this ground a man in whom nature is not degenerate , will loue another man ; and doe for him be he neuer so strange vnto him , and though there be no hope to bee recompenced by him ; vpon this ground a Christian will loue and relieue a poore Turke .

But setting aside this iust extension of Consanguinitie that wee are all made of one bloud ; we are all neighbours also in that wee are all made by one God , and after one Image of that God ; whence ariseth another ground , of loue similitude ; in our nature we all resemble God , and in our originall we all come from God : and hence comes increase of that interest which wee haue one in another ; the father thinkes the bond of his naturall affection towards his childe to bee strengthened if his childe be like vnto him ; especially if he be like in that which is the greatest honour of the father ; so doth a brother thinke of a brother that is like him ; and generally similitude is conceiued to giue vnto those men betwixt whom it is an interest each in the other ; therefore men cannot in reason acknowledge that reference vnto God wherein they all meet , they cannot conceiue how they all partake of the same Image of God , which is their greatest honour as they are men : but withall they must confesse a mutuall interest , which hereby they haue one in another .

Let vs passe on from the Humane to the Diuine Neighbourhood , & see what interest we find there . The more grounds of Loue , the more interest ; Now here is grace added to nature : Children we are all of the same Father in Heauen , and not by many Descents ( as in humane Consanguinitie we fetch our pedigree from Adam ) but immediatly , for we are all made children by the same Baptisme ; so is our Consanguinitie collaterall in the first degree . And can we then denie a mutuall interest that are Fratres Germani Brother-Germans ? Let vs looke vpon one another as wee are in Christ our Sauiour , wee are incorporated into him , and so members one of another , and therefore we cannot haue lesse interest one in another then the Eye hath in the Eare , or the Eare in the Hand , or the Hand in the Foot , each hath need of the other ; and they may claime right each in the others abilitie : Like interest will arise out of our being Temples of the Holy Ghost , the liuing stones that make vp that building doe mutually support themselues ; Et fortitudo omnium tota esb singulorum , they are made mutually necessary by the manner of their compacting .

Neither haue we a religious interest only in those that are alreadie in the Church , but also in those that may bee . What interest in re , wee haue of them that be within , we haue of them that be without in spe ; they may be Christians , and so become profitable helpes vnto vs in the mysticall bodie of Christ : in regard of this hopefull interest may they iustly claime our Loue , and our paines to worke their Conuersion .

The second degree of Diuine Neighbourhood , is betweene vs and the Saints and Angels in the Church Triumphant , who continuing still to be members of the Church must needs with all continue vnto vs the interest which we haue had in them . Therefore the Angels call themselues our fellow seruants . And it goeth inter piè credibilia , Reuel . vlt● that the Saints doe pray for vs , at least in generall .

The last degree is the neighbourhood with Christ ; I need not proue vnto you that we haue an interest in him , and he in vs . Wee call him our Lord , our Sauiour , our Brother , and hee as many wayes calleth vs his , his Bodie , his Spouse , his Church : these mutuall appropriations d●e necessarily inferre mutuall interest . Thus haue wee found the extent of neighbourhood , in euery part of this extent we haue found a ground of Loue , and there is not a parcell of this ground which doth not concerne euery of vs ; a man would thinke that the case being such , our owne propension would produce the dutie , and that there needed no such Commandement as Thou shalt Loue .

But yet the Commandement is no more then necessary ; for what degree of neighbourhood is there which is not infested with hatred ? Neighbours in place how doe they enuie ? Tradesmen in Townes , and inhabitants in the Countrie , if their Lands lie neare , quarrell euery where , and seeke to ruine and destroy , not only to vexe and disquiet each other : as if that which was instituted for succour and comfort did yeild the best opportunitie for malice and rage to worke on . As for neighbourhood in bloud , Rom 1. how soone did Cain make that vnnaturall reply euen to God himselfe , Am I the keeper of my Brother ? C ham discouered his fathers nakednesse . The Apostle doth tell vs of Infidels that were without naturall affection , and euery smatterer in Histories can giue examples thereof , and iustifie that Prouerbe , Rara est concordia fratrum .

Come to the more remote Consanguinitie , which is moreouer graced with the Image of God , few haue taken notice thereof , strangers haue beene thought a sit subiect to prey on , and men haue shed their bloud without remorce . Matth. 10.21 . And fareth it better with Christians ? Doth not Christs prophesie proue true , The brother shall deliuer vp the brether to death , and the father the child , and the children shall rise vp against their parents , and cause them to be put to death ?

I neede not instance in particular persons , for what Nation is there round about vs wherein there are not many lamentable spectacles of Ciuill warres , and vnchristian throat-cutting ? The world is euery where full of Nabals and Samaritans . As for Infidels ; rob them , and reproch them we doe , but who doth labour their Conuersion , and seeke of enemies to make them friends , and of strangers to make them fellow-citizens with the Saints ? But it may bee we respect the Church Triumphant more ; No ; euen here also our vncharitablenesse appeares , for we grieue the Angels which are witnesses of our carriage ; and liue cleane contrarie to the good examples which the blessed Saints haue left vnto vs . Finally , the world is growne so profane , as that men tread vnder their feet the Sonne of God , they account the bloud of the Couenant wherewith they were sanctified , an vnholy thing , Who can make any better construction of those blasphemies which come from foule mouthes , when they call the sacred wounds , and bloud , and bodie of Christ to witnesse their impurities ? Seeing then there is so little Charitie towards our Neighbour , take neighbourhood howsoeuer you will , you see there is great need of this Commandement ; Thou shalt loue thy Neighbour .

But what is it to loue ? Gal 6. Ephes. 4 I might tell you in few words , Let not eueryman seeke that which is his owne , but that which is anothers . I might branch it into these two points , first , a man must bee carefull to doe no hurt , and secondly doe all the good he can for his Neighbour ; and in doing good he must be as kind in aduersitie to weepe with them that weepe , Iames 5. 1. Iohn 3. as in prosperitie , to reioyce with them that reioyce . Or I might carrie you along through all those branches which were toucht when I opened those words , Thou shalt loue ; I told you then that Loue beginneth in Vnion of the persons , it commeth on to Communion first in good will , and then in good deeds , and this euery one that loueth doth labour to expresse both in soule and bodie , for it must be syncere . But because I haue exprest diuers kinds and degrees of neighbourhood , I cannot better teach you what it is to loue your neighbour , then to perswade you to entertaine each kind of neighbourhood , and that according to its degree . Is any man thy neighbour in place ? be ( as occasion serueth ) his Helpe , his Comforter , otherwise God will not account that thou louest him , Non prodest si nos continet vna domus & separat diuersa voluntas , plus attendit Deus vnitatem animi quam loci . 〈◊〉 any moreouer thy neighbour in bloud ? let him find how much nature is more potent then Law , and let Consanguinitie double the heat of thy affections to wards him . Doest thou apprehend that all Mankind is made after the Image of God ? Let thy humanitie towards strangers testifie the reuerence which thou bearest to thy Maker , Iob 3● Let not the stranger lodge in the street , but open thy doores vnto Trauellers . Neighbourhood in place , doth but supply neighbourhood in bloud , therefore if we respect that which is the sample , much more must we respect this which is the sampler . Art thou aduanced to an higher degree of neighbourhood , in that thou art a member of the Church ? thy good offices must be multiplyed accordingly , and thou must promote the Communion of Saints , with much more zeale then the societie of men , here thou must shew how farre Grace goeth beyond Nature . Is man thy friend ? Dilige eum in Dec , loue him because alreadie he stands in good tearmes with God . Is he thy enemie ? Dilige eum propter Deum , loue him for Gods sake , and after Gods example ; he maketh his Sunne to shine , and his raine to fall vpon the iust and vniust , thankfull , vnthankfull ; therefore , If thy enemie hunger , Rom. 12. Mat. 5. Prou. 16. giue him meat , if he thirst giue him drinke , and so heape coles of fire on his head . If thy enemie be a member of the Church , remember hee is but like a part of thy bodie out of ioynt ; though it be painfull , yet how tenderly doest thou handle it , and neuer leaue vntill thou hast set it in ioynt againe ? Euen so shouldest thou vse thy brother , neuer leaue vntill thou hast brought him to yeeld thee as much content as he hath wrought thee woe . Is hee without the Church that doth afflict thee ? Looke not vpon him but vpon the Deuill that prouoketh him ; poure out thy malice against the Deuill ; for this is a lawfull enmitie , Gen 3. vpon that ancient ground , ponam immicitias ; but pitie the man , let him find in thee the comfort of a Neighbour ? Thou canst not better ouercome the Deuill then by such loue of thine enemies . A man cannot so many wayes afflict thee , but thou must be as many wayes charitable vnto him , as Christ teacheth in the fift of Matthew , verse 44. In a word , Amor nescit inimicum , and this euery Christian man must shew , or else he will betray that he is no liuing member in the mysticall Bodie of Christ ; for how doth he liue therein that is either senselesse or Satanicall ? his owne bodie will refute him . 1. 〈◊〉 . As we must loue our Neighbours in the Church Militant , so must we loue also our Neighbours of the Church Triumphant ; we must reuerence the presence of the Angels that are about vs , and not misdemeane our selues before them , nor grieue them in their Ministerie ; wee must thankfully commemorate the liues of the Saints departed , and bee carefull to resemble them in their vertues . But wee must not with the Church of Rome racke our loue towards either Angels or Saints , and honour them farther then we haue warant , much lesse derogate from God or Christ in our honouring them . As for Christ , it is not hard to conceiue how wee must Loue him , his Names will guide vs . The Church is his Spouse , shee must Loue him with a chast Loue , the Church is his Bodie , shee must Loue him with an obedient Loue , He is our Brother we must loue him with a Naturall Loue ; the diuersitie of his titles will teach vs how to diuersifie our Loue , for hee beareth no title which wee must not entertaine with an answerable Loue .

In all that you haue heard you may perceiue that there are diuers kind of persons that challeng our Loue , but Christ calleth neuer a one of them by his proper name , but comprehendeth them all vnder one name Neighbour ; ( other names would haue imported some personall respects ) teaching vs two things ; first , that our loue must bee without respect of persons ; we may not loue because a man is rich , wife , or Honourable ; nor for any other worldly respect , these bee the motiues that sway with Publicans and Sinners , with carnall men , but these are base respects in the eyes of Christian men . Especially seeing God that hath made men vnequall in these , hath made them equall in better things . Yea , and these which are so vnequally distributed , are therefore so distributed that they might giue the fitter opportunitie for the exercise of our Loue . Looke vpon thy Bodie , it is made of the foure Elements whereof one is cold , another is hot , one is moyst , another is drie , Doth the hot abhorre the cold , or the moyst the drie ? No , rather they impart their qualities to them , and out of so louing neighbourhood commeth this goodly fabricke of mans bodie , which would soone be dissolued if this louing neighbourhood should faile . The whole frame of the world is preserued by the louing association that is betweene vnequall creatures ; so the great world the little world , both doe teach vs how due our Loue is vnto neighbourhood , only in regard of neighbourhood .

The second thing that wee must obserue is , that wee must take the scantling of our Loue from the kind and degree of neighbourhood . But of that I shall speake more when I come to the measure : only now obserue that , as I told you , when I spake of the Loue of the Lord our God , that Loue must not only extend to his person , but to those things that belong vnto him : so must we conceiue also of the Loue of our Neighbour . Whereupon are grounded those Lawes , Thou shalt not see thy Neighbours Oxe nor his Asse going astray , sinking vnder his burden , lying in a ditch ; but thou shalt bring him home , ease him , lift him out ; In a word , whatsoeuer thing concerneth our Neighbour in any kind or degree of neighbourhood , wee must testifie the acknowledgment of our reference to him in carefully procuring the welfare of that thing .

You haue heard the Dutie . But who must performe it ? Surely , whosoeuer hath the interest , is he thy Neighbour , why then thou must loue him . But the Law speaketh properly to them that are vnder the Law , and so Thou an Israelite , and teacheth vs which are the Israel of God ; In this word Christ taxeth the Pharisees glosse who straightened the extent of neighbourhood , Matth. 5. as appeared by the Addition they made to the Law , Thou shalt loue thy Neighbour , and hate thine Enemies , they confined neighbourhood to their owne sect , at least to their owne Nation . And wee see at this day the Iewes mention not Christians without reproch , no more then Papists doe Protestants . But a Christian must know that in Iesus Christ there is neither Iew nor Gentile , Coloss. 3.11 . Grecian nor Barbarian , male nor female , bond nor free . Saint Austin hath a conuicting reason , De Doctrina Christiana c. 30. which is that otherwise there would bee some persons , with whom we might commit adulterie , whose goods wee might steale , whose bodies we might murder , without any sinne against them , which is absurde .

The case of the Canaanite was extraordinarie , Austin . tract . in Iohannis cap. 15. we may not match our affections with Gods precepts , as if they were alike lawfull . Wherefore let vs beare fruit answerable to the seed which God hath sowen in our hearts , and though our nature bee prone to satanisme and hatred ( for this charitie is a straine aboue nature , and knowne only to those of the Church ) yet let vs mortifie it , and subdue it to the Law of God , Let vs not define whom we must loue other wise then we are taught of God ; let vs not thinke we loue as many as we should , if we exclude any from our loue ; for our loue must be the fulfilling of the Law , therefore it is impossible for vs in regard of any man whatsoeuer , to performe the Law which bindeth vs to him without Loue .

NOw therefore the God of Loue season all our hearts so with Loue that Hatred being cleane rooted out ; we may all be of one minde , of one heart , and out of the sweet sense and comfort hereof , we may all say and sing , Ecce quam bonum ? Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie ?

The sixth Sermon . MATT. 22. VERSE 37 , 38 , 39.

Thou shalt Loue the Lord thy God , with all thy Heart , and with all thy Soule , and with all thy Mind .

This is the first and great Commandement .

And the second is like vnto it , Thou shalt Loue thy neighbour as thy selfe .

THe last point which I opened vpon this Text , taught vs , vpon whom we must bestow our Charitie ; we learned , that we must bestow it vpon The Lord our God and our neighbour ; vpon these persons , and vpon those things that haue reference vnto them , must it bee bestowed . Therefore though the Commandement seeme in nature to bee but one ( for it is onely Loue ) yet Christ breaketh it into two , and these two vnequall .

As it must be bestowed on them : so , in bestowing it , we must obserue an Order , and a Measure , both are plainely prescribed in the Text. The Order ; for here is a Frist , and a Second commandement mencioned . The Measure ; for here is mentioned the great commandement , and a commandement that is onely like it . We are willed to loue first The Lord our God ; secondly Our neighbour ; this is the Order . And we are willed to loue the Lord our God with all our heart , soule and mind , &c. and our neighbour as our selues ; this is the Measure .

Order then and Measue are to be obserued in the bestowing of our Charitie . And indeed without Order and Measure , no worke hath either Beautie , or Perpetuitie ; looke vpon the frame of heauen and earth , were not the parts thereof so well ordered , had not each of them his limits , it could neither be so goodly , nor so lasting a Creature ; want of Order would blemish the goodlinesse , and want of Measure would shorten the lastingnesse thereof : Euen so is it in Charitie , inuert the Order , alter the Measure required therein by the Law , wee doe foulely deforme it , and all societie grounded thereon , bee it heauenly or earthly , will quickly bee disolued .

This time will not suffice for the opening of both ; wherefore I will now onely handle the Order , and reserue the Measure for some other time .

Touching then the Order that is to be obserued in Charitie , wee must know that it is twofold , there is Ordo ad intra , and ordo ad extra , an order in the generation of it , or the working of it into our soules ; and an order in the employment of it , as we expresse it in our liues . Of the first Order you heard , when I opened vnto you the seate of Charitie , and shewed you that it is either Primitiue , or Deriuatiue ; it must begin at the Heart , and from thence spread it selfe into the Soule , the mind , the strength . With that Order we haue nothing to doe now ; my Text leadeth me to speake of the second Order , the Order of employment ; the bestowing of it vpon others , after we are seasoned with it our selues .

To come then to this Order ; to vnderstand it we must take this Rule , Scire quid facere debeamus , & nescire ordinem faciendt , perfecta scientia non est ; moralitie requireth , that we not onely know what we ought to doe , but also in what order ; otherwise the knowledge of our dutie is imperfect , therefore imperfect ; because it will be indiscreete , discretion being that which doth distinguish and digest the parts of , De Cinit Dei . lib 5 cap. 22. and points in , our dutie . So that take away Order , vertue will presently dege●erate into vice , especially if we admit that definition of Saint Austine , short , but true , V●rtus est ordo amoris ; vertue is nothing else but the well ordering of our Charitie . Wherefore the Order of Gods precepts must not bee passed ouer vnregarded , because therefore doth God keepe an order in commanding , to intimate vnto vs , what order we must keepe in our liuing . Whatsoeuer is good may be beloued well , or ill , well , if you obserue the order , and if you neglect it , then you loue it ill .

But let vs come closer to the Text. Here we find a first , and a second Commandement . It is doubted by some whether they are rightly so called , seeing that which concerneth our Neighbour , was first deliuered , Leuit. 19. vers. 18. and therefore deliuered on mount Sinai , Leuit. 27.34 . Comp. numb 10 , ver. 11 , 12 with De●●r 1 6 & vide Deut. 2 1● and that which concerneth the Lord our God was deliuered afterward , Deutro. 6. vers. 50. and therefore deliuered in the land of Moab , Deutr. 1.5 . The distance of times wherein they were deliuered was thirtie eight yeeres . But we must not insist vpon these words , as referring to the times wherein Moses deliuered the Commandements , but as expounding their sense , as they are a Summe of the Decalogue , and point out the principall duties prescribed therein . Now because the Decalogue was engrauen in two Tables , and the briefe of the first was our dutie toward God , therefore is that called the first Commandement , and our duetie toward our neighbour being an abridgement of the second Table , it is therefore called the second Commandement .

Where by the way you may take notice , that those Iewes erre , who breaking the ten Commandements into two fiues , thinke there were siue grauen vpon either Table , whereupon it would follow , that the first Commandement which commandeth our dutie towards our neighbor , was ioyned with those Commandements which enioyne our duetie toward God , which cannot stand with this first and second of my Text.

Hauing found in regard of what Scripture these Commandements are called First and Second : Let vs now see how well the matter contained in them doth deserue these names . And here we shall find that this Order is very naturall , for as in their being , so in being the obiects of our Loue , these persons are to goe the one before the other ; God , before our Neighbour ; God hath the first right vnto our Loue , and then our Neighbour .

But let vs looke into the Commandements a sunder . The loue of God is termed the first Commandement , and it is two wayes first , Ordine naturae , & dignitatis ; whether you looke to the originall of the Louelinesse , or to the worthynes that is therein . You cannot denie the Lord our God to bee the originall of louelinesse , if you remember what I obserued vnto you on the name of Lord God , and our Lord God , not a branch of these obseruations which doth not strongly proue this primacie of Loue ; but I chuse rather to represent it vnto you by two or three familiar Similes . The first is of Consanguinitie . Brethren loue each the other , but their Loue is not immediate , it passeth vnto them by their Parents in whome they both meete , and there groweth the roote of their loue , take away that dependencie which they haue thereon , and brotherly affection will presently wither : Euen so it is betweene vs and our neighbour , Loue we must , and why ? Because we are sonnes of the same Father , Malachi pointeth out this ground , Haue we not all one father ? Chap 2. 〈◊〉 10 Wherefore doth any man wrong his brother ? You see here is a faire ground of Primacie . There is as faire in our body , wherein our members haue a fellow feeling each of the others case , and they bestirre themselues for their mutuall comfort , but whence commeth this but from the Head , where is the fountaine of sense and motion ? The members haue no vertue for which they are not beholding to the Head . The Church is a body , whose Head is Christ , and Christ is the fountaine of fellow-feeling , whereof if he doe not communicate an influence , we shall be absurd if we seeke it in the body , yea we shall seeke it in vaine . Take a third Simily of an House , or a Temple ; these buildings hane a foundation whereupon the whole pile is reard ; the parts support the one the other , but it is the foundation , the corner stone , that knitteth them , that holdeth them all together ; you ruine the house , if you loose the foundation . And the Temple of God which we are , or the Communion of Saints wherein we liue , where shall wee find the sinnewey bands of it , but in the Spirit of Christ , wherof we all drinke which foundeth vs all on him ? I might amplifie this point by the title of Creator , which belongeth vnto God , which cannot bee acknowledged , but it will enforce his right to the first fruites of our loue , from whom our being taketh beginning .

In order of nature then it is cleare that our first loue belongs to God . Now I will make it as cleare that in Order of worthinesse it belongeth to him also . Loue is an affection of our Will ; our Will naturally is carried vnto good , where then wee find apparently the preeminencie of good , thither must the precedencie of our loue deseruedly bend ; now the preeminencie of Good is out of all question in God , he is so good , that Christ telleth vs there is none good but he . Matth. 19.17 . When I opened the name of the Lord our God , I fell vpon this point , and I said enough to cleare it , wherefore I will now be the more briefe , I will onely point out three grounds , the least of which doth argue God to be worthy of our first loue , if that which we loue be good .

First God is good ase , he hath no other originall of his goodnesse but himselfe ; and this no other can bee but God . Others as they haue their being , so haue they their goodnesse from him , Enerie good and euerie perfect gift commeth from him , 〈◊〉 1.17 . which is himselfe the Father of lights .

As God is good ase , so hee is perse , good by nature , yea Goodnesse is his Nature . In all Creatures Nature and Goodnesse ( I speake of morall goodnesse ) are two distinct things , so that Goodnesse may bee separated from the nature , and be recouered by it againe ; Angels by Creation had and lost it ; it was Adams case , but hee recouered it againe ; both of them were like the Moone , betweene whose brightnesse and Bodie there is no such vnion , but that they may admit a separation , as appeares in the Eclipse : but Goodnesse and God are as Light and the Sunne , one so essentiall to the other that they cannot bee seuered except they cease to bee . A seeming Eclipse there is of the Sunne , but that seemeth to vs which indeed is not : euen so though God neuer cease to bee good , yet may flesh and blood conceiue worse of him ; but it is onely a carnall conceipt , Iam 1.17 . for in Gods goodnesse there is no variablenesse , nor shadow of change .

Thirdly , God is good propterse , he hath no end of his goodnesse without himselfe ; other things haue their goodnesse giuen them for a farther end , their goodnesse is not onely for their perfection , but for their vnion to some other , to this they tend , and are restlesse till they attaine this : but Gods goodnesse is absolute , it is its owne end , and beside it selfe , it needeth nothing , as appeard before the Creation , while it enioyed it selfe , and it is no necessary but an arbitrary Graciousnes , out of which God vouchsafeth to entertaine communion with his Creatures . If then the most worthy good doe iustly challenge our first loue , then certainly our first loue is vndenyable due vnto God , whose Goodnesse hath this threefold preheminence ; whereupon it will follow , that we are bound first to loue the Lord our God , and the commandement that enioyneth this is for good reason called the first .

But though the first , yet not the onely . Victor Antiochenus hath a good note , Primum eò magis vocat , vt secundum quoque quod a primo diuelli non debet , commodiùs inferri queat . The Pharisee moued his question concerning the Great Commandement , Christ telleth him there are more Great Commandements then one , and therefore beginneth with the first , that hee might the more fitly teach him the second , a second inseparable from the first . This second it did concerne the Pharisee to know ; for whatsoeuer his loue was to wards God , it is plaine hee was without the loue of his Neighbour , because hee came to tempt Christ ; and therefore Christ striketh directly at his fault , and sheweth him that there is a second Commandement beside the first , euen such a one as without which the first cannot consist ; for there can bee no true Loue of God , which is not accompanied with the loue of our Neighbour , 1 Ioh. 4.20 . Hee that loueth not his neighbour whom hee doth see , how can hee loue God whom hee doth not see ? So that Christ doth answere not onely fully but abundantly .

The word Second doth moreouer teach vs that these Commandements are not Co-ordinata , but Sub-ordinata , the doe not goe hand in hand , but one doth attend the other , and there is good reason why , because the one doth flow from the other . To open this a little more fully . This Commandement hath a secondarinesse in nature , and a secondarinesse in worthinesse . A secondarinesse in nature ; for wee cannot loue the fountaine of Loue , but wee must loue the streames that flow from it , the same nature that teacheth Children to loue their Parents , teacheth them to loue one another ; Abraham thought so , Gen. 3. when hee perswaded Lot not to contend vpon this ground , for wee are Brethren ; and Moses vpon the same ground would haue reconciled two Israelites that were at variance , when hee reproued him that was iniurious , thus ; you are Brethren . The secondarinesse is as plaine in the resemblance of the Body ; Acts ● . for the members that are respectiue of the Head , should not in reason bee ill affected betweene themselues ; the sense which they deriue from the Head , maketh them effectually feeling of each others state : and Christians cannot bee senslesse of any part which is in Christs body , except they haue lost the sense of their coniunction with Christ their Head . Finally , the liuing stones that are in the Spirituall Temple , doe as willingly embrace and hold fast each the other , as they doe gladly entertaine the fountaine of their vnion , which is the holy Ghost ; whatsoeuer motiue there is that perswadeth vs in the first place to loue the Lord our God , doth perswade vs in the second place for to loue our Neighbour , because our Neighbour and wee doe pertake thereof ; so that the loue of our Neighbour is a second Commandement to bee obeyed , not arbitrarily , but necessarily , because the same nature teacheth vs in the second place to loue our neighbour , which taught vs in the first place , to loue God .

Another secondarinesse there is , and that is of worthinesse ; for though our Neighbour deserue to bee beloued , yet is his worthinesse but secondarie . And why ? Such is his Goodnesse ; God is good a se , his goodnesse springeth from himselfe ; but our Neighbours goodnesse is a Deo , hee hath it from the gift of God ; God is good perse , Goodnesse is his very nature ; but our neighbour is good only in Deo , so farre as hee hath communion with God . Finally , God is good propter se , there is no end of his goodnesse , but his owne glory ; but our neighbours goodnesse is ad Deum , it aymes at something beyond it selfe , and that is at God , and vnion with him . So that this must passe for an vndoubted and grounded truth , that as the reason why wee must loue our Neighbour must bee Goodnesse , so that Goodnesse must bee conceiued to bee but in a secondary degree : And as the effect doth respect his efficient , so must the loue of our Neighbour respect the loue of God , because no man can loue his neighbour orderly , that doth not first loue God . Yea , as hee concludeth soundly , that hath the principles whence his conclusion must issue , euer in his eye , and obserueth their direct influence into the Conclusion : euen so a man can neuer erre in the loue of his neighbour , that guideth himselfe by his loue of God ; for Quod primum est in vnoquoque genere est mensura reliquorum .

In a word , wee must neuer loue our neighbour but in a double intention ; a primarie , which looketh vpon God ; a secundarie , which looketh vpon our Neighbour , and beholdeth God in him . This Rule is of speciall vse to make our loue regular , whereof wee haue an excellent example in the Macedonians to whom Saint Paul beareth witnesse that they gaue themselues first to the Lord , ● . ●or 8 5. and then to the Apostles according to the will of God : wee must not bee content to know this will doe our neighbour good , but see that it agree with the first Table , which doth qualifie the second .

It is true , that as in naturall knowledge , so also in the affection of Loue , wee begin a prioribus sensui , wee first apprehend the lineaments of a liuing body , and then discerne therein the effects of a soule , and last of all come to know the Soule it selfe : euen so in the course of nature , wee first take notice of our neighbour , and the inducements to loue him ; then we apprehend some higher cause that worketh these inducements ; and last of all , wee acknowledge that that cause is most louely : whereupon Saint Austin , Tract . in . Ioh. Diligendo proximum purgas oculum ad diligendum Deum . But yet , as in naturall knowledge , when by going backward , wee are come to that which is first in nature , wee make that our guide to vnderstand distinctly , what before we knew but confusedly : euen so , though the imperfect loue of our neighbour , doth draw vs to a knowledge of our loue of God ; yet when wee haue attained that , wee must take the true taste of our affections from thence , and that must correct the corrupt relish which otherwise would be in our Loue ; for it fareth with our spirituall taste as it doth with our corporall , if either bee possest with any quality , whatsoeuer it receiueth will seeme answerable , according to the Maxime in Philosophie , Intus apparens excludit alienum .

Againe , this order of first and second doth teach vs that wee must first giue to God and our Neighbour our Loue before any other gift ; for all other will easily follow , if this goe before , and they are all of no value if they flow not from this ; it is not possible we should doe any other seruice , if wee yeeld not this , and if it were possible , yet wee should doe it in vaine : Therefore wee must repute this first and second Commandement the foundations of pietie , before wee set our selues to doe our dutie , wee must loue God if we will serue him ; and if we will serue our Neghbour , we must first loue him .

To conclude this point , out of all which you haue heard you may learne the truth of that which Saint Austin hath , Lib. 15. d. ciuit . Dei . c●p 22. Ipse amor ordinatè amandus est , Loue it selfe must be loued orderly , and if Order bee requisite in the exercise of euery vertue , much more in Charitie , which is the root of vertues , in somuch , that where there is no Order , there can bee no Charitie , Austm . ibid. because this Order is nothing else but that Quo benè amatur quod amandum est , vt sit in nobis virtus qua bene viuitur ; so that hee liueth iustly and holily , which passeth a true iudgement vpon the obiects of Loue , and such a one is hee onely that hath his Charitie well ordered , for hee , nec vtitur fruendis , nec fruitur vtendis , hee doth not mis-applie his Loue .

But where is he ? In Cant. cap 2. vers. 4. Nunc confusam in plerisque & inordinatam licet videre Charitatem ; it is Gregorie Nyssens complaint ; and this inordinatenesse began very early ; Saint Iude telleth vs of the Angels , that they kept not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their Originall , which is in effect , they did not obserue the subordination of these Commandements , they would haue no dependencie vpon God , and so shut him out of their Loue ; Adam did no better , who being made after the Image of God , affected another likenesse , and so cast off the first of these two Commandements . The children of God that coupled themselues with the daughters of men , were most infamous for this disorder of their Charitie : And who is not guiltie of it ? where bee the Parents that begin not their loue at their Children , and care for no more of the loue of God then may stand with their thriuing for them ? Saint Paul insinuates as much concerning man and wife , when hee telleth vs that the vnmarried care for those things which belong vnto the Lord ; but the marryed take care for those things wherein they may please each the other , as if that were ordinarily their principall care . And how seruants forget their loue of God , while they seeke to please their masters , you may perceiue in euery shop , where apprentises are inured to lying , false-swearing , deceiuing , and all to aduance their masters commodity . It were infinite to runne ouer all degrees of persons ; but if you list to doe it , you shall finde that all their Charitie is out of order , for want of this Order , and that they place the precedencie of their loue amisse .

And it were well if men went no farther then to preferre Man before God : there is as much disorder in our loue of Things , yea the disorder in the loue of Persons , groweth from the disorderly loue of Things : O ciues , ciues , quaerenda pecuniaprimum est , Virtus post nummos , — Prophane men thinke that gaine is the best godlinesse , and couetous men will sell euen their soules for a morsell of bread ; Esau sold his birth-right for a messe of pottage ; yea Iudas sold our Sauiour Christ for thirtie pieces of siluer . De do●● Christ . 〈◊〉 1 cap 23. Saint Austin distinguishing things telleth vs , that some are supra aboue vs , as God ; some intra within vs , as our owne soules and selues , some iuxta euen with vs , as our neighbours ; some infra below , vs as the world and worldly things ; wee may adde , some contra , our deadly enemies , as are the Diuell , and the powers of darknesse . Of these , Loue is due to God aboue vs , to our Selues , to our Neighbours , wee finde them all three in the Commandement of Loue , but we finde not there those things which are below vs , much lesse those things which are opposite to vs . And yet when we come to consider what Order the world keepeth in Loue , we shall finde that these two which God neuer thought worthy of our Loue , haue the greatest share therein , and wee haue no leasure to loue the other , so great is our loue to these ; at least our forwardnesse in the loue of these , maketh vs backward in the loue of the other ; our meate , our money , our pleasure , our profit , that were by the Creation subiected vnto vs , are become masters of our affections ; yea , the cursed serpent can so charme them , that wee will denie him nothing ; and men , like a generation of vipers , doe his will , as if the Diuell were their Father ; so farreis Charitie disordered .

The more reason haue we to listen to this Method of Lone , which is here taught by our Sauiour Christ , and thinke that there is more in these two words First , and Second , then wee did happly apprehend . Certainly the knowledge of them is of great consequence ; for it is the true rule of vertue ; and the obseruance of them is of great difficultie , for our corrupt nature can hardly be brought vnto it ; wherfore we must imprint deeply in our mindes that which wee haue heard , and pray God that wee may haue grace to doe what we are taught .

LOrd , wee confesse that our Loue hither to hath beene peruerse , and that nothing can rectifie it but thy Spirit : Wee beseech thee that hee may so informe our iudgement , and reforme our affections , that we consecrate the first fruits of our Charitie vnto thee , and that thou mayest haue the precedencie therein : But let not our Charitie rest there , but descending from thee , let it light on those to whom thou directest it ; yet so , that but for thee , and in thee , we may loue nothing beside thee ; So shall wee bee thy beloued , if wee bee such Louers ; and bee admitted into the blessed societie of those whom thou hast honoured with the name of thy friends , in the Kingdome of Heauen .

The seuenth Sermon . MATT. 22. VERSE . 37.

Thou shalt loue the Lord thy God with all thy heart , with all thy soule , and with all thy strength .

This is the first and great Commandement .

IN bestowing our Charitie , wee must obserue an Order , and a Measure , an Order , because concerning it we find in this Text , a First , and Second commandement ; a Measure , because of the two Commandements , the one is great , the other is but like vnto it .

Hauing the last Lords day opened the Order , it followeth that this day the Measure be opened vnto you .

For entrance hereunto wee must take these two Rules : First , though Charitie bee a common due to God and our Neighbour ; yet must they not both bee serued by the same Measure , and why ? the Persons are vnequall : God is infinite , our Neighbour is finite , and wee may not dispense equall portions to vnequall persons .

The second Rule is , That the Order layeth the foundation of the Measure , and therefore is the Order correspondent vnto the Measure , hee that hath the praecedencie in , must haue the praeheminence of our Charity , and whom wee must loue last , wee must loue least . God is first in Order , therefore must hee haue the greatest measure , thou must loue him with all thy heart , all thy minde . &c. thy Neighbour is but second , therefore hee must haue a lesser measure , thou must loue him as thy selfe .

The time will not suffice me , so farre as is meete to handle both these Measures ; wherefore I will confine my paines to the former , and that is exprest in these words , all thy heart , minde , soule . If wee must loue the Lord our God with all these , then wee must loue him perfectly ; but that perfection is no other then the perfection of a man ; for thou must loue him with heart , mind , and soule ; so that we haue two points to handle , first the perfection of that Loue wherewith wee must loue the Lord our God ; secondly , the degree of that perfection ; wherhence will arise a third point , and that is the iust reason why this first Commandement is called great .

I begin with the perfection . In the question of vertue , Diuines require a double perfection , one partium , the other graduum ; there is a perfection of the parts in man , which must bee seasoned with the virtue , and the vertue in those parts must arise vnto it's full pitch . This Text requireth both these perfections in Charitie ; the perfection of the parts of man are intimated in the enumeration of the heart , minde , soule , strength ; vnto these all our inward and outward abilities may bee reduced ; so that there is no power nor part of man , that must not bee qualified with the loue of God .

But of this perfection I haue spoken , when I shewed you the Seat of Loue ; I made it plaine vnto you , that there was to be in our Charitie a perfection of parts : That with which wee haue now to doe , is the perfection of degrees ; the Text will tell vs that it is not enough for euery of those parts to haue the loue of God in them , they must also be wholy taken vp therewith ; and this perfection is noted by the word All which is added to Heart , Minde , Soule , Strength . Let vs come then to it .

A Commandement is the sooner admitted , if the reasonablenesse of the ground thereof be first discouered , I will therefore first discouer the ground , vpon the reasonablesse whereof this great Measure is required . The ground is twofold , there is one in God , and another in Vs. The ground that is found in God , is taken from the preface of this Text , as Moses hath deliuered it , and Saint Marke hath repeated it ; the preface is , Hearken O Israel , the Lord thy God is but One ; but One , therefore the intire Obiect of our Loue ; he will not giue this his glorie vnto any other , neither will he indure any Corriuall herein ; the beginning , the middle , and the end of this Obiect , is only He that is Alpha and Omega , first , and last . Had we many Lord-Gods , then might wee haue many obiects of our Loue , the Obiect can no more bee multipliced , then he can . Take all the parts of his Title asunder , and you shall sind Onenes and Intirenes therein .

He is first called Lord , which importeth the fountaine of Being , and Goodnesse which doth accompanie the same . Now there is no other fountaine but He , for as he is , that which he is : so are are all things of him , yea and in him also , no one shareth with him herein .

As he is the only fountaine of Being , of all being , so is he of Goodnesse , Math. 1● 17. of whatsoeuer thing is good . Our Sauiour telleth vs , there is none good but he ; and Moses , that all which he made ( and he made all ) was exceeding good ; Gen. 1. Euery good and perfect gift commeth from him ; and if from him , then it is in him , be it honestum , iucundum , or vtile ; so that we can seeke nothing without him , Iames 1.17 . which wee may not find in him , and find it much more eminently .

Neither can we forsake any thing for him , but in hauing him , wee shall haue more then an abundant amends ; for as he is One , so he is All , Aug. Manual . cap. 33. all good is contained in this One Lord , & bonorum totum totaliter diligendum , wee can doe no lesse then bee wholy his , that doth vouchsafe to be wholy ours .

As for the name God , which I told you importeth the three Persons , what euery one is called that he is Only and Graciously . Call no man Father on earth ( saith Christ ) for you haue but one Father , euen your Father which is in Heauen , Math. 23 9. and he is a most louing Father , no such tender bowels to bee found , no not in most naturall and indulgent Parents .

As for the second person , which is God the Sonne , he is Vnicus & Vnicè dilectus , an only Sonne , only begotten , most dearely Beloued ; we can find no meanes of our being adopted , being accepted , but in him , and by him . Iesus is not diuided , how often doth hee proclaime it in Isay , Beside mee there is no Sauiour ; Isey 43. neither is Christ diuided , he is the only Prophet , that can acquaint vs with the counsels of God ; the only Priest , whose sacrifice can pacifie God ; finally , the only King , that can subdue all the enemies of the Church , and make it partaker of his Kingdome .

Neither is the third person lesse Vnus & Omnia , the Apostle telleth vs that there is , but one Spirit , and he deriueth all graces from him , 1. Cor 11. be they graces of Adoption , or graces of edification , hee worketh all , and hee workes in all , he is our Leader , our Comforter , our Sanctifier , our Supporter .

Ours , I say , for ( which is the last note in the name ) whether it bee Lord or God that is One , they are that which they are vnto vs ; vnto vs haue they appropriated their Onenesse , for they are to no other what they are to the Church ; and the Church ( as heretofore I haue told you ) is meant by Thou ; and to the Church , they communicate their All , all the treasures of their common and seuerall Good , so farre as the Church is capable thereof . I suppose , that if you haue well heeded what I haue said , you will acknowledge that there is a faire ground in the Lord our God , why hee should challenge all our loue . Let vs come now and looke vpon our selues , and see what ground thereof we can find there .

When the question was moued vnto Christ , whether the Iewes ought to pay tribute vnto Caesar , or not ; hee called for the Coine , and asked , whose image and superscription it bare ? and when they answered him , Caesars ; he replyed , Giue vnto Caesar , those things which are Caesars ; but he addeth to our purpose , that vpon the same ground , they must giue vnto God those things which are Gods ; If the image and superscription were a iust ground why Coine should be paid vnto Caesar ; where Gods Image is found , there is as good a reason that that should be rendred vnto him . Now Gods Image is found in vs by Nature , for we were made according to his Image ; so that all which we receiue from him , we owe vnto him by the Law of Creation . A second way is Gods Image in vs , by Grace ; for our Regeneration is but a second Creation , wherein we are reformed vnto that Image , according to which God at first created vs . All then is due vnto God a second time , by the Law of our Redemption , so that whether we looke vpon our heart , our minde , our soule , or strength ; it may well be demanded of vs , Quid habes , quod non accepisti ? What hast thou , which thou hast not receiued ? and if we haue receiued it all , the exaction is but reasonable , Si totum exigit à te , qui totum fecit , refecit te ; surely Saint Paul thought so when he willeth the Corinthians to glorifie God with their bodies , and with their soules ; hee addeth this reason , for they are Gods .

Well then wee haue found faire grounds of this Measure ; for if God be such and such to Vs , ( as you haue heard ) the only louely thing , and all that can be beloued , and we are all his , and all that we haue is due vnto him , both by Nature , and by Grace , then ought wee with All to expresse our loue towards him .

But what is it to loue him with All ? Surely it is to loue him sine Diuisione , & sine Remissione ; none of our abilities must bee diuided , none of them must be slacke in doing of this worke . First , of the Diuision .

We must not diuide our Heart , that is , ( as the Scripture speaketh ) haue a heart , and a heart , a heart for God , and a heart for the world , will that which God willeth , and fulfill the will of his enemies also , as if we would keepe good correspondencie with both ; we must alwayes will the same thing , and our will must conforme it selfe only vnto Gods , if it doe not , we doe not loue God with all our heart , because our heart is diuided .

As our Heart must not bee diuided ; no more must our Minde , wee must not bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , double minded , vnstable in our resolution ; wee must not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , like Meteors hanging in the ayre betweene Heauen and Earth , or as ( Elias told the Israelites ) halt betweene two , betweene God and Baal , make all Religions indifferent , and thinke that we may aswell partake of the Table of Deuils , as of the Table of the Lord , and like waues of the Sea be tossed vp and downe with euery blast of vaine doctrine : but wee must captiuate our wits wholy vnto Gods Wisdome , and bee so resolute in abiding by his truth , that if an Angell from Heauen should bring vs any other doctrine then that which we haue receiued from God , that Angell must bee accursed . If our faith in God bee not so fixt , our Minde is diuided , wee doe not loue God with all our Minde .

As we must take care that these Reasonable faculties be not diuided : so must we take care also of the Vnreasonable ; of our Soule ; that is , the Concupiscible facultie . I told you that hath two works , the one to long after that which we would haue , the other to delight in it , when we haue it ; neither of these should bee diuided ; and why ? they must both attend the Will ; we may not long for that which we may not will , neither may we delight in that , for which we may not long . If wee long for more things then we doe will ; non benè currimus , we take not the right way to blisse ; we fall into by-pathes : and if we delight in more then wee should long for , non benè quiescimus , wee take vp our rest , where we shall find no rest ; we haue a diuided Soule , wee doe not loue God with all our Soule , as we should .

The other Vnreasonable facultie is noted by our strength , they call it the Irascible facultie ; and it is that Courage wherewith we encounter those difficulties which either crosse our Longings , or interrupt our Delighting : this must not be diuided , for this must attend the Soule , the Longing , the Delighting thereof ; it must bend all its force to further that , that so it may be both constant in longing , and perseuerant in delighting . It must not be like Metius Suffetius ( that wicked Neutrall ) looke on , and be readie to fauour the strongest side ; much lesse must it take part with the aduerse ; if our Courage be thus diuided , wee doe not loue God with all our strength ; for we should imitate King Dauid , to whom the Scripture beareth witnesse , that when hee offered , he offered to God with all his strength , 8. Chron. 29.2 . and so did he with all his strength daunce before the Arke ; whatsoeuer abilitie we haue , we should imploy it to the best aduancement of the loue of God . 2. Sam. 6.14 .

You haue heard the first impediment of louing God with all our heart , &c. I told you of another , which is Remisnesse , or slacknesse ; and this followeth necessarily vpon the other ; for as a riuer that runneth strong in one channell , will haue a more weake current if it bee diuided ; vpon that principle , Vis vnita fortior : so fareth it with our abilitie , Pluribus intentus minor est ad singula sensus , a man cannot diuide , and intend either his heart , or his mind , or his soule , or his strength , as he ought . Touching this Remisnesse in the seruice and loue of God , take a Similitude from Musicke ; He that playeth vpon an Instrument may strike euerie string , b● doe it negligently or weakely , Psal. 81.92.149 150. and so impaire much of the sweetnesse of the Musicke ; therefore in the Psalmes those Leuites that were the Musitians , are called vpon , not onely to sing , and to play , but to sing lustily , and with a good courage ; and to praise God vpon the loud Cymbals , and vpon the high sounding Cymbals . Hath God care of Instruments ? Speaketh he not it rather for our soules ? To intimate their deuotion to God . Psal. 108 8. Psal. 103.1 . Surely King Dauid thought so , when he said , Awake Harpe and Lute , I my selfe will awake right early , and doth not more often call vpon his Instrument , then vpon himselfe , to praise and serue God ; Praise the Lord O my Soule , and all that is within me praise his holy name ; So that it is not enough to giue euerie part vnto God , except euerie part do its best to Loue .

I might carie you through all the parts ; and shew you what is the Remisnesse of them ; Of the Heart , which is a willing-nillingnesse , or a nilling-willingnesse ; of the Mind , which is a wauing doubtfulnesse ; of the Soule , if the longing be faint , and the Delighting haue in it Acediam , or a loathing ; of the strength , if it sinke or shrinke . If any of our abilities bee thus impaired , then is there a Remisnesse in them , which hindreth our louing God with all our Heart . But I chuse rather to point it out in a generalitie by two Markes , one of which the Scripture setteth vpon the thing beloued , the other vpon true Louers . The thing beloued , is said to be Sweeter then Honie , and the Honie-combe ; more to be desired then gold , then much sine gold ; more precious then pearles , and most costly stones ; finally , nothing desireable is comparable to it : If wee doe not conceiue so of the obiect of Loue The Lord our God ; there is apparent Remisnesse in our Loue .

The marke set vpon the true Louers , is , Psal 63.1 . Psal. 42.1 . Cant. 2 5. they compare themselues to parcht ground which gapeth after the raine ; to a chased Hart that brayeth after the water brookes ; to those which are Loue-sicke ; If we find not such a passion in our selues , then is there likewise a Remisnesse in our Loue : Read . Psal. 84. that which was the commendation of the Macedonians must be affected by all Christians in the loue of God ; The abundance of their ioy , and their deepe pouertie , abounded to the riches of their liberalitie , for to their power I beare them record ( saith Saint Paul ) and beyond their power , were they willing of themselues ; such must be our disposition .

The rather because all diuision of our abilities is a plaine abandoning of the loue of God , for no man can serue two masters ( as Christ telleth vs ) if he loue the one , he will hate the other ; two loues , if one be good , and the other bad , 〈◊〉 Med●tat . cap. 5. cannot stand together . Take an example , or two . The sonnes of God , that is , those that did loue God , fell in loue with the daughters of men ; what issue had they ? Giants ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as fought against God . The Samaritans worshipped both the God of Israel , and the Assyrians Idols , and they were the most deadly enemies of Ierusalem ; Neuer haue you seene an hereticke , that is , a person that professeth partly the truth , and partly errour : but he turneth a bloudy persecutor of the Truth ; and he that loueth God and the World , out of his loue to the World , will doe the greatest dishonour hee can to God . This is the reason why God will haue All , or None ; Ananias and Saphira were stricken with suddaine death for with-holding a part of that whole substance which they freely vowed to God , and which ( had it not beene for their vow ) they might haue disposed at their pleasure : And if the embeseling of so small a matter , due vpon no other ground , then vpon a free Vow , receiued so heau●e a doome ; of how much sorer punishment shal we be worthy , if we with-hold our better things which vpon a more necessarie vow are due vnto God ?

As for the Remisnesse ; that also is followed with a curse , for cursed is he that doth the worke of the Lord negligently ; Iere. 4● . 10 . Reuel 3.16 . and Christ will spue out of his mouth all those that are but luke warme , that are neither hot , nor cold ; God loueth none but zealously cheerefull Louers , and lesse then an entire dedication of all our faculties will not please him .

But mistake not , all other things besides God are not excluded from our Loue ; if they were , how should we loue our Neighbour ? whom notwithstanding in this Text wee are commanded to loue . Wherefore for the farther vnderstanding of this Intirenesse of our loue of God , wee must not take other things Oppositè , but Compositè , we must exclude nothing from our loue , that doth not enter into competition with God , and oppose it selfe against the loue of God .

Secondly , if there bee any thing that may be beloued ioyntly with God , it must not be taken as Coordinatum , but Subordinatum ; it must not share equally with God , but keepe its distance , and receiue our loue by a reflexion from God . Excellent is that which Saint Austine hath to this purpose , Totum quicquid aliud diligendum venerit in mentem , illuc rapiatur , quo totius dilectionis impetus currit ; and Minus te amat Domine , qui tecum aliquid amat , quod propter te non amat .

Thirdly , vpon this Inequalitie , must our loue ground an vnequall estimate of things , and we must loue God aboue all appretiatiuè ; we must account all in comparison of God , to be but as dung , to be verie losse .

Finally , according to the estimate , must the heat of our affection bee , wee must loue God aboue all intensiuè also ; wee must loue other things as fit to be vsed , not fit to be enioyed ; yea we must vse all the world , as if we vsed it not : but we must loue God , as him , whome wee would not onely vse , but enioy also ; yea so enioy , that we may bee able to say with King Dauid , Psal 73. Whom haue I in heauen but thee ? and there is none on earth that I desire with thee . My flesh and my heart faileth , but God is the strength of my heart and my portion for euer : when wee attaine hereunto , though wee loue other things beside God , yet wee loue God as wee ought ; for we will ( as Salomon biddeth vs ) thinke vpon him in all our wayes .

But I may not forget , that though I seeme to haue said much of our loue of God , yet there is a limitation exprest in the Text ; though All bee required , yet no other All then that which can bee performed by man ; for it is all thy heart , thy minde , thy strength , &c. wee may not expect that wee should bee able to loue God according to his owne worth , but wee must loue him to the vttermost of our power : Onely God , can loue God as hee is worthie ; so the Father loueth the Sonne , the Sonne the Father , and the holy Ghost both ; but a finite creature , can haue but a finite vertue , which can beare no proportion vnto God , who is infinite , as also is his goodnesse , which is all one with himselfe .

This serueth to checke all pride which thinketh that by louing it can demerit God ; well may hee vouchsafe to accept our poore endeauors , but the best come short of deseruing ought at Gods hands ; especially , when the heart , minde , &c. though they bee called ours , yet are they nothing but his gifts , ( as before you haue heard ) and so are all their endowments , namely this of Loue .

And if wee cannot merit by loue , much lesse can wee supererogate in louing ; for who can giue God more then is due , that learneth by this Text , that All is due vnto God ? Praetererogate haply we may in some indifferent thing which God leaueth to our choyce , although that choyce also must bee guided by the generall end whereat all our actions must ayme , and the abilitie which wee haue receiued of God ; whereof if we imploy not the one to the other , well may God bee indulgent to our weaknesse in choosing ; certainly it deserueth no commendation . But as for the Act of louing , so farre is it off , that wee can supererogate any thing , that wee cannot so much as praetererogate a iot therein .

I haue opened the Measure wherewith wee must loue the Lord our God , the perfection , the degree thereof ; but I doubt I haue not done it so popularly and plainly , as that euery one doth conceiue mee , and can try his owne loue by that which hee hath heard , and discerne when it is come to this straine ; I will therefore propose from the mouth of our Sauiour Christ , certaine plaine Rules , which are for the capacitie of the meanest hearer , which if he apply vnto himselfe , he may thereby guesse at the pitch of his loue .

The first is , He that loueth father , mother , wife , children , &c. Mat. 10. Mat. 19 20. Luc. 14.26 . more then me , is not worthy of me . The second , Hee that forsaketh not father , mother , wife , children , &c. The third , Hee that hateth not father , mother , wife , children , &c. hee cannot be my Disciple . There bee many things and persons ( as you heard before ) which we are allowed to loue , but we must loue them onely vntill they come vnto the comparison ; if then the question be whether of the two wee loue more , to whether of them wee will sticke , in a case where both cannot bee held ; or vpon which of them wee will fall foule , when it is not possible for vs to keepe in with both : if then wee can with Moses esteeme the reproach of Christ greater riches then the treasures of Egypt wee conforme our selues to Christs first rule . 〈◊〉 . 11 26. If when God calleth , Heb. 11.8 . wee can with Abraham forsake our countrey , and our Fathers house , though it bee to goe to a Countrey which wee know not ; wee conforme our selues vnto his second rule . And if we can bee as resolute as Leui was , Deut. 33. who said vnto his father and his mother , I haue not seene them , neither did he acknowledge his brethren , nor know his owne children , that he might keepe the word and obserue the Commandement of God , euen that Commandement which is deliuered else-where , Deut. 13 If thy Brother , the sonne of thy mother , or thy sonne , or thy Daughter , or the wife of thy bosome , or thy friend which is as thine owne soule , entice thee to Idolatry , thy eye must not pitty him , thou must not conceale him , thou shalt surely kill him , and let thine owne hands be first vpon him ; if thou canst ( I say ) bee so resolute , then doest thou conforme thy selfe vnto Christs third Rule .

The examples which hitherto I haue alleaged shew onely what must be a Christian mans obseruance of Christs rules quoad sua & suos , so farre as concernes a mans goods or his friends : but Christs rules goe a step farther , Luke 14.26 . for they mention a mans owne life also , and tell vs how little wee must set by that in comparison of our loue of God . Christ knew well that Satan hath a shrewd temptation to stumble thee when thou hast profited so farre as tua and tuos , and that is to trie thee how well thou dost loue God quoad te , Iob. 2.4 . in comparison of thine owne person , skin for skin , and all that euer a man hath will he giue for his life , affinitie , consanguinitie , amitie , farewell all so our life may bee preserued ; but our loue of God must ouercome this temptation also , and wee must take in this case Saint Paul for an example , who being disswaded from going to Hierusalem because bonds and imprisonment did expect him there , made this answere , What doe you weeping and breaking my heart ? Acts 21.13 . I am contented not onely to be bound , but also to die for the name of the Lord Iesus .

A great resolution ; and yet not so great as our loue of God requireth of vs . For though dying seeme to be a bitter work , yet to die for the name of Christ addeth much sweetnes vnto it , and why ? it maketh a plain martyrdome ; and of that S. Paul hath giuen this definition , that it is nothing else but dissolut & esse cum Christo : To be dissolued doth litle content nature , but what would a man rather desire then to be with Christ ? for to be with him is to be as he is , that is most happy ; so that hitherto loue is not come to its height ; for a man may so far loue God , and loue God for himselfe , because his own good goeth pari passu , with the loue of God ; Moses went farther , Blot me out of the book of life , rather then thou shouldst not make good thy word to Israel ; a strange wish ; and that of a thing impossible ; for it is impossible that any child of God should be excluded from eternal life ; so that he may seeme to haue wished rashly and vainly ; but this Commandement wil excuse him ( as it will S. Pauls like wish when I come to speak of the loue of our neighbour ) this Commandement containeth the best Commentary on his words , for they import no more but his absolute loue of God ; so absolute that were there no Heauen where with his loue should be rewarded ; yea , though Hell were the place wherein ( notwithstanding his loue of God ) he should be eternally tormented , yet would he not withhold Gods due , he would loue God with all his heart .

And indeed so high must wee ascend in loue ; if wee will ascend to that pitch which is contained in this Commandement ; though our loue shall haue a reward , a most plentifull reward ; and wee may ( after the example of Christ , and the Saints ) looke vpon it , and encourage our selues with the hope of it ; yet that must not be the first motiue of our dutie , God may challenge it without a reward , and wee must acknowledge it to be a iust debt . Thus if we loue God , we loue him as we ought , that is , we loue him aboue all things , and wee loue him for himselfe , for that must needs follow , when wee loue him for no other thing , no not for our owne sakes , but are willing to hazard all , euen our selues and all , for the loue of him . From this measure when wee depart , wee doe offend against our loue of God ; how much more if wee loue those things which are contrarie to him ? and can bee contented that others offend him , or are so gracelesse as to offend him our selues .

But I must draw toward an end . The last point which I obserued in my text , was the reason why this is called the Great Commandement . I need giue you no other reason then the doctrine which you haue heard concerning our loue of God ; for you haue heard enough to perswade you that the Commandement is very great ; yet I will point at some few reasons .

The Commandement then is Great , first , in regard of the Obiect , for what can be greater then the Lord our God ? secondly , in regard of the Act , for it maketh our neerest approach vnto God ; both in Vnion , and Communion with him . Thirdly , in regard of the Qualitie ; it is the sweetest commander of all our abilities . Fourthly , in regard of the Soueraigntie , it giueth law to the whole man . Fiftly , in regard of the Efficacie , it worketh the greatest effects . Sixtly , in regard of the Commoditie , it hath the most precious promises . Finally , in regard of the Continuance , it out-liueth all other graces , for Charitie neuer faileth , 1. Cor. 13.8 . other graces doe not out-liue this mortall life , No wonder then if S. 〈◊〉 call it a Supereminent way , and in a comparison preferreth it before all gifts , not only of Edification , but of Adoption also . 1. Cor. 13.

And what is the vse of all this ? but to make vs see how little wee performe of this Commandement , and how little cause wee haue to boast of the best , that we doe therein . Who is he that can denie that his ab●lities are diuided , and that he loueth more things then God ? yea , most things more then God , and those not only idle but euill things also ?

And if wee cannot excuse our Diuision , much lesse our Remissenesse ; the dayes are come which Christ foretold , and the Charitie euen of the Church is growne key-cold , yea euery one is come to that lithernesse which God taxeth in Malachi , yee say , Behold , what a wearinesse it is ? Cap. 1. Whether our loue bee put to Doe , or to Suffer , it is quickly tired , it quickly giueth ouer ; and how should he euer yeeld all , that doth repine , if but a part of his Heart , Minde , Soule , or Strength be imployed in the loue of God ? I report mee for the truth hereof to euery mans conscience , and because the time biddeth me end , I desire euerie man to keepe a scrutinie hereof in his owne bosome .

DOmine imperfectum nostrum vident oculi tui , vtinam & nos videamus : Lord , thou that searehest and triest vs , knowest how little loue of thee there is in the best of vs ; kindle this heauenly fire in all our hearts , and let the flame thereof take all the powers of our soules ; and parts of our bodies . And seeing it is not prayse worthy , barely to loue thee ; cast vs into a spirituall trance , that being strangers vnto all things of this life , wee may with indefatigable constancie aspire vnto thee , August . Soliloq. cap 19. Amo te Deus meus , magisque semper amare cupio , &c. accendar totus vt te totum diligam . be restlesse till wee are fully by loue ioyned vnto thee . Yea , let vs put off our selues , and with a happie alteration bee wholly transformed into the loue of thee ; Or if wee cannot but loue other things besides thee , Let the loue of them , attend our loue of thee ; the more we loue thee , let vs desire to loue thee the more ; till all on fire like the Seraphins , who in this loue are said to come neerest vnto thee , we may ( as wee are here enioyned ) loue thee the Great All of Holinesse , and Happinesse , with this manifold , but meane All of ours , all our Heart , all our Minde , all our Soule , and all our Strength .

The eighth Sermon . MATT. 22. VERSE 39.

And the second is like vnto it ; Thou shalt loue thy Neighbour as thy selfe .

IN bestowing our Charitie , wee must vse a Measure ; and this Measure varies , as doe the Persons vpon whom we must bestow it ; they are vnequall , therefore they must not bee equally beloued . The Text therefore doth assigne vnto each his proportion , to God his , and his vnto our Neighbour . Of Gods I spake last .

It followeth that I now speake of our Neighbours ; It is exprest in these words that now I haue read vnto you . Yet doth it not take vp all the Verse ; for that we must loue our Neighbour , and that the loue of him is the Argument of a second Commandement , I haue heretofore shewed you . But there remaine two points vntoucht ; of which the first is the limitation , and the second the comparison of this Loue . The Limitation is in these words , as thy selfe , the comparison in these , The second Commandement is like the first .

But to breake it vp somewhat more distinctly , I will obserue in the limitation , that there is one thing implied , We must loue our selues ; and there is another thing exprest , the loue of our selues must guide vs in the loue of our Neighbour . So likewise in the Comparison I will shew you ; first that there is no equalitie , because the Commandements are but like ; and yet notwithstanding because they are like , they haue a good Correspondencie , the Second to the First .

These bee the particulars which I meane ( God willing ) to open vnto you briefely and in their order ; I pray God I may doe it so effectually , that we may all learne to keepe our neighbourly charitie within the prescribed bounds , and so loue one another , that our mutuall loue may testifie to the world that we all haue the loue of God .

I come now to the limitation . Whereof before I open the particulars , I cannot omit to touch at a good obseruation of Saint Basils , hee tels vs that the Loue of God is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , exclusiue of all others , but it admits the loue of others , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as helping to fill vp the the measure thereof , so that it haue dependencie thereon . Before you heard that we must loue God with all our Heart , Mind , Soule , and Strength ; you would thinke that because God challengeth all , no other may partake of our Loue ; but it appeares to be otherwise , for that we are here willed to loue our Neighbour and our selues . The reconciliation is this ; all must be deuoted to God , but it must be employed as pleaseth him , and it pleaseth him that wee bestow it there wheresoeuer hee vouchsafeth to impart himselfe . I will shew it you in a plaine Similitude . Light is the onely obiect of our eye , for our eye was made to see the light ; but light is not onely in the body of the Sunne , or Moone , or Starres , but by beames it doth insinuate it selfe into all these lower creatures , and presents it selfe in that great varietie of colours wherewith this lower world is beautified ; in seeing them , wee see the light , and delighting in them , we take pleasure in the light , from whom they haue their gracefulnesse : Euen so , God is the proper obiect of our Loue , and his goodnesse must draw our abilities vnto it , and it is able to satisfie them to the fall , though they to the full can neuer possibly comprehend it ; So that out of the nature of God wee need not seeke for any other obiect of our Loue . But because God is pleased to communicate himselfe vnto his Creatures , and frame the reasonable of them according to his Image , he would haue our Loue to attend this communicating of himselfe , and be bestowed on them whom he doth so grace . And this our so louing of others detracts nothing from that All which is due vnto God , because we doe it by his direction , and our Loue doth still reflect vpon him , and in louing them we loue him , as you shall heare an on more at large .

But let vs come to the particulars , whereof the first is that which is implyed in the Limitation , and that is The loue of our selues ; for if we must loue our neighbour as our selues , then vndoubtedly wee must loue our selues . It might haue beene thought that Christ in setting downe the obiect of our Loue , had left vs cleane out , as if wee were not to loue our selues : but that we may , yea must loue our selues , it is cleare , because the Loue of our selues is made the measure of that Loue , which wee must yeeld to our Neighbours .

Though this be cleare , yet is there a great difficultie in the Commandement , I meane not of practise ( though that will appeare hard to flesh and bloud when it is expounded ) but of vnderstanding it ; for how doth Christ command vs to loue our Neighbour as our Selfe , whereas How we must loue our selues , he seemeth not to teach at all .

He seemeth not ; and indeed some thinke that he doth not . And why ? A man is taught by nature Wherein , and How to loue himselfe ; Nature hath taught vs to wish and procure our selues all good , at least whatsoeuer we thinke to bee good , and whatsoeuer we thinke to be euill , euill vnto vs , Rom 16. Iob. 14. that we abhorre and resist ; there is no indulgence that may pittie our infirmities , no beneficencie that may supplie our wants , which out of Loue of our selues we doe not naturally desire ; as also condoling and congratulating of our woe and weale . Yea naturall reason , if it haue not lost reason , hath taught men to distinguish Bona animi , Bona corporis , and Bona fortunae , and giue them their due precedencies , and answerable estimates in our desires ; our soule is more precious vnto reason then our body , and our body then our goods , and we are in reason affected with the wel-fare or ill-fare of euery of these according to its price .

Neither doth nature teach vs onely to loue things which concerne vs , it teacheth vs also the manner of our Loue ; Rom. 12. for it teacheth vs to Loue our selues in regard of these things . First , Sincerely , there is no hypocrisie in natural Loue , 1. Ioh. this loue is without dissimulation . Secondly , Really , we loue not our selues only in words but in deeds also . Thirdly , Tenderly , we are verie feeling of our owne weale and woe . Fourthly , Constantly , no difficulties or crosses can make vs weary of louing our selues . This being our inborne loue , some thinke that it is supposed by Christ , and according to this supposition made the Measure of that loue which wee owe to our neighbour : So that the Commentarie vpon these words as thy selfe , is made by Christ in another place , Mat. 7. That which you would that men should doe vnto you doe you vnto them ; Cap 4. wherunto you may adde Tobies negatiue . Doe not my sonne to another , that which thou wouldest not indure by another should be done vnto thee . Christs meaning is , that before we resolue how to carie our selues towards our neighbour , we must suppose him to be in our case , and our selues in his , and then thinke with what measure we would haue him to measure to vs , and mete ou● the same to him .

If the Iudge that sitteth vpon the ench , the Land-lord that deales with his Tenant , the Tradesman that venteth his commodities , finally , euerie man that dealeth with another did square his carriage by this rule , there would be much lesse wrong in Societie , and much more comfort in mens consciences ; for Pulcher liber cor tuum , euerie man beareth in his owne bosome a faire Table engrauen legibly by the finger of Nature , wherein , if he would read , hee might learne without any other helpe , what vsage is fit for his neighbour . And if men were as prompt Schollers in learning actiue Charitie , that is the charitie which they must shew to others , as they are acute Doctors and teachers of the Passiue , of that charitie which they expect from others ; the Moralists and Casuists might saue much of their paines in discoursing and determining of our mutuall duties .

But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or the corrupt loue of our selues , which spends our affection inordinately , and maketh it vnworthy to be accounted the naturall loue of a mans selfe , because it is more brutish then reasonable , doth make vs oftentimes to loue indeed our neighbour as our selues ; but such a loue of our selues , is too base to be the measure wherewith we ought to loue our neighbour . Yet is there too much of such mutuall loue in the World ; such is the loue of all those that fall in their desires and delights below the condition of men ; yea some so low that they may be consorts for the Deuill .

If Philautie , or corrupt loue grow not so base , yet may it grow insolent , and men may appropriate themselues to themselues , as if none were worthy of their loue ; and therefore they are all for themselues , and not caring if all the World mourne so they reioyce , or be in want so they haue their fill : Forgetting that naturall Principle , that Homo is animal politicum , a sociable creature , and though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in proprietie we are our owne , and so are our goods ; yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in regard of the vse of our selues and our goods , both are ours for the comfort of others , and they should be as deare to vs as we would haue our selues deare vnto them , were they in our case .

But this taketh not away the distinction that is betweene them . Before you heard how many wayes a man might be a neighbour , a neighbour only in place , or in bloud , or in the common nature whereof we all partake , or in Societie either priuate of friendship , wherein likenesse of disposition doth linke vs , or publique , either Ciuill or Ecclesiasticall . We must clothe euery one of these with his due circumstances , and as occasion offers vs to haue to doe with any of these , we must personate them vnto our selues , and looke what we may iustly challenge , if we were in their case : by the rules of Moralitie , that must we offer to euery one of them , be he only a Man , or also a Kinsman , an inward friend , or fellow member of the Church or Common Weale ; finally , bee hee a superiour or inferiour vnto vs . And this is indeed , to loue our neighbour as our selues ; and for want of making this supposition the rule of our resolution , what we would not willingly endure , we offer with great eagernesse to others ; and withhold from them what we thinke cannot without iniurie be denied vnto vs ; Which is the more blameable in Christians , because that rule Whatsoeuer you would that men should doe vnto you , doe the same vnto them , not only preached , but practised , made Christianitie venerable in the eyes of Alexander Seuerus , an Heathen Emperour ; who acknowledged this Apothegme , Quod tibi fieri non vis , altori ne feceris , learned from Christians , and squared his iudgement by it .

This sense of the Limitation of the loue of our neighbours is a good sense , and it were to bee wisht that at least so much were entertained by the World ; it would set much right that is awry . But I hold there is much more meant in the Text then so , for that supposition riseth no higher then the state of Nature . My Text belongeth also to them that are in the state of Grace .

Wherefore obserue , that though Christ seeme not to teach how we ought to loue our selues ; yet indeed he doth ; for the loue of our selues , is inwrapt in our loue of God ; though God call for the dutie as respecting himselfe ; yet in doing what we are bid we benefit our selues ; it is the true loue of our selues . For what loue doth a man owe vnto himselfe , but the loue of his Perfection ? And what is his perfection but the loue of God ?

Goe ouer the parts God will haue imployed in this worke . The first is our Minde , or our Vnderstanding ; what greater perfection can that haue then the knowledge of our soueraigne good ? This is life euerlasting ( saith Christ ) to know thee the only true God , Iohn 17. and whom thou hast sent Iesus Christ .

The second is our Heart ; and what greater perfection can that haue then to entertaine God ? Iohn 14. If any Man loue me ( saith Christ ) my Father will loue him , and we will come vnto him , and make our abode with him ; and where Gods and Christs abode is , there is the Kingdome of Heauen ; euen righteousnesse , peace , and ioy of the Holy Ghost .

The third is the Soule ; and whether doth the desire thereof runne , but vnto God ? Psal 84. and where will it rest but only in him ? My soule longeth , euen fainteth for the Courts of the Lord ; my heart and my flesh crieth out for the liuing God ; Blessed are they that dwell in thy house . The sensitiue Soule , that is on attendant vpon the Will ; what greater happinesse can it haue then to feed vpon the crummes that fall from that Table where God suppeth in the reasonable soule of man ? whereat nothing is serued but the bread , the water , the fruit , the foode of life .

The last abilitie is our Strength ; Psal. 84. and Blessed is the man whose strength is in thee , O Lord ; they goe from strength to strength , but whither ? Ibid. That euery one may appeare before God in Sion . Dauid therefore had rather be a doore keeper in Gods House , then to dwell in the tents of vngodlinesse ; and he giueth the reason , for God giueth good wages to his seruants , Ibid. The Lord is a Sunne , and a shield ; hee will giue grace and glorie , and no good thing will he withhold from them that walke vprightly . Yea , whereas in the seruice of others we cannot vse our strength but we weare it out . It is not so in the seruice of God , hee satisfieth thy mouth with good things , Psal. 103. so that thy youth is renewed like the Eagles ; Euen the youthes shall faint and be wearie , and the young men shall vtterly fall ; But they that wait vpon the Lord shall renew their strength ; they shall mount vp their wings as Eagles ; they shall runne and not be wearie , and they shall walke and not faint . Isay 40. The longer a man serueth God , the more able he will be to serue him .

So then , that a man may loue himselfe , he must loue God , and hee that doth not loue God , cannot Loue himselfe ; because by Loue he hath communion with God , wherein standeth his happinesse ; and of this happinesse he doth defraud himselfe , so farre as he commeth short in his Loue of God .

And indeed this is no small difference betweene God and the diuell . The diuell in shew biddeth vs Loue our selues , doe all for our selues , and wee are so simple as to beleeue him , and thinke that we doe so ; whereas the euent proues we doe all for him , and to our owne ruine ; for he is the plaine Image of Vsurers , who liue by the sweate of other mens browes , and cunningly grow rich by vndoing others with a seeming reliefe . But as for God , his precepts bid vs renounce our selues , giue our selues wholly vnto him , but in the conclusion , hee hath nothing , we haue all . According to the answere which the Father of the prodigall made to his murmuring eldest sonne , who expostulated thus with him ; Loc these many yeeres doe I serue thee , neither transgressed I at any time thy Commandements : and yet thou neuer gauest me a Kid , that I might make merrie with my friends ; Sonne ( said the Father ) thou art euer with me , and all that I haue is thine . Much more is this true of our heauenly Father , who doth not desire to keepe vs busily and well employed for his owne thrift , but for ours , it is for our comfort and not for his owne .

Be not sad therefore O Christian Soule , if he that made thee wholy , will so wholy be beloued of thee , as if he had left thee nothing wherewith to sollace by selfe , for thou dost neuer loue thy selfe better , neither euer shalt thou take greater content in thy selfe , then when thou louest God with all thy heart , with all thy soule , with all thy mind , and with all thy strength .

Thus at length we haue found out the second measure , the measure of that Loue of our neighbour , which is prescribed by Grace ; a man is here bid by louing God to loue himselfe ; that so louing himselfe , he may know how to Loue his neighbour . Because he that doth not Loue God , cannot loue himselfe , and so by consequent cannot Loue his neighbour , Loue being so sanctified , it is true which the Schooles haue , Regula est prius regulato & se prius quis diligere debet quam proximum .

Seeing then such is the Measure wherewith wee must Loue our selues , we must keepe the Loue of our neighbour within the bounds of the Loue of God . We must loue in him the loue of God , if he haue it ; Psal. 16. Mine eyes ( saith Dauid ) are vpon such as are faithfull in the land ; my delight is in thy Saints and such as excell in vertue ; and else-where describing a man that shall dwell in Gods Tabernacle , and ascend into his holy Hill , he saith , Psal. 15. that it is he in whose eyes a vile person is contemned , but hee honoureth them that feare the Lord . When one told Christ , that his mother and brethren stood without desiring to speake with him , he answered and said to him that told it , who is my mother ? And who are my brethren ? And stretch out his hand towards his Disciples , saying ; Behold my mother and my brethren ; for whosoeuer shall doe the will of my father which is in Heauen , he is my brother , my sister , and my mother .

If wee cannot loue our neighbour for that he is not yet seasoned with the Loue of God , wee must loue him that hee may be so seasoned ; for so did Christ loue man , not for that hee was , but for that hee might bee the son of God , Acts 28. and heyre of Heauen , as himselfe was . And Saint Paul when vpon a Sermon Agrippa told him thou hast almost perswaded me to bee a Christian , I would ( saith hee ) that not onely thou , but also all that heare me this day , 1. Epistle 1. were both almost and altogether such as I am . excepting these bonds . And Saint Iohn , That which wee haue seene and heard declare wee vnto you , that ye also may haue fellowship with vs , and our fellowship may be with the father and with his sonne Iesus Christ . For this cause would not Saint Paul haue the beleiuing wife forsake the belieuing husband , 1. Cor. 7. and Christ so loues his Spouse , because all faire , &c. in the Canticles .

You see then that if we loue our neighbour wee must loue him propter Deum , in regard of the loue of God . And why ? because you must not loue your selues otherwise . De Doct Christ . lib. 1. cap. 22. Whereupon Saint Austin giueth this good note : Siteipsum non propter teipsum diligere debes , sed propter Deum , non succenseat homo sieum diligas propter Deum ; If I make the loue of God the onely reason why I loue my neighbour , my neighbour hath no cause to bee offended with me , because I must make it the onely reason why I must loue my selfe .

And this will lead vs to another note ; Christ saith that wee must loue our neighbour as our selfe , but not for our selfe ; that were amor concupiscentiae , but ours must bee amor amicitiae ; hee that loueth for himselfe ceaseth to loue , 2. Cor. 12. if he cannot , and when he doth not speed of his owne benefit ; but hee that can say with Saint Paul , Quaero vos , non vestra , will say with him , Idem . I will loue you , though the more I loue the lesse I am beloued . Such loue is a stable loue , like that of Booz towards Ruth , whereof Naomi said , the man will not be at rest vntill he hath finished the matter .

But yet obserue , that though a man must loue his neighbour , rather for his neighbours sake , then for his owne that loueth him ; yet must hee not doe it so much for his neighbours sake , as for Gods , towards whom hee must bend all his neighbours loue , as being the vpshot of humane felicitie .

This which I haue obserued in thesi , or in generall concerning our neighbour , must bee applyed in hypothesi , and fitted to euery degree of neighbours . Though they be knit together by naturall or ciuill obligations which yeeld reason of lower degrees of loue ; yet must not Christians rest there , they must improue their loue vntil they haue brought it as high as this measure of grace ; Parents loue their children , Gouernours those that are commited to their charge , Citizens , Friends , loue each the other ; but whatsoeuer else causeth this loue , wee loue them not as our selues except first hauing qualified our selues with the loue of God , we qualifie them therewith also .

It is a question whether As bee a note of similitude or equality , so that it is enough to loue our neighbour with such a loue as wee loue our selues though not with so great . A needlesse question if Christs words bee vnderstood as I haue opened them . If you take them in the first sense as the measure of our mutuall loue is dictated by the light of Nature , there can be no doubt but the measure must be equall ; for how can I suppose my selfe in another mans state and him in mine , and in reason deale any iot worse with him , then I would haue him leale with me , if the case were altered : to scant the measure if it were but in the least graine , is plaine philautie , or corrupt loue of a mans selfe .

Take the measure in that sense which is dictated by Grace and that will admit no inequalitie of loue ; for should I loue the loue of God in any man lesse then I doe in my selfe ? that would sauour of enuy at the least , if not implerie ; for I should haue an euill eye when God is good ; yea , I should not as I ought take comfort in the highest aduancement of the honour of God . The Scripture teacheth vs to doe farre otherwise , A new Commandement giue I vnto you , ( saith Christ ) that you loue one another , as I haue loued you , that you also loue one another : Ioh 13. Now you know how Christ loued vs , and gaue himselfe for vs ; forgetting ( as it were ) all the content that hee tooke in his owne Holines and Happines , that he might promote ours . Saint Iohn applies it to vs : 1. Ioh. 3. Hereby perceiue we the loue of God , because hee laid downe his life for vs , and we ought to lay downe our liues for the Brethren . Take an instance in Saint Paul : Phil. 2. If I be offered vpon the sacrifice and seruice of your faith , that is , in working and increasing it , I ioy and reioyce with you all ; for the same cause also doe you ioy and reioyce with mee . Or if this instance doe not satisfie because that Saint Pauls death which hee wished was a martyrdome ; and though hee preferred the loue of the Brethren before his corporall life , yet therein he manifested the greater loue to God ; for higher in his loue to God , during this life , a man cannot ascend , then willingly to bee a Martyr , to to seale Gods truth with his bloud , and confirme the faith of the Church . Rom 9. S. Paul hath another of a higher straine concerning the loue of our neighbour , which be vtterth with a sad Preface , testifying that hee is earnest and well aduised . I say the truth in Christ I lie not , my Conscience also bearing me witnesse in the Holy Ghost , that I haue great heauines and continuall sorrow in my heart ; for I could wish that my selfe were accursed from Christ , for my Brethren , my Kinsmen according to the flesh ; Diuine brotherly Loue how dost thou transport the Apostle ? to whom Hell is not terrible , nor the losse of Heauen grieuous ; so the Israelites might escape the one , and obtaine the other . And did hee not then loue them more then himselfe ?

But might hee doe it ? and may wee imitate him herein ? Surely hee might without any offence to God , testifie his wish , because hee doth not contradict Gods decree , which will not haue Holinesse vnhappie ; but supposing there were a posibility that a man hauing no sinne , might bee subiected to those torments , hee meanes that he could be contented to vndergoe euen the torments of Hell , so the Israelites might haue the grace to belieue in Christ ; and to haue such a minde is no sinne , but it bringeth Charitie to the highest pitch to which it can possibly be raised in a Creature . Neither is there any reason why we may not imitate him herein , seeing what was vertuous in him cannot be vicious in another man .

But indeed it is not to bee expected that our Charitie will euer fall into so heauenly an Ecstasis , it is well if we come so farre as to loue our neighbour as our selfe : although it is not improbably obserud by some vpon those passages which before I cited out of Saint Iohn , that the Law which biddeth vs loue our Neighbour as our selfe , could not teach perfect Charity , because the Iewes being vnder age were not capable of so profound a doctrine and therefore Christ vnder the new Testament goeth farther with the Church being of ripe age , and would haue Christians loue their neighbours more then themselves ; this is a new or Euangelicall Sicut .

Which being true , Aquinas his conceipt followed by many Romanists must needs be false , who teacheth that it is against nature , moralitie , and Charitie for a man to loue his neighbour more then himselfe ; except happily wee will distinguish betweene the inward affection and the outward action of Charitie : the inward affection must be equall to all , at least as great as to our selues , but in outward action , because it is impossible for vs to doe this good vnto all , we must dispense it as farre as our abilitie will reach , proportioning our indeauour according to the number and strictnesse of obligations whereby wee stand bound to persons ; for so is Pauls rule ; Galath. 6. While we haue time let vs doe good to all men , especially to those that are of the Houshold of faith ; and in this respect wee may loue our selues more then others .

But to shut vp this point , with some few obseruations . The first is , That seeing our Loue towards our neighbour must bee such as you haue heard , you see how little brotherly and neighbourly Charitie there is in the world ; there bee few that obserue the Measure prescribed by Nature , scarse any dreame of that which is prescribed by Grace .

Secondly , you see that the loue of our neighbour must not bee mercinarie , as for the most part the worlds is ; for who is hired to loue himselfe ? Or who seeketh for any other reward of that affection but only the loue of himselfe ? The Loue of our neighbour should be as free ; yea it should be cloathed with all the properties which before I specified : First , Sinceritie , secondly Realitie , thirdly Tendernesse , and fourthly Constancie .

Thirdly , you see that we must not loue our neighbour , either in peccato , or ad peccatum ; we must neither cherish any man in sinne , neither may we tempt him to commit it . And why ? We must not so loue our selues ; Qui amat iniquitatem odit animam suam , such an affection is not Loue but hatred , deadly hatred , which leadeth vnto eternall death .

Fourthly and lastly you see , that as we must bridle our selues and our lusts least we sinne , and afflict our Soules if we haue sinned : so must wee deale with our Neighbor also , hold in as many as we can ( though against their wils ) to preuent their sinning . And if they haue fallen , we may not suffer their wounds to fester ; though we put them to smart and paine ; yet must we endeauour their reformation . De Trinit. S. Austins rule is worth our obseruing ; Potest odium blandire , charitas saeuire , radicem inspice ; attende verba ; illa blanditur vt decipiat , Psal. 141. haec saeuit vt corrigat ; Let the righteous smite me , it shall be a kindnes , let him reproue me , it shall be a excellent oyle which shall not breake my head ; Christ doth so chastise his Church , and God those whom he reputes children and not bastards . Heb. 12. But enough of the limitation . A word or two of the comparison , and so I end .

I told you it is not a comparison of equalitie , because this second Commandement is but like the first . And indeed how should there bee equalitie in the Loues , when there is so much inequalitie in the Persons ? But Christ putteth it out of all doubt in the Gospell , when he telleth vs that We must forsake , yea hate father , mother , brother , sister , yea euen our owne selues and liues , if they come in competition with our Loue of Christ and the Gospell , which is all one with the Loue of God .

Though there be no equalitie betweene the Loues , yet there is a good Correspondencie ; for the second Commandement is like the first , it floweth from it , and beareth the very Image of it , so like that Saint Iohn concludeth , that He that doth not loue his brother whom hee hath seene , 1 Iob 3. neuer loued God whom he hath not seene . It is the best way to know whether a man be a counterfeit in his obseruance of the first Commandement : by trying how he keepeth the second .

But take notice of three or foure points wherein the likenesse standeth . First , in Obiecto , for a man in his Neighbour must loue nothing but God .

Secondly , in Subiecto , for this Loue must take vp all the powers of man , as the Loue of God did ; though with a subordination . And it makes the straitest knot ; straiter then either consanguinitie , or affinitie , or any other kind of societie .

Thirdly , in Fructu , a double fruit , for it bringeth forth all the duties of the second Table , as the Loue of God did the duties of the first . It bringeth them forth most readily , most cheerefully ; for what will hee sticke at that Loues ? Mat. 25. And it reapeth the very same fruit which the former did , which is eternall life . When I was an hungred yee fed me , saith our Sauiour , come yee blessed , possesse the kingdome , &c.

Fourthly , in Duratione , It lasteth as long as the other doth , that is , it is euerlasting , for Charitie neuer fals away , no more then doth the communion of Saints .

I omit other resemblances ; onely this I note concerning both Charities , that they must be begun in this life , Gal 5. otherwise wee shall neuer haue them in the life to come , for it is a fruit of the Spirit ; after this life God giueth not his spirit , therefore he giueth not Charitie ; from hence men carrie the Spirit , and with it Charitie ; in hell there can be no charitie , because none carrie the spirit thither .

I conclude ; The Ecclesiasticall storie reporteth that S. Iohn the Euangelist , the beloued Disciple and chiefe Doctor of Loue ( as appeares by his Epistles ) when he grew so old that hee was caried to Church , and could Preach no longer , vsed to say nothing at all Church meetings to them that came to him , but onely Filioli diligite inuicem ; Children Loue one another , Children loue one another , and being asked why he reiterated it , he said , Quia preceptum Domini est , & sisolum fiat sufficit , Hier. in Epist. ad Gal. there needed no other lesson to keepe all things well . Sure I am there is no lesson more needfull , in these bloudy , in these malitious dayes , and therefore insteed of a longer conclusion , I will vse to you ( and I pray God I vse it not in vaine ) a Tautalogie or sacred ingemination not much vnlike vnto that of S. Iohn , Loue your neighbors as your selues , Loue your neighbors as your selues , Loue your neighbors as your selues . This Grace God graunt vs all , for the publike good of Christendome , and the priuate of euerie Societie , through Iesus Christ . To whom with the Father , &c.

The ninth Sermon . MATT. 22. VERSE 39.

Vpon these two depend all the Law and the Prophets .

IN our inquiries wee desire to know not only what is true , but also vpon what ground we may acknowledge it to be so ; neither are our doubts fully satisfied , except we be informed of both . Therefore our Sauiour Christ that vouchsafed an answere to the Pharisees question , so answereth , that he leaues no place for farther dispute ; for what he affirmed , that hee confirmes ; he proues soundly that the Loue of God and our Neighbour , so described as you haue heard , deserue to bee accounted the Great Commandement ; and the proofe is contained in these words that now I haue read vnto you . The summe of it is this , That which is the briefe of the Bible , may well goe for the great Comandement ; but the loue of God and our Neighbour are such a briefe ; therefore there is no question , but they may iustly challenge that title of preheminence , and we must acknowledge what Christ saith in Saint Marke , that there are none greater then these .

But to open the Text a little more fully ; wee will consider therein , first seuerally the parts of the Bible , which are the Law and the Prophets ; and the contents of those parts , which are the two Commandements of Loue . Then ioyntly we will see , how these contents can be so fully inlarged , as to take vp those parts , the two Commandements , all the Law and the Prophets ; and those two parts so contracted , as not to exceed these contents , all the Law and the Prophets not to exceed the two Commandements ; for the Text saith , they doe all hang vpon the Commandements . These be the particulars which I shall now ( God willing ) inlarge and apply , briefly , and in their order .

The first is , the parts of the Bible . When I speake of the Bible , I meane the old Testament ; there was no more extant when Christ conuersed , here on earth , the rest was added after his Ascension . Now you shall find all the Bookes of the old Testament concluded sometimes vnder one name , that is either the Law or the Law of Moses , or the Prophets ; and as Saint Peter speaketh , the sure word of the Prophets . Sometimes the Bookes are diuided ; Christ diuideth them two wayes ; Once into three parts , the Law , the Prophets , the Psalmes ; often into two , Luke 24. in the Parable of Diues and Lazarus , Luke 16. They haue Moses and the Prophets ; and in his commendations of Saint Iohn the Baptist , The Law and the Prophets prophesied vntill Iohn , which is also found , Luke 24. Where it is said that Christ taught the two Disciples that were going to Emmaus , out of the Law and the Prophets ; and this diuision ( so familiar to Christ ) is vsed in this place .

I am not ignorant that there are many other diuisions collected by the learned out of Iewish and Christian Writers , but I will not trouble you with them ; I haue shewed you those that are in the new Testament ; and of them I will open this vnto you .

The first branch is the Law . By a Law is vnderstood that obligation vnto dutie which is laid by those that haue autoritie vpon reasonable creatures .

Of Lawes there are two sorts ; that which is called the Law of Nature , and that which is called positiue Law .

The Law of Nature was concreated with a reasonable Soule , and was to be in her the nursery of all kind of vertues or honestie of life ; it is that which is commonly knowne by the name of the Morall Law . And the things that are prescribed therein , are Praecepta quia bona , they are commanded because they are good , good in their owne Nature , they are properly called Vertues . Therefore is this Law immutable , vndispensable , it binds all Nations , and in all Ages .

It is true that sinne hath much impaired our knowledge of , and obedience to it ; yet there remayneth enough in the ruines of our Nature , to make euen Infidels vnexcusable at the Day of Iudgement , as Saint Paul teacheth . Rom 2.

The second kind of Law is called Positiue ; this is made vpon such things as are in their owne nature indifferent , the vse whereof notwithstanding is fit to be ordered by the wisdome of the Law-giuer , as is most expedient for the State .

Now , a State doth vndergoe a double consideration , of a Church , and of a Common Weale ; therefore the Lawes are of two sorts , those that concerne the Church are called Ecclesiasticall , and those are called Ciuill which concerne the Common Weale .

These Lawes containe Bona quia praecepta , being in their owne Nature indifferent they are made , vnto those that are subiect to the Iurisdiction , not indifferent in their vse : by reason that that is limited by a Law : So , that although , if there were no Law , a thing indifferent might be done or left vndone ; might be done this way or that way ; yet the libertie is taken away when a restraint is laid vpon vs by those that haue Authoritie .

Notwithstanding , this kind of Law , whether Ecclesiasticall or Ciuill , is mutable , is dispensable , yet so that none can change it , none can dispense with it , but hee that maketh it ; according to the rule of the Law , Eius est destruere , cuius est construere ; none can abrogate but he that doth enact , except he haue some lawfull superiour .

What you haue heard of Law , is most true of Moses Law with which we haue now to doe ; for that is the most exact Sampler of all Lawes , I meane Lawes of publike Gouernments of States ; ( for wee haue nothing to doe now with the Lawes of Arts , Sciences , and of Tradesmens Corporations . )

In Moses Law then you shall find , first , the Law of Nature ; that is in the Decalogue or the ten Commandements , the exactest Morall Law that euer was penned ; for neuer did any so strictly as that doth search into man , and commend the perfection of vertue vnto him , yea , command his conformitie vnto it .

As for Positiue Lawes , Moses hath deliuered both sorts ; The Ecclesiasticall , or those that frame the Israelites to an outward deuotion beseeming that Church in the religious worship of God ; commonly called the Ceremoniall Law . Besides which he hath also deliuered Ciuill Lawes , such as were fit to order the Common Weale of the Israelites , commonly called his Politique Lawes . Though we may not denie that there bee in him some Ceremoniall Lawes that haue reference to the Ciuill Policie , or the second Table of the Decalogue ; and some Politique Lawes , that haue reference to the first Table and worship of God . Neither may we forget touching Positiue Lawes , that they are all attendant vpon the Law of Nature , the Ecclesiasticall or Ceremoniall vpon the first Table , the Politique or Ciuill attend vpon the Second . And let this suffice concerning the first Branch ; The Law .

The second Branch is the Prophets .

The originall of a Prophet amongst the Israelites , you shall find in Moses to haue beene this , Deut. 17. When God had deliuered the Law by his owne mouth , the people were so affrighted with the Maiestie of his presence ; that they desired they might not heare God speake any more ; thereupon God promised that he would rayse vnto them a Prophet of their Brethren , whom they should heare ; His Office was to supply the defects and defaults of the Priest ; For the Priests lips were to preserue knowledge , and the people were to aske the Law at his mouth ; moreouer , in the difficulties and distresses of the Church , they were to consult God by the Vrim and Thummin , and deliuer his Oracles . But the Priests did quickly degenerate , they intended principally the beneficiall part of their seruice , which were Sacrifices as for the doctrinall , they cared not much for that . Wherefore God raysed vp Prophets , and by them refresht the peoples memories concerning his Lawes ; and though they had some thing answerable to the Vrim and Thummin , that is , they did deliuer diuine Oracles ; yet if you marke them well , those Oracles doe containe little , besides the gracious promises that are made vnto them that obserue the Law , and serue to encourage them to doe well ; or the Iudgements that are threatned to the transgressors of the Law , and serue to deterre them from doing euill . Although wee may not denie that the corporall blessings and curses were shadowes of spirituall ; and the temporall of eternall .

So then you see that the second part of the Bible is but a practicke Commentarie vpon the first , the Prophets vpon the Law ; The Prophets apply the Law to the peoples liues , and pronounce them accordingly .

And thus much of the parts of the Bible , what they are , and what they meane , I come now to the Contents , and the Contents are the two Commandements of Loue .

But these two Commandements may be considered as Speciall , or as Generall Commandements . As Speciall , so they require only the act of Loue . As Generall ; so they signifie the habit thereof , as it is the Nurserie of many other vertuous acts .

To make you vnderstand this , wee must obserue that a morall Vertue hath two Acts , the one is called Actus elicitus , or its proper worke , the other Actus imperatus , the worke which is at its command . I will shew it you by a familiar Similitude . The Sunne hath a proper worke , which is to shine or giue light vnto the World ; and it hath a worke of command also , for it maketh the earth to bring forth fruit , which is done by vertue of an influence of the Sunne into the earth : Euen so Loue hath a proper worke , which is to bee kindly affected to the Person beloued ; but besides this it hath a worke of command ; it layeth a charge vpon all the Powers and Abilities that wee haue to bee seruiceable to him whom wee loue . For example ; If I loue God , my Loue will command my feet to goe to his House , my knees to bow in his presence ; my mouth to speake of his prayses , and to pray vnto him ; finally , whatsoeuer is within me , without me , belonging to me , shall bee deuoted to him , and doe nothing that displeaseth him .

Take a taste of this also in the loue of our Neighbour . Doe I loue him ? then surely if I see him naked I will command my Wardrobe to clothe him ; doe I see him hungrie and thirstie ? I will command my victuals to feed him ; and I will command my selfe to visit him if hee be sicke , or in prison , by the command of Loue my counsell , my countenance , my house , my purse , all shall bee at the command of my Neighbour . Finally , these workes reach vnto not only all vertuous acts , but also to the acts of our vocation , for they must be seasoned with Charitie , as appeares in the positiue Lawes .

When then I say that these two Commandements are the contents of the Bible , you must comprehend more vnder them then the proper worke of Loue ; Christ meaneth also the other worke , the worke of command ; if both these workes be ioyned together , they will make vp the contents of the Bible .

I haue opened vnto you the two maine branches of my Text , as they are considered seuerally . I told you wee must consider them ioyntly also .

And here first we are to see how these two Commandements can so be inlarged , as to bee the contents of the whole Bible ; wee will see it first in regard of the Law .

The Law I told you , is either Naturall or Positiue ; these Commandements are the contents of either of them , though in a different manner . The truth of this appeares in three points . I will shew them in both kinds of Law . First , in the Law of Nature .

First , Charitie is the Seed of all that kind of Law , it springeth as naturally from it , as a spreading Tree doth from his root ; witnesse the ten Commandements ( which I told you are the exactest draught that euer was made of the Law of Nature ) there is neuer a branch of the first Table , that doth not arise from the Loue of God ; we will haue no other Gods , because we loue God intirely ; wee will make no Images , because we loue God holily ; we will not take Gods Name in vaine , because we loue God reuerently . Finally , wee will keepe the Sabbath , because wee loue God sociably in the Communion of Saints , and celestially , as hauing here no dwelling place , but looking for one to come . As for the second Table , Rom. 13. Saint Paul hath made the obseruation to our hand , where hauing particularized many , he summeth vp all in this generall Rule , If there be any other Commandement it is comprehended in this ; Iohn 13. Thou shalt loue thy Neighbour as thy selfe . Concerning both Tables , Christs rule is short , If you loue me keepe my Commandements ; and what a company of duties doth Saint Paul deriue out of Loue ? 1. Cor. 13. Whence you may learne also , that not only so much as is in the letter , but whatsoeuer else is in the sense of the ten Commandements , springeth from Loue ; of which sort Saint Paul there specifieth sundrie particulars .

Secondly , as all Morall duties spring from Charitie ; so must the marke whereat we principally aime in doing them be Charitie ; we see that all plants which haue their influence from Heauen , looke vp to Heauen againe ; as hee that loueth God will haue no other Gods besides him : so a man must haue no other Gods besides him , only for this end that he may loue him . If he be moued by any other end , profit , pleasure , or whatsoeuer else , hee doth not keepe the first Commandement : no more doth he keepe the second , that maketh no Idoll ; nor the third , that taketh not Gods Name in vaine ; nor the fourth , that keepeth the Sabbath , except they doe these things in reference to their loue of God .

The second Table requireth the same Rule . He that honoureth his Father or his Mother ; that doth no murder ; that doth not commit adulterie ; that doth not steale ; &c. shall not passe for not guiltie at the Barre of God , except his purpose were to testifie in his obedience , the loue that he beareth to his Neighbour .

A third Reason , why Loue is said to bee the contents of the Moral Law , or the Morall Law is said to hang vpon it ; is , because without Loue that Law can neuer bee vnderstood ; Loue giues a cleere sight ( as it were ) to the vnderstanding , Origen . applying it selfe to any particular Commandement concerning our dutie to God or our Neighbour , because it must haue no straiter nor wider bonds then Loue setteth vnto it . Yea , if a man bee once inflamed with Loue , the Spirit of Grace will be aiding vnto him , and helpe him to vnderstand the Law aright . Whereas they which are without Loue , and the Spirit that doth accompany it , haue many carnall scruples and suspitions which perplex their iudgement , and straighten the measure of their obedience .

The second Law is Positiue , and Loue is the contents of that also ; though ( as I told you ) somewhat in a different manner . For Positiue Lawes be they Ceremoniall or Politique , which are grounded vpon things indifferent , spring indeed from Charitie , but not immediatly , as doth the Law of Nature , the Wisdome of the Lawgiuer commeth betweene , and considers how farre they may be remembrances of , and furtherances to Charitie ; the Ceremoniall to the loue wee beare God ; the Politique to the loue we beare to our Neighbour . But though Wisdome come betweene ; yet must not that Wisdome ( certainly Gods did not ) resolue vpon any Law which Charitie did not approue ; and so euen those Lawes also may be said to spring from Charitie .

And as they spring from it : so must our obedience to them ayme at it ; it must not suffice vs to keepe the Law of the Church , and of the Common-weale , but wee must keepe them to testifie how much wee tender the glorie of God , and the good of our Neighbour , which the Wisdome of the Magistrate teacheth vs may bee aduanced this way . Yea , those that are disposed as they should bee in Loue , will not bee so friuously curious in scanning of , or cauelling with the Lawes of men , Ecclesiasticall or Ciuill ; considering that Loue bindeth them in things indifferent , to captiuate their wits to the wisdome of the Magistrate . And which is more ; they will obey more conscionably and more fully , and thinke there is more then a penaltie due to the transgression thereof , and more then the auoyding of scandall required in the Obedience ; these are but Accessories , Loue teacheth the true end of the Law , the Loue that inditeth it , sheweth the true end in obeying it ; and pointeth out the glorie of God , 1. Sam. 15. Mich. c. 6. and the common good . The obseruance of these Lawes is not in moralitie thankes worthy , except Charitie be the life of our obedience .

Finally , this Loue must cleere the eyes of the Iudge or Interpreter of the Law , and teach him how farre it must be prest . Yea , and teach the Lawgiuer also , when hee may dispence , and what hee must alter , in these dispensable and changeable Lawes ; his Wisdome in both must bee guided by Charitie , the Charitie that is contained in both these Commandements .

In both ( so saith the Text ) on these two Commandements hang the Law and the Prophets ; Hila● Alterum sine altero nullum ad salutem affert profectum , both must goe together . It is true that sometimes the Scripture ascribes vnto one of the Loues , as much as here Christ doth vnto both , Matth. c. 7. but then there is a Synecdoche in the speech ; so that in one expressed , both are vnderstood : And well it may be so , because a man cannot loue God but hee will loue his Neighbour , because hee must loue his Neighbour for Gods sake , and hee cannot loue his Neighbour but hee must loue God ; for this is the streame that floweth from that Fountaine , and you know if there bee no Fountaine , there can bee no streame ; distinguish wee may , seuer wee cannot these two Loues ; though they shew themselues in two acts ; yet they proceed from one habit . As it is but one vertue of my sight , that seeth Heauen aboue mee , and earth below mee : so it is but one Vertue of Loue that vnites vs to God aboue , and our Neighbour here below . Wherefore , What God hath conioyned , let not men seuer ; let them not seuer these two loues in their studie of the Lawes ; both Loues doe make vp the full contents of either Law . And if these Lawes depend on Charitie , then simply all , because there bee no other kinds then these ; and so wee must conclude , that whatsoeuer Law is not squared by Charitie , deserues not the name of a Law .

You happily may expect that I should shew you that these two Loues are the contents also of the Prophets ; But what need I ? seeing I haue told you that the Prophets are in effect nothing but the Law , or the Law looking vpon the liues of the Israelites . Whereupon it will follow necessarily ; that if so be the two Commandements be the contents of the Law , they must needs also be the contens of the Prophets ; and that more euidently , by so much as Examples are more euident then Rules . Wherefore we will passe ouer that , and come to a point of speciall regard .

Some captious persons may demand , If the loue of God and our Neighbour bee the contents of all the Law and the Prophets ; why do they print so many Books ? Leuit. 19. Deut. 6. Why do you preach so many Sermons ? So may the lazinesse of wretched men argue for it selfe ; but it may receiue an answere out of that which I haue alreadie said , or rather out of that which Christ saith in my Text ; for though by Moses God had deliuered these two Rules of Loue ; yet in his wisdome did he thinke it fit , vpon them to make a first Commentarie by Moses , and a second by the Prophets ; And who are wee that wee should thinke our selues wiser then God , that made the Commentaries ? or better then the Israelites that receiued them ? Wherefore , we must obserue that though Loue be the ground of the Law ; yet it is but as a Seed , and though a seed graine be potentially , or in possibilitie an eare , yea , many eares of corne ; yet must the ground be first plowed , and the seed sowne , the raine must fall vpon the ground , the Sunne shine vpon it , before it come to bee an eare , and be carried into your Barne for your sustenance : euen so the Word of God requireth the plowing vp the fallow grounds of your hearts , there must bee a sowing and a watering of it before it will fructifie , and your liues be the better for it . Men looke immediatly vpon particulars , and not vpon the generall rule by which they should frame their liues . Adde hereunto that we must remember , that not only good is commanded , but also euill is forbidden , and though we keepe the Affirmatiue , yet we need Negatiues . There are first Principles in all Arts and Sciences which are vertually the whole body of the Art or Science ; but it is not for euery one to draw out the conclusioons whereof the whole bodie must bee made . And it is much more hard to draw out practicke Conclusions then speculatiue , because they are clothed with many circumstances . And though it be hard to draw out all the Commandements of the Law of Nature out of Loue ; yet you will find it much harder to draw the positiue Lawes . After all the ease that God hath done vs in the Bible , yet if Magistrates and Ministers doe not make Commentaries vpon those Commentaries , the Church and Common-weale would be full of ignorance , and men would not know how to apply or resolue the generall Rule . To say nothing that what we doe know , it is as if wee did not know it , because had we not those powerfull remembrancers , the Minister in the Church , the Magistrate in the State , wee would take no heed to doe what wee know .

I come to the last point of my Text ; you see how these Commandements may be inlarged to take vp both parts of the Bible . But can those parts of the Bible be so contracted as not to exceed these contents ? For the Bible doth containe aswell 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what God offereth vs , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , what he requireth of vs . I answere ; some inlarge the words so farre as to make them comprehend both , yea , the very Gospell ; for that Christs Redemption tendred vs therein is nothing else but the gladtydings , that what these two Commandements enioyned vs is by Christ fulfilled for vs . Saint Pauls wordes sound that way , Rom. 8. That which was impossible for the Law by reason of the weaknesse of our flesh , God sending his Sonne in the similitude of sinfull flesh , and for sin condemed sin in the flesh , Math. 5.17 . Rom 10.4 . Gal. 3 . 2● . that the righteousnesse of the Law might be fulfilled in vs ; and Christ saith , I came not to abolish the Law , but to fulfill it , and he is the end of the Law , and the Law a Pedagogue to Christ .

But Hilarie hath a good Rule . Sensus dictorum sumendus est ex causis dicendorum , Christs words are an Answere , and therefore must bee vnderstood sutably to the Question . Now the Question was touching that which was enioyned vs , therefore the Answere is not to bee thought to extend farther . And doubtlesse , the Questionist thought nothing of the Gospell , for how should hee thinke vpon that whereof he had no knowledge ? Wherefore in contracting of those parts wee must include no more then that dutie which is enioyned vs by the Law , as it is contradistinct to the Gospell , and all that is contained herein .

Yea , Saint Austin was conceited that not only God did worke the Law and the Prophets out of this ground , but that the very Heathen also wrought all their allowable Moralitie and Policie out of it ; Neither is there any point of this kinde in Christian Religion which may not bee fetched out of Heathen Writers ; Not that any one of them hath all the Rules , but that there is no Rule which may not bee found in some one of them . ( I except alwayes the Rules of the Gospell . )

Whereupon it followeth , that Reason it selfe acknowledgeth the truth of all those Rules . I will not be so confident as to affirme that the Heathens did euer acknowledge all that I haue opened on these two Commandements ; a glimpse they had of most of it , the writings of Plato , Seneca , others doe testifie as much ; the fragments of the twelue Tables , which are the foundation of the Ciuill Law , and the bodie thereof testifie how farre Reason hath gone .

But I hasten to an end .

You haue heard a Lesson which is recommended vnto vs in Christs Answere ; I told you it is a briefe of the Bible , the whole is no more in effect then , Loue God aboue all things , and thy Neighbour as thy selfe ; a short lesson you would thinke ; but it is a very hard one , whether you respect the proper worke of Loue , or the workes which it commands .

The reason is partly in our Ignorance , which doth not easily learne our dutie : and partly in our Concupiscence , which hinders vs from doing that which we know ; from these two impediments , no meere man euer was free , De perfect & Iustit ad Coelest . 1. Cor 13. since the fall of Adam , neither is it likely any man shall bee vntill the end of the World . Wherefore Saint Austin is of opinion , that our intire obedience is reserued for our state in Heauen , When that which is perfect is come , then shall that which is imperfect be done away ; Saint Paul speaketh it of Charitie which shall not be abolished in Heauen , but consummated ; where wee shall loue God , though not quantum diligibilis in se , yet quantum ab homine ; and our Neighbour as our selfe .

But Saint Austin giueth a good Rule why these Commandements were giuen . I am ante praecipitur , quia non recte curritur , si quo currendum nescitur ; quomodo autem sciretur , si nullis praeceptis ostenderetur ? Therefore wee must vnderstand the Commandements aright ; wee are wayfaring men , and these Lawes trace out the way which we must goe to Heauen . Wee , I meane as many as are faithfull . For to vs is the Law giuen ; and some steps must we make herein euery day that wee may bee the forwarder to our iournies end . So all our worke should proceed from it , and the Loue of God should order our life especially ; with that we should be principally affected , and coldly with other things in comparison of that , 1. Cor. 7. v. 31. Vse the world as if we vsed it not .

If a man bee perplext in his deliberation , how hee should carrie himselfe , because the profound disputes of Moralitie exceed his capacitie : let him hearken to the good counsell of an ancient Father ; Noli per multa tre , nec discendi terreat te ramorum diffusio , radicem tene , & de magnitudine arboris noli cogitare ; A man may rid himselfe of much trouble in resoluing his conscience what to doe if hee season his Heart well with the Loue of God and of his Neighbour . I meane not that he should refuse other helpes , if hee may haue them , but the more hee hath of this , the lesse he will need other . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that makes vs obey out of feare , this out of goodnesse .

The Papists abuse this Text , for they say this is one of the directories of the Church , whereby shee may supply her Traditions ; but it warrants no supply of the Morall Law , much lesse of Articles of Faith , though if it be reasonably vsed , it may extend to positiue Lawes .

Lastly , seeing all hang on these two Commandements none can crie nesciebam , I knew not what to doe .

But I draw to an end . In the Hebrew Bibles the first Characters of these two Commandements are extraordinary great , whether by the appointment of Esdras when he digested the Bible , or by the Authours of the Mazoreth , when they set downe the various lections , I will not dispute ; of this wee may bee sure , that whosoeuer was the Authour , hee meant we should take notice of these as most remarkable Commandements . Not such notice as the Iewes take , who write them in schedules , and weare and reade them as Amulets to keepe from them all euill ; which superstition diuers Christians did imitate in Saint Hieromes dayes , hanging about their neckes little Gospels . In Matth. c ●● .

But that Father saith well , that caskets and closets may hold our Bibles and be neuer the better for them ; they are the better for Scripture , who lay it vp in their hearts ; and this God meant the Iewes should d●e when he bade them bind his Lawes as frontlets about their heads , Deut. 6. and bracelets about their armes ; hee would haue them in all their wayes thinke vpon them , and be euer exercising themselues in them ; and not to vse the ceremonie only forgetting the substance . And I pray God these Commandements may be such frontlets on our eyes as God meant , and not such as the Iewes vsed .

Charitie is the end of the Law ; the fulfilling of the Law ; 1 Tim 1.5 . Rom 13.10 . Col. 3.14 . as Saint Paul speakes in imitation of Christ ; the bond of perfection ; the way of life ; yea , the superexcellent way ; all these commendations the Scripture giueth it . But beyond all commendations goeth that which Christ giueth it in my text , Vpon it hang all the Law and the Prophets .

Wherefore owe nothing to any but this that you loue , Rom. 13. Chrysost. Col. 3. v. 14. 1. Cor. 16.14 . which is a debt that semper soluitur , nunquam persoluitur . Aboue all things let vs seeke after Charitte , and let all our things be done in Loue . Yea , let vs fall in loue with Loue , that so wee may grow therein , vntill wee come where it shall be so consummate , as that all our life shall be spent in Loue ; in louing God with all our heart , with all our minde , with all our soule , with all our strength ; and louing our Neighbour as our selfe .

THE CONCLVSION OF THE FORMER ARGVMENT , DELIVERED IN a Sermon , on the twelfth of Saint Marke , Verses 32 , 33 , 34.

And the Scribe said vnto him , Well Master thou hast said the truth : for there is one God , and there is none other but hee .

And to loue him with all the heart , and withall the vnderstanding , and with all the soule , and with all the strengh , and to loue his Neighbour as himselfe , is more then all whole burns offerings and Sacrifices .

And when Iesus saw that hee answered discreetly , hee said vnto him ; thou art not farre from the Kingdome of God . And no man after that durst aske him any question .

OVr Sauiour Christ in the conference which hee had with the Pharisee about the great Commandement , Matthew 22. had to doe with a Question , and a Questionist ; The question was good ; the Questionist was a Tempter , therefore he fully , yea , abundantly resolued the question , but he put the Questionist cleane besides his purpose , and marred the pl●t of the Pharisees ; For they thought either to disgrace or endanger him ; disgrace him , if he were silent ; or , if he did answere , to endanger him to those that were of a contrarie opinion . But Christ handles the matter so that they sped of neither of these ends ; for he answeres , that they might not disgrace him for ignorance ; but answers so that he cleane defeats their malice .

This being but insinuated in Saint Matthew , is fully opened by Saint Marke , therefore at length , to put an end to the Doctrine of the great Commandement , whereupon I haue dwelt long , I haue chosen these words , as the fittest close of that Argument : I purpose ( God willing ) briefly and plainly to vnfold them vnto you .

Therein then wee are to obserue Christs discretion , in answering ; and the confusion of his aduersaries by his answere . The first point is gathered out of the whole bodie of Christs speech ; the second out of the euent thereof .

More distinctly . The discretion appeares in that Christ answeres not only secundum veritatem truly , but also ad hominem , hee fitteth his answere to the Questionist . Answeres out of his owne Principles , so that he cannot denie it , and discouers his sinne , that he may be stung with it .

Touching the confusion of the aduersaries , that is double , as they were of two sorts . For one moued the question , the rest plotted it , both are confounded , but not both alike . The confusion of the Questionist is comfortable , two wayes comfortable .

First , in regard of his ingenuitie , for hee doth acknowledge openly what Christ answeres , yea , and iustifieth it soundly , though with the disgrace of his companions .

Secondly , in regard of the clemencie with which our Sauiour entertaines it . First , he tooke notice of it , he saw that hee answered discreetly . Secondly , hee encouraged it , for hee told the Questionist that hee was not farre from the Kingdome of God . Thus was the Questionist confounded .

His Complices also were confounded , but their confusion was damnable , for they had no more to say , they asked him no more questions ; not because they were euer a whit the better for our Sauiours answere , but because they durst not . Their malice was ouer-awed , they durst not play the Serpents any longer , and set vpon Christ with craft , and temptation , but from this day forward they turned Lions , and put him to a cruell death .

This is the summe of this Scripture , the particulars whereof I will runne ouer againe ; I pray God it may proue for our instruction and edification .

First , then of Christs Discretion ; it is gathered out of the bodie of his answere , which containes not only a truth , but truth fitted to the Questionist , fitted two wayes . First , because it workes vpon his owne Principles , for Christ keepeth himselfe to the words of the Law , and maketh Moses giue the Scribe an answere . Now the Scribe was a Doctor of the Law , and Moses authoritie was sacred with him . Adde hereunto Christs answere was the Scribes owne Tenent , as appeares , Luke the tenth . Where Christ mouing the question , another Scribe answereth the very same words of the Law . So that he could not denie Christs answere , except hee would contradict himselfe . The like discretion in working vpon the Aduersaries Principles , doth Christ vse in his dispute with the Sadducees about the Resurrection . They are said to haue receiued only the siue Bookes of Moses , and out of those Bookes doth Christ make good that Article of Faith . Saint Paul imitates Christ , arguing against both Iew and Gentile . Against the Iewes in the Epistle to the Hebrewes , where you may perceiue that he taketh most of his grounds out of the Law . Against the Gentiles in the Acts ; Chap. . 14 & 17. where he seeketh no farther then the Creation , and the Prouidence to conuict them of Idolatrie . The Fathers in the Primitiue Church tooke the verie same course , as appeares by Iustin Martyrs Apologies to the Roman Emperours , and his Dialogue with Trypho the Iew. The like might be shewed out of Origen , Irenie , Tertullian , Eusebius , and others ; whether they deale with Infidels or Heretickes , they presse them still with their owne principles . And so must wee , for so shall we conclude most euidently against them , and if any way , this is most likely to preuaile with them .

A second branch of Christs Discretion is this , that his Answere stings the conscience of the Questionist , it layeth his sinne open before his eyes . For he was a Tempter , and to tempt is a worke of Satan , which hath his name from hatred . So that Christs answere doth vnmaske the Questionist , and shew , that although the title of a Pharisee and a Scribe , the one for Holinesse , the other for Knowledge seeme to make neere approches vnto God : yet in that he is a Tempter , he will be found farre from him , if he be measured by the great Commandement , the tenour whereof is nothing but Loue . And such a manner of teaching , which closely conueys a good admonition to the heart , when it seemes onely to informe the head , is verie discreet , and hath many worthy precedents .

But enough of Christ Discretion ; let vs come now to the Confusion of his aduersaries ; and first to the comfortable confusion of the Scribe which moued the question ; wherein wee are first to see his ingenuitie , double ingenuitie . For first he acknowledgeth that Christ had answered right , Well Master , thou hast said the truth . He acknowledgeth it ( I say ) which is not onely to know , but to confesse openly what a man doth know . Yea he confesseth it before his fellowes , at whose hands he knew he should haue no thankes for his labour . So to confesse must needes be an ingenuous Confession .

And indeed such an ingenuous Confession doth well beseeme all in debates of Religion . For it fals not out in them , as it doth in the Games of Actiuitie , wherein onely he that conquereth is crowned ; the conquered also shall haue his crowne in this case , if being conuicted , hee acknowledge and submit himselfe vnto the truth .

It were to bee wished that the World would imitate this Ingenuitie , that God might forgiue vs our infirmities , and giue vs grace to profit in the way of eternall life . But the World is possest with a spirit of obstinacie , so that men will not be perswaded though they bee perswaded , nor conuicted when they are conuicted , bee it in head or heart . When wee deale with Papists , or Anabaptists , we haue too lamentable proofe hereof , they carrie themselues like deafe Adders , they stop their eares , and will not heare the voyce of the Charmer , charme he neuer so wisely .

But to leaue the absent , and direct my speech to our selues that are present . Are our Hearts better disposed then their Heads ? I would they were ; but experience teacheth that though our sinnes bee laid neuer so clearely before vs , and Gods Law that condemnes them often applied close to our Conscience ; yet few there are that become sensible as Dauid was vpon Nathans reproofe ; or as the Niniuites were at the preaching of Ionas . The want of this Ingenuitie is the cause why drunkards , sweareas , adulterers , all wicked liuers , notwithstanding all our instruction , continue still like vnto themselues . But let them take heed ; their obstinacie will one day cost them deare , they will be put vnto a worse shame for perseuering in sinne , Eccle 4 Aust Epist ●8 . then euer their Repentance coulde bring vpon them .

You haue heard one branch of the Scribes Ingenuitie , manifested in his acknowledgment of the truth when he heard it . But hee doth not onely acknowledge , but he doth iustifie it also , hee sheweth that he is able soundly to confirme it . And indeed this is compleate Ingenuitie , when a man doth not onely yeeld , when he hath nothing to say against the truth , but also goeth farther , and becomes an Aduocate thereof , shewing the reason that moues him , and may moue others to subscribe vnto it .

See how this Scribe doth it ; To loue God with all our heart ( saith he ) and our Neighbour as our selfe , is better then all burnt offering and sacrifice . Nothing could come in competition with Morall Law but the Ceremoniall ; giuing it then preeminence aboue the Ceremoniall , he giues it absolute preeminence , and so prooues Loue to be the great Commandement , following herein the direction of God himselfe in Esay , Osea , Amos , Cap. 1. Cap. 6. Cap. 5. Cap. 7. and Ieremie . I haue handled this point vpon the fiftie one Psalme , and therefore intend to passe by it at this time ; onely giuing you this rule , whereby you may the better iudge of his proofe ; Charitie pleaseth God immediately of it selfe ; Sacrifices please not but in vertue of Charitie .

But marke how with this his Reason hee doth perstring his fellowes . You know the Pharisees were for their Corban , Irenie i. ● c. 323 and taught children to disobey and destitute their parents , rather then not to performe their sacrifice ; which Doctrine of theirs this Scribe acknowledgeth to be most peruerse , a fruit of couetousnesse . Of whom we may learne this good lesson , that we must not perfunctorily read the Scriptures , but learne by them how to argue for them , by knowing what is contained in them , and weying what will follow vpon them .

Secondly marke that whereas this Questionist came as a Tempter , he so profited by Christs answere , that hee went away a commender of Christ ; which ingenuitie of his makes it probable , that of himselfe hee was well disposed , but carried away with ill companie ; of which sort no doubt but there are many in the Church of Rome , many that rather follow the streame , then their owne iudgement , whose vnhappinesse it is to be so vnhappily yoked ; which must teach vs to take heed how we sort our selues with malicious aduersaries of the truth ; least wee become like vnto them , at least be made instruments of theirs .

Finally obserue , that Christ hath a greater conquest ouer the Pharisees , then he had ouer either the Herodian or the Sadducee , for he onely put them to silence , so that it was left wholy to the Auditorie to iudge whether they were fully answered or no ; but the Scribe that thought to speed better is driuen to a harder straight , hee is driuen to confesse , and that before the people , that Christ had answered the truth ; hee that thought to procure his disgrace , is made the trumpet of his prayse and glorie ; so strangely doth God worke in the hearts and consciences of men , according to that in the Psalme , He receiued gifts for men , euen for his enemies , that the Lord God might dwell amongst them ; and to this purpose are his arrowes said to be verie sharpe , and to pierce the hearts of the Kings enemies ; Psal. 45. the preparation of the heart is of man , but the answere of the tongue is of the Lord ; Baalam went to curse the Israelites , God made him blesse them ; Saul went to take Dauid , God made him prophesie of his succession ; the messengers went to take Christ , but they returned with this commendations of him , Neuer man spake as he speaketh ; Saul went to persecute the Christians of Damascus , but on the way hee was so changed , that when he came thither , he preached the Gospell . So doth the rage of man turne to Gods praise , and the fiercenesse of their Spirits doth he refraine , hee turneth Lyons into Lambes . And thus much shall suffice to be spoken of the Scribes Ingenuitie .

I come now to Christs Clemencie , the clemencie wherewith he entertained that Ingenuitie ; the Text saith first that he tooke notice of it , he saw that he answered discreetly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word is significant , as one hauing a reasonable soule . The proper obiect of our vnderstanding is Truth , it is naturally carried thereunto ; and so is the will to Good , the the naturall obiect thereof . But these reasonable abilities are diuerted and peruerted by our sense and sensuall appetite which beset vs , and which we are desirous to please ; Whereupon it followes , that though men be reasonable creatures ; yet are their resolutions for the most part , carnall ; so that it is no small commendation for a man to bee able to sequester in his consultations , the better part from the worse , and notwithstanding the solicitations of the worse , to follow the direction and inclination of the better , as did this Scribe .

And what he did Christ saw , his piercing eye discerned not onely the words which he spake , but the fountaine also from whence they sprang ; otherwise he would not haue spared , after his custome , to haue told him plainely that hee was an hypocrite . But Christ is so farre from blaming him , that hee seemeth rather to encourage him . For ( which is a second branch of his Clemencie ) he tels him that he is not farre from the Kingdome of God .

There are two things in the Law , first the Depth , and secondly the End of it , both which the Pharisees misunderstood . The Depth , as it appeares , Matth. 5. where Christ shewes how shallowly they did vnderstand it . The End , for that they so rested in the perfection of the Law , that they litle thought of the reliefe which mans inability to perform the same was to receiue from the Gospell ; and therefore they stumbled at the doctrine of Christ , who neuer meant to derogate ought from the Law considered in it selfe , but to discouer mans weaknesse , the conscience wherof should make him flie vnto the Gospell .

This Scribe seemes to haue had a reasonable vnderstanding of the Depth of the Law , but hee was not come so farre as to haue an vnderstanding of the End thereof . Notwithstanding because the knowledge of the Depth , is a good step to the knowledge of the End ; therefore our Sauiour Christ tels him he is not farre from the Kingdome of God .

By the Kingdome of God , or of Heauen , the Scripture vsually vnderstands the Gospell , that is the way vnto eternall blisse . Now seeing Christ is the end of the Law , and the Law is a Schoolemaster to bring vs vnto Christ ; he that doth well vnderstand the Law , how the Morall exceeds the Ceremoniall , and how much the Morall requireth at the hands of men , ( as this Scribe did ) if he do but trie himselfe thereby , he will see what need he hath of the Gospell , and may be perswaded to embrace it . Therefore doth Christ tell him , that hee is not farre from the Kingdome of God .

Non abest procul , abest tamen . A man that is almost at the top of the water , may aswell bee drowned as hee that lieth in the bottome ; therefore a man must not content himselfe to bee almost a Christian , as Agrippa did ; he must be altogether , if he meane to be saued . Therefore Christ in these words wils the Scribe to build forward , and to supply that which he wanted of the meanes to life .

Obserue here how Christ would not breake a bruised reed , nor quench a smoking flaxe ; because of his ingenuitie , hee handled him gently . Teaching vs how odious vnto him a Romish butcherie is ; and that we in dealing with Aduersaries of the Truth must follow the Apostles rule , In meeknesse instructing them that are contrarie minded , 2 Tim. c. 2. if God at any time will giue them repentance vnto the knowledge of his truth . Especially , if we see them preferre the truth before their owne priuate affections , and not resist the Holy Ghost .

What became of this Scribe the Scripture doth not teach vs ; it is not vnlikely , but that afterward he beleeued in Christ , and that his ingenuitie made good vse of Christs clemencie .

I haue opened vnto you the comfortable confusion of him that moued the question ; they that set him a worke also were confounded , but their confusion was damnable .

For though their mouthes were stopped , yet their heart was not stopped , their heart was not changed , they continued malicious still . They asked him no more questions , no more serpentine questions ; otherwise questions they did aske him , but hauing by their perplexing temptations laboured in vaine , for that still they had the worst : Yea , and ( which vexed them more ) Christ by answering them got honour amongst the people , who wondred at his readinesse and wisdome : Luke 13. they therefore gaue ouer playing the Serpents , and turned Lions . The next newes wee heare of them is , that they contriue and compasse the death of Christ .

And this is the right Method of the world , when disputations and bookes will not make good a bad cause , nor beare out errour and falsehood : then the sword is set a worke to doe what the tongue or pen cannot , and the bloud of Gods seruants is spilt to satiat cruell minds . This Age hath too lamentable proofe thereof , all our neighbour countries be turned into shambles of the Church . But wonder not at it , for Venena inuidiae possunt superari , sed difficulter quiescere , Malice may be ouerawed , but it will neuer bee idle , if it may worke with opportunitie . Therefore I told you that their confusion was Damnable ; Damnable , seeing their reason was conuicted , and yet they persecuted Christ .

I will dwell no longer vpon this point , because I toucht it in part before in this , and also in the first Sermon . Onely obserue , that which Saint Paul hath , God maketh the wisedome of this world foolishnesse , and taketh the craftie in their wilinesse ; so that we may say with him , Where is the Scribe ? God puts into the mouthes of Christs aduersaries such an answere as that they confirme his Doctrine , and Testimonium ab Aduersario validissimum . Moreouer their answere cleares the innocencie of Christ , when they were still confounded that sought to haue iust cause against him . And no wonder , for he that foyled the Father of temptations , could not be foyled by any of his Children .

One point more , and so I end . It is a note of Saint Chrysostomes , tentando Iudaei sibi acquisiuerunt confusionem , nobis prouiderunt salutem , the Temptations wherewith Christ was exercised by the Iewes , occasioned him to deliuer many excellent lessons for the instruction of his Church . So did God bring light out of darknesse ; and how many excellent tracts haue the Fathers written , which had neuer come from them , if their industrie had not beene whetted by the enemies of the truth . And the same prouidence , at this day sets the Orthodoxe a worke to looke more and more into the mysteries of the Kingdome of Heauen ; enabling them to stop the mouthes of gaine sayers , and to bring their Charge forward to the measure of the age of a perfect man in Christ .

I conclude , you haue heard of exemplarie discretion and confusion ; discretion of Christ ; confusion of Christs aduersaries . You shall doe well to imitate Christs discretion , learne of him to be not onely Innocent as Doues , but wise as Serpents . If our words be poudred with such salt , they are most likely to yeeld grace vnto the hearers .

As for the confusion of Christs aduersaries , let vs take heed of the damnable confusion , that doth but helpe men forward to fill vp the measure of their sinnes in this world , that they may haue the greater measure of plagues in the world to come . But let vs set before vs the comfortable confusion , let vs be euer ready to shew our ingenuitie , that we may haue experience of Christ clemencie . Onely let vs take care not onely to begin well , but also to goe on ; not onely to come neere vnto , but also to enter into the Kingdome of God ; that Christ which is as ready to encourage as to discerne our good disposition , may establish vs in grace , and crowne vs with glorie , who onely can so worke vs readily to obey , that he may blesse our endeauours ; and receiue vs in the end with those comfortable words , Well done seruant faithfull and true , enter into thy Masters Ioy .

Πάντοτ● δοξά Θηῶ.

TEN SERMONS Deliuered on the nineteenth Chapter of Exodus , contayning the Preface of GOD , and the preparation of the people to the promulgation of the LAW .

BY The Right Reuerend Father in God , ARTHVRE LAKE , late Bishop of that See .

LONDON , Printed by W. S. for Nathaniel Butter . 1629.

TEN SERMONS DELIVERED ON THE NINETEENTH CHAPTER OF EXODVS , contayning the Preface of GOD , and the preparation of the People to the promulgation of the LAW .

The first Sermon . EXODVS . 19. VERS. 1 , 2.

In the third moneth , when the children of Israel were gone out of Egypt , the same day came they into the Wildernesse of Sinai .

For they were departed from Rephidim , and were come to the Desert of Sinai , and had pitched in the Wildernesse , and there Israel camped before the Mount .

YOu may remember that opening vnto you those words of our Sauiour Christ in the Gospell of Saint Matthew , Chap 22. Thou shalt loue the Lord thy God with all thy heart , with all thy minde , with all thy soule , and with all thy strength , and thy Neighbour as thy selfe ; I told you they were the generall contents of the Decalogue , whereof I then promised you a speciall and distinct explication . I haue not forgotten that promise , although I haue beene interrupted by interuenient texts occasioned by the times ▪ wherefore my purpose is this day to begin my performance of that promise .

And I could not doe it on a fitter day , for this is Ascension day , and it was an Ascension day that is mentioned in my text . Moses , being a type of that whereof Christ was the truth , began vpon the day here mentioned to ascend into the Mount , thence to bring the Law : as our Sauiour Christ vpon this day which wee solemnize ascended into Heauen , thence to send the Holy Ghost , which as the Apostle telleth vs , giueth life to the Law . Adde hereunto , that as Christ ascended into his glorie , so Moses in his Ascension had a kind of Transfiguration , for comming neere vnto God his face so shined , that he was faine to put a vaile vpon it , because the children of Israel could not endure to behold it .

There is then a good correspondencie betweene this Feast and my text . Neither doe I only thinke so , but our Church also which commandeth the tenth of Deuteronomie to be read this morning , wherein is a report of this Ascension of Moses . So that the time which I haue chosen is fit , and I meane , God willing , not to bee scant in my performance . I will pay you the principall with interest for I meane to vnfold not only the twentieth Chapter , but also the nineteenth of this Booke , though that more fully , yet this competently . And there is good reason why ; for the nineteenth containeth a remarkable preparation to the twentieth ; neither will the twentieth bee so well vnderstood , or regarded so well , if the nineteenth doe not make vs more docill , and attentiue , then vulgarly men vse to bee . Wherefore what God thought fit at the giuing of the Law , will not amisse be remembred at the expounding thereof : it will bee behoofefull for you that I quicken your capacitie ; and raise your attention with these powerfull obseruations , wherewith the Holy Ghost doth preface the promulgation of the Law .

You must then take notice of the forerunning Circumstances , and Solemnitie , which are recorded in this Chapter . The Circumstances ( whereof only I shall speake now ) are two . First , the Time , Secondly , the Place : of both which we haue here the two termes , A quo , and In quo , Whence they take there beginning , and where they haue their ending .

Of the Time , the reckoning beginneth after the children of Israels going forth out of Egypt , and it endeth on the third moneth , the verie same day , that is the verie same day that the third Moneth began . As for the place , the text teaceheth vs , first , whence they came immedately from Rephidim . Secondly , where they tooke vp their rest ; in the wildernesse of Sinai , thereon the cloud pitched , and they encamped before it .

These be the particulars which I meane to obserue in these Circumstances . That you may the better vnderstand them , I will resume them againe . God grant that , as I open them more largely , so you may heare them more profitably .

The first Terme then of the Time , sheweth vs whence the reckoning doth begin , it beginneth at the children of Israels comming out of Egypt , which words doe not only note a motion from a Place , but also an Alteration of their State : for they did not only come out of the Land , but also out of Bondage , wherewith they were oppressed in that Land . And such a going out giueth the name , vnto this Booke , this Booke is called Exodus , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is nothing but a going out , a going out of bondage into libertie .

There is a great mysterie in the word which concerneth Christ and his Church ; wee learne it in the Transfiguration of Christ , therein Moses and Elias appeared vnto him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Luke 9.31 . and spake of the Exodus or departure which he should performe at Hierusalem . The Apostle maketh it plaine , Heb. 2. By death ( which is an exodus , Verse 14 , 15. for wee vsually say that a man is departed when wee meane hee is dead ) he ouercame him that had the power of death , that is the Deuill , that hee might set them free , or giue them an Exodus , which all their life time werein feare of bondage . And who are they but the Church ? Let this be the first note .

A second is , That God did not giue his Law to Israel when they were in Egypt , but when they were come thence : when they were a Societie by themselues , then he gaue them a Policie , whereby they might be Distinguished , and Ordered . Distinguished , first , from themselues , for though before they were a Church : yet was it but Domesticall ; each Family , at least each Tribe , was left vnto it selfe ; but now they were to become a Nationall Church , to bee knit into one Bodie , which could not bee , but by one forme of gouernment . And this forme , being of Gods Ordinance , must needs distinguish them . Secondly , from others also , whose Policie was but of humane institution . Moses telleth them , that the very heathen should acknowledge the difference : especially if , as God did them the honour to distinguish them by the Law , so they should answere the Distinction in the good order of their Liues , whereat the Law did principally aime .

There is a mysterie in this point also , which Saint Paul doth obserue out of the Prophets Esay and Ieremie , Come out from amongst them , 2. Cor. 6. v. 17 , 18. and separate your selues saith the Lord , and touch no vncleane thing , and I will receiue you , I will bee your Father , and yee shall bee my sonnes and daughters saith the Lord Almightie , So long as we are mingled with the heathen , and learne their workes , God will not vouchsafe vs his Oracles , nor incorporate vs for his people , the branch must be broken off from the wilde Oliue tree , before that by grafting it can bee made partaker of the fatnesse of the true Oliue . Therefore our Baptisme beginneth with Abrenuntio , I renounce the Deuill and all his workes , &c. then come wee to the confession of our Faith and profession of our Obedience . And this Separation if not in Place , yet at least in Disposition , we must hold to our liues end , if we meane to haue any communion with God .

This is a true rule , but not to bee rackt , as it was by Nouatians and Donatists of old , and is by the Anabaptists and Brownists at this day . For they fancie Egypt in Canaan , and thinke that the Oracles of God , are reuealed only to them in their Schisme . Silly soules that they are , feeding only vpon the wind , and running mad with their owne deuices .

The Romanists are little better , they please themselues with the vsurped name of Catholiques , and conclude the Holy Ghost within the Diocesse of Rome , and affirme , that none can go out of the Popes sheepfold and bee saued . Chap. 11.8 . But wee that haue tried them , and found them to be the spirituall Egypt mentioned in the Reuelation haue vpon iust grounds come out from the , and without any preiudice to our Communion with the Catholique Church , haue forsaken their corruptions , since which time the Oracles of God sound more cleerely to vs , and are enioyed by vs more comfortably .

You haue heard whence the reckoning of the Time beginneth : let vs now see where it endeth . The word in the originall signifieth , either a new Moone or a whole Moneth , and therefore a whole Moneth because a new Moone . For it is an vsuall thing in the Scripture to denominate the whole time , from a principall part thereof , Gen. 1. The euening and the morning were made the first day . Luke 11. Ieiuno bis in Sabbato , saith the Pharisee in the Gospell : the sense is well exprest in our English , I fast twise in the weeke , the weeke is there denominated from the Sabbath , which was the seuenth day thereof ; and the whole yeere is in Hebrew called Shanah from the Tropicke point , to which when the Sunne is come , it turneth from vs or to vs : in like manner is the whole moneth denominated from the beginning thereof . Our language beareth some markes of this obseruation , for what is a Moneth but a Mooneth , that is , the time of the Moones period or circle ?

The word then being doubtfull , there are here other words added to expound it , which are , On the same day , that is , the very day of the new Moone . For as for their opinion , that thinke it was the third day , that so the number of dayes might answere the number of moneths , it is not so agreeing to the signification of the word , therefore the most iudicious Chronologers iustly reiect it .

But you must moreouer obserue , that because the Moone was made to rule the night , Psal. 104 19. and as the Psalmist speaketh , for certaine seasons , and to distinguish times , therefore in the first ages of the world ( and at this day in some Countries ) the ciuill moneths were not Solarie but Lunarie , that is euery moneth began with the new Moone , and ended at the change ; Numb 18. Psal. 80. Es●y 1. when therefore you reade in the Scripture , that amongst the Feasts of the Iewes , one was the feast of the new Moone , enioyned by the Law , and practised by the Iewes , you must vnderstand that , of the first day of euery moneth .

So then my text , in the third moneth , in the same day , is as much as the first day of their third moneth . Theirs I say , for we cannot parallel ours with theirs , ours being Solarie and theirs Lunarie moneths . Euerie one of ours partaketh two of theirs , and euery one of theirs partaketh two of ours . Therefore when Chronologers say this was the moneth of Iune , because the first moneth was April , they must be vnderstood warily . Only , this is agreed vpon by the Iewes and Christians , Greeke and Latine Fathers , that this day was the seuen and fortieth after the Israelites departed out of Egypt .

Whereupon will follow another note , more for the capacitie of of the people , That God did not deferre long , the giuing of his Law , for he suffered not much more then a moneth , and halfe to passe before he gaue it . So great a Bodie would not haue held out without confusion , except it had beene speedily prouided of a Law . Verse 18. Iethro taught Moses , as appeareth in the Chapter which goeth before , that the gouernment of so huge a multitude , was a burden too heauie for one to beare , wherefore following his aduice Moses made many Officers . But God was not pleased to bee so familiar with them as hee was with Moses , whom he knew by name , and spake with all face to face , that they should come immediatly to him , for resolution of their doubts . Therefore a generall Law was expedient , and it was timely giuen them . The King of Heauen in this branch of his prouidence being a good patterne to Kings on earth , teaching them that they must not leaue their subiects cases , to the discretion of their vnder Officers , but command them to bee ordered by an indifferent Law . Put both the Termes together , that wherein the reckoning beginneth , and that wherein it endeth , and there will arise another very profitable note . For how commeth this moneth to bee called the third ? The ancient yeare of the Iewes began at Autumne , when they gathered in their fruit , as it appeareth , Exodus 23. and from that this was the ninth moneth . It is true ; but God in Exodus 12. tooke order for another Epoche , hee commanded from that time forward their yeere should begin at the Spring , This moneth shall bee vnto you the beginning of moneths ; the beginning of the Sacred yeare , as some distinguish , calling the other Politike . Yet the Sabaticall , and Iubile began at the other ; it may bee because of the rest of the Land the Feasts began here .

I will not dispute , whether this were a new or a renued beginning ; Whether it now were first instituted of God , or whether it had his beginning when the world was first framed . Let Chronologers perplexe themselues with that doubt , who are still seeking , but cannot agree , at what time of the yeere the world began ; the resolution thereof is not to our purpose if it might be had : But hardly can it bee had , for the world being an exact Globe , there were in the first moment of creation all seasons of the yeere , though in seuerall places ; and the season from whence they will begin the world , must be vnderstood but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the place first inhabited ( Paradise ) whose situation is not yet resolued . This we must obserue , That though the common reckoning of time bee from the beginning of the world , yet haue all nations specially Epoches of their owne , occasioned by memorable euents , which haue befallen their States ; which being not well either knowne or heeded , cause those great perplexities and errours in Chronologie . I will not trouble you with enumeration of them , they that are learned may find them in the Chronologies , the ignorant may find enough in the common Almanackes .

That which I will obserue vnto you is , That our mercifull God , hath so done his wonderfull workes , that they ought to be had in remembrance : and amongst other helpes of memorie God vseth this of Chronologie . We should not thinke of these dates of times , but we should refresh our memorie of that which was done at the beginning of that date . God was pleased that the Israelites should so bee remembred of their deliuerance out of Egypt . And the Church by whose ordinance the yeere of the Lord is so familiar in our tongues , and in our pens , would haue vs still thinke how much we are bound to God , for the Incarnation of our Sauiour Iesus Christ .

Descend to smaller matters , but yet of good regard ; when you find in your Almanacke the generall Earthquake , the yeere eightie eight , the Gun-pouder treason , &c. Consider with your selues , that neither Gods iudgements , nor his mercies ought to bee forgotten by vs . Yea , this Chronologie must put vs in mind , that neither our being , nor our being that which we are , be it good or bad , was alwayes the same . There was a time when it was otherwise with vs , and the memorie thereof must not be buried in obliuion , least we proue vnthankfull , as certainely we will , if we make not so good vse of the Chronologie . And let this suffice concerning the first circumstance , the circumstance of time , the Beginning and Ending thereof .

Let vs now come to the second Circumstance of Place . And here wee must first see , Whence the Israelites came immediatly , they departed from Rephidim , a place of pressure , and the last place where they conflicted with difficulties before they receiued the Law . Exod. 17. Numb. 33. There , was no no water , and there , Amaleke set vpon them . But God relieued them supplying them with water , and giuing them victorie ouer their Enemies .

God did not giue them a Law , before hee had giuen them good proofe of his gracious power ; hee made them fe●●e the extraordinary reliefe of his hand , before hee spake vnto them with his voice ; thus dealt hee in deliuering of the old Testament . And thus dealt Christ in deliuering of the New ; hee wrought miracles before hee preached Sermons . And indeed this is a very likely way to preuaile with men , to haue their reason first subdued before their faith bee informed . When reason is first brought to confesse that which is done cannot be done but by a diuine power , then will faith easily beleeue that what is spoken , Iohn 3. is a diuine word ; Learne this of Nicodemus , Master wee know that thou art a teacher come from God , for no man could doe that which thou doest except God were with him . Act 14 v. 16. So were the men of Lystra , the jaylour , and others brought to beleeue .

Another note is , that there is great difference betweene Gods dealing with them , before they came to Rephidim , and when they came there . For before they came there , their deliuerance from their enemies was wrought by God without any concurrencie of theirs ; Exod. 14. v. 13. Feare you not ( saith Moses ) stand still , and see the saluation of the Lord which hee will shew you to day . But afterward when Amalek came and fought with Israel , Exod. 17. v. 9. then Moses said vnto Ioshua , Chuse vs out men and goe out , fight with Amaleke , &c. I will pray . Though God was pleased to deliuer them from their enemies , yet not without their owne labour of body ; yea and deuotion of mind too , after he had once set them free . Therefore it was fit they should now haue a Law to guide them in their actions , and in their deuotions , and God giueth them one . And vs whom preuenting grace doth first make Christians , without any cooperation of ours , afterward will God haue to be instruments to cooperate with him , and that in this cooperation we follow his direction , for hee loueth not wil-worship , and therefore that wee may doe what pleaseth him , in the seruice wherein hee vseth vs , hee giueth vs for our Guide , his sacred Law .

Thirdly , whereas God first gaue them Victorie , and Water at Rephidim , and when they were free from bodily danger , and prouided of food , then God gaue them the Law . We may here obserue , Greg. Niss de vit mos p. 17● . that Homo supponitur in Christiano , and our animall life must be prouided for , that we may intend our spirituall .

Come we at length to the last Terme of this second Circumstance , and that is the Place whether they came and where they setled . This place was the wildernesse of Sinai , they pitcht before that mount .

First the place was a wildernesse . Philo Iudaeus inquires the reason , De De●●log . why God would giue his Law not in some Citie , but in a vast Desert : And though hee resolue modestly , what is the true reason God onely knoweth , yet doth he yeeld some likely reasons .

One is this , because the worldly imployments of Citizens , wherein their thoughts and desires are for the most part taken vp , make all sinnes abound there , both against the first and second Table , and men so prepossest are not capable of good lawes . Retirednesse from such imployments , and solitarinesse which silence , those clamorous and disturbing thoughts and affections open mens eares and hearts better to listen to God . When wee are weaned from the world we are fitter to bee . Gods Disciples to learne what he teacheth ; therefore God saith , Ose 2. v. 14. ducam vos in solitudinem , & loquar ad Cor. This made many in the Primitiue Church , to forsake Cities and the frequencies of people , and in solitarie places to to giue themselues to spirituall contemplation . Which custome degenerated long since into superstition , whereof the Church of Rome hath too many spectacles , in there Anchorites and Ermites , m●ere hypoc●ites , which abuse the credulitie of the simple with their seeming holinesse .

A second reason which he giueth , is , that as Nauigators before they set to Sea , are prouided of Tackling and other necessaries which they must vse at Sea : so God was pleased to furnish the Israelites in their way with those Lawes which they were to make vse of , when they came into the Holy-land . You may if you please improue this reason mystically . Canaan was a type of Heauen , the wildernesse a type of the world which we must passe through , the grace whereby we must liue in the world to come , we must be furnisht with in this present world . Glophy 〈◊〉 .

To leaue Philo Iudaeus , take another from Cyrillus Alexandrinus . Desertum typus Ecclesiae militantis , a Desert is a type of the militant Church , certainely this Desert was , it did most liuely represent to the Israelites , what they were by Nature , and what they became by Grace . This wildernesse was of it selfe a disconsolate place , it had neither meate nor drinke for reasonable creatures , yet did the Israelites abound both with meate and drinke there ; that wildernesse was to them as commodious as a paradise , they had showres of bread from heauen , and streames of water from the rocke . God that prouided so for their bodies in so desolate a place , prouided no worse for their Soules , whose condition was by nature as barren as the wildernesse . They were to conceiue that his Law was to bee vnto them a spirituall Manna , and a spirituall Drinke that streamed from the rocke Christ , they were to repute it the bread and water of life . Learne the Allegorie out of Esay , The wildernesse and the solitarie place shall be glad for them , Cap 35. v. 172. the Desert shall reioyce and blossome as the Rose , it shall blossome abundantly , and reioyce euen with ioy and singing , the glorie of Lebanon shall be giuen vnto it , the excellencie of Carmell and Sharon , Cap. 44. ver. 3. they shall see the glorie of the Lord and the excellencie of our God . And againe more plainely ; I will powre out water vpon him that is thirstie , and flouds vpon the drie ground , I will powre my spirit vpon thy seed , and my blessing vpon thine off-spring .

I will adde one reason more , Reuel . 12. Heb. 11. the Church is oftentimes by Tyrants driuen to flee into the wildernesse , Gods children are made to wander in Deserts , and in Dennes and Caues of the earth ; but God giuing his Law in the wildernesse , biddeth vs bee of good courage , for there is no place so desolate in worldly respects , but God will not onely be there with his , but will there also open vnto them the treasures of his wisedome , and receiue their Deuotions . Wherefore though I walke in the middest of the valley of the shadow of death , I will feare no euill ; thou O Lord wilt be with me , thy rod and thy staffe shall comfort me . Psal. 23.

It was not onely a wildernesse wherein God gaue his Law ; but the wildernesse of Sinai , there were more wildernesses then one , through which they passed : all the countrie from the Red-Sea to the Holy-land is wildernesse : therefore in their Trauels wee read of the wildernesse of Sur , of Sin , of Pharan , and here of Sinai , which was in Madian ; for there Moses dwelt , and fed his Father in-lawes sheepe when God first appeared vnto him . Gal. 4. ver. 25. But more distinctly we learne of Saint Paul that Sinai is a Mountaine in Arabia . And whereas there are three Arabia's , Felix , Deserta , and Petraea , this was the last of the three , and it was through that , their way lay into Canaan , that compasseth the South and South-east part of the Holy-land . Sinai a Mountaine in this Arabia did denominate the wildernesse that lay about it . But whence was it denominated it selfe ? Surely the word in the originall signifieth a bramble bush . Some histories report , that there are such brambles there , that a Bird cannot light on them but hee will loose all his feathers . I leaue the truth of that to the reporter . Of this we are sure that there was a Bush there , wherein God appeared to Moses in a flame of fire : and from that bush it is most likely that this hill was named , as all the rest of their stations beare Hebrew names . For from whom should they learne how to call them , that had no body there besides themselues ? But God was pleased that that hill , should keepe a perpetuall remembrance of his apparition in the bush , because the bush was such an excellent embleme of his Church . A double embleme , First noting , that though we by nature are as fruitlesse and hurtfull as brambles , Heb. 12.19 . and God is a consuming fire : Yet that consuming fire can bee so gracious , as to abide in this vnworthy plant of the wildernesse , and not to consume it . Secondly , what himselfe will not consume abiding in it , that no fierie triall shall consume , be the wicke I neuer so much enraged against it .

I will not trouble you with the tradition that you shall read in some , that there are stones to be found about this Hill , which if you breake , in memorie of this bush , you shall find in them the print of a bush . Of this we are sure , Exed . 3 ver. 4. Antiq lib. 2. that in honour of this bush Moses calleth the Hill ( though vnder another name Horeb , which was a part of Sinai ) Montem Domini , in honour I say of this bush . Although Iosephus saith , that before God appeared there to Moses , vulgari rumore creditum numen ibi habitare , it was commonly reported that God frequented that place , and so was it in●●● ss●●●lis propter Religionem , men durst not ascend into the top of it , not onely because it was an exceeding high mountaine , so high that men could not see to the top of it , but also for the reuerence that men did beare to some Diuine power , that was thought to abide there . This conceit , though it may haue some colour from the third of Exodus , because it is called the Hill of God , before the storie is reported of Gods appearing in the bush ; yet we must know that anticipations in giuing names are vsuall in Scripture , especially where stories are written long after the euents are past : and Moses seemeth to controule that conceite of Iosephus , in the blessing which he giueth to the Tribe of Ioseph , Deut. 33. ver. 16 for the good will of him that dwelt in the bush , let the blessing come vpon the head of Ioseph , dwelt , he saith , not dwelleth , teaching vs that it was a transient not a perm●●ent abode . Exod. 2 5. And God meaneth no more when he biddeth Moses put off his shoes , because the ground whereon he ●●ood was holy ground ? Holy , when God was present , but when God departed , the holinesse ceased , although the title continued euen in the dayes of Elias ; but that was in a mysterie , that God , 1. Reg. 19. ●er 8 would in the very same place haue the Prophet report the foule breach of his couenant , where his couenant was first made with Israel .

This maketh little for any countenance of pilgrimage to the Holy-land , for God himselfe said that of an holy , he would make it a prophane place , because the Israelites had polluted it with their sinne . But I will not trouble you with that point .

This I may not omit , that God gaue his Law vpon a Hill ; As Hell was shadowed in the valley of Hinnom which was a very deepe place : so heauen is vsually figured by hils , places lifted vp high aboue the earth . And such places were anciently designed for sacred vses , whether God reuealed himselfe to men , or men performed their deuotions to God . The places are obuious in the Old Testament and in the New , Sion , Gibeon in the old ; the mount where Christ made his Sermon , where he was transfigured in the New Testament , &c.

To speake a little to the day . Christ ascended this day in his Person , and we in good time shall ascend in ours . But there is an ascension which must goe before that Ascension , an Ascension of our Conuersation before the ascension of our Person . Colos 3. Phil. 3. We must seeke those things that are aboue , where Christ sitteth on the right hand of God . We must haue our conuersation in heauen . Of this the Hill putteth vs in mind , as we are excellently taught by the Psalmes proper for this day , the 15. 24. and 68. read them at your leasure , and remember to learne out of them , that groueling thoughts beseeme not the children of God .

I come at length to the last point , the Israelites encamped before this mountaine , Numb. 9. the cloud which was their guide rested on it , and where that rested they were to encampe , and not to moue except that moued before them . This was their twelfth and their longest station , the cloud moued not hence almost in the space of a yeere , the Tabernacle was built here , and so much of the Law , as is recorded vntill the tenth of Numb . was deliuered before they departed hence .

But that which I chiefely note is that the place where they encamped was not onely sacred as you haue heard , but also fore-appointed of God . For when God appeared to Moses in the bush , Exod 3. he said vnto him , This shall be a token that I haue sent thee , when thou hast brought the people out of Egypt , Li. 2. c. 12. you shall serue God vpon this Mount . Which Flauius Iosephus expresseth verie well , In hoc loco sacrificium gratiarum actionis ob felicem successum offeretis , where I first acquainted thee with the glad tydings which thou shouldest carrie to my people , there shalt thou and my people offer me the sacrifice of prayse and thanksgiuing , when I haue made good my word .

We haue a laudable custome this weeke to perambulate our parishes , and in the fields to sing certaine Psalmes , or read certaine portions of Scripture ; this some dislike as superstitious , it is because themselues are not so religious as they should be . You see Gods precept , and the practise thereof you haue in the twentie fourth Chapter ; you haue likewise Iacobs vow , and his performance of that vow by Gods owne appointment . Gene 28.35 . Though we must serue God in the Church , and at home , that hindreth not , but we must serue God also in any other place , where he hath done vs good , or doth , as in our Cattle , Corne , or whatsoeuer else belongeth vnto vs .

The Iewes haue a conceit , and others out of them , that the Israelites pitcht vpon the East-side of the Hill , that they might worship towards the West . But that agreeth not with the storie , because they came out of the South ; and it hath a false ground , that what was commanded them when they were within the Tabernacle and the Temple ( whereof neither was at this time built ) should bee obserued wheresoeuer they were ; which could not be obserued after they were built , for they were euer to pray towards them , and that could not alwayes be East . But the truth is , as it appeareth verse 9. they pitcht about the hill , as they might best see the representation of him , and he might best be heard of them that was their chiefe generall . There is a mysterie in it worth the marking , with which I will end . It sheweth that the Church is alwayes in Gods eye , and God must alwayes be in the Churches eye . And this is on his part a most gracious , on our part a most blessed aspect .

LEt vs beseech God , that we may bee euer as the apple of his eye , and he may euer be the delight of our eyes in his Church Militant , that so he may lift vp the light of his countenance vpon vs , and wee may behold him as he is , and that for euer in the Church Triumphant . AMEN .

The second Sermon . EXODVS . 19. VERS. 3 , 4.

And Moses went vp vnto God , and the Lord called him out of the mountaine , saying , thus shalt thou say to the house of Iacob , and tell the children of Israel :

Yee haue seene what I did to the Egyptians , and how I bare you on Eagles wings , and brought you to my selfe .

WHen I began to vnfold this Chapter vnto you , I told you that the contents thereof were the Circumstances and the Solemnitie that did fore-runne the promulgation of the Law . The Circumstances were two , the Time , the Place , I haue spoken of both . I now come on to the Solemnitie .

In opening whereof we shall see . First , that there is a common minister vsed therein , Then , that there are two principall branches thereof .

The Minister is Moses , he was common to the parties that did con●ract . The Parties were , First , The Lord God , Secondly , the house of Iacob , and the children of Israel , betweene these Moses went : Hee went vp from the people vnto God , and God returned him with a message to the people . God called him out of the mountaine saying , Thus shalt thou say to the house of Iacob .

The branches of the Solemnitie are two . The first is a mutuall Stipulation which past before the parties met ; The other is a Preparation of the parties against their meeting , answerable to either of their persons .

Though the stipulation were mutuall , yet God beginneth , and hee maketh the first motion , then the Israelites answere and entertaine his offer .

In the motion which God maketh we must consider ; First , whereof hee remembreth them . Secondly , vpon what termes hee will contract with them .

He remembreth them of two of his vndeniable workes . One done for them , The other done to them . That which was done for them , was a worke of Iustice , it was Vindicta , the reuenge of their wrong vpon that which he did to the Egyptians . The worke which he did to them was a worke of mercie , it was Vindicatio , their deliuerance .

But touching this worke wee are taught more distinctly wherein it stood , and whereat it aymeth , or rather the Manner , and the End of it ; the Manner , God carried them on Eagles wings ; the End , God brought them to himselfe .

These were the workes , and they were vndeniable , vos vidistis . You saw those things with your eyes , and you can desire no better proofe . Only thus farre purpose I ( God willing ) to goe at this time , and therefore I will not encumber your memories with breaking vp the Chapter at this time any farther .

That then we may orderly pursue our present purpose , you may remember that the first particular I pointed out was the common minister . And He was Moses a remarkable person . Flauius Iosephus , and Philo Iudaus amongst the Iewes , Eusebius Caesariensis , and Gregorie Nyssen amongst the Christians , to omit others , haue set out the life of this Worthy at large , though some of them haue inserted Apocryphall relations . Not to trouble you with whatsoeuer might be gathered out of them , I will only out of the Scripture giue you some short notice of the man . In Exodus the second , he is set out as a spectacle of Gods extraordinarie prouidence , by the barbarous Commandement of a cruell King , he was exposed to the mercie of the riuer Nilus , but he was preserued by that Kings daughter , and bred as if hee had beene her sonne . There was a mysterie in it , God typed out in his person , the condition of his people , whose deliuerer he was then designed to be . Hee was vnexpectedly to set them free when in their owne eyes their case was most desperate .

Neither was his person only typicall , his qualities also were heroicall , Acts 7.22 . first , his Intellectuall , skilfull in all the learning of the Egyptians ; to say nothing of his fortie yeares contemplation in Midian , of which Philo Iudaeus ; there are foure morall vertues , which they call Cardinall , he had them all in a high degree . Prudence , God gaue him the spirit of Policie , Numb 11. as it appeares by the storie of the seuentie Elders , to whom God gaue part of his Spirit , when they were made his assistants in the gouernment . Iustice , the apologie which he maketh vpon the rebellion of Korah , Dathan , and Abiram , witnesseth that , I haue not taken one Asse from them , Numb 10. neither haue I hurt one of them , the Holy Ghost giueth him this testimonie , Heb 3.2 . that hee was faithfull in all Gods house . Temperance , how little was hee transported with the loue of profit , Heb. 11. or pleasure , that thought the rebuke of Christ , greater riches , then the treasures of Egypt , and chose rather to suffer affliction with the people of God , then to enioy the pleasure of sinne for a season . Fortitude , no man can doubt of that , who considereth that being a single man , in shew a meane man , hee should aduenture to goe to so mightie a King in so vnpleasing an errand ; not fearing the Kings wrath , when hee had exasperated him , nor desisting from vrging what hee had in charge , though hee were threatned by him ; certainly God that sent him on that message indued him with an extraordinarie courage . Besides these Morall he was renowmed for his Theologicall vertues , his Faith and his Hope , Saint Paul hath chronicled , Heb. 11. and ranged him with the most famous Worthies . And in Charitie hee did exceed them all , hee is not only commended for the meekest man that liued , Numb. 12 3. but so indulgent were his bowels towards his vngracious charge , that hee desired rather to be blotted out of Gods Booke of Life , Exod 32 v. 3● . then they should be punisht as they deserued .

Finally , no Nationall Gouernour of the Israelites besides Moses did euer communicate as a type in the threefold honour of Christ . Moses was a Prophet , Deut. 34. and there neuer liued such a Prophet as Moses was , for his Bookes containe the foundation of all prophesie , therefore doe the Fathers call him , Oceanum Theologiae , the great Sea of Diuinitie . He was a Priest , yea , Sacerdos Sacerdotum , Nazian. hee did not only act the function , but also consecrated Aaron and his sonnes therevnto . Finally , hee was a King , a mightie King , not only ruling the twelue Tribes , but also conquering their enemies , the Amalekites , the Midianites , the Ammonites , the Bashanites , but aboue all the Egyptians , and also he sacred his successor Iosuah , giuing him part of his glorie .

I haue insisted the longer in this delineation of Moses perfections , to the end that you might perceiue , that though God Almightie can compasse his will , by the weakest of meanes : yet he vseth to endow men proportionably to that wherein he meaneth to employ them , he doth performe waightie workes by worthy men ; such a one was Abraham the Father of faithfull men , Dauid the Father of faithfull Kings , and our Moses called to be the Law giuer of Israel . This Person , so eminent a person went betweene the parties to the Couenant .

The Parties are two , each called by two names , The first is called the Lord God , Lord that is the name of his nature Iehouah , hee is of none , and all things are of him . God , that is , the name of the persons , subsisting in the nature , or in whom the nature doth subsist , Elohim signifieth all three ; so that we haue here Trinitie in Vnitie , and Vnitie in Trinitie , euen the true God , and such a one is he that is the first partie to the Couenant .

Neither is it enough to conceiue of God in grosse , wee must so as it were resolue him . We must behold God the Father , that becommeth our Father , God the Sonne that maketh vs sonnes , and God the Holy Ghost that vouchsafeth vs to be his Temple : all three persons act their part in the Couenant .

Notwithstanding all three concurre , yet must wee take speciall notice of the second Person Verbum Dei , as the Chalde Paraphrase calleth him here , Esay 63 v 9. Mal 31. Acts 7. and throughout this Chapter , The Angell of Gods presence , the Angell of the Couenant , that is Christ , he was the Angell that conuersed with Israel in the Wildernesse . And indeed it was hee , that in this Couenant became the Bridegroome of the Church , for the day of the Couenant was a wedding day , as anon I shall shew you more at large .

The true knowledge of this first partie , maketh much to the Dignitie , the Commoditie , the Constancie of the Couenant . Dignitie , for with whom can wee contract more honourably then with our Lord God ? The higher he is aboue vs , the more honour in the contract is done vnto vs . And this Partie maketh the Contract as Profitable , as it is honorable , 〈◊〉 2. Ez●k 16. not only because he can doe vs good that is the Lord God , but also because he will doe it , because his contract maketh vp a marriage knot . Finally , a Couenant made with such a partie , is a Couenant of salt , Iames 1.17 . an vncorruptible Couenant , there is no variablenesse nor shadow of change with him , and therefore in regard of him we need not feare any diuorce .

The second Partie is also set forth by two names , the house of Iacob , the children of Israel ; which yeild vs a Ciuill and a Mysticall Obseruation . The Ciuill is in the first name , therefore are they called the house of Iacob , because they were his ofspring . Reade Genesis the tenth , and you shall finde that all Nations in the beginning of the World , did this honour to their first Ancestours , they were called by their name ; after this patterne were the Edomites , Moabites , Ammonites , Ismaelites distinguished by the stocke from whence euery one sprang . Conquests and Colonies haue long since altered this fashion , neither can wee now tell the true originall of any Nation vnder the Sunne , except that of the vagrant Iewes , who by Gods special prouidence remaine yet vnconfounded with other Nations .

The mysticall obseruation is in the second name , the same people are also called children of Israel . Israel was a second name giuen to Iacob , signifying that hee had preuailed with God , and his Enemies should not preuaile against him . Now because that blessing was to be not only Personall but Nationall , his posteritie communicated in his second name , and Iacob confirmed it vnto them in the benediction which he gaue to the twelue Patriarches .

In these two names then we are taught , that as this people were to be a seed , not only according to the flesh , but also according to the promise , so were they to enter into the Couenant , as persons clothed with this double relation to their Ancestors . We haue a double birth , one from ours mothers wombe , the other from the Churches wombe ; the latter we claime in right of our parents from whom wee haue the former , and we should remember that God expects we should bee as well heires of their Faith , as of their Lands ; and not looke otherwise to haue any interest in his Couenant , except we be as well children of Israel , as of the house of Iacob . Well , by this time you reasonably vnderstand who the parties are that enter into the Couenant .

Now I must shew you that Moses whom before I described was their common Minister . It is plaine in the text , that hee went vp from the people vnto God , that is , to the mountaine of God , as the seuentie supply ; adde , to the representation of God that was vpon the mountaine , for that is meant by the name of God . And God sent him downe with a message to the people ; that is plaine in the text , God called him out of the mountaine , saying , thus shalt thou say to the house of Iacob , &c.

It may be a question whether Moses went vp before God called , as some thinke he did ; to relate the successe of his embassage to Pharaoh ; and to receiue instructions what manner of worship God would haue done vnto him in that place , in performance of the signe which hee gaue to Moses of good successe : or to bee farther directed what the people should now doe . These may bee thought reasonable inducements to Moses to goe vp vncalled . Others thinke that God called before Moses went vp . The reason is , because hee had before beene checkt for comming too neere , when God first appeared there vnto him ; it is likely therefore , say they , hee would be more modest , and not ascend before he was called , therefore they render the text for God had called him . But whatsoeuer is to be thought of this question , the whole Chapter putteth it out of question that he went betweene them both , that he was Gods mouth to the people ; and the peoples mouth to God , and so was as the Apostle calleth him a Mediator , Gal. 3.

But least we mistake we must obserue that there is a principall and a Ministeriall Mediator . S. Ambrose openeth the difference betweene them , Tom. 2. p. 3●● . the briefe of it is , Moses was but a figure whereof Christ was the Truth ; or to speake in the Apostles words , Christ was the sonne , and Moses was but the seruant , to signifie that there is such distance betwixt God and man , that they cannot come together without some interuenient person . God appointed properly his sonne to be the Mediator , but in a type of him hee appointed Moses . And there is a perpetuall succession of such mediating persons , in the Clergie , which doe administer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they informe vs of Gods mind , and present the Churches dutie vnto God , and though in a much lower degree then Moses , yet we must repute them Mediators , Ministeriall Mediators , otherwise the word cannot bee vsurped without arrogancie by any meere creature .

I haue done with the common Minister , and come now to the first branch of the solemnitie , which is the mutuall stipulation ; mutuall I say , this is worth the marking . That God would bee pleased to Contract , that may Command , this is a great grace done to man ; for so though wee owe all our dutie to him , yet for our performance of it , he becommeth now a debtor vnto vs . Not only so , but also our good deeds haue a double valuation , one of Iustice , another of Mercie . Gods Iustice when it scanneth them , findeth them very meane , Mercie setteth a higher rate vpon them , it esteemeth them not only as a dutie , but as a meanes which by Gods ordinance may acquire a reward . So is God pleased to grace our dutie , for it hath not this estimate ex dignitate operis , for any intrinsecall worth , but ex dignatione gratiae , out of Gods gracious acceptance . The Fathers meant no more by the merit of workes , and wee should not differ from the Church of Rome , about the word merit , if they did not racke it farther . It is too much pride to challenge the reward of our workes at Gods Iustice , which are happie if we may expect it from his Mercie : the rather because the little which God requireth and would accept , the best of vs doe not performe as wee should , wee need a second , that we may haue the benefit of his former grace .

Though the Stipulation be mutuall , yet God maketh the first motion : and indeed who should begin in such a worke ? who can thinke himselfe worthy of such a Contract , if it were not offered of God ? especially being in the state of sinne . Nay , when it is offered , we haue good reason to thinke our selues most vnworthy of it . 8. Sam 25. Abigail when Dauids seruants told her that hee would take her to wife , bowed her selfe on her face to the earth and said , Behold , let thy handmaid bee a seruant to wash the feet of the seruants of my Lord . And how then should wee abase our selues , when an offer is made vs of marriage to the sonne of God ? Such hopes could neuer enter into our hearts , therefore God must needs preuent vs therein , we cannot presume that we shall come so neere him , except he vouchsafe thus to fauour vs .

But let vs come to the Motion , and see whereof he doth remember them . From the first time that Moses brought them the message , that they should bee deliuered out of Egypt , they had shewed themselues vntoward people , murmuring vpon the least occasion , and repenting that they had hearkened to Gods voice , and come out of Egypt . God doth not challenge them for this , though well he might , and the best of vs would haue done ; we would not haue endured so great vnthankfulnesse , but God was more patient . Before the contract hee did not so much as reproue them , much lesse strike them for their murmuring . And how often doth God passe in silence our sinnes , and winne vs to our owne good with second fauours , when he might iustly punish vs with neglect of the former ?

In steed thereof he recounts those things , wherein he had alreadie well deserued of them , that the remembrance thereof might make them more willing to enter the couenant by vertue whereof God was pleased to deserue of them much better . The workes of God whereof they are put in mind are two . The first is that which he had done for them , and it was a worke of Iustice , he had reuenged the wrongs which they had receiued from the Egyptians . The Egyptians were of the posteritie of Cham , infamous for Idolatrie , — Quis nescit qualia demens Aegyptus portenta colat ? so that there was cause enough why God should destroy the Egyptians , though they had nothing to doe with the Israelites , but God tooke an occasion from the wrongs done to his people , to powre forth his displeasure vpon them . Wisd. 19.

The wrong was double . First they brought friends into bondage , that had wel deserued of them . The storie is plaine in Genesis how Ioseph saued them from perishing by famine , and therefore how willingly they receiued him and his into the Communion of their Lawes , therefore it was against all Law to make them bondmen . God therfore which is iudge of all the world sent Moses , and by him commanded Pharaoh to deliuer them , and to suffer them being his first borne , to goe three dayes iourney into the wildernesse and sacrifice vnto him . But so farre was Pharaoh from obeying God , that hardning his heart , he vexed the Israelites more : What then did God ? In reuenge of his people , hee brake Pharaohs hard heart , hee made the proud King giue him the glorie both of his Iustice & of his power , while he destroyed that ancient , that goodly Kingdome , and slew the persons , the principall persons of it , the ofspring of those whom Ioseph had saued , together with their countrie . Moreouer hee forced them to make an amends to the Israelites for their seruitude , not onely in willingly letting them goe , but in furnishing them also for their iourney with the richest of their garments , and most precious of their Iewels . This did God to the Egyptians . And indeed it was God that did it . For though there were some ceremoniall meanes vsed , yet there were none vsed that were effectuall ; Moses and the people did but looke on , Gods immediate power produced those wonderfull effects . The same God that tooke this vengeance for them , is the same still , and he will neuer suffer his Church to be vnreuenged ; though hee suffer her to bee cruelly persecuted , when he seeth time hee will doe to her enemies , as he did to the enemies of Israel . Saint Paul , Saint Peter , and Saint Iude teach it briefely . 2. Thes 1. 2 Ep. 2. Saint Iohn in the Reuelation deliuereth the Doctrine more a large by way of prophecie , and the Ecclesiasticall Storie sheweth , that that prophecie is accomplished for a good part of it .

The second worke sheweth what God did to the Israelites , and that is a worke of Mercie . Moses here teacheth the Manner , and the End of it .

The Manner . God bore them on Eagles wings ; we account it a great honour that God doth vnto men , when hee giueth his Angels charge ouer them , to carrie them in all their wayes , that they dash not their foote against a stone . And indeed it is a great honour that these glorious spirits which attend Gods throne , should become ministring spirits and attend sinnefull men . How great an honour is it then that God doth vs , Heb. 1.14 . when hee himselfe vouchsafeth to bee the supporter of Israel ? Carrieth them as a man carrieth his little babe . God putteth them in mind of it by Esay , Chap. 46. vers. 3.4 . Hearken vnto me O house of Iacob , Deut. 1. and all the remnant of Israel , which are borne by me from the belly , which are caried from the wombe , and euen to your old age I am he , and euen to the hoarie haires will I carrie you , I haue made , and I will beare , euen I will carrie and I will deliuer you . And Christ like the good shepheard in the Gospel , beares his sheepe , and so likewise in the Prophets . And indeed the passage out of Egypt was a Diuine transportation : for of so many hundred thousand , that past so great a iourney through so desolate places , ther was not one sicke , not one tired ; and how could they haue all beene so well at ease , except God had carried them ? They might well take to themselues those words of Esay . 〈…〉 . 31. They that waite vpon the Lord shall renew their strength , they shall mount vp with wings as Eagles , they shall runne , and not be wearie , they shall walke , and not be faint . When at any time wee haue strength to doe that which neither in our owne iudgement , nor in the iudgement of others we are able to doe , we must giue the glorie of it to God , as Dauid doth in the 18. Psalme , we must acknowledge that God did carrie vs through .

God doth not onely say that he did carrie them , but hee carried them vpon Eagles wings , quasi super alas aquilarum , saith the Chalde Paraphrase , as it were vpon Eagles wings . There is a Simile in the phrase , which breedes two inquiries , first who is vnderstood in the Eagles , secondly what the Wings meane .

Some vnderstand Moses and Aaron the two guides , that led the people of Israel out of Egypt , and will haue them compared to Eagles , Propter acumen intelligentiae , & altitudinem vitae , by reason of their piercing iudgement , Hom 46. in Matth. and their holy life . Saint Chrysostome nearer to our purpose saith , that they were Mollissimae pennae misericordiae diuinae , as it were the downe feathers of Gods mercie , because they handled the people committed to their charge tenderly , and intreated them gently , in imitation of Eagles , of whom some report ( how truely let the naturalists inquire ) that whereas other birds carrie their yong ones in their talents or clawes , which cannot bee done without some griping , they lay them vpon their wings , and so transport them without any grieuance : which is a good embleme for Magistrates , and teacheth them paternall affection towards their people .

Saint Ambrose resembleth Christ to an Eagle , Lib. de Solomone and that in three points . First because as the Eagle fluttereth ouer her yong ones , and safegards them from any that would annoy them , so doth Christ carefully protect his Church . Secondly as the Eagle stirreth vp her nest , and taketh vp her yong ones , enforcing them to looke towards the Sunne , thereby trying her generous or degenerating brood : euen so doth Christ make triall of true and counterfeite Christians , he reiects them as counterfeits that haue but Owles sight , and which hate the light ; but those which can looke vpon the Sunne of righteousnesse , and delight in beholding him , they goe for true Christians . And why ? They can see their pray a farre off , and where the carcasse is , there will the Eagles be . Sursum Corda , though Christ be in heauen their thoughts ascend thither . Thirdly , the Eagle hateth the Serpent , and wheresoeuer hee seeth him , renteth him with his beake , and Christ the seede of the woman did breake the Serpents head , there is perpetuall enmitie betweene them and their seede . There is good correspondencie in these points betweene Christ and the Eagle ; but they cannot be so fitly applied in this place , because the word in my Text is plurall Aquilarum , of Eagles except wee shall say that Christ had in him the perfection of many Eagles , or was attended with many Angels , which are sometimes compared to Eagles , Ezek 1. Reu 4. and the Cherubins in the Temple and Tabernacle had large and broad wings .

But let vs come to the wings . By them are meant two things , the first is the height , the second is the swiftnesse of the flight .

The Eagle flieth very high , Prou. 23. Ier 49. whereupon many Prouerbs are grounded in Scripture . And this high flight intimateth that the Israelites were carried aboue the reach of their enemies , so that they could neither hinder nor hurt them . Not that they were lifted vp in the aire , but they were as safe as if they had beene : because ( saith the Psalmist ) thou hast made the Lord the most high thy habitation , Psal 91 ● there shall no euill befall thee . Certainly , the Cloud interposed betweene the Israelites and Egyptians would not suffer them to take any harme . And indeed the children of God are very secure except it bee for their good , their enemies shall neuer haue their will of them , no more then the Egyptians had of the Israelites .

As the Eagle flieth high , so doth hee flie swift also ; the Scripture groundeth many similies hereupon , Iob 9.1 . Sam. 1. and giueth vs to vnderstand , that from the time that the Egyptians let the Israelites goe , which was ●o soone as Moses had performed all the miracles intended of God for plaguing the Egyptians , the Israelites had a very quicke passage . And indeed , it is a wonder , that sixe hundred thousand men besides women and children , and a rabble of strangers , should in one night be readie and get out of their enemies land , and that with all their impediments of stuffe and cattle , and flockes . Neither was it a lesse wonder that in one night , they should all passe through the Red Sea , and standing on the shoare , the next morning see that all their enemies were destroyed . Certainly , they that made such speed were carried vpon Eagles wings ; it was a diuine power that conueyed them . And how quickly doth God change the face of the world , when he is pleased to worke a great deliuerance ? The Church of Christians is not herein inseriour to the Church of the Israelites . For as the Israelites had a Dragon , so Pharaoh is called , Ezek. 29. from whom they fled ; euen so haue the Christians , Reuel . 12. And Eagles wings are there giuen to the woman , the type of the Christian Church , to slie into the wildernesse : as the Israelites vpon Eagles wings were carried into their wildernesse . So like is God alwayes to himselfe , and the Church alwayes prouided for a like .

I may not forget the order of these words , that worke which was first done , is first commemorated , and that which was last done , is commemorated in the last place . And why ? though God for sinne doth otherwise punish the wicked , yet in this world he doth it commonly , that hee may free his Church . But I toucht at this before , therefore I will passe it ouer , and come to the end of both workes . God brought them to himselfe . And this is a greater blessing then that he carried them on Eagles wings , that shewed a deliuerance from euill , this a bestowing of good . The Eagle doth sometimes carrie her young ones only from a dangerous vnto a safer nest , sometimes shee rouseth them out of their sloth , and directs them where they may find their prey . Euen so dealeth God with his children , hee freeth them from danger , Luke 1. and bringeth them to comfort , Hee bringeth them to himselfe , to his seruice ( saith the one Chaldie Paraphrase ) to the doctrine of his Law ( saith another ) and indeed we are deliuered from our enemies that wee may serue God , and liue according to his Lawes . If there were no more in it , it is a great comfort so to be imployed .

But there is more in it , I told you that the end was a Couenant of wedlocke , so that to my selfe , is as much as to be appropriated vnto me , and to be my Spouse , to bee the Mother of my children , and beare inheritors of the Kingdome of Heauen . Any way to come neere God is a great honour , but to come so neere , and become so deare , is more grace then mans heart can conceiue , or his tongue vtter . But the two next Sermons will bee spent for the most part in amplifying this , therefore I will speake no more of it at this time .

You haue heard of both the workes . One point remayneth which I will touch in a word . Both these workes are vndeniable , the proofe is Vos vidistis , I appeale to your eyes , whether I speake not a truth , and your fresh experience doth iustifie my words . Rationall proofes satisfie much but not so much as sensitiue , therefore the intuitiue knowledge that Angels haue , is farre more excellent then our discursiue : and what is our hope , but that our faith shall be turned into sight ? Neither doth sight worke so vpon our head only , but vpon our heart also , Segnius irritant animos dimissa per aures Quam quae sunt oculis commissa fidelibus . had God done these things and they had only heard of them , they would haue beene moued with them much lesse : the more vndoubted their knowledge , the more strong should their affections be .

Finally obserue , that Vos vidistis you haue seene , is referred not only to the worke of Mercie , but also to that of Iustice , wherein God doth condescend to an affection that is predominant in vs . It doth adde not a little to the content we take in our better estate , if we see withall our enemies brought into our worser . Psal. 58. When the righteous seeth the vengeance , he will reioyce , and wash his feet in the bloud of the wicked . Mal. 1. Your eyes , ( saith God to the Iewes ) shall see the desolation of Edom , and you shall say the Lord will be magnified from the border of Israel . Luke 16. Lazarus in Abrahams bosome to his greater comfort seeth Diues burning in Hell . Esay 66. And after the last judgement , the Saints shall goe forth , and see the carcasses of them that haue transgrest against God . This doth not commend 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but allowes congratulating of Gods iudgements .

To conclude . These two workes , serue to worke two affections , which sway much in the ordering of our life , Feare , and Loue . In the worke of Iustice , you see that God is almightie , there is no striuing with him , hee that will not relent with repentance , shall bee grinded with his vengeance . In the worke of Mercie , you see that God is bountifull . Let vs not bee vnthankfull , but let vs repay Loue with Loue . In a word , seeing euery day God doth present such spectacles before our eyes , God grant wee bee not like the Israelites of whom Moses complayneth that they were as if they had no eyes ,

RAther he giue vs grace to make such vse of our eyes in beholding his workes , that his Feare and his Loue , may euer liue in our hearts . So may hee euer manifest his Iustice for vs , his Goodnesse to vs , vntill hauing deliuered vs from all our enemies here on earth , hee bring vs to himselfe , to liue with him blessed for euer in Heauen . AMEN .

The third Sermon . EXODVS 19. VERS. 5 , 6.

Now therefore if yee will obey my voice indeed , and keepe my Couenant ; then shall yee be a peculiar treasure vnto me aboue all people ; for all the earth is mine .

And yee shall be vnto me a Kingdome of Priests , and an holy Nation . These are the words which thou shalt speake vnto the children of Israel .

IN the motion which God by Moses maketh vnto the Israelites ; I told you that there are two points considerable ; the first is whereof God doth remember them , the second vpon what termes God will contract with them . I haue handled the former , I come now to the later , wherein you shall see first what God requires , then what he offers ; both points are to bee handled , first seuerally , and then ioyntly .

That which God requires is Obedience and Fidelitie , Obedience ; They must heare Gods voice ; Fidelitie ; they must keepe Gods Couenant ; that which God doth promise is a plentifull reward , which is set forth first Comparaetiuely , then Absolutely ; Comparatiuely , it is a gracious prerogatiue , for they shall be a peculiar treasure to God aboue all People ; and this prerogatiue is gracious , because all the world is Gods Absolutely , it is set forth in regard of Eminencie , and Sanctitie ; Eminencie , for they shall be vnto God a King dome of Priests ; Sanctitie for they shall be vnto him an holy Nation .

Hauing considered these points seuerally , wee must consider them ioyntly also ; wee must see how that which God doth offer depends vpon that which God doth require ; Gods blessings are promised vpon condition of our duties , Now therefore if ye will obey , &c. Then shall ye be , &c.

This is the substance of the whole passage , whereof I meane to handle at this time only the first branch , whereunto that wee may all learne to conforme , let vs in the feare of God listen to the particulars thereof , as they shall now be vnsolded briefly , and in their order .

First , then of the Obedience ; Israel must heare Gods voice . I need not in many words obserue vnto you that God being a Spirit , hath properly no corporall voice , such as wee haue , but yet by his almightie power , hee can at his pleasure create voices , and by them reueale his word vnto men ▪ or else if he d●e not create a new voice , he can by his inspired seruants deliuer his minde .

But to make this point a little plainer . Gods voice is either direct , or reflected ; Direct is that which he doth immediately vtter vnto men , such was that voice , wherein God deliuered the Decalogue in Mount Sinai , a terrible voice and wonderfull ; wonderfull in that it was heard of so many hundred thousand at one instant ; terrible , for it did so affright them that they desired to heare it no more .

Moses in Deutronomie doth not only describe , but remember also the Israelites of this voice , and it is this voice that is principally vnderstood in this place .

Besides this direct there is a reflected voice of God , wherein God maketh himselfe knowne to some particular persons , with whom he talketh face to face , as hee did to Moses , and by them maketh his will knowne to the whole Church ; this reflected voice was vsed by God , because the people could not indure to heare the direct ; they did deprecate the hearing of that , and God condescended to their desire , and from that time forward spake vnto them , first , by Moses , and then by other men .

But this reflected voice hath a reflection also ; as there may be an echo of an echo ; and so the Priests that receiued the Law from Moses and the Prophets , and reade it to the people , and the Pastors that receiue the Gospell from Christ and his Apostles , and preach it to the world are Gods voices ; of them all Christs saying is true , Hee that heareth you , heareth me , and he that heareth me , heareth him that seut me .

The voice then must not be restrained to the direct , it must bee extended to the reflected also , to the primarie , and to the secondarie , so long as all three agree in one , and the later doth represent the former ; and so by consequent all the Scripture is Gods voice , and they are Gods voices vnto vs that are sincere Preachers of the Scripture , which now is the summarie of Gods Word ; for other voice of God wee must now acknowledge none , but leaue the Romanists , and Enthusiastes to be deluded with their counterfeit Echoes , and imaginarie Voices .

Hauing shewed you what is meant by the voice , I must now shew you what it is to heare ; Of hearing then there are two sorts , a physicall and a morall ; a man is defined to be animal rationale , a liuing creature endued with reason ; now if he heare only as a liuing creature , that hearing is common to him with beasts , which hauing sense are apt to apprehend sounds and be moued with them ; but a man in hearing must doe more , hee must heare not only as animal , but also as rationale , his sense must be but as a gate to conuey the Voice vnto his reason ; and then must the Voice worke vpon his reasonable powers , his vnderstanding and his will ; it must informe his vnderstanding , and he must assent to it , and it must perswade his Will and Affections , and he must also submit to it , otherwise hee doth not heare as a reasonable creature , though as a liuing creature hee doth heare ; well may his action be Physicall , morall it cannot be . But euen Morall hearing is of two sorts , Philosophicall or Theologicall ; philosophicall I call that which goeth no farther then naturall reason can carrie vs ; and so if we heare the Voice of God , the contents thereof will be no better then folly to our blind vnderstanding which scanneth them ; 1. Cor. ● Rom. 1. or we shall proue our selues fooles when wee draw our conclusions out of them ; And as for our Will and Affections , they will be enmitie to them , and that our sinfulnesse may appeare more sinfull , by them , we will bee more exasperated , to set our selues against God . Rom. 7 Mans reason is vnreasonable in hearing Gods voice , which otherwise in hearing mans voice sheweth it selfe very reasonable ; witnesse the many examples of Philosophers Eagle-eyed in humane literature , but Owle-eyed when they read the Scripture , such were Porphyrie , Gallen , and others .

There is then an other Morall hearing , which is Theologicall . When God saith Ephata to a mans eares , as Christ did to the deafe man in the Gospell ; when God doth circumcise mens eares , as the Law speaketh ; when God doth open mens eares to heare as the Learned ; when our hearing is tempered with Faith , and wee rest vndoubtedly resolued of Gods truth in regard of our vnderstanding , and in regard of our Will , the word of God is sweeter vnto vs then Honie and the Honie combe , more to be desired then Gold , yea then much fine Gold : Psal 19.10 . then we heare Theologically , we doe audiendo audire , heare indeed ; or as it is rendred , we doe obey Gods voice , wee are such hearers as are doers of Gods word . Psal. 10 6. And this was excellently figured in the boaring of the seruants eare , who in the Sabaticall yeere would not take his libertie , out of the Loue hee bare to his Master , and his Wife and Children : Christ in his owne person maketh the allusion , and we may accommodate it to our owne persons . In a word , a man doth heare Theologically , when the Law which is perfect conuerteth his Soule , the testimonie of the Lord that is sure , Psal 19. maketh him wise of simple , the statutes of the Lord that are right reioyce his heart , and the commandement of the Lord that is pure doth illighten his eyes ; so that this hearing-eare is of God , Deut 29. as also the Voice is ; and therefore Moses tels the Israelites that God hath not giuen them eares to heare , and Christ in the Gospell saith , qui habet aures ad audiendum audiat , for vobis datum est , it is not to euery body giuen to heare ; but of them to whom it is giuen , Christ hath pronounced , Blesse are the eares that heare that which you heare .

Hauing heard what the Voice is , and what it is to Heare , we must now ioyne them together ; and indeed speaking is for hearing in ciuill societie , neither would God euer haue giuen men tongues , if hee had not giuen them eares . And if for this life hee so prouideth , how much more doth he prouide so for the life to come ? Surely S. Paul saith , that he receiued grace and apostleship 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom 1 5. 1. Thes 2 13. that men might heare him , with faith ; and he calleth the word of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word of hearing , that is a word which must be heard ; Esay goeth a step farther , and calleth the word of God , Cap 53 1. Rom 10 16. Schemugnah , Saint Paul rendreth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hearing ; who hath belieued our hearing ? So it is in the originall ; the meaning is , who hath belieued the word that we Preach , to the end that men might heare it ? The word of God is still to sound in mens eares , and men are still to heare the sound thereof .

How iniurious then is the Romane discipline , Luke 11. Matth. 23. which like the Iewish Lawyers takes away from people the Key of knowledge and shut vp the kingdome of heauen against men ? Which heretofore made it a mortall sinne to read Gods word ? And now clogs the libertie it grants , with such cautions that very few ( especially of those that are with in the reach of the Inquisition ) dare bee acquainted with it ; yea and those clogs content not , but now it is thought fitter vtterly to denie libertie .

As such teachers are iniurious : so are there some schollars impious , that may but will not heare , whether out of contempt or neglect ; they are impious murtherers of their owne Soules ; for this Voice onely is the Voice of life , and it quickneth by the eare ; although wee must not so limit the conueiance thereof by the corporall eare , that wee exclude the eye ; for our eye also since Gods word is written by reading , may conuey Gods Voice vnto the eare of our Soule ; and men by this second meanes are not a little edified in Gods truth ; the Fathers ( especially Chrysostome ) doth commend reading earnestly to the people ; yea the Law hath commanded it long since , when it willed the Iewes , to write the Law vpon their doore posts ; certainely the Iewes euen at this day inure their children to a daily reading of the Law ; so soone as they come to yeeres of discretion ; and it were to be wisht that Christians did imitate them therein .

But marke that as the Israelites must heare Gods Voice , so they must heare it absolutely , for God doth not yet acquaint them with the contents of his Voice , he speaketh indifinitely , hee requires obedience not to this or that Commandement , not to this or that Article of faith , but to whatsoeuer he shall purpose . And well may God require such obedience ; for he is first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Truth of himselfe , yea Truth it selfe , so that a man need not feare that at any time , or in any thing God can bee deceiued , or will deceiue vs ; neither can agree with the Omniscience , and Holinesse of his nature . Secondly , God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Almightie , and the soueraigne commander of man ; so that his word is not onely Truth , but a Law ; where the word of this King goeth , there goeth power ; it admitteth no disputing , no resisting ; As he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Truth , so we may safely captiuate our wits vnto his wisedome ; as he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so we must dutifully submit our wils vnto his commands ; vpon these two foundations are built our absolute obedience vnto Gods indefinite Voice .

The word my voice is a word of limitation , Ioh. 10. Christs sheepe heare his voice , the voice of a stranger they will not heare ; Gods voice must bee reputed obiectum adaequatum of his people hearing ; wee must neither stretch nor shrinke it , neither adde thereto , nor take there-from .

These two Attributes of Truth and Power , are so proper vnto God , that they are not communicable to any creature ; Omnis homo mendax , Psal. 116. euerie man may deceiue or be deceiued ; and Omne sub regno graniore regnum est , the greatest Soueraignes vnto men , are subiect vnto God ; therefore mens words must be tried , before they must be belieued ; wee must not credit all their words , and we must yeeld obedience vnto men , no farther then may stand with our obedience to God . This must be obserued , because the glorie that is due onely to God , is too often communicated to men : so Disciples take their masters instructions as Diuine oracles , and follow them in errour , out of a preconceipt that they are not men likely to erre . But Saint Pauls rule is , Omnia probate , 1. Thes. 5 1. Iob. 4. quod bonum est tenete , proue all things , but hold that which is best , and Saint Iohn , trie the spirits whether they be of God or no ; for many false Prophets are gone out into the world ; Amicus Plato magis amica veritas , we must neuer dote so vpon any man , as to forget that he is a man , that is a creature subiect vnto errour . If this caution had beene obserued , and the Disciples had in all ages examined their masters Doctrine , by his word that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : neither should the Church heretofore haue beene , neither would it now be pestered with those many Sects that dictract the same .

As Disciples haue their caution , so haue Subiects also ; they must dutifully obey their superiours , but alwayes with a sauing : sauing the Allegiance which they owe vnto the Superiour of Superiours , that is vnto God ; so long as there is no contradiction betweene the commandements of God and superiour men , subiects must obey , though the obedience be vnsauorie , and the command rigid ; but so soone as there appeares a contradiction , endure they must patiently the Sanction of the Law , but perform the Precept , they must not . Were this caution obserued by Subiects , did they consider the subordination of all earthly Powers to the power of God : many enormous sinnes had neuer beene committed , neither would the people so familiarly shift their Religion at the becke of their superiour .

But aboue all vsurpations of Gods glorie in this kind , take notice of the Votiue blind obedience of the Religious Romanists ( especially of the Iesuites ) they make it a part of their solemne profession , and put it in practise impiously and mischieuously , as the world hath palpaple and woful proofe , True it is that they pretend good limitations set to their Vow , as that the superiour must not be obeyed against Gods Law , and the law of Nature : but while they make the superiour the interpreter of both these Lawes , and that they must rest in their superiours Voice , as in the Voice of Christ : what they abhorre in words , that they commit in deeds ; they commit many things both against the Law of God , and nature . And in generall all Papists that hold the Popes infallabilitie , taking from him the resolution of our faith and manners , how doe they serue God , against Gods will , and massacre Gods seruants out of an erroneous zeale for Gods glorie ?

Let the conclusion then of this point be , that no man may dispute or resist any voice of God , but withall he doth challenge Gods Truth , and his Power ; and whosoeuer requires absolute credit , and obedience to all his words , he vsurpes Gods Attributes which are incommunicable , that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Vnerring Truth , and Vncontrowable Power ; And so haue you the first of those things which God doth require which is Obedience .

The second followeth which is Fidelitie ; Israel must keepe the Couenant of God ; a Couenant is a solemne contract made betweene diuers persons ; and Gods Couenant is the contract that is made betweene him and his Church in those termes , I will bee your God , and you shall be my people .

But of Couenants there are two sorts ; Foedus aequum , and Faedus iniquum ( as the Ciuilians speake ) Foedus aequum is that which is made betweene persons that are of equall ranke , whereof one is not superiour to the other ; Foedus iniquum is that which is made betweene persons , that are impari iure , of vnequall ranke whereof the one is superiour to the other . When we speake of Gods Couenant made with man , wee must not conceiue that that the persons are equall , they are very vnequall , there is no proportion betweene them , neither can there be betweene an infinite and a finite person ; this must be obserued in the very first Couenant that euer God made , the Couenant of the Creation ; for then the Persons differed as the Creator and Creature , there was oddes betweene them .

Secondly , as there may bee oddes betweene the persons that enter into a Couenant . so there may haue beene before they enter into the Couenant no enmitie , or no great enmitie betweene them ; Nations that neuer were at warre may enter into Couenant one to strengthen himselfe by the other , or one to haue the freer commerce with the other ; but oftentimes it fals out that Leagues put an end vnto quarrels , and Couenants are the securitie of a reconciliation , and open the intercourse of mutuall good offices which war shut vp . Though the Couenant of the Creation had no precedent enmitie , yet that of the Redemption had , and therefore it is called not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Couenant ; but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Reconciliation ; when we were enemies Christ died for vs , and by his bloud was the New Testament ratified .

Thirdly , the Couenant primarily here meant is the Decalogue ; on those Ten Words did God make a Couenant with Israel ; and the Tables wherein they were written were called the Tables of the Couenant ; 1 eut 9 11. the Arke wherein the Tables were put is called the Arke of the Couenant ; 1. Reg 8.1 . and the Tabernacle wherein the Arke was , was called the Tabernacle of the Couenant . But this Couenant of the Decalogue hath a double consideration , whereof the one is Intrinsicall , the other is Extrinsicall ; the Intrinsicall is that which looketh to the naturall power of the Law , which is to discouer sinne , to conuict a sinner , and to doome him according to his desert ; the Extrinsicall consideration is that which looketh to the supernaturall power of the Law , and that is to be a Schoolemaster to bring vs vnto Christ , who is the end of the Law , and came to fulfill it . To shadow this double consideration , the Decalogue was cloathed with the Ceremoniall Law , wherein the offerer imposing hands vpon the Sacrifice did confesse himselfe guiltie , and the slaying of the Beast shewed the desert of a sinner ; thus there appeared what is the naturall power of the Law . The supernaturall power also appeared in the ceremonies , in that the offerer vnburthened himselfe vpon the Sacrifice as a sinner doth vpon our Sauiour Christ , and that by the death of the beast the offerer was exempted from death : as men are deliuered from death , by the death and passion of our Sauiour Christ . Wherefore though the Couenant of the Redemption bee but one , yet in regard of the shadow , it is called the Old , and in regard of the substance the New .

You haue seene what is the Couenant of God , you must now learne what it is to keepe it . First , wee must learne to obserue our distance , though God doe vs the honour to contract with vs , yet must not we presume to equall our selues to God ; for so shall wee betray our ignorance that we know not of what kind the Couenant is ; we must therefore discerne the inequalitie of the Persons that haue contracted , and wee must confesse how low God hath descended that hath vouchsafed to take vs into so neere a reference .

As in keeping the Couenant wee must obserue our distance , so must we not be vnmindfull of the danger , which we haue escaped thereby ; he that considereth not that he stood at Gods mercie when hee was receiued to grace , that he was by merit a firebrand of Hell when by mercie he was designed to be a Saint in Heauen : cannot as he ought , keepe the Couenant of God . Now the Decalogue wherein this Couenant standeth hath a double consideration ; therefore he that will keepe Gods Couenant must make vse of both .

First , he must make vse of the Intrinsecall consideration , and of euery branch thereof ; by the Law commeth the knowledge of sinne , therefore that he may haue a true iudgemement of the nature , differences , and degrees of sinnes , he must be well conuersant in the Decalogue , he must not trust to Morall Philosophie , to Ciuill Constitutions , and Customes , to Pharisaicall or Papisticall Traditions , these are but imperfect guides in such inquiries . Only Gods Couenant can tell what is , and what is not finne ; Moses is the best Casuist .

Secondly he must often suruey himselfe at this glasse of the Law , and there find the excesses , and defects of his life ; no other thing can represent them so truly as this will doe ; this Glasse will neither flatter nor deforme vs ; our consciences directed hereby will returne a true verdict , and indict vs of no lesse sinne then we haue committed .

Thirdly , as a man must conuict himselfe according to the Law : so according to the Law must hee doome himselfe ; acknowledge whatsoeuer is due to a wretched sinner , what place , what state , what worme , what fire , what losse , what paine , that all these are due vnto himselfe ; this Intrinsecall consideration of the Law must euery one haue that will obserue Gods Couenant .

But he must not rest here , he must come on to the Extrinsecall , the supernaturall Power of the Law , whereat the Lawgiuer did finally aime ; man finding no innocencie in himselfe must seeke it in Christ ; hee must vnload his conscience vpon the propitiatorie Sacrifice , and wash his garments white in the bloud of that Lambe ; through confidence in Christs death hee must insult against that death which is the wages of his sinne . Rom 6. Finally what was impossible for the Law by reason of the weaknesse of his flesh , Rom. 8. this must be his comfort that God sending his owne Sonne in the likenesse of sinfull flesh , and for sinne condemned sinne in the flesh , that the righteousnesse of the Law might bee fulfilled in vs , who walke not after the flesh but after the spirit .

You see what it is to keepe the Couenant of God . I may not omit the reason why God calleth it his Couenant ; and the reason is twofold : First , because we being inferiours and enemies could not prescribe any Articles to God , but were to take such as he was pleased to prescribe both to himselfe and vs ; so that though there be two parties to the Conenant , yet is there but one that proscribes . And we may well be content with it for being in that case that we were , in , wee could not haue wisht for so much as God hath done for vs . A second Reason is , because in point of Religion couenanting with any other is forbidden ; God brooketh not , that , he hauing appropriated himselfe as it were vnto vs , wee should communicate vnto others the honour that is due to him . The Couenant of God is of the nature of those leagues which require intire offensiue and defensiue seruice ; we must haue to doe with no others but for the Lord , and in the Lord .

I draw to an end . Let vs lay together the two parts of the Text , and so you may learne two good lessons .

That which in the former part is called Gods voice , is in the later part called Gods Couenant ; the later name sweetens the former ; the first is imperious , the second is gratious ; and who would not heare that voice the argument whereof is nothing but Gods wonderfull fauour ; though the pride of our nature be impatient to be commanded , yet can it not chuse but take it for a great honour that wee are contracted with , by the Soueraigne Lord of Heauen and Earth ; that we are contracted with , about our heauenly aduancement , and our euerlasting emolument .

Our second Lesson is . That seeing to heare Gods Voice is to keepe his Couenant , the breach of our dutie is not only Sin but Persidiousnesse ; our euill deseruing of God is aggrauated by Gods well deseruing of vs , which we should well obserue : for if we haue not lost all ingenuitie , the due consideration hereof will worke in vs the deeper remorse for sinne past , and be vnto vs the stronger preseruatiue against sinne to come .

Adde a third Lesson ; that hearing the Voice is put before keeping the Couenant , because that is a meanes vnto this ; for we cannot keepe Gods Couenant , but by the grace which we receiue by hearing his Voice . I will end with the Prayer of King Dauid .

TEach me , Psal 119 , 33 , 34 O Lord , the way of thy statutes , and I shall keep it vnto the end ; giue me vnderstanding and I shall keepe thy Law ; yea , I shall obserue it with my whole heart .

The fourth Sermon . EXODVS 19. VERS. 5 , 6.

Then shall yee be a peculiar treasure vnto mee aboue all people : for all the earth is mine .

And yee shall be vnto me a Kingdome of Priests , and an holy Nation .

IN the message which God sent by Moses to Israel , testifying vpon what tearmes he would couenant with them , there are ( as heretofore I haue obserued two remarkabe points , the first teaching What God doth require ; the second , What God doth offer . And these points must be considered , first in themselues , wee must see what they meane ; then betweene themselues , we must see how the one depends vpon the other .

I haue handled the first of these points ; I haue shewed you what God requires of Israel , he requires their absolute obedience , and their constant fidelitie , that they heare his voice indeed , and that they keepe his Couenant .

It followeth that I now come on to the second point , that I shew you what God offers , and that which he offers vnto Israel is a gracious Prerogatiue .

A Prerogatiue is some great good vouchsafed vs , wherein wee exceed others ; and in Gods offer there is a manifold good contained .

This good is first specified , then it is amplified . In specifying it , God doth first resemble it , he telleth the Israelites they shall bee a pecullar treasure ; Then he brancheth it into a double blessing , an eminencie of their state , They shall be a Kingdome of Priests ; and a Sanctitie of their persons , They shall be an holy Nation .

These blessings so specified , are also amplified in the words , Eritis mihi ; yee shall be to me . It is a great blessing to be a peculiar treasure , to be a royall Priesthood , to be an holy Nation ; but to he any of these , how much more to bee all these vnto God , doth not a little improue our blessing ?

You see the Good is great , which they are vouchsafed ; But wee doe not yet see that the hauing of it is a Prerogatiue . It becomes then such , if it be not a common good , and if therein wee goe beyond others ; and such is Israels blessing , that which God will vouchsafe them to be , they shall be aboue all other Nations . The offer you see doth containe a Prerogatiue .

But this Prerogatiue is moreouer Gracious ; gracious , whether you respect the Receiuer , or the Giuer , the receiuer vos yee , persons of no worth , the giuer God , that hath no want , all the earth is mine ; in so litle worth of theirs , and lesse want of Gods , to honour them so farre , must needs be a worke of Grace .

I haue laid before you Gods offer ; All Saints day . it deserues your attentiue listning vnto it , the day which we solemnize putteth vs in mind of our interest therein , and wee may become all Saints , because this gracious Prerogatiue is offered to vs all . Wherefore that we may partake it , let our diligent eares quicken the desire of our hearts , to entertaine these particulars , which I shall now vnfold vnto you , briefly and in their order .

I begin with the Prerogatiue ; The Good therein offered is first resembled vnto a peculiar treasure . Of the goods which a man hath , ( if a man haue much goods ) he committeth some to his seruants , they are trusted with the keeping , and the care thereof , but if hee haue any thing of speciall price , and which hee esteemeth more then ordinarie , that he layeth in his owne Cabinet , he reserueth the keeping thereof vnto himselfe . The portion of Good which is so tendered , is by the Holy Ghost called Segulia , 1 〈◊〉 19. Luck● 2 8. which we render a peculiar treasure , such as King Dauid had , and Salomon . Vnto this practice of Kings , or great men , doth God allude in this resemblance ; all the world is his , but by commission , or permission , hee intrusteth his creatures with much of it ; but his Church is more deare vnto him then so , he maketh her the subiect of his speciall care , and giues vs to vnderstand , that she is a speciall Iewell , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an exempt people , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a people of extraordinary note , so the Translators render Segulla ; no phrase more vsuall in Moses , then to call Israell a pretious people , and neuer doth God resemble his Church when hee meaneth to honour it , but hee resembleth it to things of greatest value . I will not trouble you with the Canticles , Cap. 4 . 1● . where it is called Hortus conclusus , and is made the verie Paradise of God ; I will keepe my selfe to our present allusion . In the old Testament the Tabernacle was a type of the Church , as it was militant , the Temple of Salomon was a type of it , as it shall be triumphant , and what were both of them made of , but of the costliest timber , mettall , stones , silke , that could bee had ? Esay foretold the fabricke of the Church in the state of Grace , that it should be of Carbuncles , and precious stuffe ; and how sumptuous is the state of it in Glorie , as it is described by Saint Iohn in the Reuelation ? Cap. 21. Our Sauiour in the Gospell compares the Kingdome of Heauen , Math 13. which is the Church , vnto a treasure hid , and to a pearle of very great price .

But to speake more plainly ; the fountaine from which the Church springeth is the pretious louing kindnesse of God , Psal 36 7. 1. Pet 1.19 . the redemption that was paid for it , was the pretious blond of Christ , the foundation whereupon it is built , Esay 28.16 . 1 Cor 3.11 . is a pretious corner stone ; the doctrine by which it is built vp is gold , siluer , and precious stones , the persons whereof it consisteth are vessels of Gold , 1. Tim. 1.19 . 1 Pet 1 4 1 Pet 1 7. vessels of honour , all the promises that are made vnto it are pretious promises , and their faith is pretious ; how can they then chuse but bee a pretious people ?

If you haue not enough to proue it , that one phrase putteth it out of all doubt , that the Church is Gods peculiar treasure ; God himselfe resides there , and frameth the Church vnto his Image ; Christ liueth there , the Church is his body ; the Holy Ghost doth breath there , the Church is his Temple ; finally the Angels attend there , the Church is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cyrill Alexand. it is the Sanctuarie of God . Can there be any thing added vnto the value , where there is such a Presence ? And where there is such a Prouidence , becommeth not the Church most peculiar ? Certainely that which is the Treasure of those Diuine mysteries , must needs bee accounted Gods peculiar treasure .

I will dwell no longer vpon the Resemblance ; onely take notice that it promiseth more then an ordinarie good , in so significant a phrase . And indeed what tongue can expresse the fauour that is implied , in the value that God setteth on vs , and the care that he will take of vs , when he calleth vs his Peculiar treasure ?

But what God resembleth , that hee brancheth ; hee openeth the good more plainely , which he did but shadow figuratiuely , and the first branch doth set forth the Eminencie of the state of Israel , They shall be a Kingdome of Priests . The phrase is read diuersly , 1. Epist. 2. Cap 1. & 5. Moses hath here a Kingdome of Priests ; Saint Peter rendreth it a Priestly kingdome ; in the Reuelation Saint Iohn telleth vs that Christ hath made vs Kings and Priests . The reconciliation is easie , for in the Church , euerie member of the Church , is so a King , that he is a Priest , and so a Priest , that he is a King . And why ? He is Primogenitus , Gods first borne , Exod 4.22 . so God called Israel ( and Saint Paul telleth vs , that they that come into the Church , Hebr. 12. come into the congregation of the first borne . Now the Law of nature doth acknowledge this right of Primogeniture , that is made a man Lord of his brethren , and Priest of the most high God ; so that these words Kings and Priests , are equipollent to first borne , and are the ground of our prerogatiue , whereof you shall heare anon .

But let vs take these words a sunder . Cap 16. Cap. 12. First then the Israelites shall bee Kings . The Church as it is described in Ezekiel is adorned with a Crowne , and that woman which is described in the Reuelation , hath a Crowne of twelue Starres vpon her head , Psal. 45. Matth. 18. the Psalmist calleth her a Queene , the Parable of the marriage Feast , calleth her the Wife of the Kingssonne , her state is royall ; and all her children are Filij regni Children of the Kingdome , the Gospell that is verbum regni doth so honour them , they are heyres apparent vnto the kingdome of Heauen . Saint Chrysostome vpon 2 Cor. 1. Ad sinem Cap. doth excellently open the Analogie betweene a member of the Church and a King . A King , saith he , hath a Crowne , and God doth Crowne his people with mercie and louing kindnesse . Psal 103. A King hath his Robes of state , and the Church is at the right hand of Christ , in a vesture of Gold wrought about with diuers colours ; Psal. 45. Christ himselfe is her clothing . A King hath his Guard tending vpon him for his honour and safetie ; and the Angels of God pitcht their Tents round about the godly . Psal. 34. A King hath a multitude of Subiects whom hee doth direct , and correct , and the children of God haue many thoughts and desires ouer which they haue power , to order and represse them . And indeed herein principally standeth the Kingdome , residet in se quisque animo regali , euerie man is a Soueraigne ouer himselfe , hee doth polish his owne little Common-weale , prescribing a measure , and obseruing good order , in his head , in his heart , in his soule , and in his body . It is the Kingdome of grace which is Preached in the Gospell , 〈◊〉 2. 〈◊〉 3. Iohn 8. 〈◊〉 1. by which we obtaine the Kingdome of glorie , which is promised to them that rule well therein ; sl●uerie to sinne , is the direct opposite vnto this kingdome ; this title forbiddeth vs all earthly and sensuall thoughts and desires , it requires that wee be kingly in both , or else we doe not answere our title . And , the more is the pitie , there are but few that answere it ; but let vs take heed , this is our danger , hee that is not a King in grace , shall neuer bee a King in glorie .

You see the first aduancement of the Churches state , which is to bee Kings ; The second aduancement is to be Priests ; and a Priest was he that offered sacrifice , and euerie member of the Church must offer , hee must offer at both the Altars . At the Altar of Incense , Prayers and Prayser . Prayers Psal. 141. Dauid prayeth that his Prayers may come vnto God as the Incense . Prayses , Psal. 50. we are willed to sacrifice praises . And as they must offer at the Altar of Incense , so must they at the Atar of Burnt offerings also ; Psal. 51. a sinner repenting becommeth a Priest , because a broken and contrite heart is the sacrifice of God , such an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sacrificing of mans owne selfe , is a speciall act of Christian Priest-hood . And so is in generall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 well doing ; Heb. 13. Cap. 12. Be not wearie , saith Saint Paul , of well doing , for with such sacrifices God is well pleased ; and he exhorteth the Romanes to offer vp their bodies a liuing sacrifice , holy , and acceptable vnto God , which is their reasonable seruice of him . A Priest , saith Origen , is mens Deodicata , and he is called a Leuite which doth continually attend God , In Leuit. 25. and minister to his will ; in this sense Esay saith of the Church , you shall be called the Priests of the Lord , and they shall say vnto you , the Ministers of God .

This second title of honor putteth vs in mind religiously to serue God , for it is a plaine contradiction for a man to be a Priest , and not to attend the Altar ; he that neuer prayeth vnto God , neuer praiseth him for his benefits , hee that neuer repenteth of his sinne , nor crucifieth his sinfull flesh , he that doth not exercise himselfe in good workes , doth really renounce the Christian Priest-hood .

And here by the way let me obserue vnto you , how senselesly they cast durt into their owne faces , that vilifie Gods Ministers in the name of Priests ; forgetting that it is one of the honourable titles which themselues are vouchsafed of God ; and it is their dignitie in Gods word , to be stiled Priests . But happily they would be such Kings , as are no Priests , absolute in themselues , and acknowledge no superiour , which was the head-long pride of Angels ; and of Adam .

Put this title of Priest , to that of King , and then you shall find that this doth temper that , for it teacheth that our Eminencie is subordinate ; for a King is he that hath inferiours , a Priest is he that hath a superiour ; for a Priest doth honour those aboue him , as a King is honoured by those that are below him ; the name of a King must not make vs thinke so highly of our selues , but the name of a Priest must teach vs to bee humble ; we must so carrie our selues , Masters of our selues as that in all things wee be the dutifull sernants of God .

Well then Kings we are , and Priests , but how ? in Christ . The name of Christ is as much as anointed , and Christ was anointed to bee the the King of glorie , and a Priest after the order of Melchisedecke ; and we in Baptisme put on Christ , we are grafted into him , Aug de Ciuit. Dei lib. 10 c 10. and so become Christians , partakers of his vnction ; and if of his vnction , then of his Kingdome , and Priestood , Whosoeuer therefore doth seperate himselfe from Christ , doth withall depriue himselfe of his Royaltie , and his Priesthood ; for we are not Kings , nor Priests , but in him , and by him , who is the soueraigne both Priest , and King ; so Saint Iohn teacheth in the first , yea , all the Saints professe in the fift of the Reuelation .

You haue heard hitherto much of a King , and a Priest ; but these titles must not be misconstrued , they fauour not the rebellion of Corah , Numb. 10. Dathan , . and Abiram , nor Anabaptisticall anarchie , not the wrest of those words in Daniel . The Kingdome shall be giuen to the Saints ; Cap 7. as all are Kings , so are all Priests : and as all are Priests , so are all Kings : all are both spiritually , without preiudice to Ciuill , or Ecclesiasticall gouernment . The case is cleere both in the Old and New Testament ; Deut. 33.5 . for notwithstanding this promise Moses continued a King ( so hee is termed ) in Israel ; and Aaron with the Leuites did minister in the Tabernacle ; and the rebels against both were fearefully swallowed vp by the earth that cleft vnder them . And though the Apostles giue vnto Christians the same honourable title that God by Moses giueth to Israel : yet doe they require them to be subiect to higher Powers , Rom. 13. Heb 13. and obey them that watch for their soules , and threaten vengeance and damnation to such as are disobedient .

Wherefore that we be not carried away with the errour of the sonnes of Belial , let vs obserue , First , touching our Roialtie , that regnum Dei est intra nos , the kingdome here spoken of is a kingdome within vs ; and Rex est qui se regit , the King in this kingdome is he which ruleth himselfe well ; the sphere of this soueraigntie extendeth not farther then a mans owne person ; wee may not confound it with the kingdomes of this world , with those Powers that are ordaind of God , for the peace and benefit of Church , and Common-weale ; if we doe , we doe misconstrue Gods words , and are vsurpers of the Ciuill Sword .

So likewise must we conceiue of the Priesthood ; for there is Sacerdos in persona sua , a Priest that acteth only his owne person , and there is Sacerdos in persona aliena , a Priest that doth act the person of another . Lay men are Priests , if they bee Christian men , but they act no bodies person but their owne ; they performe no other sacred duties but such as euery man doth owe to God : the Cleargie they are Priests , but they are so in persona aliena , they represent the persons of others ; you may perceiue it in their forme of speeches , they speake in the plurall number , We beseech thee , O Lord , Wee praise thee O God , &c. and all the people saith thereunto , Amen , confessing in that word , that the Minister is but their mouth ; not that hee deriueth his power from them , as if they had it habitually , and communicated it actually to him ( for neuer can it be proued , that Holy Orders were at any time in the multitude ) it hath euer beene either Natiue or Donatiue still by the appointment of God , who made it Natiue only to the first-borne , at first ; and then to the seed of Aaron ; and after their Priesthood determined , it became Donatiue , Christ gaue it to his Apostles , and by his Apostles tooke order to continue a succession , but so as to deriue the power of Holy Orders , still from them that were in Holy Orders ; so that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in vse , it was euer the whole Churches , as the sight of the eye is the sight of the whole bodie , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in possession , it was neuer , Basil . lib ● de Baptismo . Aug , de Ciuit Deili● . 20 , cap. 10. Leo de anniuersaria assumptione , Serm. 3. no more then the whole bodie could euer see . Wee must not then confound the Hierarchicall , and the Mysticall Priesthood , no more then we may the externall and the internall Kingdome , each must keepe within his bounds .

And as we must in our priuate be religious as Priests in seruing God : so wee must not without a lawfull calling ; and a mans lawfull calling is not as Anabaptists dreame , his owne conceited abilitie , but a Mission and Commission from lawfull Superiours ; without such a Calling , I say , we may not intermeddle with Pastorall Functions .

Finally , the publike Kings and Priests , must neither of them abuse these titles , neither of them must wrest this place . The Romanists are carefull to remember Kings that they play not Priests , they amplifie Vzziahs example that was stricken with Leprosie for being so presumptuous ; I would they did aswell remember Christs speech , whose Vicar the Pope claymes to be , Iohn 18.36 . Luke 12.14 . My kingdome is not of this world , and that , Man who made me a Iudge to diuide inheritances ? they would not so often , being Priests , vsurpe vpon the sword . But let them take heed , Christ told Saint Peter , Math. 26.52 . and they will find it one day true , The Priest that medleth with the sword , shall perish by the sword ; the Kings ouer whom the Pope hath long tyrannized , shall one day worke his ruine . And thus much of the Eminencie of the Churches state .

I come now to the Sanctitie of their persons ; Israel shall be an holy nation ; and indeed Kings who are Priests , such as you haue heard described , how can they chuse but bee Holy ? especially seeing the persons that communicate in those titles are the First-borne , Exod. 13. for the First-borne by the Law were holy to the Lord . And what is the oyle wherewith they were anointed , Exod 30. Cap. 2 Cap. 1 18. but oleum sanctitatis , holy oyle ? what are their persons , but Temples of the Holy Ghost ? Ieremie calleth them Gods first-fruits , and Saint Iames telleth vs that all Christians are a kind of first-fruits to God . 2 Cor. 11.2 . Ephes. 5 27. The Church is by the Apostle said to be a chast virgin , without spot or wrinkle ; in the Reuelation the Spouse is clothed in fine white linnen , Reuel. 19 8. Esay 26. which is the righteousnesse of Saints , in the Prophet she is called , The land of righteousnesse , finally , in our Creed , the holy Catholike Church . ●sal 101. King Dauid required vertue in his seruants , He that walketh in a perfect way he shall serue mee , how much more God ? To whom the Psalmist speaketh thus , Lord who shall dwell in thy Tabernacle , who shall abide vpon thy holy hill , God answereth , Hee that leadeth an vncorrupt life , &c.

But what is Holinesse ? Origen will teach vs ; the holinesse of a man must be conceiued as the holinesse of a beast , a vessell , a vestment ; now those things were separated from prophane vses , and dedicated to sacred : so must a man be first seperated from earth and earthly things , he must not set his affections vpon them ; though he be in the world , Col. 3.2 . Iohn 17. yet hee must not be of the world ; hee must not loue the world , nor the things in the world , the lust of the flesh , the lust of the eyes , and the pride of life ; 1. Iohn 2.15 . Ephes. 5.11 . he must haue no fellowship with the vnfruitfull workes of darknesse ; This is his separation , the first branch of Holinesse .

The second is Dedication , his life must be deuoted vnto God ; Christianitie is an imitation of the Diuine Nature , a reducing of himselfe to the Image of God in which he was created , 2. Pet. 1. Ephes. 4. 1. Pet. 2. to righteousnesse and holines of truth , a shewing forth of the vertues of him that hath called vs into his maruellous light . If a man professe himselfe to be a Painter , and take vpon him to make the picture of a King , and mis-shape him , doth hee not deserue iust blame ? yes surely , for hee occasioneth strangers to thinke meanly of the Kings person , because of his ill fauoured portraiture : and shall a Christian escape punishment whose life is to be a visible representation of Christ , if Infidels blaspheme Christ , while they iudge of him according to his counterfeit ? hee shall not . Wherefore faciamus de terra coelum , faith Saint Chrysostome , In Matth. 12. Tem. 2 p. 332. let vs represent Heauen in earth , let vs so liue as that men may say that God is in vs of a truth , Let our light so shine before men , that they may see our good workes , and glorisie our Father which is in Heauen . Holinesse is the true characterizing qualitie of a Christian , it distinguisheth betweene the faithfull , Iust. Martyr ad Diogn●t . p. ●97 . 〈◊〉 in Apolog. p. 61. and infidell , they differ not in place , in apparell , in diet , &c. but in charitie , in pietie , in obedience , in patience , in euery Christian vertue , whatsoeuer shew a man make if he want these vertues , he is but like the Iuglers Ape which being attired like a reasonable creature , and dancing curiously to his Masters instrument , deceiued the people of Alexandria , vntill one espying the fraud , threw a few Dates vpon the Stage , which the Ape no sooner espied , but he tore all his vizard , and fell to bis victuals to the scorne of his Master , which gaue occasion to the Prouerbe , An Ape is an Ape , though hee bee clad neuer so gaily . Nyssen applies it vnto men that call themselues Christians , professe that they know God , Tom. 2. de professione Christiana . and that their hope is in Heauen , but no sooner doth any vanitie come in their way , but their heart doth betray where there treasure is ; but let them remember the Prouerbe , It is a snare for a man to deuoure that which is holy , Origen applies it to the sacriledge that a man committeth that vowed himselfe in Baptisme to the Lord , and giueth himselfe vnto the World . I conclude this point with Gods words in the Law , Lenit 11.44 . Math. 5 . 4● . Be yee holy , for I am holy ; and with Christs words in the Gospell , Bee yee perfect , as your Father in Heauen is perfect ; sinne must not raigne in our mortall bodies , because we are an holy Nation .

You see how the Good which God offereth to Israel is specified , you must next heare how it is amplified , that appeares in the words , Eritis mihi . As the Proprietarie is , so doth the value of a thing rise , hee addeth to the worth , at least to the esteeme thereof ; though man only to the esteeme , yet God also to the worth , for hee can proportion the creatures worth answerable to his esteeme ; he whose glorie shineth in the heauens , and handie worke in the firmament , doth declare his glorie much more in the Church , according to that in the Prophet , This people haue I formed for my selfe , 〈◊〉 45. they shall bee to set forth my prayse .

And indeed of what regard the Church is with God , we may gather out of that which God hath done for it , he is become a father vnto it , in Christ ; and tendreth euery member thereof as his deare childe ; hee hath giuen his only begotten sonne to death for the saluation of it , and made him the Bridgeroome of the Church ; the Holy Ghost doth he send to guide , to comfort it ; and the Angels are ministing spirits for their sakes that shall be heires of saluation . Can any man beleeue this , 〈◊〉 . 1. and not beleeue that wee are a pretious treasure vnto God ? Hee hath prouided for vs a Kingdome that cannot be shaken , 〈◊〉 12.28 . 1. ●ct . 5.4 . an immarescible Crowne of glorie , hee hath communicated vnto vs the Throne of his owne Sonne , and giuen vs power ouer all our enemies , and can wee doubt but we are Kings vnto him ?

And as for our Priesthood , Iames 5 16. that is as euident ; the prayer of the righteous auailes much ; their sufferings are to him sacrifices ; all their life is a sauour of a sweet smell ; and he is well pleased with the worke of their hands . Feuci 7 14. Finally , they haue washed their robes white in the bloud of the Lambe , they are clothed with the righteousnesse of Christ , God vouchsafeth to conuerse with them , to dwell with them , therefore they are to him an holy Nation .

We that account our selues happie , if wee bee deare to great men , great , if we be but pettie Lords , thinke not meanly of our selues , if we be but Priests vnto Baal , and looke bigge if we haue but the righteousnesse of a Pharisie : how happie should wee thinke our selues , that are vouchsafed to be the Fauorites of the King of Kings ? how should we esteeme our selues , that are made Kings of Heauen ? how should we glorie in our diuine Priesthood , and ioy in our true Holinesse ? when we consider our selues as we are in our selues , dust , and ashes , weake and wicked ones , wee may well crie out with Dauid , who am I , O Lord , and what is my Fathers house , that I , O Lord , should be such a one vnto thee ! and sing the Virgins Hymne , My soule doth magnifie the Lord , and my spirit hath reioyced in God my Sauiour , for he that is mightie hath magnified me , &c. And when vnder the Crosse wee find that in the eye of worldlings wee are reputed wormes , and no men the reproch of men , and the despised of the people , when they oppresse vs with more then Egyptian bondage , scoffe at the sighes and groanes which the Holy Ghost indites in vs , and repute all our deuotion to bee but madnesse , when they traduce vs as Samaritans , as friends of Publicans and Sinners , yea , as instruments of Beelzebub , and condemne vs to a shamefull death , as pestilent fellowes , traitours , and blasphemers : what greater comfort can we haue then this promise of God , Eritis mihi , You shall be to me a peculiar treasure , a Kingdome of Priests , an holy Nation ? But I goe on .

You haue heard of much good , but what you haue heard doth not yet amount to a Prerogatiue , that appeares in these words , aboue all people . When we haue good things that are not common to others , especially if it be better then they haue any , then haue we obtained a Prerogatiue ; and this was Israels case , for the Church was not now Catholique , as it had beene before Abrahams time , and was to bee after the comming of Christ . Gods promise was Catholique to Adam , though Cain played the Apostata , it was Catholique also to Noah , but his children fell away ; therefore when Gods reuiues it vnto Abraham , hee made it but particular , and Israel only was his Inheritance , In Iuda was God knowne , his Name was great in Israel ; Athanas . de Incarnat . verb. not that others might not bee , if they would become Israelites , but ordinarily none but Israelites , or Proselytes , had part in the Promise . Therefore the Law speaketh thus , What Nation is there so great , Deut. 4. who hath God so nigh vnto them , as the Lord our God is in all things that we call vpon him for ? And what Nation is there so great , that hath Statutes , and iudgements , so righteous as all this Law that I set before you this day ? And the Psalmist , God sheweth his word vnto Iacob , Psal. 147. his Statutes and Iudgements vnto Israel , he hath not dealt so with any Nation , &c. This is often repeated by Moses , Deut. 10. but especially Chapter 32. Seeing then God doth compare one Nation vnto all people , and preferre it , he doth extoll his owne grace , and teach vs that the blessing is singular ; and if singular then a Prerogatiue ; and because singular , and a Prerogatiue , the more to be esteemed .

Surely in worldly things we thinke so , for what is he that hath any gist or good which others haue not , who doth not esteeme it as much for the rarenesse , as for the greatnesse thereof ? I would wee did passe as true a iudgement vpon our heauenly Treasures ; surely the Church was wont to doe so , Pone me vt signaculum , Cant 8. saith the Spouse , Set mee as a Seale vpon thy arme , and in her Plea , Populus tuus omnes nos ; Wee are thine , enen the sheepe of thy pasture . Esay 63. As God doth honour vs aboue others , so will hee that we be mindfull of his speciall fauour .

Put now together the Greatnesse of the Good , which God offers with the Singularitie of the fauour , which God vouchsafeth Israel , and they will yeild vs a definition of the Church ; for what is Ecclesia but a people chosen out of the world , and preferred before it , in that it is Gods peculiar treasure , and to him a Kingdome of Priests , and an holy Nation ?

But I leaue that point to your priuate meditations , which will bee the fuller , if you adde the next particular vnto it , for that also is considerable in your contemplations of the Church . That which God offers is a Prerogatiue , and such a Prerogatiue as is Gracious , I gather it first out of Vos , Deut 7 yee , yee shall bee vnto mee a peculiar treasure , &c. And who are yee ? neither the most , nor the best of people ; Moses from God telleth them so ; bondslaues in Egypt , and much more bound to Satan , for they were a rebellious nation ; more base in minde , then in condition ; and therefore God biddeth them looke vnto his free loue the cause of their deliuerance , Et dare non dignis res mage digna Deo , the lesse worth there appeares in the receiuer , the more grace doth there shine from the giuer .

As Israels want of worth made the gift gracious , so also was it gracious in that God was not driuen to make the choice out of any want , for all the earth is mine ( saith God ; ) All Nations they are the same by nature , and it was free for God to make choice of any other ; the more choice God had , the more grace hee vouchsafed to them whom hee chose ; so that wee must resolue the words thus , Although all the world be mine , yet thou shalt be to me ; and so the Offer will appeare absolutely free .

What shall we say then vnto these things ? Surely as God hath little cause , by reason of our vilenesse , to ioy that wee are His : so wee haue great cause , by reason of our happinesse , to ioy that God is ours ; who would be ambitious after any woddly thing , that may be partaker of this gracious prerogatiue ?

And all Nations may partake of it . It is true that these words were spoken to Israel ; and therefore the Iewes at this day count all Nations slaues beside themselues , appropriating vnto themselues this Prerogatiue ; but their pride should blush when it considers that God hath so many hundred yeares stript them of their spirituall ornaments , and made them corporall slaues to all the World . 1 Epist. 2. Saint Peter applies this very text vnto Christians , and the foure and twentie Elders confesse thus vnto Christ , Reuel. 5. Thou hast redeemed vs to God , by thy bloud , out of enerie kindred and tongue , and people , and nation , and hast made vs vnto our God , Kings , and Priests .

These words then belong to Vs ; Rom. 11.20 . yet must wee not bee high-minded , but feare ; Gen 49. if Israel lost his primogeniture , so may we ; God may say to vs , as Iacob said to Reuben for his sinne , Non excelles , thou shalt bee disinherited , Hos. 1.9 . Gnammi , may become Lo-Gnammi , they are Gods people , may cease to bee his people . What is the way to preuent it ? Surely , dutie to consider of this gracious Prerogatiue , and indeuour carefully to partake thereof . If we esteeme it , as it deserues , and desire it , as we ought ; we shall not faile to haue it , and by it be entred into the houshold of Saints ; those Saints whose memory wee solemnize this day ; for they became such by this Prerogatiue , and this Prerogatiue will make vs such ; if wee bee Gods peculiar treasure here on earth ; wee shall be it much more in the kingdome of heauen , by how much our gold shall be freer from drosse , and no cloud shall dimme our precious jewels . If we be Kings here in the state of grace , our kingdome is but like that of Dauid , full of warre ; but when wee come to heauen , our kingdome shall be like that of Salomon , it shall bee a kingdome of peace . And our Priest-hood which is now often interrupted , and neglected often , shall neuer depart from before God , and wee shall sacrifice to him day and night .

Finally holy wee are now , rather in the good purpose of our minde , then in the performance of our life : but then we shall bee Trees of life , euer laden with kindly fruit , fit to honour , to cheare , both God and men .

LEt vs all pray for , and God grant vnto vs all , such a beginning of this gracious Prerogatiue in this life , that we may haue the full consummation thereof , with all the Saints departed , in the life to come , Amen .

Remember me , O Lord , with the fauour of thy people , visit me with thy saluation , That I may see the felicitie of thy chosen , and reioyce in the ioy of thy people , and glorie with thine inheritance , Psal. 116.

The fifth Sermon . EXODVS 19. VERS. 5.

Now therefore if yee will obey my voice , &c. Then shall yee be , &c.

IN the first message which from mount Sinai , God sent by Moses vnto Israel , I haue told you heretofore that there are contained two remarkable points , the first sheweth what God requires , the second what God offers . I told you then also , that the Text leadeth me to consider these two points , first seuerally , then ioyntly ; I haue already considered them seuerally ; I haue shewed you what they meane ; it remaineth that I now consider them ioyntly , that I shew you how they depend one vpon the other . And this Obseruation I draw from the reference of these two particles , If and Then , If yee shall obey my voice , &c. Then yee shall be vnto me , &c.

But to deale more distinctly . Out of this reference we may draw too good Obseruations , The first , Wee must not exspect what God doth offer , except we performe what God doth require , for thus speaketh the Text , If yee shall heare my voice , and keepe my Couenant , Then shall yee bee vnto me , &c. The second , We may not slicke at that which God requires , because that which God offers doth infinitely exceed it ; that will be euident if wee compare them as they are laid downe in the Text , Yee shall be vnto me a peculiar treasure aboue all people , a Kingdome of Priests , an holy Nation , If you heare my voice , and If you keepe my Couenant ; Now there is no comparison betweene these .

Out of these two Obseruations , doe arise two other ; for this reference will teach vs that Our faith and our Charitie must goe before our Hope , for wee must heare Gods voice which is the worke of faith , and keepe Gods Conenant , which is the worke of Charitie , before we can exspect to be Gods peculiar treasure , a Kingdome of Priests , an Holy Nation , which blessings are the matter of our Hope . And backe againe , Our Hope must keepe in heart , both our Faith and Charitie , for he that is thus resolued that he shall bee Gods peculiar treasure , a King to him , and his Priest , finally , Holy to the Lord , no doubt , no danger , will stay him , will quell him from hearing Gods voice and keeping Gods Couenants ; he that so hopeth , will beleeue and loue God .

These are the particulars wherewith I will endeauour , God willing , to order and quicken yours and mine owne faith , hope , and charitie , I pray God wee may all so listen to them , as those that meane to liue by them .

But before I open them vnto you , I must acquaint you with a difference of Gods spirituall promises : of them some are Absolute , some are Conditionals , wee may not confound them ; Absolute are all those prophecies of the Messias to come , and the worke of Redemption foretold and presigured in the Old Testament , whereof in the New we read the full accomplishment ; they take vp the first part of our Creed ; and of all these absolute promises , Gods saying in Esay is true , My counsell shall stand , and I will accomplish all my will , Cap 46. mauger all the infidelitie of man , and the machinations of Satan , without great absurditie , yea impietie cannot these promises bee conceiued to depend on the will of any ereature , Angell , or man .

Conditionall promises are those which concerne particular persons , or states , participation of Christ , incorporation into the Church , fruition of crernall life ; of all these the rule of Saint Austin is true , Quifecit te sine te , non saluabit te , sine te ; euerie person , euerie state , must put their hands to this worke , or else it would neuer goe forward . My Text doth containe a Promise of this later sort , a Conditionall , not an Absolute promise . Let vs come then to it .

The first Obseruation that I made vpon the reference of If , and Then , was this . We may not exspect what God doth offer , except we performe , what God requires . In conceiuing the mysterie of our Redemption , we must obserue a double method of God , the one according to which he resolu'd on it , the other according to which he was pleased to communicate it . If you looke vnto the first method , that was first in Gods intention , which was last in his execution ; he resolued first vpon the End , to manifest his Mercie and Iustice , in sauing a certaine number out of the Masse of perdition , and leauing others to perish therein through their owne default ; and he made choice of , and proportioned such meanes , as in his wisedome , might seeme fitest to compasse this End . If we denie this , we make Gods prouidence more indiscreete , then is vsually that of well aduised men , for in all their deliberations , they begin at the end , and according to the rule of wisedome , Finis praescribit speciem , & mensuram mediorum , they dispose all things answerable thereunto .

But as when men haue done their deliberations , and giue order for their worke , they prescribe first the meanes , in their order , and by those meanes , will haue such as they imploy , to compasse those Ends : euen so doth God , setting men in time on the way to their saluation , wherevpon he was eternally resolued , lead them first to the meanes , without which it is not his pleasure they should euer come vnto their happie End . These two methods must not be confounded , the method of publishing the Gospell , with the method of Gods making the first Decree thereof ; The Decree of sauing men , did not runne the same way , with the Decree of bringing men to saluation . I would not obserue this darke point vnto you , but that our English Anabaptists are become plaine Arminians , as their Pamphlets shew which they scatter abroad to corrupt the people . The ground of the errour of both , as the learned may perceiue in ripping vp their discourses , is the confounding of these different Decrees and Methods , when they studie the mysterie of our saluation .

But let vs come to plaine matter . God from the beginning though he were Lord of all , and might at his pleasure giue Law to any , yet hath he proceeded with his reasonable creatures by way of Couenant ; now a Couenant consisteth of mutuall stipulation or promise , Gods to Vs , and ours to God , so runneth the Law , Hoc fac & viues , to doe Gods will was to be our promise , and Gods promise was to giue vs life ; so runneth the the Gospell , Crede , & saluus eris , we must yeeld Faith vnto God , and God will bestow saluation vpon vs ; It is the first thing children learne in their Catechisme ; as they are taught that by Baptisme they are made children of God , members of Christ , and heires of the Kingdome of heauen : so likewise are they taught , that by their suerties they haue vowed to renounce the diuell and all his workes , the pompe and vanities of this wicked world , to beleeue the Articles of the Creed , and keepe Gods holy Commandements . There is then a mutuall conditioning betweene God and man ; man with God , so Iacob , Genes. 28. which is generally to be obserued in all votiue Prayers ▪ God with man , here , and elswhere , Deut. 28.

And yet we may not mistake , for there is great odds betweene these Conditionings : for when God conditioneth with man , hee asketh nothing but what was due to him before ; all the obedience wee can performe is due by our natiue allegeance , the allegeance which a Creature oweth to his Creatour ; but we in our conditioning with God , may not desire ought of God , which he hath not first promised ( for no Creature may carue to himselfe , hee must be contented with that which God will vouchsafe him ) and whatsoeuer he offers vnto vs , is such as whereunto we haue otherwise no right . Adde hereunto , that we may bee sure of God , that what he offers he will performe , for with God there is no variablenesse nor shadow of change . Scio cui crediderim . Iam. 1. But he cannot bee so sure of vs , Omnis homo mendax , we neuer abide stedfast in our Couenant .

But Gods conditioning with vs , I must open vnto you a little more fully . Know then that though what God requires , wee must performe , yet performe it out of our owne strength we cannot ; originall sinne hath d●●inabled vs ; and by adding actuall vnto it , wee are made lesse able ; though in regard of their natural gifts there is inequalitie betweene men , yet a bono caelesti omnes aequè auersi , nisi discriminet gratia . God requires that we should heare his voice , 1 Cor. 2.14 . beleeue in him , but a naturall man cannot perceiue the things of God ; yea hee will winke with his eyes , and stop his eares least ●ee should see and heare , returne and bee saued . God requires that we keepe his Couenant , 〈◊〉 8. but the wisedome of the flesh is enmitie against God , it is not , it cannot , be subiect to his Law . Yea so impotently are we giuen to spirituall fornication , that though God graciously wooe Vs , yet gracelesly we reiect him . Thereis no remedie then but the condition which God requires on our part , must remaine vnperformed , except he giue vs grace wherewith to performe it ; he must giue vs supernaturall power to performe this supernaturall worke . 1. Cor 47 Quis te discernit ? Quid habes quod non accepisti ? He biddeth vs heare his voice , beleeue in him , whereas faith is his gift , he must purifie our hearts by faith . He biddeth vs keepe his Couenant and loue him , but Charitie is a fruit of the Spirit , Acts 1● . and this fire must be kindled from heauen , God must circumcise our hearts , and make vs keepe his lawes ; Dat non tantum nouas reuelationes , s●d & bonas voluntates , for no man can come to the Sonne except the Father draw him , Ex nolente faciens volentem , as saith Saint Austin .

But if God giue , that which we must giue to God , how is the worke ours ? Surely thus , though God giue the abilitie , yet hee will haue vs make vse of it ; vse the eye of faith which he doth illighten , and so obey his voice , vse the Charitie wherewith he doth seasen our hearts , and set our affections vpon him ; let it be our chiefest care to hold fast vnto him , if we doe so , we shall be reputed performers of the condition ; for grace doth not take away the libertie of our will , though it giues new qualities , working vpon it not onely Physically , but morally also .

Yet here againe remember that we need a second grace , that we may make vse of the first , for our vnderstanding though enlightned may bee circumuented with Sophistrie , and our will may bee transported with vanitie , euen after God hath sanctified it ( though otherwise the Will doth tend naturally to good , when it is sanctified , as the vnderstanding to truth . ) It is cleare in Adam and Eues case , immediately vpon their Creation after Gods Image , how foully were they ouer-reacht by the Serpent ? How shamefully did they plunge themselues in sinne in the full integritie of their nature ? And if they could stand so little in the fulnesse of grace , how little shall we bee able to stand that come so short of their their measure ? Least therefore we make no vse of our abilitie , God must be pleased to doe for vs , that which he was not pleased to doe for them hee must in compassion of our frailtie , either keepe off temptations , or arme vs against them , hee must giue vs grace to make vse of his grace . In any other sense to conceiue that the first grace is indifferent , and our will doth determine it , is an Arminian dreame .

Not that we are excusable , if hauing abilities we doe not vse them , for temptations worke not physically , but morally ; perswade they may , they cannot compell ; and it is plaine that wee doe not vse that care and conscience in trying the fallacies wherewith wee are tempted to disbelieue God , and those allurements which endeauour to withdraw vs from God , as wee doe in reading the discourses of humane Arts , and entertaining aduises concerning our worldly State . Therefore wee are without all excuse , and should iustly perish for our sinne when wee neglect the meanes that are giuen vs of God , inward or outward . And indeed all would so perish that haue them , because all would so neglect them , did not God as well follow , as preuent some with his grace , prouide by a second , that they receiue not the first grace in vaine .

You haue not yet heard the vttermost that God doth for vs toward the performance of this condition , for the condition must bee performed not for a day , or a yeare , but all our life long ; it is not enough for to heare Gods voyce to day , and to morrow to despise it ; to day to bee true to him , and to bee false to morrow ; our Faith and our Charitie must be as lasting as our life . But alas our faith and our charity haue their wanings , they fall often into a sowne ; wee breake euery day with God , and if wee breake with him , hee is no longer bound to vs ; yet he doth not so deale with vs , nor take the aduantage which wee doe giue him : hee is like a kind Landlord , who when his Tenant neglecteth his Couenant , and he by vertue of the Lease may make a re-entry , forbeares , and giues his Tenant leaue to salue the forfeiture ; hee is long-suffering toward vs , and giueth vs space to repent and returne to our good God , which is alwayes ready to receiue vs vnto grace , and to pardon our offences . Yet we may not presume of this vpon the Couenant , for when God doth it , hee doth it vpon another ground , vpon the ground of Predestination . Yea , that which the kindest Land lord vseth not to doe , God out of his goodnesse doth supply vs with those helpes , whereby wee may recouer againe his fauour ; by the ministry of his word , or some other meanes , hee seasonably worketh in vs repentance and faith , and indeed this is a great hight of grace , Philip. 〈◊〉 . that hee that beginnineth this good worke in vs will perfect it to the day of the Lord , that wee are thus preserued by the power of God , and that hee doth so put his feare into vs , 1. Pet. 1. that wee depart not from him totally or finally .

What shall wee say then to these things ? Seeing that God by grace is Alpha and Omega , the beginning and the end , the author and the finisher of the performance of the condition required ; therefore though wee performe what wee are commanded , yet must wee giue him the glory , and hee that doth glory , must glory in the Lord .

I will shut vp this first obseruation with two good Admonitions . The first shall bee this , when wee receiue these commands from God , Heare my voyce , keepe my Couenant , let vs humbly pray with Saint Austin , Da domine quod iubes , & iube quod vis , Lord enable mee to obey thee , and then lay vpon me what commandement thou wilt . Or rather , if you will let vs pray as the Church teacheth vs when wee heare the ten Commandements , Lord haue mercie vpon vs and encline outr hearts to keepe thy Law . And God giue vs all this Spirit of Grace and Prayer . 1. Epist 1.

The second admonition let vs take from Saint Peter , Brethren giue all diligence , by the practice of Christian vertues , to make your calling and election sure ; for if yee doe these things you shall neuer fall ; If wee follow the first admonition God will not bee wanting vnto vs ; if the second , wee shall not bee wanting vnto our selues . Thus much of the first Obseruation .

The second followeth , We must not sticke at that which God requires , because that which God offers doth infinitely exceed it ; That which God requires is neither thanke worthy , nor , in comparison , of any worth . It is not thanke worthy , for what thankes doth a man deserue for yeilding that which he doth otherwise owe to God ? nay , which God , as before you haue heard , doth giue him to bestow . I will not againe amplifie these two points , I adde a third , what thankes doth a man deserue for working his owne perfection ? for to heare Gods voice , and to keepe his Couenant are the perfection both of our head and of our heart ; they were first qualified for this vse , and this vse is their happinesse . It is true that so long as Concupiscence doth distemper our soule , these imployments at first are not so pleasing , they rellish as medicines to a sicke bodie . And if you marke it well , this is no small difference betweene Vertue and Vice ; wickednesse is sweete in the mouth , and a man hideth it vnder his tongue ; but when hee hath swallowed it it is like the gall of Aspes vnto his conscience : but with vertue it is cleane otherwise , the first time wee enter thereupon is the harshest time , Eccles 6. Vers 24 , 25. the longer wee are acquainted , the better friends shall we be , Put thy feet ( saith the sonne of Syracke ) into wisdomes fetters , and thy necke into her chaine , bow downe thy shoulder and beare her , and be not grieued with her bonds , Vers. 28 , 29. for at last thou shalt find rest , and it shall be turned to thy ioy ; For then shall her fetters be a strong defence for thee , and her chaine a robe of glorie . He that maketh his eare liable to Gods voice , maketh his eare happie , and he maketh his heart happie , that maketh it stedfast in the Couenant of God ; for wherein can hee take more contentment ? And doth a man deserue thankes for thus bringing his owne person to perfection ?

Put the case these things were thanke worthy , yet certainly , in comparison , they are but of little worth : for of what worth is the obedience of a seruant ; in regard of the fauour of a Soueraigne that vouchsafeth him to bee his Fauourite ? Of what worth is our loue of God , which is our Soueraigne Good , in regard of Gods loue of vs , which haue in vs no louelinesse at all ?

Nay , marke ; it biddeth vs tender our selues vnto him , and what are we but as earthen vessels ? and what doth hee with vs ? hee maketh vs vessels of gold , the peculiar treasure of the King of Heauen . He biddeth vs obey , but that hee may make vs Commanders ; wee must heare his voice , keepe his Couenant , these are markes of obedience , but thereupon we shall be Kings , and Priests , those are markes of authoritie . Finally , hee biddeth vs apply our selues vnto him which doth beseeme a creature , and hee will make vs like vnto himselfe , like vnto our Creatour , we shall be holy , as he is holy .

Behold here then the bountie of God , and folly of man ; the bountie of God who giueth , though according to our capacitie , yet not according to our deserts ; hee giueth as beseemeth himselfe ; according to the widensse of his owne Greatnesse , and Goodnesse , doth hee fill his creatures with his blessings , especially Man , and aboue all men , these whom hee receiueth into the Church . A man would haue thought that it had beene mercie enough in God , in such a strange fashion to deliuer Israel out of Egypt , to take such sharpe vengeance vpon their enemies , to promise the Israelites that they should not bee subiect to the plagues of Egypt , and that hee would bring them into a good land , a land flowing with milke and honie ; a man would thinke , I say , that these blessings did more then deserue their best obedience and fidelitie , and they could in reason desire no more ; but so to deale with them was not enough in the eye of Gods bountie , he measureth vnto them with a more liberall hand ; and how often doth he giue vnto euery one of vs more , not only then we deserue , but also then we can desire ? especially concerning our spirituall state , wherein hee is most bountifull to the meanest of his children .

As God exceeds in bountie , so doe men in folly ; for their eares are open to none seldomer then vnto God , to whom they are due ; neither are they false to any so much as vnto him . Let the World or the Deuill , or our owne flesh sollicit vs , how attentiue , how credulous are we ? how willingly doe we suffer our selues to bee deceiued , to bee robbed by them ? but when God speaketh to vs whose word is truth , who counselleth nothing but for our eternall good , how heauie eared are we , shall I say ? nay , how rebellious ? Christ may complaine , I haue laboured in vaine , I haue spent my strength in vaine , Esay 49. all the day long haue I stretched out my hands to an vnbeleiuing , and a gainesaying nation .

Yet this is not the vttermost of our follies ; for in our falshood to God we are not only contented to be robbed by others , but rather then wee will not haue our will to doe our selues mischiefe , we will hire them that shall rob vs . God in Ezekiel obserueth it in the resemblance of the Israelues to a strange kind of Harlot , for whereas vsually they are hired to be naught , she did vse to hire her louers , and prodigally to bestow vpon them the blessings which shee had receiued from God , that with them shee might commit spirituall fornication against God ; so much more doth our sottishnesse esteeme our chiefest enemies , then the author of our soueraigne good . This folly first tooke place in Eue , wherewith she infected Adam , and from them both , doe we all deriue it , and there is none of vs , which doth not vsually betray it ; witnesse the many good Sermons which we heare , and whereby we profit little , but runne madding after euery vanitie that woes vs , and euery new corruption how suddenly doth it ouerspread most of vs ?

I will dwell no longer vpon these primitiues obseruations , I come to those which I deriued from them .

There are three vertues which are called Theologicall , Faith , Hope , and Charitie , of these three consisteth , as it were , the life of a Christian man ; now though they are all three giuen to a Christian , at one time ; yet in nature , one of them goeth before another . This text will teach vs how we must order them ; Faith must haue the first place , for wee must first heare Gods voice , Heb●● i. and to heare Gods voice is the worke of faith . And indeed the Apostle telleth vs , that Hee that commeth vnto God must beleeue , and without faith it is impossible to please God . Saint Austin therefore maketh Faith the foundation of our spirituall building , we must begin our Pietie there . There is in euery one of vs by nature a knowledge of God , and so a kind of Pietie , but this will not make a man Gods peculiar treasure ; but the limiting of our pietie to his voice , and performing his Couenant ; for naturally men vanish in their discourse , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not please God .

The next Vertue must be Charitie , for as heate springeth from light , euen so doth Charitie from Faith ; Faith worketh by Charitie , and as a man beleeues , so will he loue . Now Charitie is meant by keeping Gods Couenant , that is the worke of Charitie .

But withall obserue , that Faith and Charitie both goe before Hope ; for wee must heare Gods voice , and keepe his Couenant , before wee can looke to be his peculiar treasure , which is the matter of our Hope , if we doe not , we shall be peruerse seruants , hope vntowardly ; for Sine fide spes non habet firmamentum , a man that doth not beleeue , cannot hope ; how should a man hope for good from him whom he doth not belieue ? and Sine charitate , spes non habet inuitamentum , hee should not hope , that doth not loue ; and loue is a strong incouragement vnto hope . A very Heathen could say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ●lutarch . they that are well bred hope not but vpon sound reason . Saint Paul , He● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cap. 8. Cap. 5 : Eccles. 1. a better Author , saith , that Faith is the ground of things hoped for , hee then that hopeth without faith hath an vngrounded hope . The same Heathen Author saith , that the hopes of a vertuous soule are genuine , but if they be in a vitious soule , they are but bastards ; Iob compares them vnto a Spidersweb ; the Booke of Wisdome varieth the resemblance of them with great cloquence , Yee that feare the Lord trust in him . Quaenam spes hypocritae , what hope hath the hypocrite ? Seeing then that vice can bee no ground of hope , it is not without cause that Saint Paul in his two Apologies which he maketh for himselfe , the one to the High Priest , Acts 24. the other to Agrippa , Acts 26. layeth for the foundation of his hope , his care to keepe a good conscience ; and indeed , by how much the more a man loueth God , the bolder may he be to trust in him .

When Faith and Charitie haue done their worke , and yeilded their furtherance vnto Hope , then commeth Hope in seasonably with her worke , and maketh amends vnto them both , by quickning both Faith and Charitie . First , it quickneth our Faith ; Hope , Pedag●g . lib. 1. cap. 6. saith Clemens Alexandrinus , est sanguis sidei , it is the bloud of Faith , and you know what the Law saith , in sanguine anima , in the bloud is the life of that thing whose bloud it is ; certainly the life of our faith is in bloud of Hope ; for the more we let out this bloud , the weaker groweth our faith , and he that despaires will quickly become an Apostata ; Therefore that wee may bee constant in our faith , when the windes blow , and the waues beate , and wee are tost in the Seas of this World with perplexing doubts , wee must take sure Anchor-hold in Heauen ; wee must draw vp our soules in that golden chaine of Hope , and by it bee as it were present with our future felicitie ; 1. P●● . 〈◊〉 . and then wee shall find , that it is ( as Saint Peter calls it ) Spe viua , a liuing hope ; it will answere its definition , Spes est futurae pollicitationis religiosus assensus ; Hope most deuoutly resteth vpon the promises of God , the performances whereof are yet for to come ; it is vnto vs a second faith .

As it doth thus keepe our Faith in heart , so doth it our Charitie also , for it biddeth our charitie not to consider what it leaueth , but what it shall haue ; Spes semper in ●nteriora tendit , non retrò respicit , it forgetteth the World , which wee haue forsaken , and still presseth forward vnto the blessed estate whereunto wee are called . Christ for , Heb. 12.2 . the ioy that was set before him endured the Crosse and despised the shame and Moses and the Prophets that forsooke their countrie , their kinred , their profit , their pleasure , were animated hereunto , by hauing an eye to the recompence of reward . I had vtterly fainted , Psal. 27. saith King Dauid , but that I verily looke to see the goodnesse of the Lord in the land of the liuing .

Gregorie Nyssen hath a wittie conceit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Afflictions are but the flowres of eternall felicitie , wee must them willingly gather the flowres for the fruits sake . And indeed many abhorre the flower because their hearts are not stedfastly set vpon the fruit ; wherefore when our charitie to Godward groweth cold , let vs rowse it , and warme it as Dauid did his , Why art thou cast downe , O my soule ; and why art thou so disquieted within mee ? Hope thou in God , for I shall yet praise him , who is the helpe of my countenance and my God . Saint Chrysostome meditating vpon those word ; of the Psalmist . I trust in God , why say yee then to my soule , flie hence as a bird to the mountaines , giueth vs a good obseruation , Spes omnia componit , Hope calmeth all things , he falleth vpon diuers particulars which dishearten men from the seruice of God , banishment into a Wildernesse , who will bee disquieted with it , that hopeth that God will accompanie him there ? Dreadfull Armies besieging vs , what need we feare seeing our Hope is confident that hee that is with vs is mightier then they that are against vs ? the racke and threatning vs , torture the foresight of our Crowne will make vs senselesse of our most bitter Crosse . In a word , No man euer trusted in God , and was confounded , he that buildeth vpon this principle , whatsoeuer hee suffereth for God will neuer bee disheartned .

But I may not forget to put you in minde of a good saying of S. Austines , Qualis res , talis spes ; Godlinesse hath the promise of this life , and the life to come ; if our hope rest vpon the earthly thing , it is but an earthly hope ; it becomes heauenly , if it bee carried vnto those things which are heauenly . God dieteth his children in regard of things earthly , he would haue them hope for them , as if they did not hope , as those that can be contented to want them , when God thinketh it not fit to bestow them ; but the Hope which must support both Faith and Charitie , it must be a resolute hope of this plentifull reward that is promised in my Text , of the gracious prerogatiues of the Church ; we must looke for them assuredly , and without wauering long for them ; such a Hope will keepe our Faith waking , and our Loue working , donec spes fiat res , till God make good his word .

I draw to an end . That which God offers in reward of that which hee requires , doth ( as in the last Sermon I told you ) amount to as much as Ius primogeniturae , the Birth-right of Gods first-borne . You know the storie of Esau , he had it in a Type , and sold it for a messe of pottage ; Saint Pauls admonition giuen thereupon to the Hebrewes , shall be mine to you , Chap. 12. v. 16. Let there bee no such profane person amongst you ; Esau when hee had so despised his birth-right , found no place of repentance , though he sought it with teares ; and we , if we neglect the hope of so great saluation offered vs , in refusing the condition which God requires of vs , shall weepe and sue in vaine , with those wretches in the Gospel , after the doore is shut , and find no entrance into the Kingdome of Heauen .

Wherefore I will close vp my Sermon , as the Sonne of Syracke closeth vp his , Behold , saith hee , with your eies , how that I haue had but little labour , and haue gotten me much rest . Worke therefore your worke betimes , and in his time , he will giue you your reward .

ANd God grant we may so performe that which God requires , that wee may obtaine what hee doth offer , and in due time find , that faithfull is he that promiseth , and that saying in the Psalme to bee true . In keeping of his Commandements there is great reward .

The sixt Sermon . EXODVS . 19. VERS. 7 , 8.

And Moses came and called for the Elders of the people , and laid before their faces all these words which the Lord commanded him .

And all the people answered together and said , All that the Lord hath spoken we will doe , &c.

ON the two Verses immediately going before , we heard of a gracious message which God by Moses sent vnto Israel ; on these two verses we shall heare , that Moses deliuered it , and the Israelites returned an answere to it .

Touching the deliuerie of the message we must obserue , First , To whom Moses maketh his report ; and Secondly , how hee doth discharge himselfe therein . He maketh his report vnto the Gouernours of the Tribes , for he called the Elders of people . And in his report hee dischargeth himselfe fully and clearely ; fully , for he reported , All which God had commanded him vnto them ; and cleerely , for what was commanded him he laid before their faces .

Touching the answere wee are to consider ; First , Who maketh it ; then What manner of answere it is that is made . They that make it are the Congregation , the People answered and said . And in them wee find here two commendable things , Vnanimitie and Alacritie . Vnanimitie , for they ioyned together in the answere , All the people answered and said .

Alacritie , for not one stucke at it , euery one was as forward as another , they answered all together .

As for the manner of their answere , it is a consent , they accept of the motion which God maketh by Moses , They will doe . In this Acceptance there is an obserueable mixture , of very much modestie , and ouermuch considence , they doe not presume , and yet they doe presume . They doe not presume , for whereas in the message there was something which God required of them , and something which God offered vnto them , they passe eue● in silence that which God doth promise , and doe not capitulate for that . Neither doe they limit God in that which be requires , they yeild absolutely vnto it , All that the Lord hath said we will doe . In these two points they shew very much modestie , they doe not presume .

Looke vpon the words againe , and you will acknowledge in the answere ouermuch confidence , you will confesse they doe presume ; presume of their abilitie , and presume of the extent of their abilitie . For what say they ? Faciemus , we will doe that which God commandeth , yea Faciemus omnia , we will doe all that which God commandeth . And are either of these in mans power ? Can hee make good the least of these vndertakings ? Surely he cannot . Therefore they lay too hard an obligation vpon themselues , and so expresse in their answere ouermuch confidence . Though as you shall heare anone there is a commendablenesse in their confidence .

These are the particulars which I purpose ( God willing ) to speake of at this time ; I pray God we may all so heare , as to imitate , that when God sendeth a gracious message vnto vs , wee may returne no worse answere then Israel doth vnto God .

The first particular that I pointed at , Exod 18. Numb . 11. was the persons to whom Moses maketh his report ; They are the Gouernours of the Tribes , who are here called the Elders of the people . But the Elders when they note Gouernours are in this booke vnderstood two manner of wayes , Elders by birth , and Elders by choice . Elders by birth , such were all the first Gouernours in the world ; as Parents in their families ; and the first-borne of many brethren after the death of Parents , by the Law of Nature ; and in this sense doth Moses speake of Elders in the third and in the twelfth of this booke . But because the Eldest in yeares are not alwayes the wisest , nor the most vpright ; therefore when the Israelites became a Nation , Moses ordained Elders by choice , as appeares in the Chapter next before this ; he made such persons Gouernours as hee thought were best qualified for such an imployment . And these Gouernours still retained the name of Elders , partly because they were , as neere as might be , chosen our of those that were eldest in age , as appeares in the fore cited place , or at least such as succeeded them in their right ; ●●sd chap. 14. and partly because Wisdome is grey haires , and an vnspotted life is old age . Their office giueth them this title to put them in minde that the maturitie of their iudgement , and the grauitie of their carriage , must be such as be seemeth , the ancientest of the people . So haue the very Heathen conceiued , 〈◊〉 Se●ect . as may be gathered out of the Lacedaemonian 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Roman Senatus , both of them assemblies of ancient men , ancient not so much for their yeares , as for their good parts . And we also in our Gouernours Ciuill and Ecclesiasticall retaine this title giuen by the Holy Ghost . For in Corporations the chiefe are called Aldermen , and in the Church the Pastors are called Presbyters or Priests , that is Elders of the Church .

The only obseruation that I will giue vpon the title is this ; interpretetur quisque vocabulum suum , & nitatur id esse quod dicitur , Let euery one in authoritie consider often of this his name , and endeuour that his life may be answerable vnto it . The rather because there can bee no shrewder prognostication of a States or a Churches downefall then the degenerating of those Elders into youngsters , whether in Head or Heart , whether greene witted , or inordinately affected .

But why doth Moses make his report vnto the Elders ? Surely , because there was of it a kind of necessitie , and in it a very good policie . A kind of necessitie there was , because the voice of one man , though neuer so strong a voice , could not be heard by such a multitude . Therefore as in great Armies , ( and this was a very great one , it consisted of six hundred thousand men , besides women & children , and a rabble of strangers that accompanied them ) as , I say , in great Armies , the General calleth the vndercommanders and acquaints them with his pleasure , that by them it may be made knowne to their seuerall companies : euen so dealeth Moses , what by himselfe he could not doe , he is faine to doe by these Elders , by them he reporteth the message vnto all the Congregation of Israel . Yea , and sometimes when all Israel is named , you must necessarily vnderstand immediately the Elders . This he did of necessitie .

But with this necessitie there was a very good policie , for the Gouernours being newly created , he did inure them to exercise their authoritie , and the people to reuerence the word of their mouth , that so the ordinance might not be in vaine . And according to this rule doth Saint Peter direct Christians to be subiect to all manner of ordinance of man , not only to the King as supreme , but also to those that are sent from him . There is not the meanest Officer but he hath some beame of the Kings power , which challengeth from the people a proportionable respect .

You haue heard to whom Moses maketh his report , let vs now see how he dischargeth himselfe therein .

Surely he sheweth himselfe a faithfull and a wise Messenger ; faithfull , for he deliuereth his message fully ; wise , for hee deliuereth his message cleerely . Let vs consider these points asunder .

He deliuereth his message fully for he told the Elders all that the Lord commanded him . It is the Rule of the Law , Deut. 4. v. 1● . Thou shalt not adde nor take from it ; it is the promise of our Sauiour , that the Spirit should lead the Apostles into all truth , and bring into their remembrance All that hee had spoken . And for practice we haue our Sauiour Christ , Iohn 12. All that I haue heard of my Father haue I made knowne vnto you ; and Saint Paul , I haue shewed you all the counsell of God . These are in the New Testament . Iohn 14. And in the old Testament Micheas the Prophet , when the messenger of Ahab would haue had him doe as the other Prophets did , that is , 1. Kings chap. 2● speake pleasingly to the King ; As the Lord liueth ( saith hee ) what the Lord saith vnto me that I will speake . Nay Balaam , though otherwise hee loued the wages of iniquitie , yet did hee answere Balaks messengers , Num. c ●2 . v. 18 though Balak would giue me his house full of gold , yet can I not goe beyond the word of the Lord to doe either more or lesse . From these good Rules , and these good precedents they that are honoured to bee Gods messengers must learne , that it beseemes Referendaries to keepe themselues to their instructions , and deliuer so much as and no more then they haue receiued in charge .

But to speak a litle more distinctly to this point . The message did consist of two branches ; First , That which God required ; Secondly , That which God offred . Moses that did deliueral Gods Commandements deliuered both these branches , he informed them of their dutie , aswell as of Gods mercy , and of Gods mercy no lesse then of their dutie . And indeed both are requisite to be taught ; our dutie , that wee doe not presume , Gods mercie , that we doe not despaire ; omit either , and you may me the doctrine of Gods Couenant . There is also committed vnto vs , the Law and the Gospel ; the one to humble , the other to comfort men ; we ought to conioyne both , and you must be content to heare of your dutie aswell as of Gods mercie .

We preach them both to our people ; the Papists charge vs with taking from the doctrine of the Couenant , but the bookes of our Confession , the Articles , and Catechismes , and the booke of our Deuotion , our publike Lyturgie , and finally , the Homilies which are appointed to be read vnto the people , refute this slander . But wee iustly charge them with adding to the doctrine of the Couenant the bookes Apochryphall , and their vngrounded Traditions ; and wee remember them of that saying of Salomon , Pro● 30 v. 6. adde not to Gods Word , lest he reprooue thee , and thou be found a liar . And what wee haue censured in them are nothing else but the forgeries of mens braines , which may not bee reputed the Oracles of God . Therefore though we call vpon you , dutifully to heare and receiue , aswell what God requires , as what hee promiseth : yet as necessarily to saluation , wee doe not , wee should not call vpon you to heare more then he requires , or to beleeue more then he promiseth .

But enough of Moses Fidelitie , Let vs now see his Wisdome .

As hee dischargeth himselfe fully : so doth hee discharge himselfe clearely also . For he laid all that God commanded him before the faces of the Elders , Nec incautis nec nescientibus ingeritur Lex .

Here first we meete with a strange phrase , for can words bee laid before mens faces ? you would expect that the Text should haue said , Moses spake that which God commanded in the eares of the people , and here wee find their eares turned into eyes . When the Holy Ghost meaneth euidence of speech , it vseth to expresse it in such significant tearmes . Saint Paul telling the Galathians of his perspicuous preaching the Gospell vnto them , 〈◊〉 . 3. v 1. saith , that Iesus Christ was described in their sight , and crucified before them . Although the Holy Ghost doe speake to some in Parables , Mat 13. that in hearing they may heare and not vnderstand , ( which he doth in punishment of their contempt of euident truth which hath beene laid before them , Mat. 6. because as the Prouerbe is , Pearles are not to bee cast vnto swine , nor holy things vnto dogs : ) yet to those that heare with a reuerent and an obedient eare , Mat. 13. ● . 11. Datum est nosse mysteria regnicoelorum , the Parables are vnfolded , the mysteries of the Kingdome of heauen are laid before their face .

To open this point a little better . We must distinguish the Couenant of God from the Illustrations and Amplifications thereof . The Couenant it selfe both Old and New is plainly deliuered , whether you respect that which God requires , or that which Godoffers , aswel in this chapter , as in other parts of the Bible . But there are many Illustrations and Amplifications of either of these , Typicall , Mysticall , darke and hard to be vnderstood , which the people cannot vnderstand without an Interpreter , ea , which the Interpreter himselfe cannot vnderstand without manifold helpe , helpe of Deuotion that Gods Spirit may inlighten him , and helpe of Meditation painfully scanning and comparing the branches of the Text , with other places ; finally , helpe of Varietie of humane literature , which giueth great light sometimes to the phrase , sometimes to the matter in hand . But aboue al in matters necessarie to saluation , we follow Catholike Tradition . This we say . And yet the wrangling Romanists beare the World in hand , that wee say there is no difficultie in the Scriptures ; and that for their guide wee referre the people only to their priuate Spirit ; which are grosse vntruths . We encourage the people to read the Scripture , and tell them , that though there bee some depths therein , wherein an Elephant may swimme , yet there are some such shallowes wherein a Lambe may wade . The simplest may meete there with all parts of their Catechisme , the ten Commandements , the Articles of their Creed , the Lords Prayer , the Sacraments . These points containe the substance of the Couenant , and they are plainly deliuered there . And more then these are not necessarie to saluation . Some may haue more , some lesse vnderstanding of these , according to their breeding ; yet all should vnderstand these . And for this purpose did Moses and the Prophets , Christ and his Apostles , and the Fathers of the Primitiue Church commend vnto the people the reading of the Scriptures . But we aduise them to leaue vnto the learned , at least to learne of them to vnderstand those things that are vailed ; and soberly to edifie their pietie with these things which they shall find there vnuailed , or laid before their faces .

I haue done with the deliuerie of the Message , I come now to the Answere that is made thereunto .

And here we are to take notice first , Who maketh it ; the whole Congregation ; The people answered .

But doe not you remember that the Message was deliuered to the Elders ? why then doe the People answere ? Surely because the Elders receiued it to deliuer it to the people , and therefore not only the Elders but the people also were to make an answere .

Some are of opinion that the Elders were the representatiue bodie of all the people , and that their consent was the consent of all , and that all were bound by that which they did ; as in Parliaments the chosen Knights and Burgesses ; in Synods the chosen Proctors of the Clergie haue such obliging voices . Which conceit the Romanists wrest so farre , as therupon to make the tenents of the Elders of the Church , the ground of the peoples faith , to which purpose they also abuse the maxime of Cyprian , Ecclesia est in Episcopo , The Church subsisteth in the Bishop ; & vbi non sunt Sacerdotes Ecclesia non est . The same premises serue aswell to conclude for the Lyturgie in an vnknowne tongue , and for their priuate Masse . For if the people may beleeue because their Bishops beleeue , they may aswell , ( as indeed they doe ) serue God in the Priest , and in the Priest they may communicate , without any their priuitie to what hee doth , or any their cooperation with him , from which they are necessarily excluded by priuate Masses and vnknowne Prayers . But the reason why the people are said to answere to that message , which is said to haue beene deliuered to the Elders , will better bee declared by another simily taken from an Armie . In the spirituall host of the Lord , euery one taketh Sacramentum militare , and solemnely professeth his consent to the Couenant . In the Old Testament children of eight dayes old when they were circumcised and receiued the seale of God , had their Sureties that vndertooke for them that they should stand to the Couenant . So in the New Testament , when children were baptized they anciently had ( as appeares by the ancient Lyturgie ) and so now they are required to haue Sureties that vow in their name . Whereby it is cleare that the Church hath euer taught , that the stipulation necessarie in the Couenant doth personally concerne the people , and that they cannot vnburden themselues of it vpon their Elders , and therefore of purpose the Holy Ghost nameth not the Elders but the people , when it specifieth the Answerers . Although we will not denie that of the stipulation made by the people , the Elders which heard it made report vnto Moses .

Hauing found the Answerers , we must obserue two commendable things in them , whereof the first is Vnanimitie , for they ioyned all in the answere . The word all is taken sometimes Communitèr , sometimes Vniuersalitèr , that is , sometimes for the greater part , sometimes for euery particular person . Againe , whereas men are ranged into diuers Degrees , some Nobles , some Commons , some Rulers , some Subiects . All doth sometimes note only genera singulorum , all sorts of men , sometime singula generum , euery one of euery sort . The Vnanimitie which is here meant is of the largest size , and signifieth not only the greater part , but euery one , not only all sorts of men , but euery one of euery sort . And indeed , if in the message , you shall heare , &c. you shall be , &c. God doe meane euery one of euerie ranke , then all in the answere must meane so , for all that were spoken vnto , answered . God in his Couenant , as the Ministers haue authoritie to promulge it , comprehendeth all , wee are to preach the Gospel to all , and tender the Sacraments to all , 〈◊〉 2. v 4. all must heare , all must receiue , God will haue all men saued and come to the knowledge of his truth . If any be excluded , hee excludeth himselfe . Yet are there in the world of such wretched men , many more , then of those that doe consent , for many more are Infidels then Christians . And betweene those that consent there is not that vnanimitie as is to be wished , some hold of Paul , some of Apollo , some of Cephas ; The East Church against the West , and the West against the East ; and each part hath its Subdiuisions , thus the seamelesse coate of Christ is rent into many pieces . I would wee could all learne Vnanimitie of these Israelites , and that with one heart and voice wee would make the same restipulation vnto God which here they did .

Besides their Vnanimitie , there is in them a commendable Alacritie . For they did not only answere all , but they did answere all at once ; All the people answered together . There are two wayes of collecting voices , per scrutinium , by priuate whispering in the eare , or some other priuate course ; or viua voce , by a free and open deliuerie of the mind . The first was thought sit to auoid quarrels that were likely to arise , if the voices were knowne who gaue them . But when men vse not the benefit of that course , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with open face professe their consent it is a signe they are , neither ashamed nor afraid of their doings , which are the characters of a chearefull heart . Whereas therefore they might priuately haue exprest their consents , and they do it openly , it is a plaine argument of their Alacritie But were not this , yet their answering altogether putteth it out of question . Saint Paul telleth vs that in a race all runne but one carrieth the prize , and therefore he biddeth all so runne as that euery one may obtaine . Now these so answered , 1 Cor. 9.24 as that no precedencie of voice could be distinguished , and while euery one did striue to speake first , all their voices made vp but one first voice . So willingly did they all consent , that one was not suffered to bee more forward then another . The like shall you find in Exod. 24. in Esdras , and in the Booke of Chronicles when the people come to professe their readines to stand to Gods Couenant . And God is pleased that there should be monuments extant of the forwardnesse of his people to receiue him as there are of his enemies to reiect him . In the Parable of the Mariage feast the inuited guests 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 without deliberation , Luke 14. v. 18. and with too much readinesse refused to come . And shall wee not be as forward that doe purpose to come ? God loueth a chearefull giuer , as of his goods : 2. Cor. 9 v. 7. so of himselfe . And in this case the old Prouerbe is true , Bis dat qui c●tò dat , I will interpret it by those words of Christ in the Gospel , Matth. 11.12 . the Kingdome of Heauen suffereth violence , and the violent take it .

Enough of the Answerers , let vs come now to the Answere .

The Answere doth containe their Acceptance , they promise that they will stand to the Couenant which was represented to them by Moses . Neither had they receiued the Law except they had first had a disposition to be commanded . God will not couenant with the vnwilling , his people must be , as the Psalmist calleth them Populus spontan●us , Psal. 110. a willing people . Especially those that are parties to the Couenant of Grace , for that is a Coniugall Couenant , and a Coniugall Couenant is knit by loue , both parties consent with a readie minde . God inquires after his former gifts in vs for our capacitie of more . Therefore we may not looke that God will offer force to our will , by grace hee t●keth away the seruilitie , but the libertie of our will he neuer taketh away ; our choice is free , such as beseemeth reasonable men . Yea , the nearer God draweth vs vnto him , the more in our doing will he haue vs like vnto himselfe , hee will haue vs not only to doe well , but to doe it willingly .

Whereupon will follow two things ; the one is that we cannot murmurre against God for imposing the Law , seeing , he layeth no heauier burden vpon vs , then we are willing to vndergoe . The other that wee cannot excuse our inconstancie seeing what we did resolue on , we resolued vpon it aduisedly , we liked well of the conditions , when we first entred into the Couenant . And certainly , as it doth adde much to Gods mercy , that hee would take this louing course , so it will adde much vnto our sinne , if hauing vpon deliberation dutifully accepted what God doth offer , we shall gracelesly breake with God .

But in this acceptance of the Israelites , there is a remarkable mixture of contrarie qualities , Modestie and Confidence , for therein they doe not presume , and yet they doe presume . First see their modestie .

You must call to mind that in the message sent them , there were two parts , the one shewed what God required of them , the other what he offered to them . In their answere they shew much modestie in regard of both parts , I will shew that modestie first , that respects what God doth offer . Obserue then that in their answere they passe that ouer insilence , they doe not capitulate with God for it . And indeed the stipulation of our dutie , must bee absolute and not conditionall , ( though Gods promise to vs , bee conditionall and not absolute . ) And why ? we owe our dutie to God absolutely , and Gods mercie is not due to vs , but out of his gracious promise . So that to capitulate would imply a deniall of our natiue obligation , and that we would not obey , were it not for the adoptiue ; besides wee should seeme to doubt whether God will be as good as his word : as God hath reason to doubt of vs that we will not be so good as our word . So that to put a difference betweene Gods fidelitie and ours , this branch of the Israelites modestie may beseeme vs all ; it may beseeme vs rather assuredly to expect , then vnmannerly to capitulate for that which God doth promise : so deale children with their Parents , Subiects with their Soueraignes ; and we much more ought so to deale with God our Father , and our Soueraigne in Heauen . Our eies , yea , and our hearts too must be more vpon that which God requires , then vpon that which God doth promise . Not that we may not hearten our selues with that which God doth promise , yea , and remember God of it also in our Prayers , after the example of the Patriarch Iacob . Gen. ●8 . But if wee bee silent wee doe in godly humilitie insinuate that we hold our selues vnworthy of it , and we shall speed neuer a whit the worse . For what wee forbeare to doe out of this consciousnesse of our vnworthinesse , God will supply out of his abundant goodnesse ; hee will set an honourable estimate vpon our dutie , and will take it as worthy of whatsoeuer hee doth promise . We cannot vnderualue our selues so much as God will ouerualue vs .

The second branch of their modestie is , that replying to that which God requires , they doe not limit him , but yeild their obedience as farre as he requires it . Yea , if you compare the clauses you shall find that God spake but indefinitely . If you will heare my voice , If you will keepe my Couenant ; but they doe answere vniuersally , All that the Lord hath said we will doe , they submit themselues vnto Gods charge in the largest sense . And indeed this is true Pietie not to carue out our owne obedience , but to let God carue it out , we must absolutely captiuate our wits vnto his wisdome , and surrender our wils wholy vnto his pleasure , his Law must be the bounderie of our life .

Hitherto you haue seene that in their answere there is much modestie , much modestie , you haue seene they doe not presume . But I told you that if we looke vpon the words a second time , we shall find that there is ouer much confidence in them , we shall find that they doe presume .

They presume first of their Abilitie , faciemus , we doe not thinke Gods commandements impossible , we will doe that which God commandeth , wee thinke wee may aduenture to promise so much . Cap. 4. Saint Iames checkes mans confidence in a smaller matter , goe to ( saith he ) you that say to day and to morrow we will goe to such a place , and there buy and sell , &c. whereas you should say , if we liue , if the Lord will . If our Abilitie bee so small in regard of those things which are here below , and concerne this animall life , that we may not presume of our selues but vnder such a condition : how much more must we adde a condition when wee speake of those greater matters , those that concerne our spirituall life ? here wee should adde , if Gods grace be sufficiently vouchsafed me , if hee shall be pleased that his strength bee , made perfect in my weaknesse . For Auxilium speciale , is more extraordinarie then generale , and we must begge the speciall , the generall will not suffice is this case . If King Dauid confessed and did as it were wonder at Gods grace , that himselfe and his people offered their goods so willingly vnto God : how much more commeth it of grace , and grace to be wondred at , that a man doth wholly and cheerefully deuote himselfe vnto the seruice of God ? Therefore we must all remember that Item which Christ gaue to Saint Peter , a great vndertaker in this kind , Marke 1● . the spirit is willing but the flesh is weake ; and imitate Saint Paul , a more modest vndertaker , who affirmeth of himselfe , I can doe all things , Phil. 4. but it is through Christ which strengthneth me . Wherefore what the Israelites omitted , we must in all these vowes supplie , If God shall conuert , if God shall incline our hearts ; otherwise our vndertaking will sauour of too much confidence , and we shall be guiltie of presuming .

It was too much that they presumed of their abilitie ; but see their confidence goeth farther , they presume of the extent of their Abilitie also , faciemus omnia , we will doe all that the Lord commandeth vs . Certainely if they will doe so much , they will doe more then euer any man did , or can doe , except him that was both God and man our Lord Iesus Christ .

To make this plaine , vnderstand that in the Law there are two parts , the Affirmatiue and the Negatiue , and either hath something in it , which is impossible to be done in this life . The Affirmatiue requires that wee Loue God with all our hearts , with all our minds , with all our strength , and our neighbour as our selfe . The Negatiue , Ne concupiscas , Thou shalt not lust . It is confest by all that are not Pelagians or Pelagius like , that neither of these can be performed in this life .

Touching the Affirmatiue I will say no more then that which Saint Bernard obserued , that whereas in our Charitie thereis Affectus and Actus , the Affection and the Action : we must exspect in heauen the integritie of our Affection , as the reward of the best endeauours of our Action , while we are in this world ; and if the integritie of our affection be aboue the reach of this life , much more the integritie of our Action which flowes from the other , and is correspondent to it . I will insist a little longer vpon the other clause , the negatiue part of the Law . The rather because if I can make it plaine that wee cannot performe the negatiue , it followeth vndeniably that wee cannot performe the affirmatiue . For as one instance to the contrarie ouerthroweth an vniuersall affirmatiue : so if we be tainted with the least spot of concupiscence , our Charitie cannot be entire . Obserue then ( that I may treade the steps of the Romanists and ouerthrow their conceite of Morall perfection in this life , out of their owne principles , that in regard of the negatiue part of the commaundement , there is perfectio viatoris and comprehensoris . Perfectio comprehensoris the perfection of a man when hee commeth to heauen will bee this ( saith Saint Austin ) Non concupiscet , hee will not there couet at all , couet any thing against the prescript of Gods Law . But wee may not exspect to haue that perfection in this life , because God is pleased euen in his best Children to continue here Luctam inter spiritum & carnem , a conflict betweene the flesh and the spirit . Onely in Baptisme hee taketh away reatum Concupiscentis , and regnum Concupiscentiae , those that are regenerated are not guiltie , because sinfull Concupiscence is or stirreth in them , neither doth Concupiscence continue her soueraigntie ouer them .

So that God vnto their perfection in the Church militant requires onely of his Children , vt post Concupiscentias ne eant ; that they take no care for the flesh to sulfill the lusts thereof . Rom 13 14. Rom 8. v. 1. And there is no Condemnation to them that are in Christ Iesus that walke not after the flesh but after the spirit ; which is Saint Pauls conclusion vpon the conflict described , Rom. 7. and he shewes plainely that hee would haue it vnderstood of the New and Old mans Conflict , not of reason and sensualitie as the Arminians . And can men performe so much as in the Apostles words is required ? The Romanists say they can , but they say it vntruely . For this contention of the spirit and the flesh is not duellum but Bellum , it is not a single combat but a plaine warre . And you know there is great ods betweene these ; for in a single combat a man is to ward but one , and bee hath but one to wound . But in the warre , in a pitch't battaile , Singuli pugnant contra omnes , & omnes contra singulos , euerie man must take care of all his enemies that are in the field . For there is not one of them but may giue him a wound , eminus or cominus , either buckling with him , or striking him from aloofe . So that when he gardeth his head from one , another may smite him at the heart ; when he maketh all sure before , he may be smitten behind , or he may be pierced in the sides . As hee is thus encumbred in the defensiue , so is he in the offensiue also ; he may not thinke himselfe safe , so long as any one of his enemies doth liue . Behold here a liuely Image of the militant Souldiers of Christ ; they haue not to doe with one , but with many enemies ; the flesh , the world , the diuell . And these haue vnder them many desperate Souldiers . The flesh as many as wee haue senses and affections , parts of our bodies , and powers of our Soules . The world as many as there are creatures . And the diuell is a Prince of many legions . Wee must withstand them all , and that at all times ; and not onely withstand them , but also stand against them , at all times wee must looke to be set vpon by them , and we must set vpon them . A very hard taske , Pluribus intentus minor est ad singula sensus , saith the prouerb , and the more our strength is distracted by many , the lesse must it needs be against any one . Were I onely to defend my eye , happily I might make my part good against the lust thereof ; but at the same instant that I turne them away least they behold vanitie , I am assaulted with an itching in my eare , that is exposed to flatterie . Put the case I bestirre my selfe so well that I keepe the enemie out of both those inlets , he will giue mee a fall by my tongue , he will cast some firie Dart into that , it shall be set on fire of Hell ( as Saint Iames speaketh ) to slander , to blaspheme , Iames 3.6 . to speake some idle or euill words . Neither are my hands secure at the very same time from being sollicited with briberie or vnto bloudshed . It were infinite to goe ouer all the powers of my Soule , all the parts of my body , they are all at once and euer in the same danger , and must all at once and euer be put vnto the same labour both defensiue and offensiue .

Adde hereunto three great disaduantages , of the spirituall warfare aboue the corporall : for in the corporall warfare as there are many enemies , so those against whom they come being many , distract them that they cannot all fall vpon one : but in the spirituall warre it is not so , all our spirituall foes at one time may set vpon euerie one of vs , yea they neuer goe a sunder , for our flesh euer ioyneth with the world , and the diuell with them both .

The second disaduantage is , that whereas open hostilitie in earthly warfare is not alwayes accompanied with treacherie , in the spirituall it is . For our selues hold secret intelligence with , and yeeld assistance to our ghostly enemies , we betray vnto them a propension that we haue to be conquered . And when the battle ioynes , our members become weapons of vnrighteousnesse , and with our owne lusts wee fight against our owne soules .

The third disaduantage is , that in earthly warfare when the souldiers come to execution , they spare none , and they goe vpon a good principle , shall I spare his bloud that will be euer ready to spill mine ? 1. Sam. 15. Reg. 20. Saul in sparing Agag , and Ahab who spared Benhadad were taxed , and punished for their foolish pittie . But of this foolish pittie there appeares too much in our spirituall warfare , for if God bring the world vnder vs , yea and our flesh too , we are afraid to be hard hearted to either of them , wee hold it too much spiritualtie to crucifie the world , and wee hold it too much inhumanitie to crucifie our owne flesh . And by reason of this indulgence , euen when they are foyled , they are still in heart , still in hope to recouer the masterie , and bring vs vnder againe .

This being the condition of sinfull man , the Schoolemen hold that no man in the state of grace , is of sufficient strength to ouer come all sin ; though they adde , that there is no one sinne , which hee may not ouercome , they speake of actuall sinnes : and they speake truely , if they bee vnderstood of that which a man may doe . For if a man be tempted vnto any sinne , if hee pray vnto God for grace , and make vse of that grace which God doth giue him , hee may with-hold his consent , and choose whether he will act it , and if he doe consent and act it , hee is without all excuse . Tertullian hath a prettie simile , when two striue oftentimes the one ouercommeth the other , not because the conquerour was the stronger , but because he that is conquered was the more cowardly , and such cowards the best of men doe proue very often in their spirituall war are . But it is in vaine to dispute what may be done by grace against all sin or any one sin otherwise then to shew al mens frailty . For the least of the two was neuer so done , as that any man can truely boast of perfectio viatoris I wil follow this point no farther . By this time I doubt not but you conceiue that the Israelites in their answere were ouer confident , they presumed too much of their abilitie , R●m. 8. especially of the extent thereof , they did not know what was impossible to the Law by reason of the flesh .

And yet mistake not , there is a vertue in this vice . Neither is their confidence so blameable but there is something commendable in it . When a father willeth something to be done by his child , the child doth , not so much consider what it can doe , as what it would doe , and therefore vndertaketh euen beyond its strength . The father that seeth it , doth not so much dislike the vanitie of the attempt , as hee liketh the willingnesse to obey , he delighteth in the good nature of his child , and desires that his abilities may be answerable to his endeauours . And in this sort did God take the answere of the Israelites , as it appeares in the speech which he made to Moses when he presented the like words vnto him ; I haue heard ( saith he ) the voice of the words of this people , they haue well sayed all that they haue spoken , so he commends their confidence . But to giue them to vnderstand that they vndertooke more then they were able to performe , Deut. 5. God addeth a wish , O that there were such an heart in them , that they would feare mee and keepe my Commandements alwayes . For nullius momentiest subitus affectus nisi accedat perseuerandi constantia . As the parable of the two Sonnes , Matth. 21. plainely sheweth .

God foresaw that all this profession of the Israelites was in them but a flash of a temporarie faith , Psal. 79. such as out of temptation appeares in most of vs . For if we be preuented with grace , yea in many good things out of the light of nature , we assent vnto the truth of Gods Law , and our hearts incline to the good thereof . Yea if we sit Iudges in other mens cases , and are not transported with preiudice and acceptance of the persons , we manifest this assent and inclination to the Law of God in generall , in our dooming of other men ; but we doe not cast vp our owne accounts . When our owne case commeth a foote , and wee are exercised with any particular temptation , then Gods wish is necessarie , O that there were in them such a heart ! It is necessarie euen for those that haue beene so forward to say and that commendably , All that the Lord hath commanded we will doe . Let vs then know that the strictnesse of Gods charge serues onely to exercise our faith in Christ , to inflame our loue towards God , and to encourage our hope of perfection in heauen . Multum ille in hac vita profecit qui quam longe sit a perfectione Iustitiae proficiende cognoscit .

But I draw to an end . This answere did the Israelites make vnto the message that was sent from Mount Sinai , what answere then must wee make vnto the message that commeth to vs from Mount Sion ? The yoke that Moses put vpon them was grave , an heauie yoke , Acts 15.10 . Matth. 11.30 the yoke that Christ putteth vpon vs is suave , an easie yoke . The easier our charge , the readier should be our acceptance ; it could not bee so commendable in them to vnder take beyond their abilitie , as it will bee shamefull in vs if wee come short of them in expressing our forwardnesse to obey God . For if their state were glorious ours doth much more exceed in glorie , 2. Cor. 3. What remaineth then , but that we oblige our selues chearefully to the Couenant of Grace , and penitently bewaile our manifold defects in obseruing our obligation ? and that in our conflicts when wee are driuen to cry out , O wretch that I am , who shall deliuer mee , &c. Rom. 7 . 2● . wee answere , Thankes be to God through Iesus Christ our Lord ?

I conclude all with that passage in the Psalme , Lord , thou hast commanded that we should keepe thy precepts diligently , and let Dauids wish bee euery one of ours , Oh that my wayes were made so direct that I might keepe thy Statutes .

The seuenth Sermon . EXODVS . 19. VERS. 9.

And the Lord said vnto Moses , Loe , I come vnto thee in a thicke Cloud , that the people may heare when I speake with thee , and beleeue thee for euer .

YOu may remember that I brake this whole Chapter into two parts , a mutuall stipulation that passed betweene God and the Israelites ; and a preparation of the parties for so great a worke , as was the promulgation of the Law . I haue spoken of the mutuall stipulation , it followeth that I now come on to the preparation .

This preparation is first ordered ; then the parties being orderly prepared doe meet each other . The order for Gods preparation is set downe in this verse ; for the Israelites in many Verses following .

Touching Gods preparation we must obserue , first , that hee will vouchsafe his presence at this great worke , I come to thee ; Secondly , touching Gods presence , the Text will teach vs the Manner and the End . The Manner is such as beseemeth the person , and fitteth the businesse ; as it beseemeth the person , so it is maiesticall ; as it fitteth the businesse , so it is mysticall : both are included in the thicke Cloud .

The End of Gods presence was , partly to grace Moses , who was to be the Law-giuer , that the people may heare when I speake with thee ; and partly to dispose the people aright , who were to receiue the Law , that they may beleeue thee for euer .

These be the points , and they are remarkeable , therefore are they prefaced with a note of attention Loe , which will also direct our application ; it is remarkeable that God was present , it is remarkeable that his presence was full of maiestie , and mysterie , the countenance which God vouchsafeth Moses is remarkeable , and remarkeable is that disposition towards Moses , which God requires in Israel . I beseech you therefore in the feare of God to marke these points diligently , whilst I cleere them vnto you briefly and in their order .

I come . God vouchsafeth his presence at the worke , and is this strange ? Must this haue a Loe put vpon it ? Is it strange for God to doe that which hee cannot chuse but doe ? Acts 7.49 . For hee filleth heauen and earth , heauen is his throne , the earth is his footstoole ; reade the 139 Psalme , and see whether a man can be any where without the presence of God , Hee beareth vp all things by the word of his power , saith the Apostle , therefore it is not strange that God should be present at this work who is euery where : it is rather strange that God should be said to come to it , as if he changed the place of his presence , which he cannot doe , because he is infinite . Obserue therefore , that though God be euerywhere alike in regard of his being : yet in regard of his being manifest he is not euery where alike ; now it is not his being , but his being manifest that is meant in this place , therefore the Chaldie Paraphrase insteed of the Hebrew I come , saith fitly to this purpose , I will appeare ; and because God doth not alwayes appeare to men alike , therefore when hee doth more notably appeare vnto them , hee is said to come . Touching the varietie of Gods appearing or manifesting himselfe to the world , take a similitude from the Sunne . The Sunne doth manifest it selfe , first , by daylight , and that is common to all that dwell in the same Horizon vnto which the Sunne is risen ; some haue more then the daylight , they haue also the Sunshining light , which shining light of the Sunne is not in all places where the day light of it is ; finally the Sunne is manifest in the heauens in his full strength , for the very body is present there , which none can endure but the Starres , which become glorious bodies , by that speciall presence of the Sunne amongst them : In like manner God in whom all things liue , moue , and haue their being , doth manifest himselfe , vnto some by the workes of his generall prouidence , of which manifestation Saint Paul speaketh when he saith , Acts 14. God left not himselfe without witnesse to all nations in that he did good , and gaue vs raine from heauen , and fruitfull seasons filling our hearts with food and gladnesse , This manifestation of God is like the daylight , Psal. 145 v. 15. it is common to all , it is an vniuersall grace , The eies of all things looke vp vnto thee , O Lord , and thou giuest them their meate in due season . There is a second manifestation and that is peculiar but to some , it is like the Sunne-shine , it is that manifestation which God vouchsafeth his Church , of which Esay speaketh , Arise , shine , Chap 60. for thy light is come , and the glorie of the Lord is risen vpon thee , but darknesse shall couer the earth , and grosse darknesse the people , for in comparison of the Church the rest of the world sitteth in darknesse , and in the shadow of death . The third and last manifestation is that which God maketh of himselfe in heauen , to the Angels and Saints , the cleerest and fullest whereof a creature is capable ; and those , which partake this presence of God , become thereby glorious Saints , more glorious then the starres which receiue their resplendent lustre from the aspect which they haue to the Sunnes bodie . The manifestation that we haue to doe withall , is of the second sort , it is not so cleare as that which the Saints enioy in heauen , it is not so darke as that which is common to the world , but it is of a middle temper proper to the Church militant , to whom God is said to come when hee doth so manifest himselfe vnto her . From hence we must take notice that as there are those who are in better case then we are , so there are who are in worse case , and therefore we must thanke God for our present aduancement , and remember that wee make forward to that neerenesse vnto God , which is reserued for vs in heauen . This may suffice for our vnderstanding of this phrase , I come .

The next point is the manner of his comming , In the thick cloud . Before I speake distinctly hereof , I will giue you a note vpon the Cloud . Some make a question whether it be the same Cloud which guided the children of Israel through the wildernesse , or some other ; they thinke some other greater and thicker , but they thinke so without great reason ; for after that the guiding Cloud once rested on the Tabernade , we heare no more of any Cloud vpon Mount Sinai , neither did Moses after that ascend vnto Mount Sinai , but God deliuered his minde vnto him in the Tabernacle where the Cloud then rested ; and God promised to dwell amongst the people after the Tabernacle should be built , by bringing the Cloud and his glorie thither , which was accordingly performed ( Exod. 40.34 . ) Exod. 19.43 , ●● before that the people remooued from Mount Sinai , yet after that time wee reade of no other Cloud vpon Mount Sinai . Insteed then of coyning a new Cloud , obserue rather how by degrees God approched to his people ; at their first comming out of Egypt he kept aloft in the aire , the people had not yet shaken off their Egyptian disposition , neither were they sitted for any nearenesse to God . When they rose higher in their thoughts , and had contracted with him , God descended lower , and came neerer vnto them , he descended to the top of Mount Sinai . Afterward when they had yet better exprest their affection to entertaine God by building the Tabernacle , God vouchsafed to come lower to them , he chose to reside in the midst of their Campe. And let vs take this for an vndoubted lesson , the better wee ( preuented by grace ) prepare our selues for God , the nearer will God approach to vs .

I now come to speake distinctly of the manner . I told you that the manner of Gods appearance was first maiesticall , because in the thicke Cloud , in this Cloud , that you may see the maiestie of God , obserue first that God was in it , for there was the Angell of God , that Angell in whom is Gods Name , so we reade , Exod. 23. verse 21. and who is called Gods presence , Exod. 33. verse 14 , 15. so that the Cloud was Gods chaire of State , or his Chariot , or Pauillion , as the Scripture doth call the Clouds when God putteth them to this vse . And as God was in the Cloud , so was the Cloud enuironed with an host of heauenly Courtiers , becomming the maiestie of such a King , learne it out of the sixtie eight Psalme , The Chariots of God are twentie thousand , euen thousands of Angels , the Lord is amongst them as in Sinai in his holy place . And besides these attendants we find obserued two other Ceremonies of State . As Kings giue notice of their comming by the sound of Trumpets , so this Cloud was attended by the voice of a Trumpet exceeding lowd . And as before Kings there is wont to bee carried the instrument of Iustice and Vengeance the Sword , so was Gods appearance in this Cloud attended with those dreadfull Meteors Lightning and Thunder . Lay together those particulars , and you will confesse that God appeared in awefull maiestie when he came in the thicke Cloud . The Israelites confessed as much , Deut. 5.24 . Behold , the Lord hath shewed vnto vs his glorie and his greatnesse , we haue heard his voice out of the midst of the fire . Mortall Kings neuer put on greater state then when they goe to their Parliaments , the reason that moueth them is the same that moued God , that men should feare to offend them whom they see armed with so great power , and the greater regard be had vnto their Lawes .

As the thicke Cloud doth set forth Gods maiestie , so is it also full of mysterie .

The first mysterie to be gathered out of it , is obserued by God himselfe ; he clothed himselfe with a thicke Cloud , to put the people in mind , that hauing seene no shape of him , they should not presume to make any image . Let our lesson be , Voluntas Dei non essentia quaerenda in hac vita , what God is , is a lesson for the life to come , in this life it is enough for vs to learne what Gods will is .

A second mysterie in the Cloud is that it agreeth well with the reuelations of the Old Testament , Gal. 4. for God appeared then in shadowes , and figures , there was a vaile cast ouer the Law , which was figured in the vaile wherewith Moses couered his face , 2. Cor. 3. So that though the Church in the Old Testament had much more knowledge then the rest of the world , ( for they had sauing knowledge , as appeareth , Heb. 11. ) Yet he that is least in the Kingdome of God , saith Christ , is greater then Iohn Baptist , notwithstanding that he was greater then any Prophet of the Old Testament .

A third mysterie is the condition of the Law , Chap. 33. which in Deuteronomic is called a fierie Law , very piercing , and very scorching , it enters farre in searching of a mans conscience ; it is a discerner of the thoughts ; I had neuer knowne , Heb. 4.12 . Rom. 7.7 . saith Saint Paul , that lust is sinne , had not the Law said thou shalt not lust . As the Law is piercing because fierie , so is it scorching also , it vexeth and tormenteth their consciences whom it findeth guiltie , it is a burden too heauie for the best of vs to beare , Acts 15. Saint Austine obserues well , Breuis differentia Legis & Euangelij timor & amor , although both these affections beseeme both Testaments , and he that loueth must feare , and he that feareth must loue ; yet Feare was preualent in the Old Testament , and Loue is in the New ; We haue not ( saith Saint Paul ) receiued the spirit of bondage to feare , Rom 8.15 . which was the state of man vnder the Old Testament , but we haue receiued the spirit of adoption whereby we cry Abba , Father , which is the libertie of the New Testament . The same Apostle resembleth the different conditions of the Church vnder the two Testaments to the different conditions of a child when he is in nonage , and when he is come to his full age , Gal 4. while he is in his nonage though he be heire , yet is he kept in awe and vnder a Pedagogue , but when he commeth to full age his Father affords him a more chearefull countenance , and more liberall maintenance : Euen so vnder the Law the Church was kept vnder and scanted of grace , but vnder the Gospel shee is more free , and indued with a more plentifull measure of Gods holy Spirit . Finally , hereunto looketh the difference that Saint Paul maketh betweene Mount Sinai and Mount Sion , Heb. 12. the terriblenesse of the one , and the sweetnesse of the other , I shall haue occasion to compare them before I come to the end of the Chapter .

By the mixture of the Cloud and of the Fire , you may also conceiue a mixture of our knowledge of God : as the light of the fire signifieth that he is in some good sort manifested vnto vs , 1. Cor. 13 . 1● . so doth the Cloud signifie that out knowledge is very imperfect , wee see but as through a glasse darkly : that which we know not of God , is much more then that which we doe know . Let this suffice for the manner .

I come now to the End , which is twofold , for God came first to grace Moses , whom he designed Lawgiuer to Israel , or rather Referendarie of that Law which himselfe would giue vnto them . And hee graced him two wayes .

First , in comming to him and not vnto them , so saith the Text , I will come to thee . Moses was vpon the hill , the people in the bottome , now the Cloud came downe but to the top of the hill , not into the bottome , wherein there was no small grace done to the person of Moses : in the sight of all the people , God vouchsafed his presence only to him and not to the people .

The second grace is yet greater , that in the hearing of the people God would speake with him , for it is not here said that God did speake with them . But that wee mistake not this grace which is done to Moses , and giue him more honour then hereby was by God intended towards him , we must obserue , that though here we find no mention of Gods speaking with the people , but only of his speaking with Moses , yet Deut. 5. verse 5. Moses himselfe saith , that God talked also with them ; and here we reade that God so talked with Moses , as that he talked in the hearing of the people . When here wee reade of Gods talking with Moses only , without any mention of Gods talking with the people , hereby the Holy Ghost intends to honour him with the Mediatour ship of the Old Testament : that honour which Saint Paul giueth him when hee saith , The Law was giuen by Angels in the band of a Mediatour . But where Moses saith , Deut. 5. that God talked with the people : there the Holy Ghost would teach vs that God intended the Law to the people . And out of both places compared together , it followeth that the Law was committed to Moses , to the end that the people might receiue it from him , not only as hee should deliuer it in the two Tables , but also as he should report vnto them by word of mouth . And because they were to receiue Gods Law as he should report it , that they might be sure hee brought them nothing but that which hee receiued from God , therefore God vttered the Law to him in their hearing . Whatsoeuer commeth from a man as a meere man will hardly worke vpon the conscience , because of that knowne principle , Omnis homo mendax , men haue their errors , and their priuate ends , therefore their proiects are entertained with iealousie , that they mistake or intend their owne good ; but if a Law be once knowne to be Gods pleasure , we readily submit , because we know he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hee can neither deceiue nor bee deceiued , and hee hath absolute power to command . Vpon this principle those famous Lawgiuers amongst the Heathen did make it their first labour to perswade their people that they had familiar colloquies with some diuine power , by whom they were directed in their Law-giuing : Minos with Iupiter , Lycurgus with Apollo , Numa with Aegeria , &c. Mahomet could neuer haue made his Alcoran so currant , but by that notorious imposture of a Doue which had beene taught to come familiarly to his eare , and which to the people hee pretended to bee the Holy Ghost ; Heretikes old and new haue had their Enthusiasticall guides ; Papisticall pretended apparitions and reuelations are much of this kind , abuses of that sacred principle . But to the point , when God would establish the Canon both of the Old and New Testaments , by two demonstrations hee shewed that they came from him , the one of Miracle , the other of Oracle . So did hee establish that which the Church receiued by Moses . First , hee gaue him power to worke many Miracles , which was a second proofe that he came from God , for no man could doe what he did except God were with him , the very Magitians confessed so much , Digitus Dei est hic . Secondly , God not contented to giue him the power of Miracles , because Magitians might , if not doe them , yet make shew of them , added also this second confirmation of Oracle , which putteth the other out of controuersie , because it is not so casie to be counterfeited . Our Sauiour Christ by whom was laid the foundation of the Canon of the New Testament , had the same euidences to confirme his doctrine ; besides the many Miracles which hee wrought , that Oracle was once and againe vttered from Heauen , Matth 3. Matth. 17. Matth. 24 25. This is my beloued Sonne in whom I am well pleased , heare him . And withall he forewarned his Church not to rest barely vpon Miracles , for that false Christs and false Prophets shall arise , and shew great signes and wonders .

But why did God grace Moses by speaking with him in the hearing of the people ? Surely the end was , that they might beleeue him for ouer , that faith towards his person might be wrought in them . For Faith properly relieth vpon the person , and resteth vpon his word , although it doth not comprehend many things which he speaketh ; as indeed the Israelites did not vnderstand many parts of the Law , yet neuer did they question them because they were deliuered by Moses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was enough to them , farther enquirie they made none .

But how could Moses be beleeued for euer , seeing he is dead diuers thousands of yeares since ? Surely Moses liueth in his Writings , hee that beleeueth them , beleeueth him . The Prophets long after him , referre themselues to him in his Writings , Ad legem & testimonium , Chap. 8. saith Esay , Remember the Law of Moses which I gaue him in Horeb , saith God , in Malachie . Thus also in the New Testament , Chap. 4. Christ referreth to him , You beleeue in Moses ; Matth. 22. Iohn 9. The Scribes and Pharisees sit in Moses his chaire , And wee find the Iewes still couering their oppositions to Christ and his Apostles with pretence of their faith to Moses , Wee know that God spake to Moses , wee are Moses his Disciples . So deeply did this Oracle of God take roote in them , that through ignorance and misconceit , it became their stumbling blocke , and that which truly vnderstood should haue brought them to the Gospel , through the errour of their iudgement set them against it . God doth as much as is fit to establish our faith , but we often peruert the best meanes to our owne ruine .

I may not here forget to obserue vnto you a grosse errour of the Church of Rome . God spake once to Moses , saith my Text , in the hearing of the people , that the people should beleeue his words for euer , therefore the Canon of the the Law was to stand for an eternall truth . The same must we affirme of the Canon of the New Testament , whose confirmation is much surer , as Saint Paul testifieth , Heb. 2. Hence it is that wee call vpon the Church of Rome to reforme according to this double Canon ; but they call as fast vpon vs for Miracles and Oracles , to confirme our Doctrine . But new proofes are only for new Doctrines , wee alleage nothing but that which was taught by Christ and his Apostles , and consequently nothing but that which hath beene alreadie proued by Miracle and Oracle ; an● that which hath beene once thus proued is to bee beleeued for euer .

The last note which I gaue on my Text is , that it hath a word which biddeth vs marke diligently all the points thereof , marke what Gods comming is , in what sort hee doth manifest himselfe vnto vs ; that which is not vulgar 〈◊〉 must not vulgarly bee regarded ; marke that Gods comming to giue the Law was full of Maiestie , full of Mysteries , wee must adore his Maiestie , and not neglect any one of the Mysteries ; finally , marke , that whom God employeth in his seruice , he vouchsafeth honour to their persons , that his Word may passe with more weight from their mouthes . The end of all is our good that we may cleaue faster vnto God .

ANd God grant that by the Ministerie of man our faith in God may so increase , that at Christs second comming our faith may end in a beatificall Vision , and then we shall haue no other Teacher but God .

The eighth Sermon . EXODVS . 19. VERS. 10 , and part of the 15 , and 22. VERSES .

And the Lord said vnto Moses , Goe vnto the People and sanctifie them to day and to morrow ; ( yea and the Priests to Verse 22. ) and

Let them wash their Clothes , and be readie against the third day . Adde out of Verse 15. And not come at their Wiues .

YOu may remembe what I haue told you more then once , that there was a Preparation to goe before the Promulgation of the Law , a Preparation of God , and of the Israelites . This Preparation was first ordered , and then the meeting followed .

So much of the Order as concernes God , I opened the last time , it followeth that I now come to the other part which concerneth the Israelites .

This branch of the Order doth prescribe , First , their Puritie , and Secondly , their Modestie . Their Puritie ( whereof only at this time ) is deliuered in those words which now I haue read vnto you . Wherein , we will obserue , First , A Worke that is enioyned , and secondly , the Circumstances that doe attend that Worke.

The Worke ( in a word is , to Sanctifie . But we are moreouer taught wherein this Sanctification doth stand , and Whom it concernes . It standeth in a Ceremoniall Obseruance , They must wash their clothes ; and forbearance , ( this you must must supply out of the 15. Verse ) They must not come at their Wiues .

These Workes that must be done concerne the Gouernour and his Charge ; the Gouernour is Moses , he must sanctifie ; his Charge are the Israelites ; but they are diuided into the People and the Priest ; ( you must supply the Priest out of Verse the 22. ) both these must be prepared .

The Circumstances that must attend this Worke are two , place and time ; the place is the Tents , the ordinary place of the Israelites abode . Goe to this people . The Circumstance of time is double ; for here wee haue mentioned , first , the time during which the Worke was to bee a doing , and that is to day and to morrow ; Secondly , the time against which the Worke was to be done , and that was the third day , the day wherein God would appeare vnto them , and they were to come in his presence .

You see then the particulars of my Text , I purpose ( God willing ) to open them now , and God now so open all our eares and hearts that we may learne by them to sanctifie our selues ; so shall God neuer appeare vnto vs , nor wee appeare before God but to our endlesse comfort .

Come we then to the first particular , and that is the Worke which must bee done ; this is in a word to sanctifie . To sanctifie is to separate from a common to a sacred vse . God made vs not only men , that is , reasonable creatures , but also his children , that is , consorts with Angels , and wee were by times or by turnes to intend no lesse our Heauenly then our worldly vocation , the things of a better no lesse then the things of this present life . To take off our thoughts and desires , our care and endeuour from this world , and bestow them vpon the world to come , from the earth , & place them vpon heauen , is that that which the holy Ghost meaneth by Sanctifying of our persons . And verily before the Fall , no more was required thereunto then such a change of our employment ; but after the Fall more is made necessarie ; for sin cleaueth vnto our nature , we are conceiued and borne therein : Psal. 51. Not only those that are without the Church , whom Saint Paul describeth , Rom. 1. but also those that are within the Church , whom hee describeth in the third of that Epistle . And this sinne doth defile vs ; read Esay the first Chapter , and Ezech. 16 there you shall see how lothsome , how vgly we are by reason of our sinne . Esay 64. v. 6. All our righteousnesse ( as the Prophet speaketh ) is like a menstruous cloth .

Neither doth sinne only defile vs , but by vs it defileth all other creatures , Concupiscence is a contagious thing , Contactu omnia foedo inquinat , what it toucheth it staineth ; Titus 15. Vnto the impure ( saith the Apostle ) nothing is pure , nothing is pure to a sinfull man , because his mind and conscience is defiled . So that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are synonyma ; Acts 10. the common thing , or things vnseparated , the things of this life that are not hallowed are all impure . Wherefore to sanctifie now is not only to change our imployment , but also to clense our selues from sinne ; and before we doe dedicate our selues vnto God , wee must remoue not only our imployment from the world , but also our corruption from our persons ; Corruption , not only that which is inherent in vs , but also that which by our meanes is adherent vnto our goods , and to other creatures , whereof we make any offering to God .

This which in grosse I haue said concerning Sanctification , is distinctly taught in the rest of my text , and the rest of my text is a faire Commentarie vpon this word , for therein you shall see , first , the separation of sinne from them , in the washing of their Garments ; Secondly the seperation of their employment from the world , in not comming to their Wiues ; and last of all , that which is the vp-shot of all , their preparation to meete God . Let vs looke into these points orderly .

First into the ceremoniall obseruance . The Israelites were to wash their clothes . God fitted his Law in the old Testament vnto the nonage of his Church ; so the time before Christs Incarnation is called by the Apostle , Gal. 4. 1 Cor. 10. and all things came to his people in types and figures ; much of their Law was ceremonial . But those ceremonies of Gods institution were ( as the fathers call them Sacramenta ) they were mysticall things , they had an out-side , and an in-side , an out-side corporall , an in-side spirituall ; wherein they differed from Heathenish and Pharisaicall ceremonies ; for example to instance in the ceremonie which we haue in hand . The Heathen , the Pharises had their washing . Touching that of the Heathen we read in the prophane Authors , and in the Gospell we read of that of the Pharises ; both of them had Lauacrum but not Mysterium , the out-side , but not the in-side of the washing : their thoughts reached no farther then the Carnall worke , ascribing to the Carnall worke a supernaturall power ; which the Poet taxeth in the Heathen . Ah nimium faciles qui tristia Crimina coedis , Tolli fluminea posse putatis aquâ . And our Sauiour Christ taxeth it in the Pharisies , who thought when they had washed their hands they were quit from their briberie . Neither is the Romish sprinkling of Holy water much better , whether wee looke to the consecration of it , or the confidence that is put in it . In the the consecration , the Priest doth pray without a promise ; and as for the people , they rest vpon Opus operatum , the doing of a worke that hath no warrant , and so trust in a lye . Ceremonies of significancie the Church may institute , but ceremonies of efficacie it cannot institute ; God onely , who is the fountaine of grace can institute those Conduits by which hee will conuey them to vs .

But to leaue these carnall ceremonies , and come to the mysticall . Saint Austin giueth this good rule to guide vs in vnderstanding them , Epist. 49. Quest. vet . Humana Consuetudo verbis , Diuina potentia etiam rebus loquitur , It is vsuall with men to expresse their meaning in words , God hath moreouer another language , sutable to his power , hee speaketh by things , by corporall things to let the Israelites vnderstand spirituall ; and their ceremonies were Symbola pietatis , sensible Images ( as it were ) of their morall duetie .

But least we mistake , we must obserue three differences betweene the cutside and inside of the ceremonies .

First , the corporall part of it was to be considered , not according vnto its owne nature , but according to its reference , not according to that which it was in it selfe , but according vnto that whereunto it was ordained of God , so Sacrifices were to be considered , not as beasts or birds , &c. but as Types of Christ that was to die for the sinne of the world : but the spirituall part of the ceremonie was to bee considered and esteemed according to its owne and absolute nature .

A second thing is , that the Type containeth good or euill in regard onely of the Commandement which requireth the doing or the forbearing therof , whereas otherwise the thing in it selfe is indifferent : but the inward part of that ceremonie is commanded or forbidden , because in its owne nature it is good or euill .

Thirdly , man can onely performe the Corporall or outward part of the ceremonie , the inward and spirituall can be done onely by the speciall grace of God ; and we may not ascribe vnto the Creature that which is in the power , and gift onely of the Creatour .

These rules being considered in generall , must also discreetly bee distinguished according to the maine parts of Religion , which are two , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that wherein God doth exhibite ought vnto vs , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that wherein wee doe present some thing vnto God . The ceremonie wherewith we haue now to doe is of the later sort , for washing our clothes is a part of mans sernice which he doth to God-ward .

In all the Purifications of Moses Law , washing of Clothes was alwayes one , as you may find in the Booke of Leuiticus , where those Lawes are set together ; and the Iewes from this precept gather the practice of baptizing them whom they receiue into their Couenant and Church .

Neither was this an Introductorie Law of Moses , but a declaratorie ; for we read of it in the story of Iacob , when he did purge his family ; Gene. 35. one of the ceremonies practised , was the shifting of Garments , which shifting implieth washing , because it was a putting off the soule to put on the cleane ; and the garments of those Countries were cleane by being washt , as anon you shall heare .

By the way take this obseruation ; that the ceremoniall Lawes of Moses ( excepting such as were requisite vpon the Churches becomming Nationall , or were occasioned by the Israelites deliuerance out of Aegypt ) were in practice amongst the Patriarkes from the beginning of the world , as may be gathered out of Genesis .

Let vs now come closer to our present ceremonie . And here first it is worth the inquiring , why God should pitch vpon this kind , vpon the washing of Garments ? The reason is euident in the Scripture ; the similitude of God according to which we were Created is compared to a Garment , not onely by the fathers , Ieremie , Ambrose , Austin , and others , but also by the Holy Ghost , who speaking of the losse thereof , saith , that thereby wee become Naked ; Gene. 3. and the recouerie of that Image is the buying of rayment from Christ ; the phrases of putting on Christ , Reue. 3.18 . putting on the new man , putting on the Armour of light , allude hereunto , and if you marke it well , our originall righteousnesse resembled a Garment in three things .

For first it did couer and adorne vs as a robe of maiestie sit for him , that was made to rule in this lower world . Secondly , as a Garment that is put on may be put off : so might we loose our originall righteousnesse . And indeed Adam was disrobed thereof , and wee in him : The fathers say , L●ke 10. v. 30. he was meant by the man that going from Ierusalem to Iericho fell amongst theeues , and was robbed . Thirdly , though a man keepe his robe on , yet may it be stained , so though a man doe not forgoe his righteousnesse recouered in Christ , yet may he much blemish it . These correspondencies are faire grounds of Gods choice of this ceremonie .

We haue not now to do with the wanting or loosing of our garment , onely let me tell you , Reuel. 3. v. 17. that Christ speaketh of some that thinke they are clothed when they are ●aked ; let vs take heed of being such blind Laodiceans . Reuel. 16. v. 15. Againe , Christ biddeth all take heed that they loose not their garments , and their nakednesse and filthinesse appeare ; let vs take heed of such vnthriftinesse ; though Adam smarted well for it , wee shall smart worse ; God restored vnto him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his first rayment , Luke 15. v. 2● . and hee restoreth it to all his , to as many of them as put on Christ : but if they loose it againe , if they put off that garment , their nakednesse shall neuer bee couered againe , Heb. c. 6.4 . and Cap. 10.26 .

But we haue not to doe with that desperate sinne , we haue now to doe with stayning of those garments which wee keepe . The ancient colour of garments which they did vsually weare was White , and so very apt to be stained , therfore they were often to be washed and scoured . In the Primitiue Church , one of the ceremonies of Baptisme was this ; the baptized person had a cleane white garment put vpon him with these words , Take this White garment and keepe it vnspotted vntill thou be presented before the tribunall of Christ . The Churches meaning was that wee should continue in that innocencie which we receiued in Baptisme . But that which Christ said vnto the Church of Sardis , Thou hast a few Names which haue not defiled their garments , was spoken but comparatiuely of them , and absolutely it can be spoken of none ; for who doth not defile himselfe more or lesse , and staine his innocencie ? Yea and that more wayes then one ? and that too in a high degree ? And the ground of this Commandement is , because the Israelites in Aegypt had defiled themselues with Idolatrie and other kinds of impietie .

The Church of Rome exempteth some of their Saints from mortall , though not from veniall sinne ; some from Actuall of both sorts , but not from Original as Iohn Baptist , the Virgine Marie from originall also : but they are conceites whereupon themselues are not agreed ; wherefore leauing them to wrangle , 1. Iohn ver. 18. wee will hold with Saint Austin , That if all the Saints in the world ( during their militancie ) had beene assembled , their common confession would be this , If we say we haue no sinne , we deceiue our selues , and there is no truth in vs .

Now when our corporall garment is vncleane , what doe we ? Wee doe that which is commanded here , we wash it , we scoure it , but wee must doe it as it is commanded here , that is mystically . When a Dogge is beaten before a Lion , the meaning is , that by that which is done to the Dogge the Lion should see what he deserues . And Theoderet noteth well vpon this place , that When God biddeth them wash their garments timorem illis ingerit , religiosioresque reddit , ex his enim colligebant magis expurgandam animam . God doth not delight so much in the cleannesse of garments : as in the purity of oursoules ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian. And no maruell ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Nazianz. ) As that wihch doth enter a man doth not defile a man , no more doth that which couereth a man ; therefore Christ biddeth the Pharisees wash their owne insides , and then all things should be holy vnto them , for vnto the pure all things are pure .

Except happily wee may say , that the Garment also is defiled , Iude 23. because spotted with the flesh , and so there is in this phrase a touch at the contagion of sinne ; which was also meant in the Ceremoniall vncleannesse , when they were bid to wash their Garments : but that vanisheth so soone as our selues are purified ; the Holy Ghost would haue vs take principall care of our soules that they may bee purified . And there is a fountaine opened to the house of Dauid , and to the inhabitants of Ierusalem ; Zach. 1.13 . we may wash our selues white in the bloud of that Lambe , for his bloud doth cleuse from all sinne ; and if our sinnes bee as red as scarlet , he can make them as white as snow ; Malachie saith , Chap. 3. it hath in it the vertue of fullers sope , it is his bloud that can make his Spouse all faire , make his Church without spot or wrinkle ; hee that is purged therein , shall haue his Conscience cleansed from dead workes to serue the liuing God . By his Spirit and our faith doth Christs bloud worke these things ; wherefore let vs all pray with King Dauid , Psal. 51. Purge me , O Lord , with Hysope and I shall be cleane , wash mee , and I shall be whiter then snow .

Marke , that the Israelites are bid to wash their Garments , not to change them , though it appeareth , Exodus 33. that they had change of raiment . There is a mysterie in it ; it signifieth that the children of God from the time they are incorporated into Christ , though they haue often occasion to scoure out the staines which their Regeneration contracteth , yet they doe not shift it , it shall abide the same for euer , bettered in qualitie , but neuer altered in substance .

Finally obserue , that though the children of Israel did often wash their Garments Ceremonially while they abode in the Wildernesse , yet did their garments neuer weare out ; contrarie to the common Obseruation , A Landresse washeth faire , but shee weareth withall : Euen so though we doe spiritually bathe our soules often in the bloud of Christ , our Regeneration will not spend at all , nay , it will bee very much increased .

I haue dwelt long vpon this Ceremoniall Obseruance , I will bee shorter in the rest .

The second part of Sanctification is the Ceremoniall forbearance ; when wee haue remoued that vncleannesse which commeth from our person by sinne , then must wee withdraw our person from imployment on the world ; and that is meant by the Israelites not comming as their Wiues .

And marke the phrase . Saint Paul doth exhort vs , 1. Thess. 4. v 4. to keepe our vessels ( that is our bodies ) in honour , and not in the lusts of concupiscence , that is , not for to accompanie strumpets , which we cannot doe but we shall betray our selues to bee subiect to dishonourable affections ; so Saint Paul calleth them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in opposition to mariage which is honourable in all ; 1. Thess. c 4. This honourable state of mariage doth Saint Paul make a branch of Holinesse . But here is a straine beyond it euen that Holinesse is as it were , no Holinesse : when we are to prepare our selues for God , we must forbeare the vse thereof . Will you know the reason of it ? We may say , that though the ordinance bee holy , yet the Accessory which from our Concupiscence commeth to the vse thereof maketh some thing cleaue thereunto which may make vs vnfit to come immediatly from the vse thereof to giue our attendance vpon God ; which is intimated in the Ceremoniall Law deliuered , Leuit. 15. besides , the presence of carnall pleasure maketh vs not so readie to entertaine those pleasures that are spirituall . These things a man may say , and say truly , that it is sit euery man should obserue Saint Pauls rule , 1. Corin. 7 v. 5. by consent for a time , the man must for beare his wife , and the woman her husband , that they may giue themselues to Fasting and Prayer .

But there is an higher point which at this time concerned the Israelites , and that is , the day of their appearing before God was to be their espousall day , God was then to contract himselfe to them , as appeares , Ezech. 16. And should a man minde the earthly , when hee is called vnto an heauenly espousals ? No verily ; it is then time , if euer , for a maried man to be as if he were not maried , to be as if he were an Angel , to shew that he hath no other loue but Christ , to shew that Christ is his beloued , as he is the beloued of Christ . The desire of that match must drowne in vs all delight in our earthly companion , bee shee neuer so louely in our eyes .

But , when they are bid not to keepe companie with their wiues , it is not meant simply of their companie ; for they should both ioyne , as in suspending their power each ouer the other , and each endeuour to please the other ▪ so in prouoking each the other to care for those things that belong vnto the Lord , and with a virgin-like disposition to prepare themselues for him .

It is not needfull for mee to remember you , that God in forbidding the Coniugall Act , forbiddeth all attendants thereupon , or prouocations thereunto ; for that is a common rule to bee obserued in all Gods Commandements as hereafter you shall heare . Only this I will note vnto you , that by this one carnall content all others are meant , yea all lawfull profits and pleasures , and God will haue vs shew , that being not only reasonable , but religious persons also , we are so farre masters of our worldly Desires , that wee can , when wee are to attend God and his seruice forbeare , not onely illicita but licita also ; and bee so farre from delighting in any thing that is vnlawfull , that we can willingly denie our selues those things , the vse whereof God hath otherwise , and at other times made lawfull for vs . Vrias would not keepe companie with his wife while the Arke was in the field , 2. Sam. 11. brutish is the Iewes conceit that thinke the Sabbath the fittest day to lie with their wiues ; Chastitie beseemes married men when they goe about sacred things , especially at solemne times .

I haue done with the separation required , separation of sinne from our persons , and our persons from the world .

You would think that it were fit I should now come to the other Act of Sanctification which is dedicating our selues vnto God . But there are some things mentioned in my text , which I must take in by the way . Wee must see first whom this Sanctifying concerneth ; it concerneth first the Gouernour Moses , He must goe and sanctifie .

But Moses did as yet sustaine two persons , hee was both King and Priest ; for hee had not put off the Priesthood , seeing Aaron as yet was not consecrated . And indeed this worke may be done , either by the Priest or by the Prince : by the Priest ; so Ioel commanded them to sanctifie a fast ; Ezechias and others did the like as Princes . Ieet 2 15. But the difference is , that the Prince doth it Imperio and Gladio , by peremptorie command , and threatning the sword ; but the Priest doth it Mimsterio & verbo , as a seruant , and not vsing any other power but of the keyes Prince and Priest both serue God in this worke , but they serue him with this difference .

It skilleth not much whether of these persons Moses did act in this businesse , it is plaine that he was authorized to doe it from God . And his authoritie was to doe it two wayes . First , to acquaint them with Gods pleasure ; and then to take care that they did conforme thereunto . And indeed , good Magistrates , whether Temporall or Ecclesiasticall , Austin . Epist. 50. must not only giue Lawes to the people , but also see that they bee executed ; and in vaine is the wisdome of good Lawes , if no care bee vsed to haue them kept ; a Gouernours prouidence must extend to both . Therefore the text goeth on , and sheweth that this Sanctifying concerneth all the Israelites ; the people are mentioned here , and out of Verse the 22. you must supply the Priests .

Some thinke that the name Priest is vsed in this Chapter by anticipation , and that Moses here informeth them how they were to sanctifie themselues after they were consecrated ; and it is very true , that while they did serue they did forbeare their wiues , and wash though not their clothes which they shifted in the Sanctuarie , yet their hands and feet . But the Priests here meant were the first-borne , who were then the ordinary Priests , and the worke was presently to be done , it was not to stay till Aaron was consecrated .

The principall note that I giue you herein is , that though there bee different callings in the Church , some are Pastors , and some are people ; yet as the saluation is common vnto both : so are also Faith , Hope , and Charitie .

In morall duties , in workes of Pietie and Charitie , the Priest must goe with the people , and the people must goe with the Priest ; though the Priest must goe before the people in these things , yet must hee not goe alone ; yea Moses himselfe , though otherwise a Shepheard , yet herein is a sheepe , he that sanctified others must sanctifie himselfe . A Gouernour must in vertue be exemplary to his charge .

These persons must be prepared . And Sanctification is the best preparation , the word signifieth also to be Confirmed . And indeed , Puritie is the ground of Confidence ; sinne is fearefull , as you may perceiue by Esay's , W●e is me , Chap. 6. and Saint Peters , Goe from me Master , Luke 6. reade Psal. 1. Luke 21. Esay 58. and Wisdome 5. it appeares there , that righteousnesse is confident in the presence of God and the enemies thereof .

I haue done with the persons whom this Sanctifying concerneth ; Let vs now come to the circumstance . I will runne them ouer briefly .

The first is the place , the place was the Tents , the ordinarie abode of the Israelites , thither Moses was sent , Goe to the people , and whether he was sent there is was to be done . And indeed the Acts required could conueniently bee done no where else ; for where a man vsed his wife , there he was to forbeare ; and where doe the people vse to wash their clothes but at home ?

That which we must take notice of is this . Before we come from home wee must thinke whither wee are going , and fit our selues for Gods presence before we come at him . We must not haue our worldly , much lesse our wicked affections to put off when wee enter into Gods House ; our shooes must be put off before we tread vpon holy ground ; priuate meditations and deuotions must goe before the publike hearing of Gods Word , and performing of diuine seruice ; and seldome doth hee serue God at Church , that doth not beginne his pietie at home . And the reason why our deuotion is so often interrupted by vnseasonable and vnreasonable thoughts , and desires in the Church , is because we doe not rid our selues as we ought of them , by preparing Sanctification before wee come there . Wherefore that wee may bee much more religious when we come into this place , let euery man begin the practice of his religion in his owne house .

The second circumstance is the circumstance of Time ; this I told you is twofold . First , here is set downe a time during which this Sanctifying was a doing , that is , to day and to morrow . The time allowed for Sanctifying varieth much in Moses Law ; in some cases it was but one day , in some seuen dayes , in some fortie dayes , in some eightie dayes , you may read it in Leuiticus , I will not now enquire into the reason of the varietie .

That which I will obserue is this ; our Clensing , or Sanctifying is not perfected in an instant . As wounds are easily taken , but not easily cured : so are sinnes quickly contracted , but not quickly purged . Sinnes are compared vnto scumme , and you know meate will aske some good boyling before all the scumme will come out of it ; it is compared to drosse , and you know metals must be long in the fire , before they will bee refined from their drosse ; or to keepe my selfe to my text , staines if they bee deepe in a garment , will not bee fetcht out without the fullers sope , and he doth not scoure garments without a great deale of toile . Dauid therefore desirous to be rid of his sinne prayeth thus , Multiplica laua , wash mee againe and againe , wash mee throughly from my sinne ; And the old Canons required , that Penitents should spend a good deale of time to scoure off their contracted guiltinesse and corruption . Ester 2. If the women that were to be ioyned with the Kings of Persia were to be so many moneths a purifying , shall it bee much that wee take this time to be purified that must be ioyned with the King of Heauen ? A time there was of purifying before all the Iewes Feasts , Iohn 1● . the Iewes prepare before they goe to their Synagogue , so doe the Turkes ; it was one of the Lawes of the twelue Tables , Deos castè adeunto , & procul hinc procul este profani , and sancta sanctè was the admonition giuen to the people in the Christian Churches : the Fasts that went before all solemne Feasts , the forbidding of mariage for certaine time , ( which some without cause except against ( although we cannot denie that Dispensations are growne to an abuse ) tend to this purpose . Finally , the old Vigils , and the ordinarie Eues of Sundayes and Holy dayes shew the Churches desire herein to imitate God , and to appoint a moderate time to dispose vs to diuine seruice , and the Commemoration of Gods blessings .

A time is here appointed by God , but it is a very moderate time , God doth not tire vs out in our Preparation . 2 Cor. 2 v. 7. And Saint Paul that would not haue the incestuous Corinthian swallowed vp of sorrow , by reason of an ouer-long Penance , doth bid man and wife for deuotion not to forbeare companie ouer-long , lest Satan tempt them . 1. Cor. 7. v. ● . The Church is to be discreet in appointing , and Christians in vndertaking this time of washing , lest that which otherwise is good may bee turned into euill .

If the Law required three dayes preparation for hearing , how many more for obscruing it ? If the Law required preparation , how much more the Gospel ?

Iosepus saith that the Iewes during these two dayes did feast , Huge de Sancto Victore saith , that they fasted . And verily the latter opinion is much more probable ; for surely mysticall washing of Garments and forbearing of wiues are workes fitter for fasting then feasting .

But I will not trouble you with that ; I come to the last point ; which is , the Time against which this worke was to be done ; and this is the third day , the day wherein God would vouchsafe his presence , and they were to giue their attendance ; and this will bring vs to the complement of Sanctification . For God delighteth not in our separation from sinne and the world , except it be to remoue them as impediments , that so we may be capable of Him , his Spirit , his Word , and his Grace ; Wisd. 1.4 . For wisdome will not enter into a wicked or worldly soule ; God will not put new wine into old vessels , nor new cloth into an old garment , hee will not cast pearle before swine , nor holy things vnto dogges . The children of Israel borrowed of the Egyptians rich clothes when they went to sacrifice to God , Exod. 13. Luke 1● . The prodigall child was not permitted to eate of the fat Calfe before hee was clothed with the chiefe Robe , and a Ring vpon his finger ; Iacob before his going vnto Bethel , Gen. 35. Gods House , purged his Family ; Iob 1. Iob sanctified his children before he sacrificed ; Esay 6. Esayes lips were touched with a coale from the Altar before he could receiue his message . When we come before God , wee must endeuour to bee like vnto him , Leiuit . 11.44 . Holy as hee is holy ; for God is a God of pure eyes , Habak. 1 13. and can behold no iniquitie ; such as bee wicked cannot stand before him .

Wherefore clense your hands , Iames 4.8 . yee sinners and purge your hearts yee double-minded , If he that was inuited to the mariage was challenged for wanting his wedding garment , how shall God take it at his Spouses hand , if she come vnprepared ? We reade Ezech. 16 how God trimmed her against that day , the day of Espousals , and how he will trimme her against the mariage day , we may reade Reuel. 21 But I cannot stand to amplifie these things . To draw to an end ; I will put you in minde to doe that to a good purpose which you vsually d●e . You put on cleane linnen , your best clothes , and how often doe you looke in a glasse to see that all bee handsome before you shew your selues in the Church to your Neighbours ; I was about to say , that they may see how gay you are ? but I will hope in Charitie you doe it out of good manners to God . You that will not come slouenly before your betters , should doe well not to come stouenly before the Lord of Heauen and Earth .

But remember that God that approueth this outward decencie , requireth the inward much more , he will haue you lift vp to him , not only cleane hands , but pure hands also ; hee will haue you not only to heare his Word , Luke 8. v 15. but also to receiue it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into an honest and good heart ; A neat outside , and a slouenly inside is like a painted sepulchre full of dead mens bones . And most Churches are full of such painted sepulchres . They are a generation cleane in their owne eyes , but not washed from that filthinesse . Prou. 30.

I wish better to you , and I hope better of you . Therefore I exhort you , I exhort my selfe in the words of the Prophet Esay , Goe out of her , expounded by the Apostle , 2. Cor. 7. or briefly in the words of the Apostle , Let vs clense our selues from all vncleannesse both of flesh and spirit , perfecting holinesse in the feare of God . And that this exhortation may succeed with vs , no worse then Moses did with the Israelites ( for they did as they were commanded , Verse 14. and obserued the first stipulation , 1. Thess. 5 23. Verse 5. ) The very God of peace sanctifie vs throughout in spirit , soule , and bodie , and keepe vs blamelesse to the comming of our Lord and Sauiour Iesus Christ ; At what time hauing had our fru● here in Holinesse , our end shall be euerlasting life . This God grant vs for lesus Christ his sake , To whom , &c.

Blessed are the pure in heart , 〈◊〉 8. for they shall see God .

The ninth Sermon . EXODVS . 19. VERS. 12.13.21.24 .

12. And thou shalt set bounds vnto the people round about , saying ; Take heede to your selues , that yee goe not vp into the Mount , or touch the border of it : whosoeuer toucheth the Mount shall surely be put to death .

13. There shall not a hand touch it , but he shall surely be stoned , or shot through , whether it be beast or man , it shall not liue : when the Trumpet soundeth long , they shall come vp to the Mount .

THat branch of Gods order , which prepared the Israelites ●o receiue the Law , required their Puritie and their Modestie ; I spake last of their Puritie , I come now to speake of their Modestie . It is deliuered in those words that now I haue read vnto you . Therein we must obserue , that Moses had his charge , and the Israelites had theirs . Moses charge is , to make a fence betweene the people and the Hill , hee must set bounds round about the people . The Israelites charge is , they must not breake through the fence made by Moses , They must not goe vp into the Mountaine . The Israelites must not .

But they are diuided into common People and the Priests , the Prohibition is laide vpon them both ; vpon the People in this 12. verse , and in the 24. verse it is laid vpon the Priests ; Moses is to bid both , take heede vnto themselues . Neither to themselues onely , but to their beasts also , they are put into the number , verse 13.

Besides this in the Prohibition the text doth lead vs to consider , the stricktnesse wherewith the Israelites were to obserue it , and the sharpnesse of the punishment which they were to vndergoe if they presume to violate it .

The stricktnesse is great , for they might not transgresse the bounds set them either Cominùs , that is , at hand , by so much as touching the border , making the very first and least approach vnto it ; there can be no lesse then touch , and the first touch is in the border .

As they must not transgresse Cominùs : so must they not Eminus aloofe , they must not gaze on the Hill , and you know , the eye can goe whether the foote cannot come . God will haue the first Inlet and the first Out-let of sinne to be heeded . And hee will haue them both heeded vnder a Paine , a sharpe Paine , it is no lesse then death , the Transgressour must die .

But obserue touching this death , that it is such as is inflicted vpon an execrable thing , and the doome thereof is vnpardonable . See both these points in the text .

First the execrablenesse of the Transgressour ; all must abhorre him : for , No hand may touch him ; and yet all must be against him , for they must stone him with stones , or shoote him through with Darts . And he that dieth so , dieth as an execrable thing .

He that Transgresseth must die that death without remission , Moriendo morietur , he shall certainely die , Non viuet , he shall not liue ; both phrases are peremptorie ; they leaue no place for pardon .

Not for the pardon of any one , for the text saith , Quicunque , Whosoeuer shall presume to transgresse , be hee of the People , or bee he of the Priests , be he a reasonable creature , or be he a beast , the doome is vnchangeable , They must die .

Die certainely , for though they scape the hands of men , yet they shall not scape . God will breake out vpon them , as we read verse 24. especially vpon the greatest of them , which are otherwise most likely to scape . He will breake out vpon the Priests .

Finally obserue , that the charge of the Israelites is often repeated and limited to a time ; you haue it in my Text , and you haue it againe and againe in the 21 , 22 , 23. and 24. verses : what God will haue carefully obeyed , of that he will haue vs often remembred .

But our obedience is limited . Though in morals our dueties are euerlasting , yet our ceremonials doe last but for a time ; When the Trumpet soundeth long , then the Israelites may goe vp into the Mount .

You haue heard the particulars whereof I meane to intreate on this text ; they all Preach vnto vs Modestie , to bee shewed whensoeuer wee approach God , or haue to doe with sacred things .

That we may learne and practice it , Let vs in the feare of God listen to that which I shall further say of these points briefly and in their order .

The first is Moses charge . He must make a fence betweene the people and the Hill , set bounds round about the People , or as it is in the 23. verse , He must sanctifie the Mountaine , and make of it a Sanctuarie . And indeed well might it so be reputed , when it was couered with all the visible tokens of Gods maiesticall presence ; and if it be sanctified hereunto , then it followeth , it must be reuerend in our eyes , and inuiolable by vs , wee must not esteeme it as common ground , nor make bold with it as if it were such . Euerie man should know his distance and obserue it ; but ignorance in some , and negligence in others , are the causes why men left to themselues , either know not what they should doe , or doe not what they know . God therefore in pitie of our ignorance , and to hold in our vnrulinesse , hath appointed those that shall set vs our bounds ; especially , in things indifferent , wherein presuming of lawfulnesse , few will haue an eye to expediences . The vulgar eye is not sharpe enough to discerne it , neither is the vulgar heart plyable to the obseruance of it . It is the worke of the Gouernour to remedie both these defects .

Neither onely in things indifferent , but also in moralities ; for they are to make Lawes euen vpon the Law of nature , and keepe vs to the doing of that , which we would not doe , though our Conscience suffer vs not to bee ignorant thereof , because the morall Law is written in our hearts . What man that hath not put off a man , knoweth not that murder , adulterie , theft are sinnes ? And yet what more common in mens liues ? The commonnesse hath made it necessarie for all States to set bounds vnto their people in regard of these things .

And if in regard of Ciuill , how much more of Ecclesiasticall things ? Men are neuer more lawlesse then in those things wherein you would exspect that euery man should especially bee a Law vnto himselfe , that is in keeping his distance from God . But herein also we need a Boundarie , and God hath appointed those that must set it .

And who are they , but such as Moses , those that are set ouer vs ? For Moses must be considered here , not onely as a messenger from God , but also as a Ruler of the Israelites ; neither were they to heare him onely as a Counselour , but as a commander , his words did more then informe , they did order their liues . And in a word this is a principall branch of Magistracie , to take away the common excuse of offenders , which is , Non putaram , I wist not that this was my dutie , and to direct them by Lawes , before they call them to an account for their liues .

I will not here fall vpon the question which is much debated at this day , whether Magistrates may set bounds vnto the people in causes Ecclesiasticall as well as Ciuill . Onely take notice , that here by an example we are taught , that they may . And let this suffice for Moses charge .

The Israelites charge is , They must not presume to goe vp vnto the Mount . And indeed a Boundarie were no Boundarie if it might bee passed . You know by your ground that an Inclosure is no Inclosure , if it may bee common ; how much more must this be conceiued of the Inclosure of God , that Ground which he hath fenced vnto himselfe for a Sanctuarie ? If it be a trespasse to breake through your neighbours fence , how much more through the fence of God ? This is Transgression indeed , it is indeed Peccatum , for that is quasi pecuatum , playing the vnruly sheepe that will not be kept within his penne , or to speake plainely with S. Iohn , 1 Iohn 3 4. it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Transgression of Gods Law . But God will not haue his people Sonnes of Belial , such as cannot indure his yoake , Psal 2. hee will not haue them like those insolent ones , that say , Let vs breake his bonds , and cast his cords from vs . God hath giuen a Law to the sea , saying , Iob. 38. Hitherto shalt thou come , and here thou shalt stay thy proud waues , and the Sea passeth not the bounds which God hath set it . How much lesse should we presume , notwithstanding the swelling of our nature , and the impetuous affections thereof ? God exspecteth we should checke the presumption of our nature .

But about all presumption , we should take heed of that which is the highest , going vp into the Mount , prophaning of the Sanctuarie of God , and ventring in sacred things farther then he giueth vs leaue . Curiositie in this kind hath beene the mother of Heresies , when men haue beene busily wittie in searching into , rather then belieuing of that profound Article of the Trinitie .

Man that is not able to vnderstand his owne nature ( Dauid confesseth such knowledge is too wonderfull for him ) dreameth that hee can comprehend the nature of God . 〈◊〉 39. Others haue lost themselues while they haue diued into the mysteries of the Incarnation , who are not able to vnderstand their owne regeneration . Some ouer-studie themselues in the Booke of Gods prouidence , and would know more then is possible for man to conceiue of Gods counsell in Predestination , of the cooperation of grace in free-will , &c. Others climbe not so high but yet they goe to farre in determining the manner of the mysticall Vnion in the Sacrament , and discouering of mysticall senses in many passages of the Scriptures . To say nothing of the Iewish Cabalists , of Astrologian diuinations , of hereticall Reuelations , and heathenish mysteries . It is too cleare , that what with the curious Cur Why of some , and quomodo How of others , there hath beene manifold passing the Bounds , climbing the Mount , and intrusions vpon God , and the things of God .

It is naturall to a man to desire knowledge , but since wee did eate of the forbidden fruit , we haue beene very peruerse in that desire ; we that haue no mind to know God as we ought , are very eager to know him as we ought not . In this world , Non Deum scrutari sedam are debemus , we should rather desire to loue God then to know him , whereas wee desire rather to know him then to loue him , and as our first parents desire rather to eate of the tree of knowledge of good and euill , then of the tree of life . And we need , as a spurre vnto good and sauing knowledge : so a bridle to restraine vs from that knowledge which is curious and presumptuous : 〈◊〉 12. wherefore blessed is that discretion which maketh vs wise vnto sobrietie .

I will conclude this point with a good admonition of the Sonne of Syrach . 〈◊〉 3. Seeke not out the things that are too hard for thee , neither search the things that are aboue thy strength , but what is commanded thee thinke therevpon with reuerence . The ground of that good aduise you shall sind in Meses , 〈◊〉 ●● The secret things belong vnto the Lord God , but those things which are reuealed belong vnto vs , and to our children for euer , that we may doe all the words of this Law .

I haue hitherto told you onely in generall whom this Prohibition doth concerne ; but in the 24. verse , wee find a distribution of these persons , there we sind that the Law is laid not onely vpon the People , but vpon the Priest also .

No body will make a a question of the people , what modestie beseemeth them ; yet there was a time when the question was made of them also : 〈◊〉 16. ● . 3 . for Korah , Dathan , and Abiram came vpon Moses and Aaron thus . You take too much vpon you , all the congregation is Holy , and the Lord is amongst them , God is as neere to euery man as he is to you , and euerie man may come as neere God as you doe . See you how they plead for confusion , and animate the People to be bold with God ? But they were taught better manners .

I but if the people be , what is that to the Priest ? Yea , the Priest also is to learne modestie . Not only the minor Cleargie ( as the Rhemists mince it ) but the maior too , they that are likely most to presume , were to haue a speciall Item . For the pride of our heart will carrievs aboue our selues when wee see that others are placed below ; therefore they that are aduanced in any degree need to bee remembred that they keepe their station .

This did God excellently expresse , in the fabricke of the Tabernacle and of the Temple , wherein there was . First , Atrium prophanum , thither might Infidels and vncleane persons come , but no farther ; within that was Atrium populi , thither might the Lay both women and men come that were circumcised and not vncleane , but farther they might not come , except it were to offer their speciall Sacrifices ; within that was Atrium Sacerdotum , thereinto might the Leuites come to doe their seruice to the Priest , but no farther ; within that was Sanctum , thereinto might the Priest goe to offer Incense , but no farther ; within that was , Sanctum Sanctorum whereunto the High Priest only had accesse , and that but once a yeare , in reuerence of Gods maiestie sitting in the Cloud there vpon the Mercie Seate betweene the Cherubins . You see that the neerest places to Gods presence were of rarest accesse , and that by fewest persons .

Looke what state God kept in the Tabernacle and Temple , the same he kept at this Hill , appointing vnto the Israelites seuerall stations , the multitude both of Priests and people haue their station allotted in this text . Some might come nearer as Aaron , Nadab , and Abihu , and the seuentie Elders , but they are willed to worship afarre off ; and Moses alone was to come neare the Lord , but they are expressely willed not to come nigh . Verse 2● . In this Chapter Moses and Aaron are called vp alone , and are excepted out of the prohibition , they may passe beyond others whom God calleth , and they only . God was pleased to doe them this honour . And wee must repute it a great honour done vnto them , that they might come so neare vnto God .

Our Sauiour Christ in the dayes of his humiliation kept the like state so farre as might stand with his forme of a seruant . For he did not conue●se so familiarly with the multitude , as with the seuentie Disciples ; nor with the seuentie as with the twelue Apostles ; nor with the twelue Apostles , as with the pillars of them , Peter , Iames , and Iohn , who only were admitted to bee priuie to the highest glorie that hee manifested on earth , which was his Transfiguration , and the deepest Passion which hee endured on earth which was his agonie . Yea , euen of these three he chose out one as the principall fauourite ( Iohn ) whose stile is the beloued Disciple , who at supper leaned on his bosome , whom Saint Peter himselfe vsed vnto Christ when he would be resolued , Who it was that should betray him ? Finally , him he made the high soring and sharpe sighted Eagle ; the beholder and penner of that Reuelation , which hath as many mysteries as words .

God then who is an absolute Monarch will bee a free disposer of his fauours , and we must not presume of more then hee vouchsafeth ; the People may not , the Priest may not , both must take heed vnto themselues that they doe not presume .

Take heed vnto themselues ? Then themselues haue a pronenesse to curiositie . Ia●●e● 1 And indeed so it is ; for euery man is baited and so ledaside by his owne lusts , and there is no lust so ancient in man as pride is . Yea the first sinne of Angels was the stepping ouer their bounds ; and though pride be not homebred in man , as it was in Angels ; yet experience proued in Adam and Eue , that mans nature is a soile very apt to conceiue the seed of pride if it be sowne in it by the Deuill ; neither will any seed of iniquitie proue sooner or faster . Considering then the aptnesse of our nature to receiue , and forwardnesse to bring forth this euill fruit , God doth not without cause by Moses bid the Israelites take heed vnto themselues .

Neither to themselues only , but to their cattell also , they must bee watcht that they breake not the bounds . And indeed , if our peccare be quasi pecuare , if wee shew our selues beasts when wee doe straggle , then it is the propertie of beasts to straggle , and seeing it is their propertie , they must be looked vnto .

But you will say ; that they are vnreasonable creatures , and so able to doe morally neither well nor ill . True , but yet the place which we must not prophane our selues , we must much lesse suffer our beasts for to prophane .

Yea obserue it well , and you shall find , that whether wee keepe fasting dayes or feasting dayes , God will haue euen beasts to communicate in some sort in the Ceremoniall part of our pietie . In the solemne repentance of Niniue , not only the men but the beasts also are commanded by the King to bee kept from meate , to bee clothed with sackcloth . In the Law of the Sabbath , when man resteth , the beast must rest also ; thinke you only in a cruill sense ? There is more in it then so , as hereafter I shall shew you . God would haue them also to obserue his Feasts . And here we see that what prohibition God layeth vpon men , he layeth vpon beasts , neither may prophane holy ground .

And may ours doe that which theirs might not doe ? May dogges tread in Gods Sanctuarie during the New Testament , which vnder the old Testament were not suffered to be so very dogges , that is , impudent creatures ? It should seeme wee thinke they may ; else would wee not bring them hither , and indure them here ; not only to disturbe Gods seruice , but also to disgrace Gods House . I shame to speake , what we blush not to see , the markes of their vncleanlinesse in the most sacred places of this Church , and I thinke other Churches are not vsed much better . Well , I would wee were more sensible of it . But if we be not , assure our selues , that not only Papists , but Iewes , Turkes and Infidels , will rise in Iudgement against vs , who indure no such brutish prophanenesse of holy places .

I might tell you of your children also , if the time would giue mee leaue , whom you bring hither , but no otherwise then as to a market place to pipe and dance , to crie or to mourne , Matth. 1● to doe any thing sauing that which beseemes a Christian , and the reuerence that they should shew here . Whereas you should inure them to heare , to bow their knees , hold vp their hands and eyes , and testifie that they honour God euen before that they haue discretion to know him . But I will take some other time for this , now I goe on in my text . The next point herein is the strictnesse wherewith this prohibition is to be obserued . The Israelites must not transgresse their bounds , either Cominùs or Eminùs , at hand , or aloofe , by but touching so much as the border of the Mountaine , or gazing vpon that representation of Gods presence which was vpon the Mountaine .

As God doth honour Kings by giuing them the title of Gods : so doth he vse to resemble the state of earthly Kings when he representeth himselfe vnto the world . Now the Easterne Kings , to whose state the Scripture doth commonly allude when it setteth forth God , vsed to require two Ceremonies of their subiects . The one that they should not presse into their presence vncalled ; that you shall read , Ester 4. the other , they neuer looked their King in the face , but euer demissely fixt their eyes vpon the ground while they were in his presence . Alluding to these Ceremonies of state doth God here require , that the Israelites be not too forward with their feet , nor misplace their eyes .

And indeed if we may not without vnmannerlinesse presse into the presence of a mortall King , how much lesse into the presence of the King of Kings ? If earthly maiestie is thought to bee vnderualued if it be made the obiect of a subiects eye , what disrespect is done vnto the glorie of God , if it become a familiar spectacle of a creature ? Esay 6. Surely the Angels vaile their eyes with two of their wings , when they attend the presence of God , and in the most holy place the Cherubins were made with their eyes looking downe vnto the Mercie seate , not vpward to the Cloud , the Type of Gods presence . 1. Pet. 1. v. 1● . Whereunto Saint Peter alludeth , when he saith , that into the mysteries of the Gospel the Angels themselues desire 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with bowed heads to peepe . If there be such modestie in the Angels eyes that are such glorious creatures ; how much modestie should there bee in our eyes that are but mortall men , most weake and wicked creatures ? And if euer God may expect reuerence from vs , certainly then when he sitteth as it were in Parliament , and giueth Lawes vnto his people .

Yea verily , God doth vs a fauour in that he doth prohibit our presumption . For our abilities are nothing proportioned to that obiect , and our neare approach , without extraordinarie support , would but worke our confusion ; as they haue confessed that haue made triall of it . And it is the maxime of Philosophie , Excellens sensibile corrumpit sensum . God as the Sunne , is not comfortable but in a reasonable distance .

Marke moreouer , that both the first In-let , and the first Out-let of Sinne are restrained by this prohibition . The first In-let is by the eye , by that the tempting obiect entreth vs ; so it entred Eue , the sonnes of God , Achan , and Dauid , all of them were taken by gazing . Adde hereunto that there was another euill that might bee feared from the eye ; they were called now to vse their eares and not eyes , to heare God , not to see him . In Heauen wee shall see God , here we must heare him , here we must liue by faith , there we shall liue by sight . Therefore God will not haue our eyes to hinder our eares , our gazing on the Mount to hinder our listning to his Law .

Not that it is an euill thing to see God , but it is euill to see with curiositie when we are forbidden ; as it was for Lots wife to behold Sodome , after the Angell had bid her not to looke backe .

Therefore is this first In-let of sinne forbidden ; the rather , because it will easily set on worke the first Out-let of sinne , and whether the eye goeth before , the foot will be readie to follow after ; if we gaze vpon the mountaine , it will not be long before we touch the border . And touching is a kind of tasting , and a taste doth but set an edge vpon our appetite ; he that doth once rellish any sinne will neuer leaue till he be glutted with it ; giue your appetite an inch and it will take an ell . Where . fore God cutteth off all occasion of presumption ; as in the twel●th of this Booke he tooke order lest the Israelites should eate leauen in the prohibited time , that they might haue no leauen in their houses : Euen so here , lest the Israelites should venter vp the hill , hee forbiddeth them so much as to touch the border thereof , or gaze on that which appeared thereon .

And we must make a couenant with our eyes , and with our feet that neither of them come , within the lists of sinne , and so we shall be sure to sinne with neither .

You haue seene how strict the charge is ; Now you must heare how sharpe the punishment will be if they breake their bounds . The punishment is death . You may thinke this very rigid Iustice , no lesse then death for violating a Ceremonie . For it was but a Ceremonie to hold backe the foot , and withold the eye from that sacred place , the accesse whereunto was not in its owne nature vnlawfull , for others without blame went vnto it . But Gods Ceremonies containe Moralities , and we must not looke so much vpon the outward as the inward action , which of this Ceremonie was modest Reuerence , or reuerent Modestie .

Secondly , our eye must not bee so much vpon the matter wherein we offend , as the person against whom we offend ; though the matter commanded be but small , yet it is no small matter to despise him that commandeth . And how shall it appeare , that we surrender our sclues absolutely to his pleasure , if our obedience bee not at his command , when his command doth limit our vse of things indifferent ? Yea , the lighter the thing wherein he doth trie vs , the greater our contempt if we disobey .

By these rules must you take the scantling of Adams sinne , which was much greater indeed then in shew ; neither was his doom : more grieuous , then his sinne was hainous . The like must you iudge of this doome .

And this will stay your wondring when you reade the storie of Vzza in the second of Samuel , Chap 6 who was stricken dead when he offered to doe as he thought a good office , to stay the Arke when it was readie to fall : but the Arke was not made to bee carried in a Cart but vpon mens shoulders , and for neglecting that was he stricken dead ; as you may gather by the correcting of that fault in the very same Chapter . Neither would Dauid haue beene displeased with Vzaes death , if he had sooner knowne this ; 1. Sam. 6. nor the Bethshemites would neuer haue asked this question , Who is able to stand before this holy Lord God ? when that more then fiftie thousand were slaine for looking into the Arke . For God had prouided , Numb ● . that the Le●ites that bare it should not come neere till the sonnes of Aaron had wrapt it in three or foure couerings , if before that they touched it , they were to die . How much lesse might the promiscuous multitude behold it , and not suffer for their presumption ?

Two affections there are , Loue and Feare , which must order our respect towards God ; and the lesse we are apt to loue God , the more doth God take order we should feare him . And Seueritie is neuer more seasonable then when the first foundation of a State is laid : as this of Israel now was ; for if Lawes be then slighted , they will neuer be obeyed , and awe well begun in the people is like to be the longer liued . Therefore will God haue Iustice so quicke in this case ,

But here is not only death denounced , but such a death as belongeth to an execrable thing . For first , all men must abborre the person ; so I vnderstand the phrase , No hand shall touch it . Though some conceiue thereby , that all rescuing of the malefactor is forbidden .

But that sense , though it bee good , yet is not so naturall to my text . This rather is meant , that no man must desile himselfe by touching him , who by his presumption had made himselfe abominable . For as hee that being himselfe impure touching holy things in the Law maketh them prophane and abominable : so he that being otherwise pure , intrudeth vpon holy ground , or ●surpeth holy things , makes his owne person abominable . And none is reputed of God more abominable then he that is sacrilegiously presumptious .

Though no man must touch him , yet euery mans hand must be against him , they must stone him with stones , or shoot him through . If neare , then must they stone him with stones , if farther off from them , then they must shoot him with darts ; euery hand must trie euery meanes rather then they must suffer the malefactors to scape . And hee must needs be an execrable person against whom God doth arme the hands of all the people with iustice .

Finally , note that this doome is vnpardonable , the very phrase importeth as much Moriendo morietur , non viuet , these words note a peremptorinesse in the sentence . You haue the like in Ezech. 18. as the contrarie thereunto in that place , He shall liue , hee shall not die , noteth a certaintie of life . We must take heed of corrupting the phrase , as Eue did , Gen. 3. who when God told Adam , At what time thou shalt eate of the forbidden fruit , moriendo morieris , Thou shalt surely die ; she turned the phrase which was vndoubted into a peraduenture , and told the Serpent lest yee die .

And see our weaknesse . Commonly in doubtfull cases wee incline to the worst ; she did but doubt she might not doe it , the Deuill putteth her out of all doubt , and telleth her shee may doe it . It is not good therefore for vs to play the wantons with Gods threatnings ; if we meane to hold in our vntoward nature from sinning , we must vnderstand them in that rigour as God doth deliuer them .

Euery man must . For here is Quicunque , no respect of persons , none of the people , none of the Priests ; as many as are forbidden to sinne : so many are threatned the doome . Neither haue the great any priuiledge to doe ill and farewell , all shall fare as they doe . Neither only men but beasts also ; you haue heard before they were forbidden to transgresse : so here you see , if they doe transgresse , they are doomed to die . The master shall bee punished in the losse of his beast , because hee looked not better to him ; and the beast shall bee punished , because it had ventured to prophane holy ground ; for I told you before , that euen beasts were tied to doe reuerence to the Sanctuarie . Man and beast must die , if they transgresse , die by the hands of the Israelites .

But a malefactor may yet hope that the people will bee foolishly pitifull ; at least great ones may thinke they may find as much fauour as Agag did at the hands of Saul . What then ? shall they escape ? shall Gods doome bee reuerst ? it shall not bee reuerst , they shall not scape ; The Lord shall breake forth against the greatest of them .

Gods iustice is fenced with mercie , and his mercie is as it were a bulwarke betweene vs and his iustice ; but if so bee our sinnes grow to this height , it will not be held in . And when it rusheth forth , it is like an ouerbearing flash of lightning which flieth not abroad without a fearefull clap of thunder , it terrifieth , and destroyeth together . But more of that hereafter .

There remaine two points more , which I will touch in a word . The first . This prohibition is often repeated , here we haue it in my text , and we haue it once and againe towards the end of this Chapter ; you would thinke this superfluous , Moses himselfe thought so , he seemeth somewhat discontented with God for inculcating it so often . But Moses was but a Nouice in gouernment , therefore he thought once telling was enough . Dan 7 9. God which is the ancient of dayes , and throughly acquainted with mans infirmitie , knowes that his forgetfulnesse , his vntowardlinesse , needeth be remembred , he must be vrged more then once ; and often is not more then enough , to worke our care , and keepe vs in awe .

See then Gods clemencie , that doth not hold his tongue in warning , that hee may hold his hand in striking . Wee are no better then the Israelites , neither doe wee lesse neede reiterated warnings then the Israelites did ; the Minister therefore must not bee secure of his charge , but suspect these defects in them , and redouble his admonitions to them . As Moses added a Deuteronomie to the former Bookes of the Law though he repeated but the same thing ; and the Euangelists added Gospel vpon Gospel of the same argument ; and the Apostles added Epistles to Epistles , not much varying their doctrine : So it must not grieue vs to write and speake the same things to the people , and for them it is a sure thing ( as the Apostle teacheth ) Philip. 3. v. 1.

The last point sheweth , how this prohibition is limited in time , When the Trumpet soundeth long , then shall they come vp to the Mount .

It is disputed , whether these words point out the time wherein the Israelites must come out to meete God ; and then come vp the Hill , is but to come to the foot of the hill , whether Moses brought them . Or whether it point the time when God would goe from the Mount , and leaue it free to be resorted vnto by man and beast . This last agreeth better with the old Translations , the Septuagint and Chaldie , and the most iudicious Diuines pitch vpon it , and wee will follow them . Though I will not rashly define , whether the symbolicall presence of God left the Hill before it rested vpon the Tabernacle , which almost was a twelue moneth after .

But this I note . That positiue Precepts are not perpetuall , when their end ceaseth , the Law is at an end . Yea , and the vigour of it sensibly decayeth , when the people become vnsit to vse it : so that God doth not tire out their care and feare of danger , but setteth them free in due time , whom for a time hee doth restraine . After God was departed , that Hill was no more a Sanctuarie ; well might the Israelites beare a ciuill respect vnto it , a religious they might not without impietie .

Which I note the rather , because of the common superstition , especially of Papists , who continue a religious opinion and respect vnto the places which Christ frequented in the dayes of his flesh , and the Apostles after him ; Canaan for example , which they tearme the holy Land . Whereas God hath long since , as hee long before threatned , prophaned that place , neither may we expect any heauenly vertue from it , but out of grosse superstition . Yet will we not denie vnto all those monuments a due respect : so that it be no more then ciuill .

But to our purpose . The ceremoniall prohibition is ceased , but the morall contained vnder it must neuer cease ; we must neuer cease with reuerence to come to Gods house , Psal 5.8 . and not forget in his feare to worship towards his holy Temple .

Moses bad the Israelites Take heed to themselues , he discharged his dutie in commanding this modestie , and the Israelites obeyed , they did not passe their bounds , nor came before they were summoned , Verse 17. and therefore scaped the punishment ; a blessed concurrence both of Pastor and people . And what can I say but bid vs Take heed to our selues ? Let vs take heed of the sinne here forbidden , Let vs take heed of the punishment here threatned , Let vs bee as readie to obey , that I admonish not in vaine ; and we shall neuer vndergoe the punishment , if we auoid the sinne .

And a better way to auoid it I cannot commend vnto you , then that which was practised by King Dauid , you haue it in the Psalme . Lord mine heart is not haughtie , Psal 131. nor mine eyes loftie , neither doe I exercise my selfe in great matters , or in things too high for mee ; surely I haue behaued and guieted my selfe as a child that is weaned of his mother , my soule is euen as a weaned child .

Here I should end ; but I may not forget to bid you ioyne this Sermon with the former . That taught you Puritie , this Modestie . It is not enough for a man that com● 〈◊〉 vnto God to be pure , he must bee modest also ; wee are apt to presume vpon our Holinesse , but modestie will keepe vs humble . Modestie will teach vs , that bee we neuer so pure in our owne eyes , 〈◊〉 15.15 . we are not so in Gods , The Heanens are not cleane in his sight , and Hee layeth folly to the Angels ; How much more to men who dwell in houses of clay , and who drinke iniquitie like water ?

Wherefore , Let vs neuer thinke our selues more worthy then God thinketh vs , yea , let vs acknowledge our selues vnworthy of the least grace that God doth doe vnto vs ; so may our humble holinesse make vs more capable of Gods goodnesse heere , and blessednes hereafter .

To God the Father , God the Sonne , &c.

The tenth Sermon . EXODVS . 19. VERS. 16.

16. And it came to passe on the third day in the morning , that there were thunders and lightnings , and a thicke cloud , &c. to the end of the twentieth verse .

WHen God and the Israelites were prepared in such manner , as at seuerall times I haue shewed you , God to deliuer , the Israelites to receiue the Law ; then they met together . This their meeting is the onely point in this Chapter that remaineth vnhandled , my purpose is ( God willing ) to dispatch it , at this time , that so hereafter I may come on to the next Chapter , which containeth the principall matter of my arrant .

We are then first in this meeting to consider when , and What it was When , it was vpon the third day , and that in the morning . To know what it was , we must see , Pirst , In what manner , Secondly , by what Mediatour . The manner hath two remarkable things , the Signification which God gaue of his readinesse to come , and the Impression which that made vpon the Israelites . The signification was full of dreadfull state , for the ha●bingers came before to prouide Gods place , Thunder , lightning , the cloud , the trumpet , &c. And these harbingers were very dreadfull ; some to the eye , the slashes of lightning that brake out of the cloud , the duskie flame that ascended from the whole Hill on fire : some to the eare ; the claps of thunder , and the loud sound of the trumpet .

As the harbingers were dreadfull : so they made an answerable Impression in the Israelites , the Impression was hopefull feare .

Feare ; the Israelites quaked in their Tents , yea and Moses himselfe quaked vpon the way . Neither will you wonder that the reasonable Creatures did quake at such a presence , when you read in my text that the mountaine , the senslesse mountaine became ( as it were ) sensible at this foretast of Gods accesse vnto it , it trembled exceedingly . Such was the feare .

But this feare was not without Hope : for notwithstanding it , they set out from their Tents , and came onto their standing to the foote of the Hill , the place where they were to attend Gods comming downe vpon the Mountaine , and this they could not doe without some hope .

But in this interuiew we must take notice of the decorum or decencie obserued by the Israelites , and the gracious benignitie exprest by God .

The decorum or decencie was this ; the Israelites came first to their place before God came to his . And you know it is good manners when vnequall persons meete , that the inferiour should waite for the comming of his superiour .

The benignitie was this ; no sooner did man make towards God , but God vouchsafeth to meete man halfe wayes .

Out of both these will arise another note . That except man ascend aboue himselfe , and God descend below himselfe , there can be no meeting of God and man . These things we shall consider in the manner .

But this manner sufficeth not vnto the meeting , except there be moreouer a Mediatour ; for persons so farre distant in nature as God and man cannot come together except some body come betweene . And here we find Moses acting that person , hee puts heart into the quaking Israelites , and led them out of their Tents to the place where they were to attend God , and he kept them in heart standing betweene God and them while the Articles of the Couenant were proclaiming .

I haue pointed at the particulars which I purpose ( God willing ) to handle at this time briefly and in their order . God grant that we may so profit thereby , that whensoeuer God giueth any signification of his accesse to vs , we may bee affected with a religious feare toward him , that so keeping this manner by the helpe of our Mediatour , wee may giue him a blessed meeting .

Come we then to the first particular , the circumstance of time . It was the third day , the third after their comming vnto mount Sinai , but the fiftieth after their comming out of Aegypt . Which you may gather , if you adde hereunto the time specified in the first Verse of this Chapter ; there you read that they came to the Hill the first day of the third moneth . Now the moneths of the Iewes being Lunarie , and reckoned from one coniunction to another , in vulgar computations are reckoned to consist of thirtie dayes one with another , though in the exactnesse of Astronomie , it bee somewhat otherwise ; this being knowne we must calculate thus .

The children of Israel came out of Aegypt the fourteenth Moone ( as they call it ) that is the fourteenth day of the Lunarie moneth ; so that of the first moneth they spent seuen teene dayes on their way ; for so many there are from foureteene to thirtie inclusiuely . Adde hereunto the whole second moneth which consisteth of thirtie dayes ; and seuenteene and thirtie maketh fortie seuen ; whereunto if you adde the three dayes which they had beene now at the Mount , your number will be iust fiftie . So that the Law was deliuered the fiftieth day after the celebration of the Passeouer .

You may not thinke this note ouer-curious , it is of speciall vse in comparing the new Testament with the old . The truth did exactly answere vnto this Tipe , and Whitsuntide keepeth the same distance from our Easter . Christ the true Passeouer was offered for Vs to deliuer vs from the slauerie of sinne , death , and Hell , at the season of the yeare , wherein the Passeouer was offered for the Redemption of the Israelites out of the Aegyptian thraldome . And at that time in which God deliuered the Law vnto the redeemed Israelites , hee gaue the spirit , which is the life of the Law vnto the redeemed Christians . That spirit which is the finger of God to write the Law in the fleshly Tables of our hearts , which the I sraclites long before receiued written indeede with the finger of God , but in no better then the two Tables of stone . So that that we enioy the truth whereof they had the Type . Vnderstand me de 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the formall administration of this first Couenant , Colos 2. v. 14. which did containe onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Apostle calleth it ) mans Obligation , what dutie hee owed , what punishment he deserued . These be the things that are principally represented in the forme of this first couenant . And therefore doth the Apostle call it the ministrie of the letter , and of death , 2 Cor. 3.6 . in opposition to the second Couenant which hee calleth the ministrie of the spirit and of life . Otherwise wee may not denie that the Patriarches had the spirit of Grace also , though not dispenced by the forme of the old Couenant , yet whereunto the old Couenant led them as a Schoolemaster ; making them sensible of their miserie , it made them seeke vnto Christ for remedie .

But I haue touched at this point once before , therefore I will dwell no longer on it . Onely take this note , that as Whitsontide followeth Easter , so doth Sanctification follow after Iustification ; whom God redeemeth , to them hee giueth his Law , and he doth sanctifie all those whom he instifieth . He that keepeth one feast must keepe both ; because he that hath one , hath both these gifts .

I need not speake of the Morning , which shewed Gods exemplarie forwardnesse for this blessed meeting ; which we shall doe well to follow as Dauid did , Psal. 130 ,

Enough of the time . I come now to the signification of Gods readinesse to come . I told you it was full of state , the harbingers come before to prepare Gods place .

Mortall Princes come not to great assemblies , to Parliament , to the throne of Iudgement , to the ratifying of Leagues , Act. 25. ver. 2● but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a great deale of pompe . If euer , they then shew their royaltie , they make it appeare that they are neither beggerly nor contemptible , nor vnable to reuenge themselues , they make shew of their glorie and their power . There is reason for it ; for the vulgar that haue no iudgement of true Moralitie are held in from disrespects to their Gouernours by these ceremonies , and the attention of their eares is kept waking by such amazing of their eyes ; and discreete Policie doth this way make them obedient beyond their vnderstanding .

God taketh the same course , and sheweth not himselfe vnto his people , but with much ceremonious Maiestie at this meeting , which did partake of these three kinds of assemblies . For it was a Parliament , it had the Image of an Assises , and therein was the coniugall league confirmed betweene God and Israel . I shall touch at all three .

I might lead you to behold this in his appearing to Abraham , Gene. 25. when he entred into Couenant with him , where the thicke darknesse , the smoaking furnace , the fire goe before him ; 1. King . c. 19. his apparition to Elids which was attended with an Earthquake , a whirlewind , and a fire too . None so stately , Cap. 4. so ample , as that which is described by Ezechiel , and Daniel , except happily that in the Reuelation . I omit many others , it is enough in these to let you see , that it was vsuall with God to shew himselfe in state , to send his harbingers before him . The reason whereof is , to worke a due respect towards his sacred Maiestie , you are taught it plainely in the Psalmes . Giue vnto the Lord , O yee mightie , giue vnto the Lord glorie and strength , giue vnto the Lord the glorie due vnto his name , worship the Lord in the beautie of holinesse . The reason followeth in the Psalme , and it is taken from these harbingers of God the Thunder and the Lightning ; you may read it at your leasure .

I call these the harbingers of God , because we may not grossely conceiue , 〈…〉 lib 2. 〈◊〉 ●● . that God is like vnto any of these . Saint Austin hath refuted that dreame ; and indeed it is the seed of Idolatrie . They are but the attendants vpon God , his guard , you may call them , or you may call them his hoast , they are the instruments of his Power , he was pleased to vse them to set forth his state , both in Mount Sinai ( as we read here ) and in Mount Sion , as wee read , Act. 2. the place paralell to this . But I will keepe my selfe to mount Sinai .

I told you then , that the harbingers here specified were dreadfull ; dreadfull , some to the eare , some to the eye . The eye and the eare are the best Intelligencers of the reasonable Soule , the quickest of apprehension , and truest in their information . And therefore when God will worke our heart , he worketh it by these , and in these you shall first see what feeling we haue of dreadfull obiects . You haue a prouer be touching the eare , 〈◊〉 5. which the holy Ghost vseth more then once , I will doe a thing which whosoeuer heareth both his eares shall tingle . Experience doth discouer this , that hideous noyses worke a commotion in our spirits ; and make them flie vp into the head , & ring there as it were an amazed alarum , and that in diuers formes , which are better discerned by our feeling then I can expresse in words . And as for our eye ; such spectacles , how doe they fixe them , as if they could not moue , dazell them as if they had no sight , melt them , as if they were a fountaine of water ? God could not present these Obiects to such eyes , such eares , but they will be confest to be dreadfull . Dreadfull in their owne nature , for so are flashes of lightning ; huge & duskie flames of fire ; great claps of Thunder ; the sound of such a Trumpet , whose loud sound might be heard of so many hundred thousand people . And if they were dreadfull in their owne nature , as experience teacheth , how much more when they are cloathed with such circumstances as these were ? The circumstance of Place : for these meteors were wrought in the lower Region of the Ayre , whereas the middle Region is their naturall place ; In the Deserts of Arabia ; a drie parched Countrie which yeeldeth no exhalations , no vapours , which are the matter of these meteors .

Adde hereunto the season of the yeare ; for it was now the moneth of Iune , 〈…〉〈…〉〈◊〉 3 . 2●.4 . a time wherein these Meteors are not vsuall . But specially obserue out of Nyssen , that as at the destruction of Sodome so now , the skie was cleare , there was no prognostication in the Ayre of such an imminent storme . So that it could not be imputed vnto nature , it must needs bee confest that the finger of God was there . Iob 38 And God ( whom the Booke of Iob doth set forth as the father and treasurer of Raine , of Winds , of Thunder , of Lightning , can at his pleasure , immediately by his word , or else if it please him by his Ministring spirits , the bad Angels as it appeares , Iob 1. how much more by the good , who attend his Throne , and whom he vsed at this time , produce such Meteors when and where hee he will ? But the more vnexspectedly hee produceth them , the more dreadfull they are , and were at this Time and Place .

I am not yet come to the quicke . It is a good rule in Diuinitie , that these harbingers or attendants vpon Gods apparitions , are an Image not onely of his greatnesse , but of his prouidence also . In them as in a looking Glasse you may behold the worke which he hath in hand . I will shew it you in this present one ; you may make vse of the rule in vnderstanding other of Gods workes .

God was now about to deliuer his Law , and these harbingers represent the dreadfulnesse thereof . The dreadfulnesse of the precept ; that is noted , first by the lightning and then by the thunder . By the lightning ; for the precepts of God are like sire , they search and discouer the duetie of a man . It is a shallow conceite that the naturall man hath of his duetie to God or to his Neighbour ; Rom. 7. Saint Paul confesseth what a stranger hee was in it till hee was better nurtured by the Law , and giueth this for a generall rule . By the Law commeth the , knowledge of sinne . So that the Law suffereth not a man to be ignorant of his Obligation , but setteth it most legible before his eyes . This is the Lightning of the precept of the Law .

And this lightning commeth not without a clappe of Thunder : for when a man from the Law reflecteth vpon himselfe , and seeth how short he commeth of fulfilling the Law , what perplexing terrours will arise in his thoughts , what vnquietnesse will distresse his soule ? His spirit within him will bee ouerwhelmed , and the tumult of his Conscience will drowne the sound of all consolation that shall be ministred vnto it : many haue had wofull experience hereof .

As you haue seene the Image of the precept of the Law ; so must you also behold the Image of the Sanction . For the Trumpet calleth to iudgment ; the flaming fire is an Image of the doome , the wicked shall bee summoned with much terrour , and they shall bee sent into endlesse torments . For the summons shall be by the Trumpet , and the wicked shall goe into euerlasting fire .

I cannot stand to amplifie these things : onely take these few obseruations ; that if this high Parliament of God bee kept with so great terrour , how dreadfull shall the grand Assises bee ? Our Sauiour Christ in the Gospell hath set it forth by three Euangelisls , Matth. 24. whom you may paralell with Marke and Luke ; where you shall find , that if this be terrible , that is much more terrible .

Secondly obserue , that things corporall come short of things spirituall , and no words can fully expresse those things which are here meant , for much more is meant then can be said , and according to the meaning doth the terrour arise . Gods Motto may well be , Nemo me impunè lacesset .

Thirdly , we must consider the wonderfull patience of God , and stupiditie of men . God sheweth vs in this spectacle of Thunder , Lightning , &c. what he can doe , what we deserue . But what sometimes Caesar said to the Questor , who would haue hindred him from entring into the Treasurie at Rome , shaking his sword , It is easier for my Power to dispatch thee , then for the goodnesse of my Nature to bee willing to strike thee ; may much more truely bee said of God ; His Power maketh him Mercifull , and his Mercie doth manage his Power . The Author of the Booke of Wisdome openeth this at large . Chap. 11. &c.

But what stupiditie is there in the meane time in men in prouoking of God that is armed with such power , and hath in readinesse such instruments of death ? Yea which giueth such euidence of them , to the intent that they may feare before him ?

It is true that mocking Atheists aske , 2. 〈◊〉 3. Where is the promise of his comming . But this is vox coeci & surdi , they doe winke with their eyes , and stop their eares , other wise there is no man but in all ages God hath discouered vnto him the Ensignes of his reuenging power .

For haue we not Thundring and Lightning in all ages ? You will say they are but ordinary Meteors ; no more is a Rainbow . And yet that Meteor hath a mysterie in it , and that Bow of Heauen is called Gods Bow , because it containeth a perpetuall Prophesie that the world shall be no more destroyed with water . Gen. 9. Numb. 10. And are not the Thunder and Lightnings called Gods voice ? And why ? because they signifie that God will come to iudgement with a tempestuous fire .

Wee may also make the same vse of the Trumpets ; Sure Saint Hierome had a good meditation when he said , That whether he did eat or drinke or whatsoeuer hee did , hee heard the Trumpet sounding in his eare , Surgite mortui & venite ad iudicium . I will not stand to allegorize the two siluer Trumpets , still sounded while the Sacrifice was burning at the Altar . Verse 7. I will only bid you remember Saint Iudes note of Sodome and Gomorrah , whose perpetuall burning God hath left as a remembrance of the euerlasting fire of Hell .

Some are yet more desperate , and call for the Day of the Lord ; Let it come , Let vs see it , as you may read in the Prophets . Foole hardie wretches , that desire that which they will neuer be able to endure . Luke 23.30 . Vpon the first ouerture of it , their hearts will faile them , they will bee at their wits end , they will call to the Hils and Rockes to couer them . The Kings of the earth , the great men , the mightie men , bond and free , all sorts of men shall then crie out , The great day of the Lambes wrath is come , Reue. 6 1 Pet. 4.18 and who is able to stand ? And indeed , If the righteous scarcely be saued , where shall the wicked and vngodly appeare ?

But to leaue them ; The last obseruation that I will giue vpon this dreadfull state shall be , That wee are much bound vnto God , that wee liue not vnder the Old Testament , but vnder the New , that God hath brought vs not vnto Mount Sinai , but vnto Mount Sion . Where God appeares in our nature , and commeth meeke , and in the forme of a seruant , so sensible of our infirmities , that hee cryeth not , Esay 42.2 . his voice is not heard in the street , hee will not breake a bruised reed , nor quench smoking flaxe . He putteth vpon vs a light yoke , and an easie burden ; his doctrine is a Gospel ; their feet are beautifull that bring it ; Esay 52 ● . 7 . this yeara is an yeare of Iubile ; his Trumpet soundeth nothing but deliuerance ; his Light is comfortable like the Sunne , Psal 45.2 . Cant. 5. v. 16 for he is the Sonne of Righteousnesse ; his lips are full of Grace , his Mouth is most sweet . In this Hill all things are louely , there is nothing dreadfull at all . And why ? God hath giuen vs the Spirit of Adoption , which is the Spirit of Loue , Rom 6 2. Tim 1. and of a sound minde : so that wee can indure the very top of Mount Ston , whereas they could not endure the bottome of Mount Sinai .

Time will not giue me leaue to pursue this comparison , you may amplifie it out of Saint Paul , 2. Cor. 3. Heb. 12. And if you will haue it to the full , you must paralell the whole Oeconomic of the New Testament , with that of the Old .

Only let me giue you this note for a farewell to this point ; That as the Patriarkes that were brought vnto Mount Sinai , did beare themselues out vnder those terrors by casting their eyes forward vnto Mount Sion , the place of comfort : So wee lest we grow carnally secure during our abode at Mount Sion , and surfet vpon the comforts thereof , must cast our eyes backward vpon Mount Sinai , and rowse our selues with the terrours thereof . The solace of Sion is to none so pleasant , as to him that commeth newly from Sinai ; their soules doe best rellish the Gospel whose consciences haue first sinarted from the Law , or that haue beene exercised by that hopefull feare , the point that commeth next to be handled in my text .

Hopefull feare then is the impression that was made on the Israelites by the dreadfull Harbingers of God .

First , Feare . Feare is argued from quaking . For wee vsually say that men quake for feare . And indeed what is quaking of the bodie , but a consequent of feare in the soule ? For the spirits are conueyed by the arteries , the sinewes , and the veines into the outward parts to sustaine , confirme them , inable them to their functions ; and the vitall parts send them forth abundantly while themselues are secure . But while we are or suppose our selues to be in any great danger , all those forces repaire vnto , and endeuour to safegard those principall inward fortresses , especially the heart . Whereupon the outward parts being vnfurnished fall ( as it were ) into a shaking Palsie ; and so Quaking is a consequent of feare .

But let vs fit this impression vnto the apparition , and so you shall find , that it followeth thereupon . If there were nothing in these Harbingers but an Image of Gods Maiestie , yet you shall not find in all the Bible , that euer any man had any extraordinarie glimpse of Gods glory , that did not vpon the apprehension thereof become as it were dead , and giue himselfe ouer for a dead man . Reade the storie of Gedeon and Maneah , in the Booke of Iudges , and of the Prophets whose inspirations were accompanied with Visions , Ezechiel , Daniel , others ; the generall rule is , Si te nouerim Domine , me ipsum nouerim , I shall neuer know how vile , how fraile I am by any thing so well : as by presenting my selfe before the glorious Maiestie of God .

Let vs descend to the second Image that is to bee beheld in these dreadfull Harbingers , the Image of the Law , and let vs see how that worketh feare .

The Image of the Precept ; I told you it is searching , and you cannot therewith search a man but you make him feare . Aske Saint Paul , he tried it , and will tell you so , he found by surueying himselfe , That the Law was spirituall , and hee was carnall , and out of a sensible acknowledgement that his strength was nothing proportionable to the Law , 〈◊〉 7. 〈◊〉 19. he brake out into those passionate words ; O wretch that I am , who shall deliuer me from this bodie of death ? King Dauid surueyed the Law , and the excellent properties of the Law ; but what is the vpshot of his meditation ? Euen this : Who knoweth how oft he offendeth ? Lord cleanse me from my secret faults , keepe thy seruant from presumptuous sinnes , lest they haue dominion ouer me . And verily no man can behold himselfe in that glasse and consider what manner of person he is , but hee will bee driuen to that prayer in the last Penitentiall , 〈◊〉 143 Enter not into iudgement with thy seruant , O Lord , for in thy sight shall no flesh liuing be iustified .

The Precept then maketh afraid . And doth not the Sanction also ? Certainly it doth . The Prophets , that had a sight of God armed with vengeance against sinners , how doe we find them affected , and affrighted ? C●ap . 6. Esay saw the Lord sitting vpon a Throne , high and lifted vp , his traine filled the Temple , aboue it stood the six winged Seraphins , &c. it is a Vision of iudgement , and it made Esay crie out , Woe is me for I am vndone , 〈◊〉 3.2.16 &c. Habakuk had a Vision of the like argument , which he describeth more at large ; and heare what was the effect ; When I heard it , my belly trembled , my lips quiuered at the voice , rottennesse entred into my bones . Psal 119 Dauid confesseth of himselfe , My flesh trembleth for feare of thee , O Lord , and I am afraid of thy iudgements .

But you will say : such obiects may worke feare in a naturall man , but what need these Israeltes to feare ? They came armed against it , they came prepared with Puritie , with Modestie , and should such men feare ? It is certaine they did feare ; and there was good reason for it , for what proportion betweene mans Abilitie , and the Maiestie of God , when man is at the best ? And the Israelites ceremoniall preparation could not so suddenly become morall , that will aske more time then three dayes . The more they had of the old man , the more they were subiect vnto this Passion , and it might well rise in them , though the obiect which they discerned were aloofe off , as indeed it was ; for their Tents were in some good distance from the Hill , and though they were so farre cut of danger , yet were they not out of feare , the dread of these Harbingers of God seised vpon them .

Adde hereunto , that the spirit of the Old Testament , as Saint Paul telleth vs , is the spirit of bondage and feare , and so this passion had good correspondencie with that Couenant .

Neither vpon them only , but vpon Moses also did these dreadfull Harbingers worke , for so must you vnderstand those words in the text , Moses spake ; Saint Paul will tell you what he said , Verse 19. Heb. 12. I exceedingly feare and quake ; so terrible was the sight in his eyes .

The Rhemists come in here vnseasonably with the doctrine of their Traditions , and they will haue Saint Paul by tradition know that Moses spake those words . As if he might not know it aswell by Reuelation , for the spirit of Prophecie looketh aswell backward as forward . Else how did Moses pen the Booke of Genesis , that speaketh of things done so many hundred yeares before ?

But what gaine they if we doe acknowledge he had it by tradition ? Doe wee denie all traditions ? Wee acknowledge traditions of many Histories ; as that of Iannes and Iambres . Of Ceremonies ; as that of concluding the Passeouer with blessed Bread and Wine , whence Christ tooke an occasion to improue them to an higher vse , and institute the Eucharist .

Our question is about Articles of faith , and I hope this is none ; and therefore they may keepe the note in store , vntill they meet with a more pregnant place .

But let vs leaue those Wranglers , and come to Moses . Happily you wonder , why hee should quake ? A man that came so neere God , and was so deare vnto him ; God talked with him face to face , as familiarly as a man talketh with his friend .

I but then these Harbingers did not appeare ; no Thunder , no Lightning then , no burning Hill , no loud sounding of the Trumpet ; when these appeare they will make Moses himselfe to quake . And why ? shall I say , because there are some relikes of sinne euen in the best of Gods Saints during this life , and being not perfect in loue , they must needs bee subiect vnto feare ? If I should say so , 1. Iohn ● . I should say something , but not all that is to bee said . For our Sauiour Christ that was without all sinne , when he appeared in our nature , at the ( as it were ) Mount Sinai . Certainly , at the Tribunall of God , where he had presented , if not to the eyes of his bodie , yet of his soule those dreadfull attendants vpon the Throne of Iudgement , the sight cast him into an agonie , and made him sweat water and bloud , it made his humane nature to droope , as himselfe confesseth , and bee heauie vnto death . And doe wee wonder that the seruant feareth , where we see the sonne in such a case ? Let not the holy Ones of God , thinke to bee priuiledged from that whereunto the Holy of Holies was pleased to bee subiect . Let vs all rather confesse , that that indeed is dreadfull which is dreadfull to such a person , and let vs all feare that which Christ himselfe feared .

But why goe I so high as Christ ? If they should not haue feared , the Mountaine would haue risen in Iudgement against them ; for that trembled , Verse 18. Psal. 18. it trembled exceedingly . In the Psalme it is said that the Earth shooke and trembled , the foundations also of the Hils were moued and were shaken ; alluding vnto this storie , another Psalme saith , that The Mountaines skipped like Rams , Psal 114. and the little Hils like young sheepe ; and mouing the question , What ailed yee O yee Mountaines that yee skipped like Rams , and yee little Hils like Lambes ? The answere is made ; Tremble thou Earth at the presence of the Lord ; at the presence of the God of Iacob . And shall not wee feare him , nor tremble at his presence , when the senselesse creatures shew themselues awfully sensible of his accesse vnto them ? surely our senselesnesse must needs bee without all excuse . Yet some such there haue beene . Such were the Scribes and Pharisees , who , when the Sunne lost his light , the Rockes cleft , the Graues were opened , and the Earth quaked were so little touched , that their heart could serue them to contriue a forgerie wherewith to countenance that villanie wherewith they brought Christ to his painfull and shamefull death . This was a spirit of slumber indeed , and neuer did a greater spirituall Lethargie seize vpon the sonnes of men .

God euer keepe vs from such senselesnesse , and giue vnto vs the spirit of feare , whensoeuer his dreadfull Harbingers present themselues before vs ; yea , let vs often represent them vnto our selues , that this feare may be seasonably present with vs .

But let our feare be such as was that of Israel , and of Moses a hopefull feare .

For there is a feare that deterres from God , and there is a feare that doth only humble vs before God . Ge● 4 The first is the Reprobates feare , and maketh men like vnto Caine , Renegadoes and Vagabonds , forsake God and goe they know not whether . But the godly mans feare maketh him tremble , and yet keepe on his way ; though he goe quaking yet he goeth to God .

And indeed , after God hath made vs sensible of our weaknesse , and his greatnesse ; he vseth to support and strengthen his children , he makes them experience the truth of that answere which Christ gaue to Saint Paul , Psay 6 My grace is sufficient for thee , my strength is made perfect in weaknesse 2. Cor. 12. vers. 9. So did he hearten Esay with a cole from the Altar , Daniel with a touch , Deut. 15. Moses with an answere , a kind answere , and by Moses he bid the Israelites not feare . And what wonder if he support his children in these tremblings , seeing he supported the Hill ? for other wise the hil being al on fire & trembling in the fire must needs haue bin consumed , but it held out . Yea and so did Moses & Aaron when they entred into the cloud , & trod vpon that fierie hil , no lesse securely then the three children did in the fierie Furnace , whereinto they were cast by the appointment of Nebuchadnezzar . 〈◊〉 3 And so shall the righteous at the day of iudgement , when all the world is on fire , and a lowder Trumpet shal sound then this at mount Sinai . And wee must repute it a singular priuiledge of the children of God , that they can subsist in such a place , and such a presence .

The lesson wherewith I will conclude this point , is that of the Apostle , Philip. 2. ● 12. We must worke out our saluation in feare and trembling ; or if you will , that of the Psalme , Serue the Lord in feare , Psal. 2 ver. 11. and reioyce before him with reuerence . The Lord loueth in his children the mixture of feare and hope .

The argument of the I sraelites hope is , that they set out from their Tents , and came on to the place of their attendance , and expecting of Gods descending on the Hill . I will not here trouble you with the maner of their march . After the Tabernacle was built God prescribed a manner ; what they did before the Iewes tell vs , but in the silence of the holy Ghost we will not bee curious . It is likely they came as Deut. 27. when the Couenant was as it were renewed .

In this mouing of God and Israel to the place of meeting , I obserued the good manners of the Israelites , and the benignitie of God .

First the good manners of the Israelites . For if you marke the text , they came first to their place , before God came to his . And it was fit it should be so ; for God being so much better then man , it had beene insolent rudenesse for man not to waite for the comming of God .

I need not spend time to proue so common , so knowne a moralitie , at your ordinarie meetings , if they be publike , you practice the same . I rather choose to note a mysterie enwrapt herein , which is , that although God preuenr vs in regard of our abilitie to come to him ; yet when wee are enabled , he looketh that we should make vse of his grace , and cooperate with him , and not expect a second blessing before wee haue well husbanded the first ; and we should thinke it grace enough done vnto vs , if hee then vouchsafe to answere our desires , and crowne our endeauours .

I doe not here patronize Popish freewill , for I speake not de libero , but liberato arbitrio ; what our will can doe in entertaining the first grace is not the question , but what it must doe after it hath receiued grace . And therefore here also the Romanists come in vnseasonably with their obseruation .

The second thing that I obserued was Gods benignitie , which appeareth in this , that if man make towards him , he will meete him halfe way , God descended vpon the Hill after the children of Israel came out of their Tents towards the foote of the Hill . Luke 15. Wee know the Parable of the prodigall childs father , who descried his sonnes returning home a farre off , and made haste to meete him : It is a liuely picture of Gods benignitie , and we cannot haue a better encouragement to seeke vnto him .

Put both these notes together , and then obserue , that if euer wee looke there should be any meeting betweene God and man , man must rise aboue himselfe , but God must fall below himselfe . For we see here , that the children of Israel came out of their Tents , and moued towards the vpper ground , giuing vs to vnderstand , that Sursum corda , Colos 3 we must set our affections on those things that are aboue . Base thoughts and groueling that are sixed vpon things below , and mind earthly things , a naturall man that will continue himselfe , and that cannot put himselfe off , or soare aboue himselfe , and haue his conuersation in heauen , is not fit to giue meeting vnto God .

Againe , if God should keepe at his owne pitch , and fall not much below himselfe , humble himselfe ( as the Psalme speaketh , to regard those things that are below ; how should wee poore wretches be raysed out of the dust ? How should wee needie ones be lifted out of dung-hils ? How should we euer bee set with Princes , and ranged with glorious Angels ?

I come not home enough : I told you before , that this was Gods Parliamentarie meeting , that it bare some image of his grand Assises . It was more , it was the great day of the espousals of Christ and his Church . And did not the Kings sonne and heire , the Sonne and heire of the King of heauen stoope very low when hee came to espouse himselfe vnto such base and sinfull persons ? Surely , when we consider the exceeding hight of Gods estate , and the lownesse of our owne , of how little regard wee deserue to be , and yet of how great regard we are ; wee haue good reason to thinke that Gods goodnesse maketh him , as it were , lay aside his maiestie and be vnlike himselfe , that he may so farre like vs , and linke vs so neere vnto him . How then should we striue to ascend vnto him , that doth thus vouchsafe to descend vnto vs ?

You would think that by this time there is enough done to fit the meeting . We haue purified the Israelites , wee haue learned them mode●●ie , they haue beene humbled with feare , and they haue gone out from themselues , ascended aboue themselues , and God hath fallen below himselfe , there hath beene much done .

And yet there is one thing more to bee done ; there wanteth a Mediatour . Galath 3.1.19 . And so indeed the Apostle saith , The Law was giuen by the hands of a Mediatour . And we haue here a Typicall one ; and that is Moses , these persons would neuer haue come together , except hee had come betweene .

And we find here two Acts of his : the first is , that hee put them in heart when they quaked , and led them the way towards the Mount ; neither would they euer haue aduentured , had they wanted such a guide , their feare would haue beene too strong for their hope .

Neither did Moses only put them in heart to goe on , but also kept them in heart when they were come to their standing , by his incouragement it was that they held out , while the Articles of the Conenant were proclayming ; they had flowne off , if he had not stood betweene God and them .

But this was but a typicall Mediatour , the true is our Sauiour Christ , it is by him , Heb. 4. Rom. 5. Ioh 10. Ioh. 14. Reuel. 3 7. Heb. 6. that with boldnesse we come to the Throne of Grace , it is by him that we haue accesse vnto God ; Hee is the Doore , the Way , the Truth , and the Life , euen the true way vnto eternall life ; Hee hath the key , openeth and no man shutteth , shutteth and no man openeth , neither doth any but he bring Children to God .

And whether he bringeth vs , there hee keepeth vs , wee are preserued in him , and by him . For as at first wee are accepted in Gods Beloued : so by his perpetuall Propitiation and Intercession are wee continued in the loue of God ; hee standeth betweene God and vs , couering our imperfections that they offend not God , and tempering the dreadfulnesse of Gods maiestie with so much grace , that the aspect thereof becommeth comfortable vnto vs .

I will not fall into any long refutation of the Romish new coined Mediators , they egregiously dishonour the Saints and Angels while they make them vsurpers of Christs office . And howsoeuer their Schooles qualifie the matter , their Liturgies cannot be freed from this imputation . And the notions of the vulgar vnderstanding , and the affections of their heart in their practicke deuotion are framed according to their Liturgie , not according to their Schooles ; the more reason haue we to censure the abuse . Moses at Mount Sinai , Aaron in the Tabernacle may be typicall Mediatours , but there is no true one either in Earth or Heauen but only our Sauiour Iesus Christ ; None of Redemption , as the Papists confesse , neither any of Intercession , as we moreouer hold , and hold it with the Primitiue Church .

But I here end my Text , and with my Text this whole Chapter .

Only I will giue you one generall obseruation vpon it , which may not bee neglected . This whole Chapter is but an Exordium to the next Chapter , shall I say ? or to the whole Law ? indeed to the whole Law , but immediatly to the next Chapter .

Now in this Exordium , I would haue you obserue , how God playeth the skilfull Oratour , and performeth all things which the best rules in Rhetoricke require in an Exordium . The rules require , that an Orator should Captare beneuolentiam , worke himselfe into the good liking of his Auditors . And why ? because if they like not the man they will not much care for the matter . And doth not God this at the fourth Verse ? Doth he not set forth his well deseruings of them , in ouerthrowing their euemies ? in setting them free ? And what may better giue God an interest in their loue , then the experiment that hee had giuen them of his reall loue ?

The next rule of Rhetorike is , Reddere Auditores dociles , to bring them that alreadie affect the man to bee desirous to bee informed of the matter . And how is that done ? by shewing how much the matter concerneth them , how beneficiall it will bee to them . For men gladly heare of their owne good ; and the greater the good , the more gladly doe they heare of it . See how excellently God playeth this part of the Orator , at the fift and sixt Verses , how significantly hee setteth forth the benefit which they shall reape by their obedience , shewing them what a rate hee will set vpon them , what an approach they shall make to him , how sacred , how blessed their state shall bee ; which is so much the more to be esteemed , in that they shall haue it as a Prerogatiue , none shall haue it but they . And who will not bee curiously inquisitiue after such a matter , and heare them gladly that bring such good tydings .

The third point of Rhetoricke is Auditores attentos reddere , to rowse his Auditory , make them shake off all dulnesse and drowsinesse , that no part of the speech slip by , or passe vnweighed .

This is done by setting before vs the danger that may ouertake vs , and the respect that must be vsed by vs . And God omitteth not this point of Rhetoricke , all the rest of the charge is spent hereabout . It serueth to quicken and quallifie the Israelites as beseemed that heauenly Sermon which they were to heare from the mouth of God . Chrysoil . Hitherto tend , their Preparation which you heard of heretofore , and the humiliation wrought by the Harbingers of God , whereof you haue heard this day .

What shall I say now to you , but only this ? The same Sermon that was preached to Israel is to be preached now to vs ; for we are now the Israel of God , therefore vnto vs belongeth this Oratorie of God . Yea , God hath deserued better of vs then euer he did of Israel , for we enioy the truth whereof they had but the Type . We haue reason then to affect him . Yea , and to affect also that which is deliuered by him , for it containeth our soueraigne good , our blessed communion with God . And those spurres of attention must worke vpon vs no lesse then vpon them : Because , though wee be not called to the Parliament , we must come to the Assizes ; the Assizes is much more dreadfull then was the Parliament . Finally , though wee were not at those Espousals , we shall be at the mariage feast ; It concerneth vs therefore to prouide our wedding garment .

In a word , will we , nill we , we are parties to this Couenant , though not as it was vailed , yet as it was vnuailed . Therefore not one of the Articles must passe vs vnregarded , because enquirie will be made after our conformitie vnto euery one of them .

GOd grant that we may so set God and our owne good before our eyes , that we may willingly open our eares , and gladly apply our hearts to heare him , and heare of it ; that what we shall learne at the foot of Mount Sinai , may make vs more fit to climbe to the top of Mount Sion ; Heb. 12. So shall we be incorporated into the blessed Societie that dwelleth there , while wee liue here , and hereafter hauing our Harps sing there a new Song before the Throne , before the foure Beasts and the Elders , Reuel. 14. which none can learne but the 144000. which are redeemed from the Earth . AMEN .

FIVE SERMONS PREACHED in Saint Maries in OXFORD . Vpon Luke 3. Verse 7 , 8 , 9. BY The Right Reuerend Father in God , ARTHVRE LAKE , the late L. Bishop of Bath and Wells .

LONDON , Printed by W. STANSBY for Nathaniel Butter .

1629.

FIVE SERMONS PREACHED AT Saint Maries in OXFORD .

The first Sermon . LVKE . 3. VERS. 7.8.9 .

7. Then said he to the people that were come bee Baptised of him . O generation of Vipers , who hath forewarned you to flee from the wrath to come ?

THis Chapter is the second Lesson appointed for this Morning Prayer ; the Argument whereof is nothing else but a storie of Saint Iohn Baptists seruice , what paines he tooke , and what successe he had ; his paines were great ; his successe diuers . To say nothing of them with whom hee preuailed nothing at all , such as were they that despised the counsell of God against themselues being not baptised of him , Luke 7. This Chapter sheweth that betweene them with whom hee preuailed , there was no small odds ; for some were sincere , some hypocrites ; Saint Iohn vseth them accordingly . For he instructeth the sincere mildly ; but his Sermon against hypocrites it very sharpe ; you haue it in my Text ; my Text is Saint Iohns reproofe of those Iewes which came dissemblingly to his Baptisme .

More distinctly to open it , consider Whom hee reproueth and How . The persons were many , a multitude , and they seeme well disposed , whether you respect their Paines , or their pretence . Their paines , they came out , they tooke a iourney from home to come vnto him and the pretence of their iourney cannot be disliked , for they came to be baptised . Such were the persons .

But how dealeth Saint Iohn Baptist with them ? Surely , notwithstanding their great number , and their faire shew , hee doth not spare to tell them that they were in worse case then they thought , and must take a better course then hitherto they had . For their Case , whereas there are but two heads whereunto we reduce all Euill , Malum culpae , and Malum paenae , Sinne and the wages thereof : hee telleth them that they were free from neither ; deepe in sinne , for they were a generation of Vipers ; in danger of the wages of sinne , which is the wrath to come . In danger they were of it , and yet they were not aware , for , Who had forewarned them to ●ite from the wrath to come ? No master , as yet , had taught them that leison . So he opened their case .

But here to haue ended his Sermon had beene to leaue them to an vn 〈…〉 end , euen to desperation ; but hee doth not leaue them so ; as 〈◊〉 would haue them throughly to vnderstand their owne case : So doth 〈…〉 prescribe them a good course ; his words are plaine , but 〈…〉 of them is darke , by a few propositions I will make it 〈◊〉 . The 〈◊〉 was to haue a double being in the Couenant , an here 〈…〉 ; the hereditarie was nothing but the birth-righ , which 〈◊〉 , 〈◊〉 ad rem ; be that lineally descended from Abraham , might cla●me to bee admitted into the Couenant which God made with him . The posse●●orte consisted in his personall grace , which gaue him Ius inre , when hee did not onely descend from Abraham according to the flesh , but communicated also with him in the graces of the spirit . These two beings in the Couenant were to concurre in euerie Iew , and they could not bee scuered without danger , danger not to the Cou●nant , but to the Iew. Now marke Saint Iohns words , hee sheweth that the Iewes did separate the Personallgrace from their Birth right ; wherefore he calleth vpon them to remedie that , bring forth fruites worthy of Repentance . This is the Personall grace which Saint Iohn will haue the Iewes adde to their Buth right , and which hee telleth them they cannot separate without danger ; danger to themselues , not to the Couenant .

To themselues ; Begin not to say with your selues : We haue Abraham to 〈◊〉 father , We haue Abraham to our father , is too single a plea , it plead●●h onely the birth right ; God can deriue that vnto others without 〈◊〉 . This Couenant , he can raise children vnto Abraham of the verie steres . And he can ●ustly , according to his Couenant , reward you as you deserue , roote you out of that family , Now ●●the 〈◊〉 , &c.

You see what is the substance of this Scripture , and the 〈◊〉 that I shall handle thereon , not all at this time , but so many as the time will perm●● . Consider what I say , and the Lord giue vs vnderstanding in all things .

I begin at the persons , and of them first , consider the Number : the na●●● great , a Multitude , in the originall it is Multitudes ; Saint Matth●● con●●●imes it by particularising the seuerall companies . But whereas the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may signifie either the qualitie , or the quantitie of persons , the qualitie , and so is vsed for the vulgar people , whom in English wee call the Multitude , or else may signifie their quantitie : here it is taken not for qualitie , but quantitie . For the persons are many in number , Ierusalem came out , all Iudaea came out , and so did all the confines of Iordan , Matth. 3. so saith S. Matthew ; and he saith also that amongst them that came out , there were more then vulgar persons , for there were Pharisees & Saduces , Antiq. lib. 3. cap. 14 de Bell● . Iudaic. lib. 2. c. ● persons of principall note amongst the Iews , as appeares not only in the Gospel , but also in Iosephus . And of those there came a great many , so many , as that some would haue the word Multitude in Saint Luke to be restrained vnto them , according to the direction of Saint Matthew , in whom this sharpe Sermon seemeth to be made onely vnto the Pharisees and Saduces .

But because hypocrisie might bee common vnto more , we will take the words at large , and concerning the Multitude obserue this ; that though they had lost the true knowledge of the Messias , yet the hope of a Messias they had not lost , they hearkned diligently after him . Their calamitie sharpned their desire ; such was their miserie vnder the Romanes , that no person either seditious or superstitious promised newes of the Messias , but he was flockt vnto by men of all sorts ; we haue a touch at it in the Acts , but in Iosephus it is deliuered more at large . Acts 5. The same God that in punishment of their grosse mistake of the Messias suffered them to bee abused by Impostors , honoured the comming of the true Messias , with resort of no small numbers to his harbinger . And this agreeth well with those titles that the Scripture giueth vnto Saint Iohn ; he is called the voice of a crier ; he was heard farre , and rowsed many ; he was a burning Lampe , he shined cleare , and drew many ; his doctrine , his life were both such and so powerfull , as be seemed the harbinger of Christ , that harbinger that was to take vp many lodgings for him ; by them Saint Iohn preuailed . And Ministers must herein imitate him , and the people must imitate these multitudes ; they must learne of them to come forth .

And so from the persons I come to their disposition . They seeme well disposed , first in their Paines , they came from home vnto Saint Iohn , and some of them came somewhat farre . The principle is good and ancient , that men that will serue God must goe from their owne home ; though a man may serue God at home , yet the sollemne place of worship was commonly distinct from the priuate home ; so was it euen in the dayes of Adam , as Bertram obserueth ; it is more cleare in the dayes of the Patriarches , but most of all in the time of the Tabernacle and Temple ( to say nothing of the Synagogues , ) and the most Christian Emperours did not disdaine to come into publique assemblies of the Church . As Religion grew cold : so priuate Oratories were ●rected , at first onely for Kings , afterward for Peeres , and now scarce any man , of more then ordinarie ranke , that must not haue a Church in his owne house . Men thinke themselues too good to sort with the common assembly . But though their bee a subordination of States in the Common-weale , yet this subordination ceaseth when we come into the Church , where all should alike bow and pray , heare and obey , as hauing but one God , one Sauiour , one Faith , one Hope , and all these farre from respect of persons ; whereupon Saint Paul grounded his exhortation , Heb. 10 15. which I also renue vnto you , Forsake not the assembly , as some doe . In a word , wee must goe out to Saint Iohn Baptist , not from our home only , wee must goe from our state also ; these Iewes did goe out from their houses indeed , but not from themselues , and so their paines was rather great then good ; not like Abraham that did not only come out from his fathers house , but from his Idolatrie also , especially , if wee come to receiue sacred things , wee must forsake our former euill wayes .

Let vs vs see their pretence , That cannot be disliked they went to be baptized . Baptisme was a Sacrament wherewith God began the New Testament . Whensoeuer God began a new reformation of his Church , he did alwayes accompanie it with some new Ceremonie , which serued to shew the beginning of that worke , and to keepe it in remembrance . When Adam fell , God altered the Ceremonies whereunto he was vsed before the Fall , namely , the tree of life , and the tree of knowledge of good and euill , into Sacrifices , that might prefigure the Redemption by Christ . When the world degenerated againe , and God renued this Couenant with Abraham , hee instituted a new Ceremonie , that of Circumcision . When Abrahams posteritie degenerated , God reformeth againe , and to point out this new Reformation , hee instituted the Tabernacle , the Priesthood of Aaron . And when this could not hold the Iewes in the truth of Religion , God commeth to his last Reformation , and that hath his Ceremonies also ; whereof the first was Baptisme ; Baptisme whereby men were admitted into the Church of Christ . And this Baptisme was the easier entertained by this ●ultitude , because the Prophets had foretold , that when the Messias came he should poure forth cleane waters , Ez●k. 36 v 25. and cleanse the filthinesse of Israel with them . Galatinus saith , that the old Rabbins did vnderstand it of such a worke of the Messias . But whatsoeuet is to bee thought of his iudgement : who doth oftentimes make the most of the Rabbins sayings , sure it is that the Prophets words doe sound that way , reade Ezech. 36. Esay 44. Zacharie 13. where this point is enlarged , and Baptisme foretold , 〈◊〉 5 which also was prefigured in Naamans cleansing , and in the curing vertue of the poole of Bethesdah . In a word , hearing that by this Ceremonie they might be admitted into the kingdome of the Messias , they frequented it .

A dispute there is , whither Saint Iohns Baptisme and Christs were all one ? Some difference is pretended out of the Fathers , but they are mistaken , as Zanchius hath well obserued in the Annotations vpon his Confessions . Neither is it likely that the Baptisme of Christians should differ from the Baptisme of Christ ; although the efficacie of Saint Iohns Baptisme was not from his sprinkling of the water , but from Christs giuing of the spirit .

The defect of these persons that came to be baptized was , that they did affect Baptismum fluminis , but not flaminis , and this Saint Iohn apprehended , and this made him to be quicke with them , as he shewed himselfe to bee in the manner of his reproofe ; I come now to that wherein you may perceiue the spirit of Elias . Notwithstanding their great number and faire shew , whereof the one would haue terrified , the other deceiued ordinarie men , this Prophet , ( of whom Christ saith , Matth. 11.9 . more then a Prophet ) reuealeth and declareth the bad case of these I●wes , as by the holy Spirit , it was no doubt discouered vnto him ; for Christ elsewhere vseth the same phrase , and that to the same persons . And marke that he doth not only in generall preach repentance , but he doth discreetly apply himselfe to the persons , and tempereth his language as is fitting to them . And so should wee doe ; for nothing is more absurd then vniformitie of language , when wee haue to doe with different hearers . But yet herein we must not be indulgent to our corrupt affections , but the fire that kindleth our zeale must bee heauenly . Wee must reproue those within the Church more sharpely then those without , and the leaders more sharply then the followers , those that are Hypocrites , then plaine dealing men . And it was fit that the Pharisees and Saduces that were so selfe-conceited , and so domineered ouer the consciences of the common people , should heare how little they did answere the opinion they had of themselues , and the people should see there was no reason they should haue their skill in the Scriptures , or holinesse of life in so great admiration . The Saduces and Pharisees were at oddes betweene themselues , but all agreed in this qualitie of Vipers . And if they that pretend so fairely , are so reproued , how should they bee reproued that are openly prophane ? There are but two heads whereunto we reduce all euill , Malum Culpae , and Malum Poenae , Sinne and the Wages thereof ; he sheweth that they were no● free from either . First , not a Malo Culpae , not from Sinne ; for they were a generation of Vipers ; few words , but they reach home , and challenge these persons as being gone as farre , as may bee in sinne . For , behold , the three dimensions thereof , the Intensiuenesse noted by the word Viper , Secondly , the Extensiuenesse , noted by the word Generation , and Thirdly , the Protensiuenesse , the generation of Vipers . The word Viper sheweth that they were corrupt , euery one in his owne nature , and the word generation sheweth that the corruption had ouerspread whole multitudes , for a generation is a multitude of persons that liue at the same time ; put Generation and Vipers together and that will import that the infection reached from Parents to children , whereof the later were no better then the former . It is a wofull thing if sinne be only personall , and defile the nature of any one man ; but yet there is good hope that the righteousnesse of a multitude may slay Gods hand from proceeding against the personall sinne . If of personall , sinne become Nationall , the case groweth much worse ; and yet some hope remayneth euen for a whole sinfull Nation , if their Parents were not such ; for God doth oftentimes spare the children farre gone in sinne , in remembrance of their Parents which had serued and feared him . But when they also haue beene bad , and sinne is become naturall to a Nation , what hope ? none , for sinne can goe no farther then of personall to become Nationall , and of Nationall to become naturall . So farre was sinne gone in these persons , whom here Saint Iohn calls a generation of Vipers .

But to single the words , a Viper is a beast , the persons of whom Saint Iohn speaketh were men , behold that vnto men hee giueth the name of beasts . Man that was created after the Image of God was to better his estate and become like an Angell , but by the Fall he made it worse , and fell below himselfe , to the condition of a beast . Man being in honour ( saith the Psalmist ) hath no vnderstanding , Psal. 49. v 20. but becommeth like the beasts that perish . Hence is it that the Scripture doth often giue him the name of a beast , Basil . in Hexameron Hom 8. & 9. Tertull. contra Iudaeos cap 4. of a Lion , of a Leopard , of a Wolfe , &c. yea what beast is there whose name the Scripture doth not fit vnto man ? giuing vs to vnderstand , that he is a compound beast , compounded of all those ill qualities that are obserued in any beast ; so that no one beast , bee it neuer so bad , can bee matched vnto man , seeing man can transforme himselfe into the sauagenesse of all ; be as cruell as any Lion , as rauenous as any Wolfe , as implacable as a Beare : as craftie as a Fox , as filthy as a Swine , &c. But of all beasts he is most compared vnto the worst , that is , to the Serpent ; and of all kinds of Serpents ( for there are many kinds , euen an Alphabet almost as Gesner obserues ) the last in the catalogue , and worst is the Viper mentioned in my text . The Fathers obserue sundrie properties of the Viper , and they are wittie in the accommodation of them vnto men ; but because the learned Naturalists disproue the obseruations , I will not trouble you with the applications . And indeed , the Holy Ghost is not very curious in distinguishing the kinds of Serpents , but applyeth them indifferently vnto men , calling them sometimes by the name of one Serpent , and sometimes of another .

That which wee must principally , obserue is , the ancientnesse of this phrase , which leadeth vs to the first fall of man ; of all beasts the Deuill pitched vpon the Serpent , and by the Serpent wrought the ouerthrow of man , and vnto this ouerthrow doth the Scripture allude , when it calleth men a generation of Vipers , which in plaine tearmes is the children of the Deuill , as Christ speaketh Iohn 8. and 1. Epist. Iohn Chap. 3. We are all by nature children of Wrath , but by adoption children of God , and if grace be in vs we are denominated from our new not our old birth ; but these are denominated from their old , as if they had no new . Iohn 8.

But there are three things in the Serpent which carrie a correspondencie vnto sinne , the venome , the craft , the terrestreitie . The venome being in the Serpent is insensible , but comming from him disquiets those that receiue it : euen so sinne is not felt of the sinner , yet is it mischieuous to them that haue to doe with him . Secondly , the Serpent is craftie in conueying his venome : euen so are sinners , they recommend their wickednesse vnder some faire pretence ; euill worketh not vpon well disposed persons , except they be deluded by some faire shew . And therefore they are like Serpents in that their outward shew is faire , though the inward be venemous ; Chrysostome . and so Christ compareth the Pharise to painted Sepulchres , within full of dead mens bones . Last of all : the Serpent groueleth vpon the earth , and feedeth thereon : euen so of sinners , the highest minded sinners , their thoughts are but base and earthly .

Hitherto I haue spoken but in generall ; this phrase in speciall sort belongeth vnto the Iew , then whom none is more properly the brood of the Serpent . The first enmitie , and the most direct was to bee betweene the woman and the Serpent , his seed and hers ; and the seed of the woman is our Sauiour Christ , and they are most the brood of the Serpent , that most directly impugne him ; and none doth this so much as the Iew. The heathen people as they know not Christ , so they care not for him . The Turkes though they doe not receiue him for the Sonne of God , yet doe they reuerence him for a great Prophet ; yea , they will not receiue a Iew to be a Turke , except he first , as it were purifie himselfe by being a Christian , and of a Christian turne Turke . Only the Iew is in direct opposition , and the most desperate impugner of our Sauiour Christ , witnesse their Talmude , as Galatinue reporteth ; and other histories of this day haue registred such blasphemies , as neither I can indure to vtter , neither would you indure to heare , more then enough to shew that they are most properly the brood of the Serpent . Neither is this sinne personall to some few of them , but nationall , the same malice is found in them all . Neither is it only nationall , but naturall also ; they haue for many generations brought vp their children in it ; so that wee may well say that sinne is growne in them to the highest , amongst them there is neither good egge nor bird , they fill vp the measure of their fathers iniquitie ; nay , they farre exceed them . Ordinarily sinfull Parents doe not teach their children to bee like themselues ; a drunkard will not indure that his children should bee such ; no more will the Adulterer ; only the Iew laboureth nothing more then that his child should be like him in his sinne ; euerie succession eateth more sowre Grapes then did their predecessors , they are a generation of Vipers . A pitifull fall , for those that had not only Abraham , as they thought , but God also to their father ( as hereafter you shall heare ) to become such , and a great heart-gaule to their pride to be branded with such a name ▪

But to leaue them , and touch a little at our selues ; seeing there will alwayes be a generation of Vipers in the world , it is Gods pleasure also there should be a seed of the woman , this to impugne that ; and Vniuersities were intended principally to nourish such seed ; wee doe little answere the intent of Founders and Benefactors , and requite their Liberalitie very ill , if these goodly buildings degenerate into Vipers nests , and harbour a generation of such vermine . Mistake mee not , I meane not Iewes , for though they principally are , yet are they not the only generation of Vipers , All sinners are in their degree Vipers , drunkards , adulterers , blasphemers , whatsoeuer wicked persons , and of such there are some in these places , Sinne is euen here become personall . Yea , there are a great some , we may say it is Nationall also , there is a Generation of these offenders . And it is too much endeauōured to make these sinnes naturall also ; those that are growne old in them labour to leaue a succession after them , and cannot indure , that though they die their sinnes should die also . But so ill a brood should bee crushed ; the very head of the Serpent should be bruised , the seed of the woman should set it selfe to this worke , and none of vs should be at rest till this is done .

The time is past , and I can goe no farther ; only this I wish , That because you are next to heare of Malum Poenoe , the Wages of Sinne : you would , in the meane time , thinke well vpon this Malum Culpoe , which you haue heard , I meane the measure of sinne , that the feeling of this may prepare you for the fearing of that , and both may make vs fitter to entertaine that remedie which Saint Iohn doth teach vs of both . Amen .

The second Sermon . LVKE . 3. VERS. 7.

7. Who hath forewarned you to flie from the wrath to come .

SAint Iohn doth not only tell the Iewes that they were deepe in sinne , but also that they were in danger of the wages thereof ; and hee telleth it them in these words , Who hath forewarned you to flie from the wrath to come ? Wrath to come is the proper and full wages of sinne , from which they that must flie are certainly in danger . But this danger is of that nature that of our selues we may runne into it , but we cannot of our selues foresee it , wee need a forewarner . The Iewes needed one , but had not what they needed , which made Saint Iohn presse them with this question , Who hath forewarned you ? Of this you haue not beene forewarned .

So then the argument of these words is the Iewes second euill , Wrath to come ; whereof wee are taught , First , what is the remedie , flying ; and Secondly , that these Iewes wanted that remedie , for , Who hath forewarned you to flie from the wrath to come ?

I begin at the euill , wrath to come : few words , but a full definition of the wages of sinne ; for they consist of wrath , and that wrath hath his note of difference , It is wrath to come . I will not enter into any subtile dispute , how wrath is incident to the impassible nature of God ; only lest you should with Marcion dreame of an euill , or with the Epipicure , of an idle God : I must put you in minde of Athanasius his rule ; The speeches wherein we talke of God , are borrowed from men , but wee must so conceiue them as is befitting God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iames 1. ●● . Now the oddes that is betweene God and men , wee may learne of Saint Iames , who giueth vs to vnderstand that there is the same oddes , as is betweene the Sunne and the Moone ; hee compareth God vnto the Sunne , when he calleth him the Father of Lighss , but remoueth from him the properties of the Moone , which is the Image of man , namely , variablenesse and shadow of change . The Sunne and the Moone both worke vpon the earth , but the Moone altereth nothing , but she is first altered her selfe : if she cause a flux and refluxe of humours below , she waxeth and waineth in her light aboue ; but the Sunne that so turneth and windeth the hue of all this lower world , continueth still the same , and when it scorcheth most , is neuer a whit the warmer . Euen so men cannot disquiet others , but they are first disquieted themselues , whereas God changeth his creatures , continuing himselfe vnchangeable . The skie of God is euer cleere , Nazian. orat . 19 raise he neuer so many stormes on earth . This being heeded that we fasten nothing vpon God vnbeseeming his Maiestie , neither turne the Suune into the Moone , or God into man , I will now plainly let you see what the Holy Ghost meaneth by Gods wrath . God giueth his Law , and expecteth obedience thereto , and if wee faile two things follow vpon our transgression , God is displeased , and wee shall smart ; both these doth the Holy Ghost vsually vnderstand by Gods wrath . Wrath then noteth not only a bare act of Gods will , but it signifieth moreouer two effects that are ioyned therewith , the effect of sinne , which offends Gods holinesse , and the effect of Gods Iustice , that taketh vengeance on sinne ; the first may be called wrath in God , the second , wrath from God . But to cleere this a little farther . All our actions should haue a double end , a direct , a reflected end ; the direct is to please God , the reflected is to procure our owne good ; they were both shadowed in the Sacrifices , Sacrifices should all our actions be . Now the Sacrifices were of a sweet smell , they gaue content vnto God , and also of rest , they procured peace vnto men : and it is Gods pleasure that his honour and our welfare should both goe together ; and when we would diuide them , Hab. 1 13. then ariseth Wrath. First ▪ Wrath in God ; for God is a God of pure eyes , he can abide no iniquitie , so saith the Prophet and the Psalmist , that such as be wicked shall not stand in his sight ; he hateth , he lotheth , Esay chap 〈◊〉 he abhorres sinne , stoppeth his eares , turneth away his eyes , and shrinketh in his hand at the presence of sinners ; nay , his spirit wrastles , is grieued , despited , and quenched with , and by the vngodlinesse of men ; these be all Scripture phrases , to set forth the first wrath , which floweth from the neglect of the first end , whereat wee should aime in our workes . But this wrath goeth not alone , the other wrath doth still attend it , wrath from God attends wrath in God , and therefore sinnes are vsually called prouocations ; a commentarie vpon which word we haue in the seuenth of Ieremie ) doe they prouoke mee to anger ( saith the Lord ) and not rather their owne selues , to the confusion of their faces ; Though God be patient yet will he not suffer the wicked vnpunished , Exod. 34. If men will not turne he will what his sword he hath bent his Bow , and prepared the instruments of death , Psal. 7. No man euer discontenteth God but he doth it to his owne woe .

Thus haue I so farre as was requisite to my present purpose shewed what the holy Ghost doth vnderstand by Gods wrath ; I must now seuer so much , as doth not belong to my Text. Whereas then there is wrath in God , and wrath from God , my Text hath to doe with the latter ; and whereas that also is either in this World or in that which is to come , the note of difference which is here put vnto Wrath , sheweth of which of these Wraths we are to speake , no present Wrath but Wrath that is to come . 〈◊〉 Caianos com. 3. p 85. And first Epiphanius scanneth this word To come , and telleth that it argueth the impassibilitie of the nature of God ; affectus exortem se probat deus praeuaticinatus futurum iudicium . If a man doubt whether the Wrath in God be a Passion , he may ( saith Epiphanius ) be resolued that it is not , in that it is foretold ; for Passions are wrought by present obiects , but here the effect is foretold before the working of the obiect , which is an argument that Wrath is no perturbation in God , but a mature resolution . This by the way . Let vs come to the point .

Punishment is meant by the Wrath to come , but what punishment ? Whether the destruction of Ierusalem , or the damnation of these Iewes ? Surely both , both doe communicate in this name Wrath to come ; compare Matth. 21. with Matth. 23. as all other things , so this Wrath to come came to them in a Type , and therefore Christ ioyneth the destruction of Hierusalem , with the desolation of the World , in one Sermon prophecying of both . Immediately then , Saint Iohn meaneth the destruction of Hierusalem , but mediately the last iudgement day ; I will touch at both . First at the destruction of Hierusalem . To open which briefely , and yet competently I might relate Christs prophesie , and referre you to the Commentarie that sheweth the euent thereof , Flauius Iosephus his Historie . But I choose rather to present vnto you Hosea's three children , that were borne therein : you haue them in the first of his Prophesie , and they are these ; Iezreel , Loruhama , Lo-ammi , which intimate the three degrees obserueable in that Wrath. The first noteth that Gods arme acted it ; though we hold truely that there is no penall euill in the Citie which God hath not made , and that it is he which createth all light and darknesse : yet extraordinarie plagues are especially ascribed vnto him ; when these fall vpon men , his Axe , his Sword , are said then to be working ; the very Magicians will confesse the finger of God is in them ; Iob 32 13. and who will not vse the words of Elihu , It is God that hath cast him downe and not man ? Philostratus reporteth that when Titus the Emperour , Apud Photium in Bibliotheca . after the ouerthrow of Hierusalem should haue beene crowned by his Souldiers as a Conquerour , hee refused it , and gaue this answere , This worke is none of mine , I lent my hand , but God gaue the strooke . You see a very heathen did confesse the birth of Iezreel . But Iezreel was not the onely , child Lo-ruhama was borne also , God gaue the stroke , and it was a Mercilesse stroke ; Theodoret obserueth well in comparing the many iudgments that befell the Iewes , that they were vindemiati & defoliati at other times ; their enemies had fruit gatherings vpon them , and they had fals of the leafe , they were made very bare , and brought very low : butyet neuer so low as now when they became as the Fig-tree which Christ cursed in those words , neuer fruit grow on thee any more , when they became not onely a naked but also a withered Tree , Mal. 1. ● when the habitation of Iacob became like the habitation of Esau , a border of wickednesse , and the Iewes as the Edomites , a people with whom God is effended for euer . Tertullian in his Apologie describes their wofull state ; Caeli & soli extorres , sine Deo , sine homine , Rege , they may neither breath in their owne ayre , nor tread on their owne ground , they haue helpe neither from God nor man , as if they were the brood of Caine continuall vagabonds , semper noui vbique alieni , neuer suffered long in any one pla●● , neither entertained otherwise then as meere strangers , whatsoeuer liber●● they haue , they pay for it to the vttermost .

Saint ●●nard goeth farther in an Epistle of his saying , Neuer was there such a 〈◊〉 as God hath brought vpon the Iewes , who are Catholike slaues , slaues in 〈◊〉 the world .

I will not rip vp stories to proue this , euen this yeare God hath made vs see the truth hereof , Germanie hath yeelded a spectacle of their slauerie . In the Citie of Frankford which was inhabited with many thousinds of them , when they were preparing themselues to solemnize that day wherein they bewaile the destruction of Hierusalem , the Inhabitants otherwise exasperated against them , wreakt their displeasure vpon them , and hazarding many of their liues , rifled most of their goods , and forced them out of their Citie . There is yet a third child the worst of the three , Lo-ansmi ; the heauiest calamitie that euer befell the Iewes . God oftentimes afflicted them , and the affliction was very sharpe , but he neuer before dissolued the bond whereby Israel was knit vnto him , and was by Couenant his peculiar people : but now that which Theodoret would haue the world to wonder at , silij facti sunt canes , & canes filij , We that at the plauting of the Gospell were no better then Dogs , haue now the honour to bee children of God , and they that then were children , what are they now but Dogs , Dogs not vouchsafed so much as the crummes that fall from their masters table ? At first their Kingdome failed , then failed the Prophesie , and now the Priesthood faileth also : there is no bond of Commerce left betweene them and God ; such was the destruction of Hierusalem .

But this was but a Type , we were in this to behold a greater euill , the eternall damnation of the Iew. Non aliquid vsitatum dicit , saith Chrysostome , it is no vsuall matter that Iohn Baptist meaneth by the wrath to come ; it is not the sword , or pestilence , or famine , that he terrifieth them with ; he puereth them in mind of some other iudgement , such as they had neuer heard before . Wee are then from the Type to come to the truth , from the destruction to the damnation , which is here called , wrath to come .

And the first thing that this phrase putteth vs in mind of is , the difference that God hath made betweene Angels and men ; both sinned and were sentenced , but the stroke of Iustice was respited vnto man , which on the Angels was inflicted presently ; no space left vnto the Angels to be reconciled vnto God , but God hath giuen a space vnto man . Saint Chrysostome obserueth well there vpon , If thou sinne and God doe not presently strike , thinke not that he doth it out of Impotencie , hee doth it out of Patience ; it cannot be Impotencie , for he presently did strike the Angels that are greater then men , it is Patience then , which argueth Gods wonder full mercie towards man . Yea and thereupon it followeth vndoubtedly , that during this space which God granteth for repentance , no man need to despaire , Lib. 2. de Panitentiá . or to be despaired of . Saint Ambrose is confident herein , I am perswaded ( saith he ) that if Iudas , Iudas that betraied Christ , had spoken vnto Christ , that which he spake vnto the high Priest , I haue sinned in that I haue shed innocent bloud , he might haue beene saued ; if Iudas , who not ? Man is not doomed definitely in this life .

But I must remoue a stumbling blocke , for restraining Wrath to that punishment which is to come , I may bee thought to denie it in any of those punishments which we feele in this life ; and indeed I doe denie it . For whatsoeuer is inflicted here is improperly Wrath , and in comparison deserueth not the name of Wrath ; you may call it Wrath materially , but formally it is no Wrath. I will shew it by a three fold difference which is betweene the punishments of this life and those of the life to come , The first is in their Originall , the second in their Measure , the third in their End . For the Originall ; we must learne that wrath is no immediat affection , there is something else that commeth betweene it and the Will , and that is Loue and Hatred ; the Will is prepossest by one of them before it bringeth forth Wrath , and Wrath is the immediate fruit either of Loue or Hatred ; we learne it out of Gods message sent by Nathan to King Dauid , 1. Sam. 7.14 , 15. If thy children breake my Lawes and walke not in my statutes , I will visit their sinnes with the rod , and their offences with scourges , but my Mercie I will not take from them , as I did from Saul , Dauids house felt stripes , and so did Sauls , but mercie laid on those , and hatred these . The very same may you gather out of Gods words in the first of Malachi , Iacob haue I loued , Esau haue I hated , and these two God exprest in punishing them both , as it followeth in that Text.

Now all punishments in this life they are effects of Loue , that Loue which fixed a space betweene our sinnes , and the receite of our wages . But when the space is ended , the Loue doth end , whatsoeuer we feele after it is the stroake of hatred , Psal. 88. God forgetteth then to be mercifull , and shutteth vp his louing kindnes in displeasure . So that as this stroake is properly Wrath : so the other cannot be but improperly so called , seeing thereby God so chastiseth vs not because he hateth vs , but because he loueth vs ; Castigo te non quod odio habeam sed quod amem , is in this life much more truely said of God then it can be by any man .

The second difference is in the measure , a double measure , of the stroake , and of the time . Touching the stroake , Nazianzen obserues , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naziá . Orat. 15. p. 228. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that in this world , God doth allay his seueritie with mercie , but they that shall be punished in the world to come shall drinke the very dregges of the cup of his wrath ; the iudgements in this life are but the smoke of wrath , the preface vnto torments , such stripes as Schoolemasters giue vnto little children that learn their A.B.C. But the iudgments in the world to come they are more then smoke , they are the flaming fire it selfe ; read Mal. 3.4 . they are more they the preface to torments , they are the torments themselues ; so we read of the rich Glutton that he was in the torments ; Finally , they are more then childrens smart , they are the stripes of the oldest Truants , such as are prouided for the Deuill and his Angels ; E●eck . 8.18 Then God will deale in his furie , his mercie will not spare , neither will hee haue pitie , and though they crie in his eares with a loud voice , hee will not heare them . If any bodie desire to know more of the measure of the stroake , let him reade the Prophets , they are copious in amplifying the terrour of the Lords Day .

Besides this measure of the stroake , there is a measure also of the time ; for in this world afflictions are but momentanie , in the world to come they are eternall ; here heauinesse may continue for a night , but ioy commeth againe in the morning ; as God doth not suffer all his indignation to arise : so is he very quickly reconciled , so quickly , that it scarce can be remembred that he was offended ; certainly it is too vsually forgotten . But in the world to come wrath is permanent , Affliction ( as Nahum speaketh ) ariseth not the second time , the worme neuer dieth , neither doth the fire euer goe out . This being the oddes in the measure , it proueth , that , in comparison , that which is inflicted in this life , deserueth not the name of wrath , especially if you adde the third difference , the difference in the End .

Saint Austine doth giue vs a distinction of wrath , Con● . 2. ●● Psal. 58 ●a consun●pti●nis , Ira consummationis . and telleth vs that there is a wrath consuming , and a wrath consummating ; a wrath which God inflicts to make men the better , and a wrath which God inflicts therewith vtterly to destroy men ; that is the wrath which he inflicteth in this life , and this is the wrath which hee inflicteth in the life to come . And indeed God in this life doth not punish man but the Deuill ; God reserueth mans punishment to the life to come . The corruption that is in our nature is the Deuils possession , in working out that God worketh out him , and it is his intent to worke him out ; his stroakes here are like a physicall potion giuen to a sicke bodie , not to abide in him , but , when it hath drawne vnto it selfe the matter of his disease , to be cast out againe with the humour that did offend him . This is the true end of Gods chastisements in this world . But it is as true that this physicke doth not alwayes sort this effect ; the fault is not in the potion , but in the stomacke that taketh it ; if the stomacke haue strength to make vse of the potion then doth it recouer thereby , but if it want strength , then doth the potion increase the peccant humours , and augment the patients disease . The wicked for want of grace are the worse for their punishment , it proueth vnto them wrath of consumption ; but they that haue grace are the better , wrath to them is better then laughter ( as the Preacher speaketh ) because by the sadnesse of the countenance the heart is made better ; ●celes 7. and chastisement bringeth forth the quiet fruit of righteousnesse to them that are exercised thereby ; Heb. 12.11 . yea , Maior ira quädo Deus non requirit . Saint Austine obserues well , God is most displeased with vs in this world , when hee is displeased least , and his long patience here doth prognosticate his heauier vengeance hereafter ; it maketh it suspitious that we are bastards and no sonnes , if , seeing such is our infirmitie that wee cannot but sinne , wee bee not timely reclaimed by chastisement of sinne . But to shut vp this point ; that which proceedeth from loue , and is executed with so tender a hand to so good a purpose , as is our perfection , doth not deserue the name of wrath ; this name belongeth more properly to that punishment which proceedeth from Gods hatred , and is executed without mercie to the eternall destruction of man , and that is , The wrath to come ; therefore is the day thereof properly called , The day of wrath , and the persons that suffer then are properly The vessels of wrath ; In the number of which that we may not be we must harken to the Remedie .

And the Remedie is flying , flie from the wrath to come ; if the Remedie be flying , then there is no standing to it , no trauersing of our indictment , no bribing of our Iudge , no priuiledge of our persons , no reliefe from our strength , no standing to it by these or any other meanes , we must flie . But flying is either corporall or spirituall , the corporall will be attempted , it should seeme so by Christs relation in the Gospel ; and Saint Iohn saith in the Reuelation , Reuel. 6 that Captaines , and rich men , and great men shall flie to the rockes , to the hils , and desire to be couered , to be hid from the wrath of the Lambe , but all in vaine , for they are reiected by rocks and hilles . And indeed , whether should they flie then , when all the world becommeth Gods jayle , and euery creature becommeth his jaylour ? yea , the showre that doth attend Christs comming to judgement is a showre of snares ; Psal. 7. Amos 5.19 . and the Prophets , Amos especially , doth excellently shew the vanitie of this flight , It shall be as if a man did flie from a Lion , and a Beare met him , and he runneth from the Beare vnto a wall , and there a Serpent biteth him , that is , whithersoeuer he turne , he shall find those that will seize vpon him , he cannot possibly escape , not by flying corporally . He must then flie spiritually ; and indeed it is spirituall flight that is the Remedie . But what is spirituall flight ? Surely wee must conceiue and bee in trauell with amendment of our liues , and neuer stop vntill we haue brought forth a compleate spirit of saluation ; that is , we must flie from sinne , and flie vnto grace , in both which consisteth the flight from wrath . Quem poenit et peccati iram Der mortalem facit . Lactantius de ira D●● . Hee that iudgeth himselfe in this world , he whose heart is prickt with remorse of sinne , whose heart trembleth , melteth , and is broken with the feare of Gods wrath , hee that singeth the song of mercie , and layeth hold vpon the Mercie-seat , desiring to be made a vessell of mercie , this man flyeth , and the more he exerciseth himselfe in these , the swifter he flyeth from the wrath to come .

But to come closer to the text ; flight from the wrath to come is the benefit of Baptisme ; for these Iewes came to the Baptisme , and Saint Iohn mouing then this question thereupon doth shew that flight from the wrath to come is the right vse of Baptisme ; Baptismus aqua est sed quae ignem aeternum possit extinguere . which Nazianzen doth wittily intimate , when he saith , that Baptisme is such a water as is able to quench the eternall fire ; Saint Peter more plaine in his Paralel of Baptisme to Noahs Arke sheweth , that in Baptisme there is to be considered , not the washing away of the filth of our flesh , but a good Conscience maketh request vnto God through the resurrection of Iesus Christ . This is the manner of flight .

But from what must wee flie ? Marke ; From wrath , from wrath to come . From wrath ; there is the stroake which wee feele , and the stampe of Gods displeasure in that stroake ; that wherewith wee must be moued most , and from which we must especially flie is Gods displeasure , which is the sharpest part of the stroke . As good men out of grace in this world when they repent doe grieue more , for that they haue offended God , then that they haue cast themselues in danger of Hell : so by Gods prouidence , to the damned shall the losse of Gods fauour be more gricuous then the torments of Hell , which is answerable to the nature of sinne , wherein auersion from God is more grieuous then the conuersion to the world , therefore in our flight our eye must bee principally not vpon the stripes which wee might feele , but vpon Gods disfauour . Thus must we flie from wrath .

And our flying from it must be whiles it is yet wrath to come , no flying from it when it is present ; there is no Oyle to bee bought by the foolish Virgins when the Bridegroome is come ; Noah entred the Arke before the floud came ; Lot went out of Sodome before it rained fire and brimstone ; the children of Israel sprinkled the bloud of the Paschall Lambe on their doores before the destroying Angell slue the first-borne of Egypt ; in Ezekiel , in the Reuelation the seruants of God are marked and sealed before Gods wrath is executed ; all these are but Types signifying , that if we meane to escape , wee must take aduantage of the time , agree with our Aduersarie in the way , Luke 12. left hee passe vs ouer to the Iudge , the Iudge to the Serieant , the Serieant to the Goaler , neuer to bee released vntill wee haue paid the vtmost farthing , then hath God no eares to heare our crie , no eyes to pitie our state , but Wisdome will laugh at our destruction , and reioyce when our feare commeth ; wherefore prouide Phisicke before thou art sicke , and Righteousnesse before Iudgement .

You haue heard the Euill and the Remedie ; the miserie of these Iewes was this , that they wanted this Remedie ; and why ? They wanted one that should forewarne them to flie . Wee can cast our selues into danger , but foresee that whereof we are in danger wee cannot ; it is the Deuils policie to hoodwinke vs in this respect , or to bus●e vs with other obiects , lest we should be reclaimed by this ; therefore it is Gods second mercie that wee haue forewarners . The word signifieth to shew and to foreshew ; Intus apparens excludit alienum . to shew , to Sense , and Reason . Touching our Sense that Axiome is true ; If there be any Obiect that busieth it , other Obiects are not discerned by it ; Now hee that draweth vs into sinne , taketh order that wee shall not want varietie of other obiects , therefore this obiect needeth a Remembrancer ; we need haue a Map of Hell to bee set before vs ( not such an apish , or rather impious one , as is depainted in the Iesuites Chamber of Meditations , whereby they make Proselytes , treacherous Proselytes , such as this Age hath had too much proofe of ) but such a Map as the Scripture maketh , and which by the finger of the Spirit is able to make a solid impression in our soules , as it is excellently described in Iob. Chap. 33. So must he shew to Sense .

There is a shewing also to Reason ; for euen when we see these things flesh and bloud hath sophisters wherewith to stay this flight ; they that doe not denie there is a Hell , yet thinke that Gods prouidence doth not see them amongst so many thousands , or cares not for that which they doe ; therefore there must be a confutation of that sophistrie , such a one as is Psal. 94. Vnderstand yee brutish among the people , and yee fooles when will yee be wise ? He that planted the eare , shall not he heare ? and he that framed the eie , shall not hee see ? Hee that chasteneth the Heathen , shall not hee correct ? Thus must the forewarner shew .

Neither shew only but foreshew also ; for if there bee no flying but from the wrath to come , then before the wrath come it must be shewne , for when it is present , it shall need no shewing ; the testimonie of our owne conscience shall the cleere our fancie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and resolue our reason ; our sense shall then haue nothing else to apprehend , neither shall our reason cast any doubts of the truth thereof ; whosoeuer then is iudged of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . shall also be condemned of his owne conscience , he shall set to his seale That , God is true , and that his Iudgements are most iust ; you haue such a confession in the fift of Wisdome . Foreshew then he must . But all foreshewing is not enough ; for many can indure to see it afarre off , Amos 6.3 . as they in Amos that did not denie but put farre off the euill day ; and so the euill seruant in the Gospel , My Master will come , but after a long time ; therefore the word here vsed signifieth to foreshew a thing imminent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; who hath foreshewed you to flie from the wrath hanging ouer your heads ? that the Iudge is at the doore ? that yee are at the gate of Hell ? such a kind of foreshewing is that that will shake off carnall securitie , and will if any thing , make men betake themselues to this flight .

Finally , marke that the forewarning must be not only of the wrath to come , but also of the flight . If the forewarning were only of the wrath to come , and wee had only the torments of Hell set before our eyes , what could this doe but make vs at our wits end , and ouerwhelme vs with despaire ? but here is the comfort of the forewarning , that it setteth before vs the flight also ; and as it fixeth one eye vpon the danger to humble vs : so doth it the other vpon the Remedie wherewith it is Gods pleasure to relieue vs . The Ministers ( for they are chiefly these Forewarners ) haue two branches of their power , to bind , to loose ; to bind the obstinate to the wrath to come , and to loose all those that will make vse of the flight , amongst which these Iewes were none ; For who hath forewarned you ? saith Saint Iohn vnto them . Before I come to the question , I must a little describe the persons ; they were Sadduces and Pharisees . There are but two extremities of Religion into which men run , Superstition and Atheisme ; these fell , the one , that is the Pharisees , into the one extremitie ; and the other , that is the Saduces , into the other extremitie . Now sinnes are of two sorts ; some whose nature is in opposition to the flying from the wrath to come , and some which are such as they doe not exclude the same . A Drunkard , an Adulterer , a Murderer are grieuous sinners , and in danger of the wrath to come , but the Principles are not corrupted vpon which the forewarner must worke when hee perswadeth then to flie ; they doe beleeue the iudgement to come , and in cold bloud will easily belieue that there is euill in their liues ; therefore vpon such , good counsell may worke , and wee see daily that many such are reclaimed . But there are many whose sinnes are opposite vnto this counsell of flying , either because they thinke there is no wrath to come , as the Saducee , or that they are out of danger of it , as the Pharisee , vpon such it is hard working .

Now come to the question , Who hath forewarned you ? I am not ignorant , that sundrie Writers , ancient and later , suppose that this is Quaestio admirantis , and make Saint Iohn Baptist , who receiued all others quietly , when these persons came , to stand amazed , and wondring , Is it possible ? hath Gods grace preuailed with Saduces , with Pharisees ? and will they also bee Christs Disciples ? Is Saul among the Prophets ? Can hee that thought there was no Hell , be brought to flie from Hell ? and hee that thought himselfe righteous prouide against the Iudgement day ? Surely such examples are rare , not that God doth not yeil● some , to shew nothing is impossible to his grace ; but he yeildeth but few , because men should take heed of such sinnes ; and wee see by experience how Pharisaisme in Papists , and in Atheists Saducisme , frustrate the labours of many painfull Forewarners , the corrupt Principles of their conscience hinder their preuayling Who forewarne them to flie from the wrath to come .

But I take the Question rather to bee Negatiue , and that , as Christ often , so Saint Iohn here doth detect their hypocrisie , and telleth them that they aimed little at that which was intended by Baptisme . The Kingdome of God happily in their sense , they could bee content to enter into by the Baptisme of Saint Iohn , for their Messias was to bee a worldly King ; or if so be they thought vpon wrath which they desired to escape , it was wrath present , not wrath to come , the wrath of men not the wrath of God ; they would shake off the yoke of the Romanes , they feared not the paines of Hell ; when they perceiued that Saint Iohns Baptisme sorted not with their desire , it is obserued that they despised it to their destruction ; and when Christ asked them , Whether it were of heauen or of men ? they durst not answere him from Heauen , least Christ should come vpon them with Why did you not then belieue it ? Adde hereunto that it is not likely Saint Iohn would haue reproched them with these words generation of Vipers had there not bin hypocrisie in them . I conclude then , that the Question containeth a negation , and that S. Iohn herein doth set forth the second euill of these Iewes , They wanted meanes of forewarning which might apply to them the Remedie , which God hath appointed against the wrath to come . Matth. 21. v 25 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Orat. 31. p. 501. Nazianzen obserueth well , It is not the Nation but the disposition that maketh a Pharisee ; euery Countrie may haue Pharisees and Saduces , for it is not the name of a Nation but a conuersation , and therefore this question may concerne vs , and we must inquire into our selues whether wee haue either a Pharisees or a Saduces disposition . And indeed wee shall find too many of both , Heretickes , Atheists , vpon whom Forewarners cannot worke , and if we be better disposed , wee must acknowledge Gods great mercie , that as hee hath appointed wrath , so hee hath appointed a Remedie ; wee must learne both of our Forewarners , and so learne both , that we be the better for them , and scape the vengeance that is to come .

The summe of all is , sinnes and punishments are not inseparable , God hath set a space betweene them , and appointed a Remedie to the one for the auoyding of the other ; for the knowledge hereof hee referres vs to our spirituall Pastors , and we must take heed we haue neither Saduces nor Pharisees eares , which may make vs vncapable of their forewarnings .

O Lord that hast appointed Forwarners to thy Church , so blesse their paines , that they may fixe our thoughts on , and resolue our reason of that wrath which is to come ; not only the sight of it , but also the flight from it . Let vs not despise the riches of thy goodnesse , forbearance , and long-suffering , nor with hard and impenitent hearts treasure vp vnto our selues wrath against the day of wrath ; Rom. 2. Eccles. 18. but knowing that thy goodnesse leadeth vs to repentance , let vs so thinke vpon the wrath that shall be at the end , that we may flie from sinne to grace , and so bee thought worthy to escape this euill , and stand in the last day with comfort before the Sonne of man ; stand for euer to giue glorie vnto thee the Father of mercie , through Iesus Christ our only meanes to obtaine this mercie , in the Communion of the holy spirit , who only teacheth vs to make the right vse of this mercie . Amen .

The third Sermon . LVKE 3. VERSE 8.

Bring forth therefore fruites worthy of Repentance .

SAint Iohn Baptist hath in his Sermon hitherto shewed the Iewes of their bad case , in regard both of sinne and woe . If he had here ended , he should rather haue seemed to bee a minister of Moses then an harbinger of Christ ; and although happily he might haue awakned the worme of Conscience to bite them with the terrours of the Law ; yet should hee not haue answered his fathers prophecie by giuing light to them that sit darknesse , Luke 1. and in the shaddow of death , and guiding their feete into the way of peace ; wherefore to shew that hee came indeed in the spirit of Elias , and meant to turne the hearts of the fathers towards their children , Malachi . 4.6 . and the children towards their fathers , before the Lord came and smote the earth with cursing ; as he vnpartially gaue the Iewes to vnderstand the euill of their case : so doth he carefully endeauour to set them in a better course .

The ground and scope of his words is in effect this . Euerie Iew is to haue a double being in the Couenant , an hereditarie , a possessorie ; in that he is the of spring of Abraham he hath a title to the promises , but possession of that whereunto he is entitled he hath none , except he partake of the same grace that was in the Patriarke . These two must concurre , they cannot bee seuered without danger ; danger , not to the Couenant , for God will be true though all the World be lyars , Rom 3 4. but vnto so many as were gracelesse Iewes ; although they vaunted that they were Abrahams seede , yet were they neuer to come into Abrahams bosome . Wherefore seeing the Iewes did diuorce these things which God would haue conioyned , Saint Iohn aduiseth them to correct this errour , and to begin to tread Abrahams steps , least otherwise they be nothing the better for being Abrahams sonnes . So then the Baptists exhortation hath two parts ; the first teacheth what these Iewes ought to intend , the second , vpon what they may not stand . That which they ought to intend is Penitencie ; that whervpon they may not stand is their Pedigree ; at this time only of the former .

That which the Iewes ought to intend is exprest in these words , Bring forth therfore fruits worthy of repentance , wherin we are to obserue , first the Inference , then the Argument . The Inference ; S. Iohn gathereth this counsell out of his former reproofe , and wisheth them to take a better course , because they were in so bad a case ; this is the force of the particle therefore . In the argument we haue the workes , and an answerablenesse that must be betweene them ; the workes are two , Gods , and mans , God giueth Repentance , which man must imploy in bringing forth fruites . The answerablenesse is , Mans worke must keepe good correspondencie with Gods ; Men must bring forth fruites such as are worthy of repentance . Of these points briefly and in their order ; I begin with the Inference .

Although in the fits and heate of our passions it seeme otherwise , yet is it a grounded truth , that there is no man except he be giuen ouer to a reprobate sense , which doth not naturally abhor to be either wicked or a wretch . You may perceiue it by his iudgement in cold bloud ; And ●o peccanti o●endere mala su● , vitia si non excidero inhibeho Seneca Epist. 40 certainely reason doth acknowledge this to be so true , that Seneca thought one of the best meanes to reclaime a man that goeth a stray , was to set his case before him ; though I shall little please ( saith hee ) yet I will bee bold to let him that erreth know his fault , for it is likely that thereupon if hee doe not presently turne , Tunc melius proteruns coriqimus , &c Gre● . Mag in & astor . yet hee will at least make a stand . Gregorie the great a better Authour speaketh in the voice of Religion ; we cannot take a better course to reclaime vntoward natures then if wee shew them how ill they doe , when they suppose they doe well , and turne their vaine glorie into a profitable shame . The holy Ghost master both of reason and Religion , is the guide vnto them both . For in the Scriptures wee find that the Prophets seldome shew what God requires before they haue shewed the Iewes what they want ; they preface the doctrine of that which they should be with a former doctrine of that which they were ; the instances are euerie where to bee found , I will alleadge some few ; God himselfe when he dealeth with Adam after his fall beginneth with , Where art thou ? The fathers Commentarie is not vnfit , Non modo vbi loci sed vbi conditionis . God demandeth of him not onely in what place , but in what case he was . Surely their Commentary is made probable by Adams answere ; for Adam doth answere as well in what case , I was naked , as in what place he was , I hid my selfe . Wisedome in the first of the Prouerbes dealeth thus plainely with men , How long yee simple ones will yee loue simplicitie , and yee scorners delight in scorning ? Our Sauiour Christ vseth the same method in his Epistle vnto the Church of Laodicea , 〈◊〉 3. Thou art wretched and miserable , and poore , and blind , and naked . Thus they all set before their eyes with whom they deale , as Saint Iohn Baptist doth , their poore , and wofull case . But they rest not therein , but proceed from the reproose vnto the remedy , as S. Iohn Baptist doth , least other wise they should seeme rather to reproach then to reproue , to insult vpon them rather then to correct them . Nemo prudens punti quod peccatum sit , sed ne peccetur . It is not so much as good Policie , much lesse Pietie to punish because men haue offended , they should rather prouide by punishments that they offend no more ; and therfore are chastisments called corrections , because they are not so much afflictions for as preuentions from committing sinne . Now reproofes are Verball punishments , therefore they must imitate them , so shew a disease , as that withall they prescribe the cure thereof , 1. Sam 2.6 imitating God , who , as Anno speaketh , killeth and maketh aliue againe . Certainely he which asked Adam , where are thou ? Relieued him againe with , the seed of the woman shall bruise the Serpents head ; and Wisedome that began with , How long will yee fooles delight in folly , &c. concludeth with , Turne you at my reproofe , I will powre out of my spirit vpon you , I will make knowne my words vnto you ; And our Sauiour Christ , least he should seeme to vpbraid the Laodiceans offereth them a present supplie of gold , of rayment , of eye-salue , Rnuel . 3. of whatsoeuer they did want . Certainely if so be we adde the meanes how they may recouer whom we reproue , we are most likely to speed of their amendment ; for the remedie prescribed is an euidence that the reproofe proceeded from Loue , and the reprehender may say with S. Paul , 1. Cor 4 I wrote not these things to shame you , but as my beloued I warne you : and Loue is so necessarie in reproofe , that Saint Austin is of opinion , That no man should reproue except he first strictly examine his conscience whether hee doe it out of Loue ; I adde , that this Loue must bee made euident by the care that we shew of the reproueds good . The reason is plaine ; for although the inborne principles before specified , I meane our naturall desire of goodnesse and happinesse make vs capable in our worst case of good counsell : yet whether the counsell that is giuen vs be for our good wee argue oftner from the person , then from the things ; and our iealousie of the person is a preiudice to his words , and stoppeth vs from deliberating vpon the truth of his reproofe ; whereas on the contrarie side the Loue of the person doth open our eares , and be his words neuer so tart , they sinke downe into our soule , and our most stubbourne affections are contented to bee wrought by them , Let the righteous reproue me ( saith the Psalmist ) and it shall be a precious balme : and Saint Austin , Loue me and say what thou wilt ; let it appeare that they meane our good , and it shall not grieue vs if we be blamed so much as wee deserue . I note this the rather , because I wish that all Ministers would herein follow Saint Iohn Baptist , and neither smother sinne which is no farther hated then it is knowne , nor yet neglect Christian wisedome to winne a sinner , who seldome distasteth the Law if it be seasoned with the Gospell , neither murmureth at the reproofe , if it doe not degenerate into a reproach ; If any thing will reclaime , it is the prescribing of a good course coupled with the description of a sinners bad case , Eccles. 12 . 1● so the words of the wise will proue as goades , and as nailes fastned by the Masters of the assemblies which are giuen from one shepheard , they will hasten vs speedily , and couple vs most firmly vnto the Church , and our Sauiour Christ . And thus much of the Inference .

I come now to the Argument of the words , where of the first branch was the Workes , they are two ; the first is Gods , Hee giues repentance . Though the Author be not exprest , yet is he necessarily to bee vnderstood , the Apostle is cleare for it , 2. Tim. 4. The seruant of God must meekely instruct those that are contrarie minded , trying if God at any time will grant them repentance ; and were not the Text so plaine , the nature of the Worke putteth it out of all doubt ; for what is repentance but the Soules rising from death to life , and no man euer quickned his owne soule , hee must leaue that to God for euer , the same God that made man after his Image , must repaire his Image in man , and therefore in the Psalme and in the Apostle it is plainely called a Creation .

But because the Authour is not exprest in my Text , I forbeare further to speake of him , and come vnto the Worke , his Worke is Repentance .

The Grecians ( according to Lactantius ) speake better and more significantly that vse the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lactan. Lib 7. then the Latines that vse Paenitentia . Tertullian before him writing against Marcion , presseth the significancie of the Greeke word , and because words doe lead vs to the vnderstanding of things , we will a little looke into the word , it may happily make vs to sound the things much better . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commeth from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth signifie properly the first facultie of the reasonable soule , but by a Trope it is vsed oftentimes to note the whole : whereupon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth a change of the mind , signifieth a change either of the vnderstanding , or ioyntly of the will also . The vnderstanding of man is the first moouer in the whole course of his life , because nothing is desired which is vnknowne , our Appetite and our Will stirre not except they be informed of some thing which may occasion their stirring , and informed they can not bee but by the vnderstanding . Now the vnderstanding for want either of light or care doth very often mistake , and then the Will that taketh all vpon trust , must needs goe astray , and we are called to a reuiew of our wayes , Mens recitit se ab insania . and vpon after thoughts alter our iudgements , or , as Lactantius speaketh in the place before cited , after a fit of madnesse wee come to our wits againe . This is the first kind of of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or changing of our mind . But vse hath obtained and the practise of the Scripture which is the best Commentarie vpon the words to take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in thesecond sense , for the changing of the whole reasonable Soule , and then it is compounded of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the change of vnderstanding , and of the will ; Inclinatio ●oluntatis st inclinatio totius su posits 〈◊〉 intell 〈◊〉 tot●●●uppositi in 〈◊〉 . and indeed seldome doe they goe asunder ; for as it is true , that whither the will bends thither the whole man inclines ; so it is as true , that our vnderstanding cannot be resolued , but it carieth vs with it ; which way so euer either of them incline , they vsually earie the whole man , though in a different manner ; the will by compulsion , and the vnderstanding by perswasion ; so that we may not restraine this change to the one facultie but extend it also to the other , & by them to the whole man . Adbi●ent penitentiam in bonis facti● sa●● , & citius ●er 〈◊〉 delinquunt quàm recte faciunt . But Tertullian doth giue vs a good obseruation telling vs that the Heathen , or those that are without the Church , often change their mind , and doe repent , but it is of their good deeds , of their temperancie , truth , liberalitie , fidelitie , and more vsually doe they change from better to worse , then from worse to better . He obserueth it of them that are without the Church , I would it neuer had beene , or now were not also true of them that are within the Church : how many Iewes haue vncircumcised themselues , and how many haue vnchristianed themselues , that were sometimes members of the Church ? How many doe dayly returne like Dogges to their vomit , and like Swine to their wallowing in the myre ? yea how few are there of vs that doe not oftner sorrow for some thing which we haue done well , then for many things which we haue done ill ? vnto whom I must remember that of Saint Peter ; It were better neuer to haue knowne the way of righteousnesse , then after we haue entred it , to turne from it . 2 Epist. cap. 2. Tertullian giueth the reason , for they ( saith hee ) that repent of their Repentance towards God , by how much they shall bee more acceptable to the diuell to whom they come , by so much they shall bee more odious vnto God from whom they goe . Wherfore we must adde one clause more to the definition of Repentance , and not onely hold it to be a change of the mind , but as Nazianzene , and Theophylact ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Naz. Iamb. Non est simplex mutatio animi , sed mutatio in meliorem sententiam . Rom. 12. Repentance is not onely a change of man , but a change from worse to better . Saint Paul openeth the change very plainely , fashion not ( saith hee ) yourselues like vnto this present world , but be yee changed by the renewing of your mind , wherein he sheweth vs that as in sinne , so in Repentance , there is a whence and a whither . Sinne is an auersion from God , and a conuersion to the world : so likewise Repentance must shake off the world , and imbrace God . Nazianzene setteth it forth in a very fit resemblance , Orat. 40. comparing the Soule of a man to a paire of writing tables , out of which must be wathed whatsoeuer was written with sinne , and insteed thereof must be entred the writing of grace ; both these are necessarie in Repentance , God hath dedicated both parts in his owne Repentance ; for as when he repentech of the euill intended against vs , he doth not onely giue ouer to hate vs , but also doth imbrace vs with Loue : euen so when wee repent of our sinnes against God , wee must not onely cease for to hate him , but beginne to Loue him also . Secondly , Christ founded both these partes in our Redemption , for Hee dyed and rose againe ; Saint Paul telleth vs there is a morall in that mysterie , it lessoneth vs to dye , vnto sinne , and to rise vnto righteousnesse ; finally the Sacrament of Baptisme , which in the Scripture is called the Baptisme of repentance Symbolically preacheth both vnto vnto vs , the dipping into the water , and the taking out of the water what doth it figure but the drowning of sin , and the recouering of a sinner ? The vse that wee must make hereof is , that we must not onely desire to be rid of the vncleane spirit , but also to be possest of the holy Ghost ; if wee doe not change one for the other , we are not changed so fully as we ought to bee ; and we must feare his doome out of whom the vncleane spirit was cast in the Gospell , whom because the holy Ghost succeeded not , the foule spirit repossest the person with seuen worse then himselfe , Matth. 12. and made the latter end of that man worse then his beginning . And thus much of the nature of Repentance , which is the first worke , Gods worke , which changeth vs from bad to good , not onely cleansing sinne , but also giuing grace .

I come now to the second worke , which is mans worke ; in handling whereof we must consider the Order and the Nature of it ; A word of the order . Gods worke goeth before mans , man could neuer doe good , if God did not first make him good ; as truely as the dew doth first fall from heauen , before there can bee fatnesse in the earth : Psal. 1. euen so must Gods grace change man before any alteration will appeare in the conuersation of man , the tree must be planted by the Riuers of waters , Ephes. 2.10 . before it can bring forth her fruites , and we must bee Gods workmanship created vnto good workes , before we can walke in them . Wee must not therefore take such pleasure in beholding the Tree bee it neuer so richly loaden with fruites , as to forget the roote which yeeldeth the iuice , without which the Tree could beare no fruit ; we must so regard mans worke that wee giue the precedencie alwayes to Gods , and acknowledge this to bee the off spring of that ; but enough of the Order .

I come now to the Worke , which is bearing of fruites . That which is here called fruites , Acts 26. is called workes , whereby we gather that good workes are fruites ; and indeed onely good workes deserue this name , for if Saint Austins definition bee true , Fructus est quo quis cum gaudio fruitur . That is fruit which a man may with comfort enioy , how should sinne be reputed fruites ? Who can take any content in it ? Not the sinner himselfe ; for though it be sweete in his mouth ( as Iob speaketh ) yet when it commeth downe into his maw , Iob 20. it turneth into gall of Aspes ; Deut 22. well doth Moses compare it to the fruites of Sodome and Gomorrah , for as the Booke of Wisedome describeth that fruit , faire on the out side , but the in-side nothing else but cinders : euen so the appearance of sinne is pleasant , but the substance of it is very vnsauorie . If onely our lustes should be iudges , howsoeuer at first they taste it as fruit , yet euen they also loath it , if they bee long vsed to it ; but if they swallow it , and find no offence in it , as too often they doe , yet when it commeth to our conscience , and thither sooner or later it must come , Saint Pauls question will then come seasonably , Tom. 6.21 . What fruit had yee then in those things whereof yee are now ashamed ? Sinnes then may not passe for fruits , fruits properly so called ; this title belongeth only to good workes , they are fruits indeed , they may say as the Vine in the Iudgess They cheare God and Men ; Chap. 9. God taketh delight in them , they are to him a sacrifice of a sweet smell , yea , hee taketh as much content in them as if he did feed vpon them ; we learne it in the fiftieth Psalme , Thinkest thou ( saith God ) that I will eat Buls flesh , and drinke the bloud of Goats ? Offer vnto God praise , and call vpon his Name ; in denying the former , he acknowledgeth the later to be his food ; not that God is the better for ought we doe , but so is hee pleased for to honour our workes , as the Angels that came to Abraham did partake of his me●te , not to refresh themselues but to doe him honour .

As God accepts them for fruits : so are they fruits vnto men also , vnto others , and vnto our selues , but with this difference , that whereas God was not the better for them , men are ; other men by our good workes are either brought to goodnesse , or confirmed therein ; and as for our selues wee grow thereby in grace and fauour with God , and feele more comfortable ioy in our owne soules ; therefore well may good workes beare the name of fruits . And I the very name of fruits distinguishing good workes from bad , containeth a good motiue to doe well , and forbeare sinne ; for , Who would labour for nought , and spend his strength in vaine , being not to haue so much as his labour for his paine ? for he must write vpon his wages not only vanitie but also vexation of spirit . And againe , Who would bee wearie of well doing , that knoweth his labour is not in vaine , but that in good time he shall eate the fruit of his labours ; O well is hee , and happie shall he be .

But wee must marke that our worke is called fruit and not flowers , not but that the flower goeth before the fruit , but it is the hope of the fruit that maketh the flower to bee esteemed , and God counteth that flower little worth that neuer commeth to be fruit ; we see this in the parable of the seed , where that ground only goeth for good , in which the seed giueth not ouer vntill it be fit for the Barne ; and hee that puiteth his hand to the Plough ( saith Christ in the Gospel , Luke 9 . 6● . and looketh backe , is not fit for the Kingdome of Heauen . I obserue this the rather because here we may see many faire flowers , which in their youth shew good effects of their Gouernours care and paines , who no sooner are set at libertie ( as too often they are before the flowers become fruit ) but they wither and faile ; neither Church , nor Common-wealth , nor themselues are the better for their breeding ; whom I would haue to carrie this Lesson with them , That Goodnesse is not a flower , it is fruit , and they must aswell ripen as blossome ; otherwise it will appeare that God in them hath done his worke , but they come short of their owne . Neither is Goodnesse only called Fruit in the singular number , but the word is plurall , our worke is many workes , wee must beare Fruits ; we must as the Apostle speaketh ) be fruitfull in all good workes . Col 1.10 .

The soule of a man is but one , but it quickeneth a bodie consisting of many different members , all which it setteth on worke , the eye to see , the eare to heare , the foot to goe , &c. euen so though the grace of God , which is the soule of the soule of man be but one , yet doth it animate the whole man , and doth as truly communicate good manners to the parts , as the Soule doth Life . Titus 2. The grace of God which bringeth saluation vnto all m●n , teacheth vs to denie all vngodlinesse and worldly lusts , and to liue soberly , righteously , and godly , in this present world ; Ephes. 6. hereupon Saint Paul biddeth vs put on the whole armour of God , and to cast away all workes of darknesse , and in another place , Whatsoeuer things are iust , whatsoeuer things are holy , Rom. 13. Philip. 〈◊〉 whatsoeuer things are true , whatsoeuer things are of good report , thinke vpon these things . Wee must haue not only a disposition to doe well , but remember that wee are to doe well more wayes then one . The same God that commandeth one vertue , commandeth all , and he will not haue any part or power of man exempted from his seruice . Which must bee heeded by vs , because there are few that are of Saint Pauls minde , Philip. 3 13. to forget those things that are behind , and make forward ; no sooner haue wee brought forth one good worke but we fall in loue with that , and there take vp our rest , and thinke that may serue insteed of all ; suffering Gods graces to be idle , which are aswell able to make a chast●cie , as a sober tongue , and an obedient eare , as a diligent hand . Much more good might come from euery man , if he did not thinke hee did good enough ; therefore let vs remember that nothing must bee accounted enough that is lesse then all ; and that wee set not straighter bounds to our duties then those which are in Gods Law .

But we haue not now to doe in generall with good workes , my text restraineth me to workes of repentance ; I come then nearer to those . And although I hane alreadie opened vnto you the nature of repentance , yet must I wade a little farther in it , and branch it ( as it were ) into its kinds . The Law of God hath two parts , the Precept and the Sanction . The Sanction sheweth vnto vs the danger of sinne obliging vnto punishment , from which wee are not free but by Iustification ; and this Iustification is attended with Repentance , Repentance that looketh vnto the guilt of sinne , which cleaueth vnto the Act thereof . This Repentance is that which is practised in the times of Humiliation , when we deprecate Gods wrath which is vpon vs , or hangeth ouer vs by reason of enormous sinnes of the whole state , and of particular persons ; 〈◊〉 2. Ionah 3. such is that which is called for in Ioel , and whereof wee haue the practice in Ionah . The Primitiue Church was well acquainted with it , as appeareth by the Ecclesiasticall storie , the Canons of the first Councels , the writings of Tertullian , Origen , Cyprian and others ; our Church taketh notice of it in a part of the Liturgie , and wisheth the publike restitution of it . Tantae seueritati non sumus pares . But it is rather to bee wished then hoped for . Notwithstanding , what is not done in publike by malefactors , should be supplied by better obseruance of those dayes which are appointed weekly ; and of those weeks which are appointed yearely to be Poenitentiall ; to be dayes and weekes of Fasting and Praying . Wee cannot denie but crying sinnes are daily committed , and therefore Gods wrath might daily bee inflicted ; The way to stay it , is to shew that wee are not guiltie thereof ; and as he is not guiltie by the Law of man which had no hand in sinne : so by the Law of God none goe for not guiltie , except they doe expresse a penitent sorrow that any should bee so wretched as to commit the sinne . You remember how one Achan troubled all Israel , and his sinne is layed to all their charge , Ioshua the seuenth ; and they were all made to sanctifie themselues from that sinne ; and how the vnknowne murder was expiated , wee reade Deut. 21. there must bee a feeling in vs of other mens sinnes , a religious feeling , seeing thereby they put not only themselues but vs to in danger of Gods wrath ; and therefore though our conscience haue no speciall burden of its owne , yet must it haue of others , and endeuour to ease both it selfe and the whole state thereof : And how may priuate men better doe this , then by those solemne acts of Humiliation , the only attonement which by faith in Christ we can make with God ? But Saint Pauls complaint may be renewed ; 1. Cor. 5. It is reported commonly that there is fornication , wee may adde , Murder , Adulterie , and any other enormeous sinne ; the seates of Iudgement can witnesse that our Land is fertile of all sorts ; but as Saint Paul said , so will I , all men are puffed vp , and who doth sorrow ? The emptinesse of our Churches vpon Fridayes and Wednesdayes , and other Fasting dayes , sheweth how litle feeling there is in vs of the crying sinnes of our State ; It were well if we had some feeling of our owne . But where is that Drunkard ? where is that Adulterer ! where is that Murderer ? where is that Blasphemer ! that Vsurer ? that Oppressor ? that commeth into Gods House bathed in his teares , broken in his heart , stript of his pride , humbled in his bodie , and making a reall crie for mercie in the eares of God ? No , wee come not so farre as a vocall ; our tongues crie not , God bee mercifull to mee a Sinner , which is but the voice of man : much lesse doe our sighes doe it , which are the voice of Gods Spirit ; we shame not to sinne , Regis admirabilem virtutem fecit multò splendidiorem , &c. but to repent wee are ashamed . Ashamed of that whereof we should glorie ; surely Theodoret thought better of King Dauids repentance , when he pronounced of it , There were many Heroicall vertues in King Dauid , but for none is he so illustrious as for his repentance ; so much more illustrious , by how much it is a rarer thing to see a King come from his Throne clothed in sackcloth , sitting in dust and ashes , feeding vpon the bread of sorrow , and mingling his drinke with his teares , then to see him in state either vttering Prouerbs like a Solomon , or triumphing ouer his foes , as at other times he also did ; Stultum est i●e eo statu viuere in quo non audet quis Mori . or doing any other act in the maiestie of a King , But most men are ashamed of this glorie , and chose rather to glorie in their shame , vnto whom I will vse Saint Austines words ; It is grosse folly to liue in that state in which a man would bee loth that death should take him ; hee addeth ; That the man which dareth goe to bed with a conscience charged with the guilt of one enormous sinne , is much more desperate then he that dareth lie vnarmed with seuen armed men that are his deadly foes , for a sinner is lesse sure of his life then the other . And yet how many such desperate ones are there in the world , that sleepe securely vpon the brinke of Hell ? Yea , how many , that inuring not themselues daily to reconcile themselues to God , make a comfortlesse end , and are taken before euer they haue thought of making their peace ? My exhortation is , that we presume not so farre vpon Gods patience , as to neglect this kind of repentance . But this is not an euery dayes repentance . It hath his times appointed by the Church , if it be publike ; or if it bee priuate , the times are assigned by a mans owne conscience .

There is another Repentance which attendeth Sanctification inioyned by the precept of the Law ; vnto Sanctification , wee make way by Mortification , and this is an euery dayes Repentance , which doth not looke to the Act of sinne , as the former , but to the Habit. Were it possible that there were no Act of sinne committed , then we should not need the first kind of Repentance : but yet this second we should need , because the best beare about them a habit of sinne . Cecidimus super aceruum lapidum & in luto . Bern. Serm. de Coena Domini . Saint Bernard setteth it thus before our eyes ; When Adam fell , and when euerie one of vs doth fall , be may be compared vnto a man that falleth not only into the mire , but also vpon a heape of stones ; hee may quickly be washed , but not so quickly healed , there is great time spent therein , euen the whole time of our life : we must begin our Repentance at Baptisme , which we must continue vntill our death . As there bee many other reasons why the Church is compared to the Moone , and Christ to the Sunne , so one may bee , The oddes betweene Iustification and Sanctification ; Iustification maketh Christs righteousnesse ours , and it is from the first moment at the full , not capable of any increase ; but Sanctification is Righteousnesse in vs , which if it haue not his waines , certainly it hath its waxings , and will not be at the full , till the day of our death . This fruit is nothing else but the putting off the old man ; 〈◊〉 4 ●2 . G●● . 5 24. Rom. 6 6. the crucifying of the flesh with the lusts thereof ; the casting away of the sinne which cleaueth on so fast ; the abolishing of the whole bodie of sinne . Hee that neglecteth this , Rom 12.1 . forgetteth that a Christian , must offer vp his bodie a liuing sacrifice , holy , acceptable vnto God ; that the name of a Christian is the name of Iustice , Goodnesse , Sinceritie , Chastitie , Humilitie ; for what else are these but drops of that Oile wherewith hee is anointed ? I might amplifie this point ; Rom 8 22. but I hasten to that which followeth , only obseruing that of Saint Paul ; Euery creature groaneth , desiring the libertie of the Sonnes of God , and therefore it is a shame for the sonnes of God not to beare a part in this mourning , but to stand still as if they made no haste to Heauen , and had no desire to be that whereunto they are called . It was not so with Christians of old , I report mee to the Character of the Church ( as Epiphanius calleth it , and describeth it in the last Chapter of his third Booke ) but specially to Gregorie Nyssenes Oration of Baptisme , where he bringeth in a baptized Christian thus resisting the temptations of the Deuill ; A vaunt thou wicked fiend , I am dead , and can a dead man be moued with those things which hee affected when he was aliue ? When I was aliue I could riot , I couldlie , &c. can a dead man doe these things ? Certainly , when wee looke vpon our selues , and see how common sinnes are amongst vs , the ranknesse , the plentie of the fruit that we beare , sheweth that the sinfull root is not dead in vs ; and the scarcitie of good fruit sheweth that the root of grace is not aliue . So that our Abrenunciation was but in word , that it was not indeed it appeareth by the raritie of our Mortification . I conclude with the exhortation of Saint Paul , C●●os 3.5 . Let vs therefore mortifie our m●mbers which are vpon the earth , formication , vncleanesse , inordinate affection , Rom 13.14 . euill concupiscence , and couetousnesse which is Idolatrie ; and let vs take no more care for the flesh to fulfill the lusts thereof .

You haue heard what is our worke , There remaine two things yet , The one is the Commandement to doe it , the other is the degree in which wee must performe it , Men doe not light a Candle to put it vnder a bushell , neither doth God giue grace but for the vse . But the phrase in English is scant , it seemeth only to call for worke● in the sight of men ; but the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of a larger extent , and may reach those things which can bee discerned only by the sight of God . And indeed the Fruits are inward , or outward ; for there is a worke-house in the inward Closet of our heart , where wee must fructifie , and lay the foundation of those workes which wee doe in the outward man ; all our outward deeds should be but deeds of deeds , the deeds outward haue no more value then they receiue from the inward . Qu●salu● mente peecat ●a 〈◊〉 ven●● in Gh●noam de●●●detur . Tertullian . O●●t . de Baptismo . But wee must not bee contented only with the inward , wee must bring forth the outward also : Hee that hath an inside for God , and an outside for the Deuill , may with his pardon be cast into Hell ; wee must therfore shew some outward euidence of the efficacie of grace .

Gregorie Nyssen setteth it forth excellently ; Come on you ( saith he ) which glorie in your Baptisme , how shall it appeare that the mysticall grace hath altered you ? In your countenance there appeareth no change , nor in your outward lineaments , how then shall your friends perceiue that you are not the same ? I suppose no other way but by your manners ; they must shew that you are not what you were , when you are tempted with the same sinnes whereunto before you were subiect , and yet forbeare them . It is reported of one of the worthiest of the Ancients , that before his conuersion had kept companie with a strumpet , when after his conuersion she came towards him , he sted ; she calleth after him , Whither flyest thou ? 〈…〉 2.10 . It is 〈◊〉 his answere was But I am not I : And indeed euerie one should say with Saint Paul ; I line , yet not I now ; but Iesus Christ liueth in mee ; and let euery one that is in Iesus Christ become a new creature . And so I come from the Commandement to the degree . There must bee an answerablenesse betweene Gods worke and ours , It is not enough to bring forth fruits they must be worthy of Repentance .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith a learned Interpreter ) hath his name from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and is a Metaphor taken from ballances when one seale doth counterpoize another ; the Syriacke word seemeth to sound that way also . But Etymologies doe not alwayes yeild good grounds of Diuinitie , It is well if there bee a correspondencie , an equalitie is more then may bee hoped for betweene Gods worke and ours . Which I obserue the rather , because the Rhemish note findeth Sacisfactorie workes in this word , forgetting their owne Dininitie which maketh Satisfaction attend penance , but not the Sacrament of Baptisme . But to leaue them , and deliuer the truth concerning Repentance . We must obserue that in sin there are two things : the Guilt and the Act of sin ; the Guilt infinite , the Act finite . Nothing can worthily satisfie for the Guilt , but only the pretious death of Iesus Christ , his Bloud only is the propitiation for our sins . But the Act is finite wherwith we sin & so is the Act wherwith we repent ; between these Acts we shuld endeuour to shew an emulation ; so that looke what pleasure we tooke in sinne against God , so much sorow should we expresse when wee returne againe vnto God ; hee that sinneth a great sinne must not thinke it enough to sorrow as hee doth for a small one ; Peter wept , but bee wept bitterly , because he had sinned grieuously ; and King Dauid wore out his eyes , and watered his Couch with his teares sorrowing for those sinnes wherewith he had prouoked God . But let vs draw this through both parts of Repentance , Mul ò firmior est Fides & Charitas quam repoint I ●enit●ntia Lactantius . Vitque Deo gratior amore ardens pest culpam vita , quàm securitate torpens innocentia . Gregorius . and see how the degree must appeare in them . In the first ; of solemne Repentance , the rule is , If a man slip in his faith or loue of God , and recouer , he will cleaue faster vnto God , and loue him mere ardently , and he pleaseth God the better when his loue after a recouerie groweth zelous , then when in innocencie it groweth lukewarme . As in the bodie of a man , if an arme or legge bee broken , and bee well set againe , it groweth the stronger . Take an example from Saint Paul , who as he was a bloudie persecutor , so did hee proue a most painfull Apostle , and most patient Martyr . Saint Austines Confessions shew , how erroneous in iudgement , how dissolute in life , he had beene ; but since the Apostles dayes , neuer had the Church a better Bishop then was Saint Austin . But if we should looke for this degree in this age , we might happily seeke long , but scarce find any parallel ; not but that there are euery where those that exceed them in sinne , but of those that imitate them in Repentance we find none ; no Adulterers that so change as to become markable spectacles of Continencie ; no Oppressors that turne Deacons , and minister out of their goods to the necessitie of the poore ; no Drunkards that pinch their bodies with Fasting and Abstinence ; He that hath not commited vnlawfull things , may be bold to vse the lawfull blessings of God , and notwithstanding performe acceptable workes of Pietie ; but hee that hath beene a Fornicator , an Adulterer , &c. must goe as farre in abstaining from the contentments of this life , which are otherwise allowed him , as hee hath exceeded in the vse of them . 〈…〉 . But this Rule is growne too much out of date , and we thinke that so we repent , it matters not in what degree we repent ; and so we make a reall Confession , that howsoeuer we doe turne to God ; yet wee are afraid to bee too farre estranged from our sinne . Wherein God doth not obtaine so much of man as the Deuill doth . For when a good man degenerateth hee keepeth no meane , but commonly striueth to be the worst , plunging himselfe most deeply into sinne , and persecuting goodnesse and good men most bitterly . It were to be wisht that our zeale that turne vnto God were no worse in the loue of goodnesse , and the hatred of sinne : But it is rather to bee wisht then hoped for . The Reason of it lieth in our neglect of that degree which should be in the second kind of Repentance ; for if we did affect that , we would bee more apt vnto this .

The Degree of the second kind of Repentance , is when a mans outward life striueth to bee answerable to his inward calling . It is strange to see how in worldly state euerie man striueth to liue futably to his ranke , and is accounted base if he doe not so ; if of a Yeoman hee become a Gentleman , of a Gentleman a Knight , as his person is improued , so will he improue his port also ; yea , the excesses of all sorts of men shew , that herein euery man goeth beyond his ranke , in his house , in his fare , in his clothes . But in our spirituall state it is nothing so ; for our house , we can be contented to dwell in seeled houses , when the Arke of God is vnder Tents ; and who doth endeuour that himselfe may be a Temple fit for God ? As for our Clothes , they should be royall , our Garments should euer be white , the wedding Garment should neuer be off ; but we are so farre from couering our nakednesse with conuenient robes , that it appeares not in the eyes of God , as that we take no care to hide our filthinesse from men . Certainly we doe not endeuour to be clothed with the righteousnesse of Saints . Finally , for our diet , we that are called to the Table of the Lord , and should be sustained with Angels food , content our selues with Swines meate ; for what else are filthy lusts ? Wherein wee are so much worse then the prodigall childe , in that he did desire them , and no man gaue them to him , we haue our sils ; his was desired of necessitie , but our food is voluntarie . In a word , we are called to be sonnes of God , our eye is seldome vpon our Father , to see what beseemeth his Sonnes ; wee are called to be members of Christ , but little doe wee care what beseemeth that Mysticall Bodie ; wee rather are in name then in deed either Children of God , or Members of Christ . I conclude this point with Nazianzens Admonition ; we may not counterfeit our puritie , but haue it remarkable and illustrious , wee must haue our soules perfectly died with grace . Let vs walke worthy of that vocation whereunto we are called .

This lesson belongeth to them that are of age ; betweene whom and infants there is this difference , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Repentance , which is Gods worke , is enough for Infants , but bring forth fruit belongeth to them that are of riper age . If time be granted vnto vs after our Conuersion , it is granted to the end that by our good Conuersation wee may set forth the vertues of him that hath called vs into his maruailous light . And we should thinke it enough , if not too much , that we haue spent the time past in those lusts that are vnbeseeming Christians ; but wee may vse that saying of the Apostle ; Rom. 2.5 . Know you not that the patience and long-suffering of God draweth you to Repentance , but you , after your hearts that cannot repent treasure vnto your selues wrath against the day of wrath . Repentance should be vsed while we may sinne , for then it will be fruitfull and medicinall , because we leaue sinne before sinne leaueth vs , but if we will then vse Repentance when we can sinne no more , our Repentance will be vnfruitfull and only penall . And indeed , they which will not vse Repentance in this World fruitfully , shall , will they nill they , repent in the World to come , but it will be vnfruitfully ; they will not weepe here for their sinnes , but in Hell they shall both weepe and gnash their teeth ; they will not here manicle and fetter their lusts , but there they shall be bound both hands and feet ; they will not here purge their stubble and drosse with the fire of Gods Spirit , therefore hereafter they shall burne , and their drosse , their chaffe shall be endlesse fuell of the flames of Hell . O then , let mee weepe , let mee repent , out of the loue , and with the comfort of Iesus Christ , that hereafter I be not driuen to repent out of feare , and with the paine of the fire of Hell .

The conclusion of all is , God by the sight of our euill moueth vs to a desire of our good ; when he preuenteth vs with his grace , we must take care that we receiue not his grace in vaine ; and this shall we doe , if we disparage not our heauenly Conuersion with an earthly Conuersation .

LOrd graft in thy Preachers such Charitie , that they may aime wisely at their hearers good ; and increase in their hearers that desire of goodnesse and happinesse which may make them capable of wholsome counsell : So shall the dew of Heauen worke fotnesse in the Earth , and wee shall all grow in thy Church as trees loaden with abundance of fruit : when wee sinne , wee shall repent , and we shall repent also that we may not sinne ; vntill the Haruest day come , when thou shalt haue reaped all the fruits thou requirest of vs in this state of Grace , and we shall begin to reape those fruits , which thou hast premised vnto vs in the state of Glorie . Amen .

The fourth Sermon . LVKE 3. VERSE 8.

And beginne not to say within your selues , we haue Abraham to our father ; for I say vnto you that God is able of these stones to raise vp children vnto Abraham .

OF the remedy of their Heart , which came to Saint Iohn Baptist I haue already spoken ; the next point is the remedy of their Heads , which taketh vp the remainder of the Text. In applying this remedy , the Baptist doth first open , then correct their errour : hee openeth it in their obiection , and in his owne answere doth correct it ; their errour was this vaunt , We haue Abraham to our Father , this they obiected against the first part of Iohn Baptists Sermon . But the words are ellipticall , they include more then they expresse ; you may gather it out of the Baptists answere , which is the rust measure of their obiection , for what he correcteth , in that they erred . Now he correcteth in their obiection , Ignorance and Arrogancie , both double , double Ignorance , double Arrogancie ; double Ignorance , for they first maine , secondly misplace the truth . They maime it , in that not knowing how much was requisite to the making vp of a child of Abraham , their words meant that they were wholly his , whereas they were his but in part , and that too the worst part . Saint Iohn correcteth this , he forbiddeth their claime , say not we haue Abraham to our father , you haue nothing in you worthy of so honorable a title . As they did maime the truth through ignorance : so did they also through ignorance misplace it ; they did misplace it in beginning their defence at this claime . For although there bee comfort in being any wayes a child of Abraham , yet the triall of our comfort must begin at our resemblance of not our allyance vnto Abraham ; therefore Saint Iohn that corrected their defect in matter , correcteth also their defect in order , Begin not to say , let not this be the entrance to your Apologie .

Hauing thus corrected their Ignorance , hee goeth on , and correcteth their Arrogancie . Arrogancie is the child of Ignorance ; of the good things which we thinke we haue , the lesse we know the more we crake ; certainely the Iewes did , they were doubly arrogant ; first they did appropriate Abrahams family vnto them selues . As they thought them selues to bee wholy his , so they thought none his but themselues onely , they held all other Nations vile , the Iewes onely to be noble . And this first branch of Arrogancie sprang from the first branch of their Ignorance , for indeed as they were children of Abraham , so none were children but they . Saint Iohn correcteth this Arrogancie , and telleth them that there is no impediment in Gods power but Abraham may haue , yea there is faire euidence in Gods Couenant that Abraham shall haue other children , seeme they neuer so vnlikely to become children , not onely besides them , which is enough to take downe their pride : but also , which striketh them to the very heart , insteed of them , though they all faile ; this Saint ●ohn meaneth when he saith , that , God is able euen of these stones to raise vp children vnto Abraham . The second branch of their Arrogancie is their scoffing at Gods Iudgements , as if , We haue Abraham to our father were armour of proofe against them ; and they needed no buckler but their pedigree . This second Arrogancie springeth from their second Ignorance , for where they begin their defence , vpon that they stand ; and thinke their needeth no more prouision against the wrath to come , so they put it off , as if , liued they neuer so inordinately , it did nothing concerne them . This Saint Iohn correcteth , hee telleth them that they are not so in the Couenant , but they may be cast out , that they must haue some worth of their owne , besides that of their fathers : otherwise they must looke for ( and that shortly ) a totall , a finall eradication , Now is the Axe layed to the roote of the tree .

You see what particulars remaine vnhandled ; of these by Gods affistance and your Christian patience , I will now touch at so many as the time will permit .

And first because no defect nor excesse ( and such are the Iewes Ignorance and Arrogance , the on detracting from , the other adding to the truth ) can bee knowne without the meane which is their measure , in reference whereunto we iudge of them ; the truth of Abrahams fatherhood must first be opened , and we must see what grace God vouchsafed him , that thereby we may conceiue the vprightnesse of the Baptists censure . I will not fall into the common place of Abrahams praise , the large Texts which the Scripture doth yeeld thereof hath found most eloquent , most aboundant commentaries , there is scarse a Iew or Christian , Greeke or Latine Father that doth not write of him , and make a Panegyricke of his worth ; I will cull out of them so much as will illighten my text . And the first thing that I obserue is , that there were Patriarkes before him , and Patriarkes that came after him , yet none left behind them so honourable a name . If you looke to the Patriarkes that liued before him , they had the same Couenant in substance , but in ceremonies and circumstances wherwith God was pleased to cloth his Couenant Abraham did excell them . As for the Patriarkes that succeeded , though they did partake of all that Abraham had , yet this was Abrahams aduantage , that God first gaue these things to him , and onely confirmed them vnto them , Gene. 26. In Matth. ●ap 〈◊〉 Hom ● operis imperfect● Decimae Deo sacra and that too for his sake . But to speake more distinctly . Chrysostome obserues that which is cleare , 1. Cor. 1. that Abraham was the tenth from Noah , and that God tooke him out of that prophane age and place wherin he liued , as his owne portion ; for the tithe is sacred vnto God , Noah was such a tithe before , in whom God began the new world ; Abraham was then a person sacred vnto God . Not onely so , but consecrated also by God himselfe ; for Eusebius in his Chronicle obserueth that Abraham was the first Prophet to whom the Sonne of God appeared in the shape of a man , Cui verbum dei appa●uit in sigura humana at what time he inuested him with the Patriarkship . Now of a person so sacred , so consecrated , we must looke to heare of some thing more then ordinarie ; and indeed Saint Austin telleth vs , that whatsoeuer the Scripture reporteth of Abraham it is Factum & prophetia , Tom. 10 Sermane de tempore 72. a propheticall fact , it concerneth not only the time present , but the time to come ; as well his , as him . But two things principally set forth Abrahams prerogatiue : the first is , that his family was to bee the depositarie of Gods Couenant ; the second is , that his vertues were to be exemplary to the whole Church . Touching the first , the Promise is plaine , that in his seed all Nations of the earth shall be blessed , the Prophets vsually meaning the Gentiles call them Israel ; Rom. 11. and the Apostle saith that the branches of the wild O liue must bee engrafted into the true ; it is not enough that the partition wall is broken downe , but we must bee incorporated into the same body ; for God is not pleased that any shall ordinarily be saued except he bee of Abrahams family . Secondly of those which are of Abrahams family , it is not Gods pleasure that any should bee saued that doth not exemplifie Abrahams vertues in his life ; Tom. ● Serm 42 in Gen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iohn 8 for Abrahams vertues were to bee exemplarie : of his vertues in generall , S. Chrysostome obserueth , that any man might take a patterne of any vertue from him , for they were limmed with liuely colours in him . But of his vertues Saint Paul doth especially insist vpon his Faith ; S. Iames vpon his Charitie ; our Sauior Christ vpon both ; both are sauing vertues , and no hope without them of entring into Abrahams bosome . This may well goe for a third prerogatiue of Abraham , that the place of Blisse beareth his name , and that our best fare in heauen is to be guests at the same Table with him ; to bee blessed with blessed Abraham : but no hope I say to attaine this but by conforming our liues to Abrahams , in such a faith as worketh by charitie . Therefore Gregorie Nyssen calleth him viam fidei the path of saith , Orat in Basil lib 4. c. 38 De Ciutt Dei . lib 16 cap. 16. Irenie saith , that his Faith was prophetia sidei , Ambrose that hee was Forma credentium ; but Saint Austin obserueth well that ( which commeth yet nearer to my Text ) Duplex prophetia facta est Abrahae , carnalis & spiritualis ; He was a most noble Patriarke corporally , but spiritually hee was much more noble ; yea whatsoeuer he was corporally , was but a Type of that which he was spiritually : obserue in the points of his prerogatiue , the Sacrament a pledge of Gods Couenant , the sacrifices Types of his vertues , in both the thing corporall was but a Type of a better thing , of that which was spirituall . The last thing which I obserue concerning Abraham is Gregorie Nyssens note ; P. 250. Abraham had a carnall and a spirituall generation or off-spring ; whereof the carnall was to continue but during the old Testament , but the spirituall was to last vntill the end of the world , It is an errour of the Iewes to thinke that Circumcision must bee Catholike both in time and place ; for when the spirituall seed came , then the carnall was to cease , and with the carnall the Character thereof , so doth Epiphanius call Circumcision . In a word , Christ when he came , changed not the Couenant but the Sacrament , that so although carnall children cease , yet spirituall might continue vnto Abraham .

Hauing thus farre opened vnto you the prerogatiue of Abraham ; it is time that we now come to speake of the errour of the Iewes . In handling whereof ( for more breuitie and greater perspicutie ) I will branch by branch carie along the answere with the obiection . Let vs come then to their Ignorance . Whereof the first branch is the mayming of the truth ; they vnderstood the prerogatiue of Abraham onely according to the flesh , and not according to the spirit ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cyrill Alexand. in Amos cap ● . Though in their Synagogues they doe boast of foure things ; first their Birth-right , secondly their Circumcision , thirdly their Lawe , and fourthly their Countrie , and mis-vnderstand them all : yet doe they glorie most in their Birth-right , and that they vnderstand worst . It is true , that euen according to the flesh , no nation may compare with the Iewe in Nobilitie ●of parentage , none euer sprang from such worthies , as they doe ; Saint Paul doth them but right when , Rom. cap. 3. cap. 9. hee acknowledgeth their preheminences therein ; to say nothing of that which we find in the Prophets . And certainely it is in it selfe a great blessing to be borne of worthy Parents , because it is a Monument of Gods fauour to a family : but vnto vs it is no blessing except we communicate in their vertues . For there are certaine notes by which euerie liuing thing must bee knowne , notes stamped in the body , and notes stamped in the soule , lineaments and qualities ; of which the qualitie doth morally denominate rather then the lineaments . Take for example a sheepe or a Wolfe ; they haue outward shapes and inward qualities whereby they are distinguished ; the qualitie of the one is meekenesse , of the other is rauenousnesse ; when wee come to consider whether either of these be such , as he should bee , we find that either of them may degenerate either in the lineaments or in the qualities : in the lineaments , for a sheepe may happily haue the shape of a wolfe , and yet retaine the meeknesse of a sheepe ; a wolfe may haue the linearnents of a sheepe , and yet retaine the rauenousnesse of a wolfe . It is not the lineaments of either , but the qualities , that will giue them their name . Doth reason acknowledge this in beasts , and shall not Religion acknowledge it much more in men ? It was grosse ignorance in the Iewes to thinke that the outward Character could denominate them without the inward , and that they should goe for sonnes of Abraham , who in Pietie , were so vnlike Abraham . Therefore Saint Iohn correcteth this ignorance of theirs , and telleth them they are not worthy of so Honourable a title ; nay God himselfe doth vilisie them , calling them sometimes Gentiles in generall , sometimes descending to particulars , Amos 9 are you not all as the children of A●thiopia vnto me ? And as if that parentage were too good , Thy natiuitie ( saith God ) is of the land of Canaan , Ezech 16. thy father was an Amorite thy mother an Hittite ; yet this doth not villifie them enough , the worst place of Canaan was Sodome and Gomorra ; thither doth God send them for their Pedigree , Deut. 32. Finally after yee are past Sodome there remaineth nothing but Hell , and so low doth Christ debase them , Ioh. 8. You are of your father the Diuell , euen you that say , yee haue Abraham to your father . I doe not wonder why Saint Paul after that he had reckoned vp all the parcels of his corporall Nobilitie , concludeth : I am not the better , I am the worse for all this , all this is but dung , it recommendeth me nothing vnto God ; nay it may make me blush for that I haue no inward resemblance of him , with whom I haue this outward alliance . It were good our Nobilitie and Gentrie did learne this , who haue nothing to shew that they are the of spring of such worthies as their fathers were , but onely that which Tully yeeldeth to Piso , a Genealogie , or an earthly patrimonie . Saint Chrysostome compareth such vnto froth ; and indeed generous liquor doth cast a froth , which froth is insipid , and hath nothing of that taste which is in the liquor : euen so are they descended of their Parents , but their Parents liue not in them , and therefore all that they can boast of , Ignabili● nobilitas . is but an ignoble Nobilitie , as Theophylact speaketh , it is not worth the standing vpon . Malo Pater tibi sit Thersites , dummodo tu sis Aeacidae similis , Vulcaniaque arma capessas : Quam te Thersitae similem producat Achilles . The truth whereof Saint Chrysostome setteth before vs in an excellent Simile , Behold ( saith he ) Gold commeth of the earth , a precious mettall of a very base Element , we esteeme the Gold , we care not for the earth ; euen so , Opaere imperfect . in Matth. if a child be worthy , it skilleth not how vnworthy his Parents were ; faithfull Abraham is not the worse because the child of idolatrous Sarah . The similitude goeth on ; Siluer yeeldeth Tinne , the better , a worse mettall ; wee neglect the Tinne and keepe the Siluer : so if a child be vnworthy , what doth it auaile him to be of worthy Parents ? What is Ismael the better for being the sonne of Abraham ? If this rule haue exceptions ( as indeed it hath ) in worldly societies , for many make Idols of rich Nabals , Fil● De●nulla externa prarogatiua aesim●n●●● . and knottie blockes ; yet to Godward the rule is true , none can claime spirituall kindred with Abraham , but they that are new Creatures , dissimilitude of manners , argueth Bastards and no Sonnes .

You haue heard the first branch of their Ignorance ; they maimed the truth . The second is , they misplaced it , for they began their defence against the wrath to come at this claime , We haue Abraham to our father . The fathers note that this is preposterous dealing , it is not enough for vs to take care that we partake as well of the substance , as of the ceremonie in sacred things , we must adde a second rule , which is this . As in knowing God , so in knowing our state to Godward we must rise from the effects to the cause , that so afterward , we may from the cause conclude the effects ; the euidence is in the effects , whereof the assurance is in the cause ; that wee are the children of God , we see most cleerely in our vertues , though the ground whereupon wee stand most assuredly is Gods couenant . Wherefore the Couenant is not the first step where wee must begin our triall , much lesse may wee begin at Predestination ; we must by degrees of reason read the gifts of God in our Faith , Hope , and Charitie , to worke which , the Word and Sacraments were ordained ; if wee find these , they argue Gods loue to vs , they prooue wee stand in good tearmes with him . And when we haue thus argued from the effects , we may safely make demonstrations from the cause ; and then it will bee a good plea , if our Conscience doth question the certaintie of our saluation , because the good that we would doe , we cannot doe , Rom. 7. to say with Saint Paul , thankes be to God through Iesus Christ our Lord ; or that which is equiualent , I haue Abraham to my father . This plea was prouided to keepe vs in heart in that conflict . Of this the Iewes were ignorant , and therefore Saint Iohn correcteth this in them , blameth them for putting in their claime to the Couenant , before they had giuen some proofe of their vertue . We are not ignorant of the Romish calumnies , and of the distraction of our brethren in forraine parts about this doctrine ; happily some occasion hereof may be because some deliuer Theologie more Theoretically then practically . It were to be wished , that , at least , in so much as must come to the vulgar eye and eare , this method were changed : lest , as it hath , so it prooue dangerous to many ; though ( I dare say ) that , if the parts of the doctrine publikely authorized by the Reformed Churches be charitably laid together ( and otherwise to construe the writing is against good manners by a rule in the Ciuill Law ) wee shall find nothing but that which may passe for sound and good . But to leaue methods of Bookes , and come to methods of our liues ; when I rip vp the Tracts of this Argument written by those that either would seeme to be , or are indeed zealous of Pietie , I find that mens liues opened both their mouthes , and set both their Pens a writing ; therefore I thinke there can be no more compendious course to silence the slaunders of the one , and reconcile the distractions of the other , Mat. 5.16 . then to Let our lights so shine before men , that they may see our good workes , and glorifie our father which is in heauen . And thus much of S. Iohns answer to the first part of their errour , the correcting of their Ignorance .

I come now to the second part , their Arrogancie , double arrogancie ; for first they appropriate Abrahams family to themselues . As they thought themselues to be holy , so did they think themselues to be the onely children of Abraham . In their Synagogues it is one of those things for which they giue thanks vnto God , that they are born Israelites not Goim Gentiles , of whom they neuer speak but with great scorn ; Cyril Alexandrinus amplifieth this point vpon , Osea cap. 9. The Israelites looking loftily , and speaking bigge , boasted we haue Abraham to our father , he addeth to our purpose , Cyrill Alex in Oseam ca● . 9. Nouells & abortiui pu●abantur Hieron . Deus vocand● Gentiles ●udaeos maxima melestia ●ffecit . Theod in Rom. 10. that they did most insolently despise all other nations . S. Hierome Ecclesiastes the sixth , that the Gentiles were reputed but vpstarts and abortiues : yea this pride was so rooted in them , that the crossing of it was their greatest heart-breaking ; Theodoret obserueth it in Rom. cap. 10. for neither their seruitude , nor their dispersion , nor the ruine of their Temple and Countrie doth so much vexe them , as the glorie of the Gentiles Church . And there is good ground for this note both in rule and practice , God foretold it should be so , Deut. 32. Because you haue prouoked me to iealousie by those that are no Gods , I also will prouoke you to iealousie with that which is no people , by a foolish nation will I anger you . The Gospell telleth vs it was so ; when Christ went into Zacheus , did they not murmur ? Luke 19. Were they not filled with indignation , when a whole Citie of the Gentiles came to heare the Word of God ? 〈◊〉 13. 1 〈◊〉 2. Did they not forbid the Apostles to preach to the Gentiles ? All these are proofes in what estimation they had the Gentiles . And doe not the Romanists in the like manner glorie now in Saint Peter , and thinke none built vpon the rocke of Saint Peters confession but themselues ? Syrians , Armenians , Ethiopians , Graecians , Protestants , all are Heretickes but themselues ; they are not so eloquent in any argument as in their inuectiues against these ; but nothing so galleth them as the glorie of the Reformed Churches , which is a spice of their Iewish pride , Saint Iohn shall correct them in the Iewes : Let vs come then to the Correction .

Saint Iohn disproueth the Iewes , appropriating of Abrahams Family to themselues , shewing that there is no impediment in Gods Power , but that Abraham may haue : yea , rather , there is faire euidence in his Couenant , that Abraham shall haue other children : euen those that seeme vnlikely to become chilren , though all the Iewes saile . Both these Propositions are contained in Saint Iohns answere , the Fathers obserue both , and I will shew you what ground there is for both . But because the latter doth presuppose the former , the former must first bee vnfolded vnto you . Some then take the name of stones properly , though they also differ amongst themselues ; some vnderstand the twelue stones that were by Ioshuah pitcht in the middest of Iordan , when the children of Israel passed it vpon the drie ground ; other vnderstand common stones , such as lie by the Riuers side . But the difference is not worth the standing vpon ; those which Ioshuah pitcht were common stones , and to the working of the Miracle it skilleth not whether they were those or any other ; for it must be an Almightie Power that must worke this alteration of any . By Gods Power then you must vnderstand his absolute abilitie to doe what he will , and can there be any question , but that the same God , which out of the dust of the earth , made man , of the rib of man made woman , can raise vp children vnto Abraham ? to take away all doubt from the Iew , and to make it out of all question that God can doe this , see how he speaketh in the Prophet Esay , Looke vpon the rocke from whence you were hewen , and the pit out of which you were digged ; Looke vpon Abraham that begat you , and Sarah that bare yee ; The Fathers thinke that Saint Iohn in his phrase alludeth to this place of the Prophet : And if out of the withered bodie of Abraham and Sarah God could draw Isaak , why cannot other children by the same power bee giuen vnto Abraham ? There should bee no doubt with vs ; the first Article of whose Creed is , I belieue in God the Father Almightie ; and yet a doubt is made of this , 〈◊〉 ●nim ●i lapidem r●●ente 〈…〉 hom●nem 〈…〉〈…〉〈◊〉 11 ca● . 24. a double doubt , one Impious , another Curious .

The Impious is made by Galen , for thus hee saith ; Were God neuer so willing he cannot make a man of a stone , and in this doth our opinion and the opinion of Plato , and other Greeke Philosophers which haue written aright of the nature of things , differ from Moses ; for God , thinkes Moses , is Almightie , and can doe what he will , although it be of Ashes to make an Horse or an Oxe . But wee thinke not so . But afsirme , that there are somethings which nature cannot doe , and that God neuer attempts any such thing ; but of that which is in his power he chuseth to doe that which is best . The weaknesse of so worthy a mans iudgement , I censure not , as it deserueth , because it was a fault of his infidelitie ; only I answere him as Christ did the Saducees , He erred not knowing the Scripture , Mat. 21 2● . nor the power of God , he equalled Nature vnto God , whereas God is the God of Nature , and therefore many things which nature cannot doe , Aliud est naturae possibile , 〈◊〉 liud naturd . Ephes. 3. God often doth : the instances are many that may be giuen hereof in the Old Testament , and in the New the Apostles Rule is , Hee can doe aboue all that we can thinke : according to which words we must vnderstand those of our Sauiour , That which is impossible to men , that is , not only aboue their power , but also aboue their conceit , is possible to God ; Potentiae Dei nullus neque numerus neque terminus . Bern. pag. 1253. for as Saint Bernard , There is neither number nor boundarie of those things that come within the compasse of Gods Omnipotencie . But here the Papist commeth in vnseasonably with his Transubstantiation , thinking this a faire ground to prooue the possibilitie of it ; but they racke Gods power too farre . For as God simply hath no Passiue Power , because he can faile in nothing : So in his Actiue Power he is dissinabled by their owne confession vnto some things , namely , to make contradictories ; and they cannot with all their sophistrie free this their Tenent from manifold contradiction . But to shut vp this first dispute ; Rom. 4. Heb. 11. Abraham had an eye to this Almightie Power , both when hee expected , and also when hee would haue offered his sonne ; and so must wee in our faith and in our obedience ; Gods Almightie Power must make vs resolute in both .

The second dispute is Curious , the Schoolemen moue it ; they inquire how these men which God by his Almightie Power can make of stones ; can possibly bee the children of Abraham ? whereas Abrahams children must spring from Abrahams loines ; A question vnworthy of Diuines : But to the purpose . In hominem Physicum & Theologicum . A man is distinguished into naturall constitution and supernaturall condition . In this dispute we haue not to doe with man , as a man , but as a member of the Church ; that it is so , you may gather out of the very phrase , it is not said , God shall raise children of Abraham , but vnto Abraham , they are not to bee his children by Generation , but by Regeneration . Which the rather must be admitted , because the Apostle telleth vs , Rom. 9. Iohn 1. They that are children of Abraham , are children of God : and then Saint Iohn will tell vs , that the children of God are not borne of flesh and bloud , but of the will of God . Adde hereunto that they are first members of Christ , then Abrahams seed ; and Christ hath no Natiue but Adoptiue members . Finally , Gregorie Nyssen doth wittily meditare vpon those words of God to Abraham ; Looke to Heauen and behold the Starres : so shall thy seed bee ; Orat. 1. de Paschate . Haec sydera dico , quae de spiritu nobis orta sunt , & Coelum Ecclesiam rep●●te fecêrum . I meane those Starres which haue their originall from the holy Spirit , and haue suddenly turned the Church into a Firmament . The children here ment are not naturall but spirituall ; and this cognation excels the other as much as the soule excels the bodie . Certainly , Christ did so esteeme his kindred , Et tanto maior Fidei & Virtutu cognatio ; quanto anima praestantior corpore . when hee moued that question ; Who is my Mother ? and who is my Brother ? And God meant no other when he promised King Dauid of his sonne , I will be his father and he shall be my sonne ; he meaneth , that God would take him for his sonne , though he bee not so by nature .

But this leadeth vs vnto a second Proposition ; and Saint Ambrose doth preferre the meaning thereof before the former . The former seemeth to say that God will worke a Miracle rather then Abraham should want children ; but the second Proposition importeth a Mysterie , in the words the promise is mysticall that supplyeth children vnto Abraham ; Quia mihi plus p●odest mysteri●● quam m●●aculu in praenuntio Christinihil magu quàm aedificationem Ecclesiae debe● agnoscere , quae non rupeis saxis , sed conuersionibus nostrorum surrex tanimorum I am more benefited by the Mysterie then the Miracle , therefore in the speech of Christs Harbenger , I obserue specially the building vp of the Church , which was not erected of stones materiall , but of conuerted soules . Wherefore the Fathers for the most part , vnderstand the word stones figuratiuely for the Gentiles ; and obserue a resemblance betweene the Gentiles and stones ; a double resemblance : the one in regard of senslesnesse , another in regard of worthlesnesse .

The Senslesnesse is double ; Actiue and Passiue ; Actiue , in that they worshipped stones ; and then you know what the Psalmist saith ; They that make them , are like vnto them : so are all they that put their trust in them . Quiam●sso sensu ration●s , lap●d●●us putant incsse alicunis rationem d●uinitatis it si in naturd lapidum non vsu corporis sed mentis habitu vertuntur Reuel . 3. Their passiue senslesnesse is that whereby they are incapable of the mysteries of Heauen , hauing stonie hearts like vnto stonie ground , whereon whatsoeuer seed is cast , is cast away . Besides their senslesnesse , there is in them also a worthlesnesse wherein they resemble stones ; a double worthlesnesse ; a Passine , for they are without ornament ; an Actiue , for they are without fruit ; they are as the Church of Laodicea , blind , wretched , naked , miserable ; and what fruit should they beare that drinke not in the dew of Heauen ? You see good resemblance betweene stones and the Gentiles .

You must also note that the power here meant is not absolute , but limited . Though Gods Power bee equall to his Will ; yet is not his Will alwayes as large as his Power , therefore are there many things which the Scripture saith , God cannot doe , meaning not absolutely but vpon supposition . Marke 6. The Angell could doe nothing whiles Lot was in Sodome ; Ier. 44. Christ could worke no Miracles because of the Iewes vnbeliefe ; God himselfe could no longer forbeare the Iewes because of their wickednesse ; the meaning is that the contrarie was decreed , and God would not alter his Decree . Now vpon this distinction ariseth the question , seeing the Gentiles may bee figured by stones , whether here they be figured by them . Why not ? There were before Iohn , at this time , Publicans , and Souldiers , which for the most part were Gentiles , and why might not Saint Iohn point at them ? Sure I am that when Zacheus a Publican receiued Christ , Luke 19. Christ himselfe doth witnes , This also is a sonne of Abraham ; Matth 8. and when the Centurion exprest his humble faith in Christ , Christ assigned him a place at Abrahams Table ; 1. Pet. 2.5 . and it is worth the marking that Saint Peter calleth Conuerts to Christ , liuing stones ; and what is that but a Periphrasis of a sonne of Abraham made of a stone ? There are two things in a stone , Insensiblenesse and firmenesse ; that must be remoued , this must continue , that the parts of the building may be sutable , Gentium natura habendo institutionem ●abere potest cessationem Tert●ll . ad●ersus Hermog li● . de Amma cap 21. Cum vniuersorum Deiss vid. sset se vnum populumer Iudaeis & Gentibus aggregaturum , & ys per fidem salutem praebiturum , vtrumque in Patriarcha Abraham prius descripsit . Theod. in Rom. 4. and we built vpon the Rocke Christ , may grow vp into a holy Temple in the Lord . The Gentiles then may here be meant , and there is no impediment in Gods Couenant , but that they may become children of Abraham . Yea , it is so farre from being against Gods Couenant , that it is contained in it ; Abrahams name is a Prophesie of the Gentiles Conuersion , it is contained in the Promise that is made of Abrahams seed , when the God of all flesh saw that he purposed to make our Church of Iewes and Gentiles , and that he would saue them by Faith , hee prefigured both in Abraham .

And the Apostles text is cleere for it . The Fathers make Thamars children a type hereof , wherein the Gentile seemeth to haue a prioritie , and to bee in the Couenant before the Iewes ; for Abraham was a type of the Gentiles being iustified , and receiuing the promises in vncircumcision , before hee was a type of the Iewes , and had the promises renewed after that he was circumcised . But as of Thamars children that which first put out the hand , was not first borne : so fell it out betweene the Gentiles and the Iewes ; finally , Galatinus proueth out of the Rabbins , that the Gentiles , aswell as the Iewes were to be saued by Christ . To conclude , the Apostles Rule must bee held , Rom. 9.6 . It cannot be that the Word of God should be of none effect .

But why doth the Baptist make mention of Gods Power only , and only say that God can doe this ? Chrysostomes opinion is , that hee would feare them only , and not driue them to despaire ; others say , that taking Gods will for a thing cleare , hee did put them in minde that hee could performe his will when he would .

But the time is past , wherefore I will now conclude ; Saint Cyril , Saint Chrysostome , both say that this Text may be applyed vnto Christians ; for euen of them also more then a good many ar●● , ●nted with this Ignorance , with this Arrogance ; they maime the truth in contenting themselues with outward Characters , little caring for the inward which principally make a Christian , and how many doe enter their names into Gods Book in Heauen , before euer they looke whether they haue a counterpart thereof written by the finger of the Holy Ghost in their soules ? And what wonder if this Ignorance breed Arrogancie , and they that think better of themselues then they should , think worse then they should of others ? But let vs take care to be sure of our Resemblance , before wee crake of our alliance ; let vs find in our selues Faith and Charitie Abrahams vertues , and then hope well that wee are Abrahams children ; let vs so hope well of our selues , that we despaire not of others ; Gods hands are not tyed , his power hath no bounds , they that seeme to be of least hope may proue more worthy then our selues . But whether we looke vpon our selues or others , if we find that of stones we are become the children of Abraham , let vs magnisie God according to his mercie ; which we shall the better doe , if wee call to mind what we were , and what we are ; how senslesse we were , how litle feeling we had of Gods either words or workes ; how brutishly wee adored the basest of the creatures . Neither were wee only so senslesse , but we were most worthlesse also ; poore soules indeed , spirituall Lazars , not worth the looking after , but with contempt . And as we had litle : so it was litle wee could doe ; wee could doe no good either in glorifying God , or edifying the Church , or increasing our owne comfort , wee were as barren to these things as very stones . But see now these stones doe liue ; our hearts are sensible of the influence of Heauen , and wee adore only him that liueth for euer ; hee with a liberall hand hath inriched vs , and wee with a cheerefull heart fructifie vnto him ; wee cannot turne our eyes vpon our selues , but wee behold his mercies , and wee present before his sacred eyes our most humble duties : Thus should we magnifie our God that hath done so great things for vs ; for vs ( I say ) that are the Ofspring of them that were sometimes very stones .

I end with Saint Bernards Caution , Bernard de Sc●la claust . pag. 1253. God indeed can raise of stones children vnto Abraham , as sometimes he did Saint Paul ; yet must we not tempt God , and neglecting what is to be done on our part , presume that Gods hand will worke all ; wee must reade the Scripture , meditate therein , Seeke , knocke , pray , and then we shall find grace ; the windowes of Heauen will bee opened vnto vs , and the hand of God will new mould vs , he will mollifie whatsoeuer is stonie in vs , and supply whatsoeuer worth we lacke ; what God can doe , that he will doe ; if we be in any part stones , hee will make vs euen in that part also Children of Abraham , and if Children then Heires , Heires annexed with Iesus Christ .

GOd by his grace make vs all Abrahams Sonnes , and giue vs all grace to walks Abrahams steps , that wee may all finally meete in Abrahams besome . Amen .

The fifth Sermon . LVKE 3. VERSE 9.

And now also is the Axe laide vnto the roote of the trees : euerie tree therefore which bringeth not foorth good fruite , is hewen downe and cast into the fire .

SAint Iohn Baptist preaching to the vnbeleeuing Iewes , shewed them that they were sicke both at head and heart , and therefore applied fit remedies to either part . Hauing before , in your hearing , ended the first remedy that is applied to the Heart ; I began , the last time I spake out of this place , to intreat of the second remedy , which is applied vnto their head . Their head was sicke of Ignorance and Arrogancie , both double : I haue spoken of their Ignorance and the first branch of their Arrogancie , their appropriating Abrahams family vnto themselues ; there remaineth yet one branch of the Text , that which checketh their second pride , their conumpt of God . They did contemne God , in that they set light by the Iudgements that were denounced from him ; marke their ground ; they thought they had such interest in Abraham that , for his sake , God would spare them ; and his wrath should neuer seize on them . But they heare from the Baptist , that they are not so in the Couenant , but they may be blotted out , and if they haue not some worth of their owne , besides that of their Parent , they must looke for an imminent , totall , finall eradication : for Now is the Axe laide to the roote of the trees , &c.

These words are a Parable , and therefore they haue a Morall . For a Parable is a Comparison of things spirituall vnto corporall ; wherein the things corporall and spirituall doe mutually giue light each vnto other ; the spirituall doe guide vs in the setting bounds vnto the corporall , and the corporall doe helpe vs to vnderstand the secrets of the spirituall ; seeing then the spirituall is the key that must vnlocke the corporall sense , we can say little to the corporall , vntill we haue found out the spirituall . But where shall we find it ? It is not here , wee must looke it else where . We haue it , for a good part , in Saint Iohn cap. 15. where Christ speaketh thus ; I am a Vine , you are branches , my father is an Husbandman , Cap. ● . euerie branch in me that beareth not fruit is taken away and cast into the fire ; Esay is more full and expresse to my Text ; The vineyard of the Lord of Hosts is the house of Israel , and Iuda is his pleasant plant ; hee looked for iudgement , and behold oppression , for righteousnesse and behold a crie ; therefore hath the Lord of H●sts reuealed this in mine eare , many houses shall be desolate , faire ●nd goodly houses left without inhabitants , yea hell hath enlarged it selfe , the mouth thereof is opened without measure , their glorie , their multitude , their pompe , euerie one that reioyceth shall descend into it .

According to this Mōrall , if we breake vp the Parable , wee must obserue the Persons therein contained , and the Iudgement that is denounced ; the persons are two , God compared to a husbandman surueying his Orchard , the Iewes compared vnto Trees of the Orchard , Trees planted therein to beare good fruites . Of the Iudgement we haue here the Cause and the Parts . The cause is the Iewes not liuing sutably to their incorporation , which is represented by a Tree not bearing good fruites . The parts are two ; first the Iewes are depriued of that blessed estate wherein they stood , the Axe is put to the roote ; and by the roote they are cut vp : so the Parable doth resemble it . Secondly , they are exposed to the miserie which they deserued , they are cast into the fire : A fruitlesse tree burning in the fire is the Embleme of a sinner tormented in hell .

If you lay these two parts together they are a totall , a finall desolation ; for kill the roote , kill the whole tree . What life can he haue that is separate from Christ the fountaine of life ? Trees that are rooted vp for their barrennesse , are not set againe ; and when doe we heareof an Apostata a second time incorporated into Christ ? The Iudgement is fearefull . And yet as fearefull as it is , our Husbandman doth denounce it vnto these Trees ; God doth denounce it against the Iewes , Euerie tree shall be cut , cut vp , shal be cast into the fire .

Neither doth he onely denounce it , but biddeth them also to looke for it speedily , for Now is the Axe layed to the roote of the tree ; and vniuersally , Euerie tree that beareth not good fruit , &c.

You heare what particulars are remarkable in my Text , whereof it remaineth that you now heare againe somewhat more fully , as the time will permit .

But before I come to the particulars , I must point at a stratageme of Sathans , which he vseth to stay men from amending their liues . It is impossible for a man in cold bloud to silence the accusing voice of conscience , Acts 24.25 . not to thinke on , and thinking , with Faelix , not to tremble at the remembrance of the Iudgement day ; now left men should be reclaimed hereby , he hath prouided Fig. leaues to couer their nakednesse , and perswadeth them , that if they be attired therewith , they will not bee so cowardly , as Adam was , and flie from the fearefull presence of God ; he filleth their heads with the holinesse , worthinesse of the ceremonies which they vse , the parentage from whence they come , and perswadeth that these are armour of proofe against the heauie stroake of Gods wrath , they need no more but crie out , The Temple of the Lord , the Temple of the Lord ; Iere. cap. 7. and we haue Abraham to our father . These words ( if they had no more to say for themselues but these words ) are able to stay the punishing Angell , and sheath the sword of God ; certainely the Iewes put their trust in them , and they were the rather induced so to doe , because they seemed to haue a faire warrant for it .

God himselfe promiseth that in their greatest extremitie hee would remember Abraham , ●●uis 26. Isaac , and Iacob , and for their sakes relieue them : And how often doth he diuert his wrath onely out of the remembrance of his owne Name ? by his Name meaning his visible residence in their Tabernacle and Temple , which were built to put his Name there , euen the Cloud that led them out of Egypt , wherein resided the Angell of whom God said that his Name was in him . Of this kind of Indulgence , you haue a whole Chapter in Ezekiel . Chap. 10. But they did not distinguish betweene temporall and eternall wrath . It is true that the stroake that is but temporall , is often kept off from the children in contemplation of their worthy Parents ; there are many examples in the Scripture , but no example of any child that scaped eternall wrath out of Gods regard vnto his Parents . There is an example to the contrarie ; for Christ setteth forth the rich Glutton in Hell torments who being there calleth Abraham his father , and Abraham yeildeth him the name of a child , and yet that childe of such a father did burne in Hell fire ; and not he alone ; for Christ saith , that many shall come from the East and the West , and sit downe with Abraham , Isaac , and Iacob in the Kingdome of Heauen , Matth 8. and the children of the Kingdome shall be cast out into vtter darknesse ; yea , they shall see Abraham , Isaac , and Iacob , and all the Prophets in the Kingdome of God , Luke 13. and themselues thrust out . So farre is it off that gracelesse children should fare the better for their worthy Parents , that God vseth to exaggerate their sinne by comparing them with their Parents , as appeareth in the doome of Iehoiakim the sonne of Iosia , who vnder the verie name of the sonne of Iosia , for being so vnlike his father , Ier. 22. is heauily doomed ; and in the same forme doth God proceed against the Leuites . Mal. 2

If God were so much in loue with the children of Abraham , and , if they failed , could not supply others , haply he might tolerate them notwithstanding their vnto wardlinesse , as many a naturall father beareth with an vnthriftie sonne , and putteth not off his naturall affection towards him , because if hee doe iustice vpon him and disinherit him , it is not in his power to haue another : But this is not Gods case ; you heard it proued at large in the censure of their first arrogancie , therefore doth Saint Iohn beat them from this hold , and make way in this Text to the terrour of God , which he would haue timely to enter into their soules : Blandimenta delinquentiae de patrum resum●sêrunt gratia . Tertull , de pudicitia . And in them hee doth warne vs neuer to presume vpon like pretence ; they made a Parasite of Gods fauour to Abraham , which was euer at their elbow , to sooth them in their foulest sinnes ; but let no prerogatiue so blind vs , as to make vs thinke that the Sermons of repentance doe not concerne vs ; and wee will neuer so thinke , if we thinke , as we ought , vpon the particulars of this text ; let vs then come to them , and begin with the Persons , whereof the first is God .

God is here rather intimated , then expressed , yet so intimated that by resoluing of the words we shall easily perceiue him to bee here ; for if the axe must be laid to the root of the tree , there must be some bodie to lay it ; and who is that but God ? none besides God can giue the stroke , that is here threatned . Men take their first rooting in God according to the maxime ; In him we liue , moue , and haue our being , if naturall , much more spirituall ; none then can root vs out of him , except he haue power ouer him , & such power hath none besides himselfe ; others haue insolently threatned eradication to the Church , as you may reade often in the Prophets ; but you may reade withall how the Holy Ghost doth scorne them , and how vaine their attempts haue beene , it is only for God to pronounce it sadly , and effectually to performe it ; whereupon it followeth that the person here meant must needs be God .

And God is here compared to a Husbandman surueying his Orchard . The Scripture that euery where speaketh of God , doth more vsually teach vs , what he is to vs , then what hee is in himselfe , and describeth him rather according to his Prouidence then his Essence , because , although the later would more affect our curiositie , yet the former doth worke more vpon our conscience : and it is our conscience whereat the Scripture doth aime , it desireth rather to make vs good then wise , which we shall be , if we learne so to know God , as we may best be brought to feare him ; a knowledge which I the more earnestly commend vnto you , because this , otherwise learned Age , seemeth not so much as it should , to be acquainted with it .

But that you may the better perceiue this description of God , you must obserue that of his Prouidence there are two parts , the first is the blessing of his creatures , especially man ; the second is the Inquirie how these creatures vse his blessings ; this later point concerneth my Text. As then no Husbandman is so carelesse as , hauing planted an Orchard , not to looke into it , and see the successe of his paines : no more is God . Esay will teach vs that the Husbandmans discretion commeth from the Lord of Hosts , which is wonderfull in counsell , and excellent in working : neither is there any perfection in man , which is not much more eminent in God . Wee may not then dreame that wee hold of God without account , or impeachment of waste , wee owe our apparence both at his Court , and at his Audit ; hee taketh his times for both ; or , not to goe from our Parable ; the sonnes of Adam haue no exemption , seeing their Father had none : God placed him in Paradise , and came into Paradise to suruey him ; and the Fig-tree that grew in the Vineyard was surueyed by the Lord thereof . And let this suffice touching the first Person , and the resemblance that is made of him .

The second Person is Man . But as the description of God doth shew vs rather what God is to vs , then what hee is in himselfe : so in the description of man the chiefest consideration is , what hee is to Godward , not what he is . Wee haue here then to doe with not simply a man , but a member of the Church ; the Law speaketh to them that are vnder the Law : Now of a member of the Church wee haue here an excellent resemblance , hee is resembled to a tree bearing fruit . 〈…〉 73. 〈◊〉 5. The Church is likened to a Paradise which is full set with fruitfull trees . As God in the Creation made the whole world , but of a part of the whole made Paradise : so hath hee selected his Church out of a whole masse of the sonnes of Adam , and calleth it his Orchard ; and of this Vineyard or Orchard the members of the Church are trees , euery member is a tree , though he be called sometimes by the name of a branch , for euerie branch is potentially a tree , a tree growing in a tree . You may perceiue it by the litle shoots that wee take to inoculate , and many branches that bored , or otherwise planted take root in the ground , although while they are but branches , they doe not immediately root in the ground : euen so euery member of the Church , seeing he hath no communion with God but by the mediation of Christ , is but a branch , yet seeing Gods promises are made both to him and his , 〈…〉 Cap. 52. and others may spring from him , he is not vnsitly compared to a tree .

But it is to a tree that beareth fruit ; whose inward vertue manifesteth it selfe by outward workes . As a tree that sucketh nourishment from the ground , spendeth part of it in sustayning it selfe , and when it is sufficed , therewith worketh the rest of the juice vnto fruit : so should the members of the Church themselues bee the better for the Grace which they receiue , and doe good to others also ; they must beare fruit .

Fruit is significantly expressed ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Athanas . Tom. 1. Serm. de 〈◊〉 ment . Gen. v. 9. for the likenesse of leaues doth often deceiue the ouer-seer , but when the profit of the doctrine doth shew it selfe in workes ; then it appeares who is a sincere faithfull man , and who is an Hypocrite .

Adde hereunto , that though great is the ornament of leaues , yet their best commendations goeth no farther then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pleasure , it doth not come so farre as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 meat ; But out of the ground of Paradise God made to grow euery tree that was both pleasant to the sight , and good for sood ; and such a tree must our tree be .

But euery tree by nature is a fruit tree ; Gen. 1. v. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God that made all made no other . Saint Basil hath obserued it , and because some trees make shew of the contrarie , he giueth vs a distinction of secret and open fruit , with one of which euerie tree is furnished ; And indeed seeing euerie tree hath seed according to his kind , it hath fruit , because naturally the seed is included in the fruit , and followeth the condition of it , being ( as that is ) either secret or open . Seeing then euery tree beareth fruit ; to beare fruit is not enough , wherefore there is another word added , it must beare good fruite ; there are trees of the field , and trees of the Orchard , both beare fruit , but the fruit of the field tree feedeth only beasts , and birds , only the fruit of the Orchard-tree yeildeth sustenance for man . There must bee some difference betweene them that are within the Church , and them that are without ; as betweene Orchard and Field trees , the fruit of the one , and the fruite of the other ; they without the Church fructifie for the Deuill and the World , but the members of the Church beare fruite to God and good men , as it is intimated by the Vine , Indges 9. by the Figge , by the Oliue , vnto which trees the godly are compared . Marke then that the difference betweene the trees of the Field and of the Orchard is not the bearing , and not bearing of fruit ; in bearing fruit the natiue and the satiue , both agree , but it is good and bad fruit that doth distinguish them . And this distinction is necessarie ; because it is possible that trees of the Orchard should become as bad as the trees of the Field ; and why ? since the fall of Adam they are all grafted trees , and you know that a grafted tree may shoot out , either out of the wild stocke , or out of the sweet graft ; and it is a speciall care of a good Husbandman to cut off still all the shoots of the stocke , that the graft may prosper the better ; Origen obserueth well , wee haue inward trees , a Good and a Bad , we haue the flesh and the Spirit : Habemus a●bores internas bonam & malam . ●n● cuit . Gal. 5. and Saint Paul telleth vs that both these haue their fruits .

To beare good fruit then is to walke in the spirit ; and not to fulfill the deeds of the flesh ; Here is no species of good workes set downe , neither intend I at this time to fall into the common place of good workes , a former clause of my text gaue mee occasion to speake heretofore of them ; Nazian Zen hath a good Epitome of that argument , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tom. 1. p 555. in two words : of good workes there must be Varietie , and Plentie . But I may not forget that there were two speciall trees in Paradise ; the Tree of the knowledge of good and euill , and the Tree of Life ; Lib. 2. ad . Autoluc . God forbad the one and permitted the other . Theophilus Patriarch of Antioch giueth the reason , and it is , that God would haue vs captiuate our wits to his wisdome , and for knowledge , bee contented with so much as he doth reueale ; but we should spend all our time and paines in obedience , and conforming our selues to Gods Law ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 H●mil . de Sement . tom 1 Io●l 2.23 . Esay 61. Reuel 21 Gal. 5. Rom 6. Therefore doth Gods Law and a showre of raine come in Hebrew both from one root , to signifie that wee should drinke it in as fruit trees doe raine , to be the better for it ; In Io●l it is plainly called the raine of righteousnesse ; and of raine Athanasius his obseruation is good , though the substance of it be but one , yet doth it yeild sustenance for diuers fruits . Sure I am that the Scripture calleth vs , Trees of Life , Trees of Righteousnesse ; and we should bring forth fruits of the Spirit , which is called the fruit of Sanctification ; haue a man neuer so much knowledge , if hee goe no farther then knowledge , hee can deserue no better a name then the Deuill hath , who from his knowledge is called Daemon , N●mdicit . Qui non se●it , sed non●●cie●● fruct●m . ●●om●er enim oportet ferre 〈…〉 ; Nam ! cetheri ●●ser●cors fueris 〈◊〉 rapin●s sis d●dities , ●on cris bonus . but the Scripture denominateth a good man from his vertue Chasidh .

But there remayneth one note more which Theophylact maketh vpon this description , Hee saith not euery tree which hath not borne , but euery tree which is not bearing , for wee must alwayes bee bearing fruit ; though the other day thou wert mercifull , if to day thou be an extortioner , thou shalt not goe for a good tree ; And God himselfe doth iustifie this doctrine telling vs that all the righteousnesse of an vnconstant good man shall be forgotten ; Those that be planted in the House of the Lord , shall flourish in the Courts of our God , 〈…〉 they shall still bring forth fruit in their old age , they shall be sat and well liking . The Tree described , Psal. 1. and Reuel. 21. confirme this truth .

To shut vp this description of a member of the Church ; out of it we must learne these few Lessons . First , God expecteth to behold in vs rather our workes then his owne , what we yeild , then what wee receiue , and our care must be rather to doe our duties , then boast of our gifts , seeing for those , not these , we are called to an account . Secondly , we must beare fruit according to our kind ; Men doe not gather Grapes of thornes , nor figges of thistles ; it is vnnaturall for Vines to beare hawes , or Figge-trees burres ; wee betray our selues rather to bee in , then of the Church , if we beare such fruit ; and though wee cannot bee challenged for being idle , yet shall wee be , for being ill imployed . If to beare fruit were enough , the case of the wicked would bee better then that of the godly , for as wild trees commonly beare greater burthens then the grafted or planted , ( you know Aesops reason for it ) so doe the wicked commonly abound in workes more then the good . But God considereth not How many , but How good , yea , the more of euill workes the worse ; so that when we come to cast vp our account , wee must consider not so much the number : as the qualitie of them , remembring to write vpon the euill , vanity of vanities , all is but vanity and vexation of spirit ; for what fruite is there in those things whereof we shall be then ashamed ? wee must desire to beare that fruit which may abound to our accompt . Philip. 4. And so haue I deliuered vnto you so much of my Text , as concerneth the persons , speaking of them so farre , as I haue beene occasioned by their resemblances .

I come now to the Iudgement , whereof wee must consider , first , the Cause ; where we shall see that God obserueth his owne Law , and cutteth vp no tree in this siege , that his vengeance layeth to his Church , but such as are no fruit trees . It is a clause in the couenant , Deut. 2● . that as God maketh vs fruit trees : so we should beare good fruits , if we faile , he is no longer tied to continue vs trees , or performe vnto vs the blessing Sanction of his Law , Deut. 28. his Iustice requireth that hee make good the second sanction , which curseth sinners , and come to eradication .

But to open this cause a little fuller ; wee must obserue that Gods dealing with men though it bee acted by his Power , yet it is ordered by his Iustice ; neither doth he vse his power vntill he haue examined our deserts ; this is vndoubtedly true in plagues , though not in blessings . In blessing he preuenteth vs ; but he neuer striketh vntill he bee pronoked ; therefore the Scripture seldome mentioneth any iudgement of God , but it prefaceth it with some cause thereof first giuen by man ; you may reade it in the doome of Adam , the old World , Sodome , Gen. 3.6 . & 1● . Chron. 2. and Israel , In this place the not bearing of good fruit is expressed as the cause of the iudgement which followeth ; the not bearing ( I say ) of good fruit . For whereas the Commandements of God are Affirmatiue or Negatiue ; The Affirmatiue are those for which our faculties were giuen vs , the performing of the Negatiue are but with standings of such impediments as hinder vs therein ; Adde hereunto that the Affirmatiue is the measure of the Negatiue ; so that wee know not how farre we must withstand , but by knowing how much we are bound to doe ; moreouer , the Deuill that hee might haue vs at leasure to doe what wee should not , maketh vs neglect to doe what we should . Because then we should striue to the heighth of vertue , for ( homo est animal officiosum , man is made for vertuous action , and his commendations is well doing , and doing ill is but a necessarie consequent of not doing well , as appeareth by the Parable of the vncleane spirit ; it is impossible for a man to be idle , it would imply a contradiction to the definition of the soule ) therefore the transgression of the Affirmatiue Commandements are here called in question , they are alleadged for the cause of Iudgement . Si sterilitas in ign●m mittitur , rapacitas quid meretur ? Fulgent Serm. de dispen . Duplex fructus bonus , Gratiae , & Poenitentiae . Aust de Contritione cordis . And if Om●ssions be so punished , what is due to Commissions ? It is Fulgentius his collection . If barrennesse burne in hell , what shall wickednesse seele ? the deeper men goe in sinnes , the greater is the account they haue to giue .

But lest men should not well conceiue this cause , wee must learne of Saint Augustine , that there is a double good fruit , of Grace , and of Repentance : we should indeed principally take heed of Omissions : and bee filled with the fruits of righteousnesse : but if insteed of those good fruits we fall into sinnes of commission , there is a second good worke wherewith we must relieue ourselues , a worke of repentance ; in the defect of the first , this second must succeed . Though God might by the Law punish vs for want of the first , yet from the Gospel wee haue this comfort , that he will not punish , if we doe the second . And indeed , this being a Sermon of the Gospel , supposeth vs to want the first good fruit , and challengeth vs that we doe not supply the second .

The world is very busie in seeking out the cause why so many run he●dlong into Hell ? I doubt not but they which with sobrietie enter the Sanctuarie of God , may discerne a higher ground of Gods Iudgements : But let no wicked man deceiue himselfe , if hee will take the paines but to studie himselfe , he shall find , that himselfe is the cause of his owne ruine , wittingly and willingly refusing to beare that good fruit that should grow vpon such a tree , as he is vouchsafed to be ; barren , not only according to the Law , but also to the Gospel , and then what remaineth , but if the cause bee found in him , the Iudgement one day light on him ? And so from the Cause , I come to the Iudgement , whereof I told you there are two parts .

As our sinnes are compounded of Omissions and Commissions : so is our Iudgement either priuatiue or positiue ; there is some good which we should doe , but we doe not , and therefore there is some good which we might haue , whereof we misse ; there is some euill we should not doe , but we doe it ; and therefore there is some euill which we might scape , and yet we shall feele it ; the Omission goeth before the Commission in sinne , so doth the priuatiue before the positiue part in Iudgement . I begin therefore with the priuatiue figured by the laying of the axe vnto the root , and cutting vp of the tree ; What is the axe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nazian Tom. 1. pag. 633. saith Nazianzene ? hee answereth , that which cutteth off an vncurable person , though God hath done what was fit for his recouerte ; which you may expound by that of the Poet , Cuncta prius tentanda , sed immedicabile vnlnus ; Ense recidendum est ; When milder Physicke will doe no good , we must come to searing and cutting off a rotten member . After Gods complaint , What could I haue done for my Vine which I haue not done ? the next newes we heare is the desolution of the Vine , and the instrument of desolation is the Axe . By the Axe some vnderstand Gods owne hand , some the Armie of the Romans ; both say true , for both did concurre ; Gods hand intelligibly , and the Romans sensibly ; but if we parallel this place with that in Esay , Chap. 14. it seemeth more proper to vnderstand the Romans here . For the Axe is an instrument , and the instrument is distinct from the efficient . But howsoeuer ; the word giueth vs to vnderstand that God wanteth not meanes to execute his vengeance , the Scripture obserueth varietie of them ; sometimes his Bow and Arrowes ; sometimes his Sword , sometimes his Hammer , but here his Axe , as best fitting an Husbandman that hath to doe with barren trees ; the axe is laid to the root of such trees .

What is meant by the root there is some question ; To passe by the tropologicall interpretations of the word , the literall is vnderstood by some to note Abraham , by other some Christ . And indeed Abraham is immediatly meant , as you may gather out of Saint Paul , Rom. 1● . If the root bee holy , &c. and hee is tearmed , The Father of the faithfull ; but mediately Christ is meant , who is the root of that root , and therefore doth he make all the faithfull branches of himselfe , who is their Vine .

But wherefore is the Axe layed to this root ? to cut it vp . The Axe hath two vses ; the one to prune , the other to cut vp ; if a tree beare not so much fruit , as it should , then it is enough to prune away the rotten , the watrie branches ; but if it beare none , then cut it vp ; for the tree , that doth no good , will doe a great deale of hurt , it maketh the ground barren , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 13.7 . not only by taking vp the roome of a fruitfull tree , but by hurting aboue ground , and hurting vnder ground , it keepeth off the comfortable Sunne from better plants , that is the mischiefe that commeth from the barren trees boughes : besides which there is another mischiefe that commeth from his roots ; for they sucke away the iuice that should feed better trees ; therefore must the Axe be put to them ; not only to the branch , but also to the root . Behold the Image of Gods lesser , his greater Iudgments ; if our deuotion be cold , God correcteth vs by restrayning our luxuriant affections , and cutting off our wastfull lusts , hee pincheth vs in things temporall , that wee may haue the more appetite to things eternall ; but , if our deuotion be none at all , he will no longer indure vs to be the bane of others . But wee must not mistake ; it is not meant that the root shall bee cut vp , but the Tree shall bee cut from the root : the fruitlesse branches should bee cut off from the cognation which they haue with Abraham , Rami iudigni excidentur à cognatione Abrahae . Theoph. Iohn 15. Abraham shall continue a root still ; you heard that proued in my last Sermon ; much more shall Christ continue a root , without whom no tree can bee . But the wicked shall take no root in them , they shall not be partakers of these roots either sweetnesse or fatnesse ; they were trees planted in Gods Orchard , the choicest of grounds , the best manured , on which the Husbandman bestoweth his greatest care , but they are not suffered to abide there any longer . To speake it plainly ; see what they were , and iudge thereby what it is to bee cut off ; Rom 3.9 . Ephes 3. Heb. 12. it is to be depriued of God our Father , Christ our Sauiour , the Holy Ghost our Comforter , the protection of Angels , the Communion of Saints , the inheritance of heauen ; a wofull case to indure such losse . And yet this is the losse which they endure , which haue beene members of the Church , and are cut off ; Infidels as well as Christians are shut out of Heauen , yet they that had meanes shall bee more afflicted with the losse , then they which neuer had meanes , shall bee afflicted with the want of Heauen , for Miserum est fuisse foelicem , it is a double woe to haue beene happie . Hee that is borne poore is not so sensible of pouertie , as he that of rich is become poore ; neither is he so sensible of sicknesse that was neuer well , as hee that hath long enioyed his health ; want is not so bitter , as losse ? This we must consider as the chiefest part of the trees punishment which beareth not good fruit .

It is the chiefest , but not the only part ; one mischiefe commeth not alone ; there is another part which is more feared before hand , though when wee are in it , it is lesse felt ; and yet the sense thereof must needs be very painfull , the word importeth as much ; the word is fire .

The curious wits of the Schoolemen misled by their bad Geographie , Deigne inferni ca usmodi fit , vel in qua mundi vel terrae plaga suturu● sit , hominem scire arbitror neminem , nisi forter cui spiritus diuinitus estenderet . Austin . de Ciuit. Des lib. 2. cap 16. Non quare●dum vbi Gebennae ignis situs sit , sed magis quo pacto enitari possit . Chrysost Hom. do pr●mys sanct ●om 1. pag 443. Cyril Alexan●in . p. 710. and worse Historiographie haue deliuered a great deale of vngrounded stuffe concerning the nature and place of this sire , but wee shall doe well to follow the sobrietie of the Fathers , Greeke , and Latin , Touching Hell fire , what kind it is of , and where , in what region of the earth . I thinke no man can tell except hee to whom God will bee pleased to reueale it ; saith Austine ; and Chrysostome , We must not be curious to know where is the place of Hell fire , but studie rather how is auoid it . Only let vs learne of Nazianzen , that there is a double vse of fire , for therewith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men are doomed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or they are purified . We haue not now to doe with the purgatiue , but with the correctiue vse of fire : and seeing that fire is the symbol of plagning we must from our fire learne two properties of fire ; it searcheth most , and spareth least , it leaueth no part vnseized vpon , and looke whereon it seizeth , it afflicteth to the vttermost ; which Nabuchadnezer knew , that chose that wherewith to torment the seruants of God ; yea , God himselfe doth shew , who therewith destroyed Sodome and Gomorra ; certainly in the Valley of Hinnom , it was so dreadfull , that the Holy Ghost was pleased to vse it as a symbole of the tortures of Hell , which leaue no part of the tormented vnpained , and paineth euery part extreamely ; Only when we looke vpon our fire wee must obserue two differences betweene that and the fire of Hell . First , Hell fire goeth farre beyond it in degree ; well may the torments be like , they are not equall . Secondly , they are vnlike in durance ; for ours consumeth and is consumed , but Hell fire neither wasteth his fuell , nor is wasted it selfe , both are euerlasting ; so that let ours afflict neuer so painfully , Sie perit ●t possit saepe per●●e . Horaque erit tant is vltima nulla mal●● . it cannot afflict long , but hee that is in Hell fire endureth an euerliuing death . The tree that growes in the field growes for fuell , and it is no wonder to see it proue so ; but a heauie thing it is for a tree to to become fuell , that grew to beare fruit ? But in this case , the case of a barren fruit tree is worse then a tree of the field ; because a tree of the field may bee cut downe not for fuell , but for building , but fruit trees are not fit for building ; and nature hath made this their ineptnesse a priuiledge against the Axe ; when for the building of stately Palaces the trees of the field goe downe , they stand , and are not cut downe vntill they giue ouer-bearing fruit , and then they are cut downe only for fuell ; for they are good for nothing else . Ezechiel hath a whole Chapter of it , wherein as in a glasse , wee may behold the condition of a sinner .

If you put these parts of the Iudgement together , you may easily perceiue that they amount to a totall , a finall eradication : It is totall ; for if a tree bee cut vp by the roots , there is no hope of the branches , because the branches haue no life but deriuatiue from the root ; cut a tree as close to the root as you will , Iob will tell you there remayneth still hope of him , but it is past hope when the root is dead .

As the Iudgement is totall , so it is finall ; Chap. ●4 we neuer heard of the second grasting of a tree , certainly not of these trees ; The Parable of the foolish Virgins sheweth that there is no getting in when the doores be shut , and that there is no passage from Hell to Heauen , M●t. 25. L●●e 17. Abraham telleth the rich Glutton burning in those flames .

But of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reprobation of , and Bill of Diuorce giuen to to the Iewes , I spake enough , when I spake of that which they were willed to flie , which in former words of this Sermon is called wrath to come ; wherefore I forbeare to enlarge this point any farther , only wishing vncurable Impenitents herein to behold what a feare full thing it is to sall into the hands of the liuing God .

You haue heard of the persons and the Iudgement that the one of them doth denounce against the other .

But the Iudgement is not onely threatned , but threatned that it shall come vppon them speedily , and ouertake them vniuersally ; the speed is intimated in the first word Now , now is the Axe laid to the roote of the tree ; all the words are present , Now is put , Now is cut , which carrie with them an Emphasis , and hasten the repentance of the hearer . Before it was calied Wrath to come , least therefore they should put it farre from them , as the wicked in Amos , and the bad seruant in the Gospel , and grow Atheisticall scoffers , as some doe in Esay , and others , 2. Peter 3 : he is instant with them , and proposeth this Iudgement as imminent .

But this seemeth to be a Paradox ; Iohn was the Harbinger of Christ , and with Christ began the Kingdome of grace ; and how doth he then make it the time of Iudgement ? so terrible a Iudgement ? We must therefore obserue that God neuer did any publike remarkable good to magnifie his mercie , but he did withall shew the world some notable spectacle of his wrath , therein to magnifie his Iustice ; when Noah was saued , the world was drowned , and fiue Cities burnt , when Lot was deliuered ; how were the Egyptians destroyed , when Israel was set free ? And when the Gentiles were receiued into the Church , what a desolation did hee bring vpon the Iewes ? God will haue feare and hope still to liue in the hearts of the sonnes of men .

Adde hereunto , that Christs comming is the last offer of Grace both to Iewes and Gentiles ; he that refuseth now shall neuer speed ; marke this point pressed by the Apostles both to the Iewes , and to the Gentiles ; This is the reason why the Baptist , Christ , his Apostles beginne their Preaching with Repent , A●● 13 Acts 14 17. this is , as the greatest , so the last manuring ; the tree that proueth not now , must needs downe , needs into the fire .

But is not God alwayes putting the Axe to the tree ? yea , verily ; he maketh daily spectacles of them ; but to whole Nations he putteth not the Axe euery day , hee forbeareth them vntill they haue filled vp the measure of their sinne ; But if they abuse his patience and long-suffering whereby hee laboureth to draw them to Repentance , then they shall find that they haue treasured vnto themselues wrath against the day of wrath ; Rom 2 the Axe shall goe vnto the root . But in this Iam there are two other remarkable things , the one is noted by Saint Ambrose , Hine disce quàm Philanthro●os Deus fit , Cu● et●ira●catur , th●wine●ur , adhuc relinquit locum aueriendi vltionem . Hence learne how gracious God is , that euen when he threatens irefully , yet leaues place for mercie . It is not with God as it is with men , men cannot checke their passions nor hold their stroakes , God can ; and he leaueth it to our choice , whether he shall strike or no ; for to that end doth he forewarne ; and his messengers so temper their speech , as if they would haue vs feare , they would not haue vs despaire . The Axe ( saith Iohn ) is layed to , he doth not say , it is entred into the roots . The second is noted by Saint Chrysostome : A man would thinke that the Iudgement being so neare , the time were too short to beare any fruit ? Non est ta●●●● f●uctus 〈…〉 rationalium , qua●s 〈…〉 liuu● , 〈◊〉 uimiram t●mpus expecta●s , sed vi●e suntaxat 〈◊〉 statim 〈◊〉 e●u●pit in ger●ina . Eccles. 5. Vrou . 1. But the fruit of Rationall trees is not such as that of Irrationall , it needs not so long time to ripen ; be willing , and by and by thou maist be said to fructifie . Wherefore we must not put off from day to day , when will we repent , if not , when the stroke is at hand ? Punishments worke the more , the more they are imminent , on them-on whom they will worke at all ; let vs bee sure that if wee will not turne , God hath whet his sword , bent his bow , prepared the Instruments of death ; When the Axe is cutting , thou shalt call and I will not heare , saith Wisdome . Therefore wee must take aduantage of our Iam our Now ; euery man must ; for the Iudgement is denounced vniuersally ; Euery tree that beareth not good fruit ; though he be a child of Abraham . Esay doth excellently amplifie this figuratiuely ; Saint Paul to the Corinthians , and Saint Iohn in the Reuelation expresseth it plainly ; There is no Prerogatiue , no respect of persons , Euery barren tree shall beare his punishment ; Although there be difference betweene fruit trees in regard of quantitie , yet fruit of the same qualitie will bee expected of all .

Neither may we thinke that the Eradication did seize vpon euery particular ; Saint Paul hath taught the contrarie , there were amongst them remainders of grace ; but their state perished irrecouerably ; and I thinke they are much deceiued that thinke they shall euer become a Nation againe . From the beginning of the Gospel God hath euermore as they became Christians mingled them with the Gentiles , and so ( I thinke ) will doe vnto the worlds end .

But to leaue them , and come to ourselues . This Sermon was preached vnto the Iewes , this Iudgement was denounced against them ; But our Sauiour Christ hath giuen vs a good obseruation , when they told him of certaine persons ; Luke 13. ● . Thinke you ( saith hee ) that these were the only sinners ? Nay ; I tell you , that except you repent , you shall likewise perish . Repentance then concerneth Vs no lesse then them ; and here is a good motiue vnto repentance , to thinke on these things , how great an euill it is to bee excluded Heauen , what a miserable thing it is to burne in Hell ; It is a sure way ( saith Prosper ) to make a man renounce all vice , to refraine all allurements of the flesh ; specially if we adde hereunto this Humilitie , not to presume of any good fruit , excepting that of Iesus Christ ; that will profit vs , if we want our owne ; or rather , that also profiteth no man in whom it doth not worke some of his owne . When Saint Iohn had ended this Sermon , the Chapter goeth on and telleth vs that many came to him saying ; Master what shall we doe ? Quomuis malus nec timore corrigatur , tamen bonus , nisi timuerit , perihit . Ergo denunciatio irae , etsi in malis nihil agat , tamen à malis bonos segregat . Although ( saith Chrysostome ) a wicked man will not be reclaimed no not with plagues , yet a good man except hee feare shall perish ; therefore denunciations that profit not the wicked , doe notwithstanding discouer the difference that is betweene the good and bad . Saint Iohn had diuers kinds of Auditors , his Sermon did good to some , though to othersome it did no good ; the Scribes and Pharisees were none of them that asked ; What shall wee doe ? the Publicans and Souldiers , the common people were ; euery one of them had his question , and receiued his answere . You perceiue whom I wish you like in these dayes , so like those of Noah and Lot ; O that we knew those things that belong vnto our peace ; the Axe hath beene often put to our branches , if we profit it shall not come to our root , but it will not faile to strike as deepe as the root , if wee proue not more fruitfull for the pruning of the branches : Let vs inquire into our selues , before God make his inquirie , and prouide that we be not found fruitlesse , lest , Fructus in Iudaeis ●●uenire non potuit , vtinam in nobis inueniat . we that haue the honour to be grafted in their steed that are broken off , for like sinne be subiect to the like doome , both of Losse and Paine .

I end with Saint Ambrose words . Christ came and could find no fruit in the Iewes , I would hee might find some in vs . Let vs pray the good Husbandman that he would mediate for vs , that space and grace may be bestowed vpon vs , that the sentence may be respired , and we againe manured , lest we also proue fruitlesse , and be vsed as vnfruitfull trees .

O Lord who only canst correct our nature and dispose our hearts , let the diew of thy grace so inable vs , and thy assistance so stili guide vs , that we may so fructifie in this Paradise of Grace , that we may be transplanted into the Paradise of Glorie ; there to beare the fruit of Holinesse , and reape the fruit of Happinesse for euer . AMEN .

A SERMON PREACHED at Pauls Crosse .

Anno 1623. Vpon Luke 18. Verse 7 , 8.

BY The Right Reuerend Father in God , ARTHVRE LAKE , the late L. Bishop of Bath and Wells .

LONDON , Printed by W. STANSBY for Nathaniel Butter .

1629.

A SERMON PREACHED AT PAVLS CROSSE . ANNO 1623. LVKE 18. VERSE 7 , 8.

7. And shall not God auenge his owne elect which crie day and night vnto him , though he beare long with them ?

8. I tell you that he will auenge them speedily : Neuerthelesse , when the Sonne of man commeth , shall he find faith on earth ?

THis Scripture doth apply a storie which is reported immediatly before . The storie setteth before vs the proceeding of an vniust Iudge , as a glasse wherein wee are to behold the dealing of our most righteous God . The Iudge , though hee had no conscience , was ouercome by importunitie ; and at length relieued a poore widdow against her oppressor , only that he might rid himselfe of a suitor which would not be said nay : So God , though he forbeare long , will in due time repay the persecutors of his suppliant Church , if her deuotion neuer giue him ouer . This wee are taught in the words that now I haue read vnto you .

More distinctly to breake vp this Application ; I will obserue therein Argumentum and Argumentationem ; What is affirmed , and How it is inferred . That which is affirmed is in a word this ; The Religious deuotion of the Militant Church is very powerfull , but is not very lasting .

The Church is here called the Elect of God ; but we haue to doe with no more of them then are on earth ; that limitation is in the end of my text , wherefore no more of the Church is here mentioned then that which is militant .

The Church being militant is made deuout by the Crosse ; the Elect therein are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; being conscious to themselues of their owne weaknesse , they call for helpe against their aduersaries . The text telleth vs , to whom , and how ; They call vnto him that is best able , and most willing , vnto God ; and to him they call earnestly , for they crie ; and constantly , for they cry day and night . Such is the religious deuotion of the Church Militant .

And such deuotion is Powerfull , marke with whom , and to what effect . It is powerfull with him to whom the Church prayeth ; it preuailes with God . And the effect to which it preuaileth is vindicatio cum vindictà , the deliuerance of the Church to the vtter confusion of her foes . God will auenge his Elect.

But yet in this auenging festinat lentè , God maketh no more haste then good speed , for he forbeareth long ; and yet he stayeth not so long as to come too late ; hee will auenge speedily . The deuotion is powerfull .

But it is not very lasting ; the rest of the text will teach that , Neuerthelesse , &c. though deuotion steed vs so much , yet become wee most lither when we should ply our helpe most .

And here marke first how the word is changed . Before our deuotion was called crying , here it is called faith . There is good reason for the change ; for Prayer , if it be religious is Oratio fidei ; it is endited by , and vttered from our saith .

This crying faith , or faithfull crie hath a wayning ; the nearer the world is to an end , the older it groweth , and becommeth weaker .

The end of the world is here meant by the comming of the Sonne of man ; at that time the dotage ( shall I call it ? ) or rather death of this deuotion shall appeare : for it shall be sought for then , but it will not then bee found ; there will bee then found no such praying as is powerfully deuout . These things shall you find in that which is affirmed .

After that you must see how they are inferred ; And we shall find , that the inference is made strangely , but strongly . Strangly ; for whereas God should be a patterne to the best of men ; here one of the worst of men is made a paterne vnto God . And that is strange . But yet the conclusion is strong ; for if there be any sparkle of compassion in stonie hearted man ; how tender are the bowels of our most gracious Father ? Whatsoeuer good the best of men will doe , God will doe the same insinitely much more .

You haue the contents of my text ; what remayneth but that wee beseech God that I may cleere them so plainly , and you so religiously entertaine them , that whereas the ends of the world are hastening vpon vs , our languishing deuotion may so be quickned , that we may come with boldnesse to the throne of Grace , obtaine mercie , and find grace to helpe in all our time of need .

The first particular which I pointed out was the Title that is here giuen to the Church ; it is here called Gods owne Elect , which is all one in the Originall Tongue with Ecclesia ; the things , as well as the words , haue a neere cognation . And if you looke vpon them well , they are , though a short , yet a full definition of the Church for the Church doth consist of a number of persons , exempt from the common condition of men ; and none can so exempt them but only God .

More plainly . Men by the common condition of their nature , since the fall , are children of wrath , a Masse of Perdition ; they are without God , without Christ , without the Spirit , without the Couenant , without hope , without all true life . To be elected is to be taken , not only out of the number , but out of the condition of such wretched men ; to be made vessels of mercie , a new lumpe vnto the Lord ; to be admitted into Gods house ; to bee incorporated into Christs bodie ; to be possessed of the Holy Ghost ; to be made parties to Gods Couenant ; partakers of the Communion of Saints , and heires of euerlasting life . This is the Exemption or Election here remembred . And such an Exemption , such an Election , none can make but God . God only can forgiue sinnes , release punishments , giue grace , adopt for sonnes , finally , doe whatsoeuer was before exprest in the Exemption ; euerie branch is a Royall Prerogatiue of the King of Heauen .

But I must not omit to obserue vnto you , That if Gods Election ( I speake not of the eternall Decree , but the manifestation thereof in the Church militant ) there are two Acts. The first is the admission of persons into the outward Congregation , and vnto the Sacramentall Obsignation ; which is nothing else but the outward profession of man , that he is a partie to the Couenant of God ; Deut. 7. Psal. 146. and so Moses telleth the Israelites that God hath chosen them to be his peculiar people ; which is no more then that God hath giuen them his Law , which he had not done to euery Nation . Rom. 9. Saint Paul addeth more particulars of this kind ; and in this respect giueth the name of Elect to whole Churches of the Gentiles . But besides this Outward , there is an Inward Act of Election , and that is the operation of the Holy Ghost giuing vnto vs spirituall Wisdome and Holinesse ; making vs Gods children ; and members of the mysticall Bodie of Christ . And that Church which wee beleeue in the Creed is partaker of both these Acts of Election , aswell the Inward as the Outward ; and these latter are Electi ex Electis , whom Christ doth designe when he saith in the Gospel , Many are called , but few are chosen . Because there are none in this world actually of the Church inuisible , but those that are in the visible ; and men cannot distinguish betweene the persons that partake either only one or both of the Acts of Election ; therefore in my text we will take the definition of a Church in the widest sense , according to the rule of Charitie which the Scripture obserues , although the power of denotion doth properly concerne the whole visible Bodie , by reason of the better part thereof , those which are aswell inwardly as outwardly of the Church .

The vse that wee must make of this definition of the Church is by the first word to be remembred of our Prerogatiue ; If we doe partake only the outward Act of Election , how much are we better then the Heathen that know not the true God , nor the Sauiour of the world Iesus Christ , and are destitute of all those meanes by which they may be saued ? But if , looking into our heart , wee find sauing grace there , ( for Gods Spirit doth witnesse vnto our spirit that wee are the children of God ) when we contemplate in our selues this second Act of Election , we haue reason to thinke our Prerogatiue much more improued , by how much an inward is better then an outward Iew ; the Circumcision of the spirit , better then the Circumcision of the flesh ; to be baptized with the Spirit , better then to be baptized with water ; to eate Panem Dominum eate the flesh and drinke the bloud of Christ , better then to eate only and drinke only Sacramentall Bread and Wine ; finally , to be a doer is better then to be a hearer of Gods Word ; The farther Christians goe beyond Christians in these gifts , the better must they thinke their state ; and these spirituall differences betweene man and man , better then whatsoeuer other differences there may be found betweene them . Although the world vseth to bee little sensible of this greater good , but most sensible of the lesser ; wealth , honour , &c. wherein euerie man thinketh it a great matter to bee aduanced aboue his Neighbours .

When wee looke vpon the second word in the definition of the Church , that is God , wee see to whom wee are beholding for our aduancement , and to whom wee must giue the glorie of it ; the glory of the first Act of Election ; Dauid concludes the remembrance thereof with Prayse yee the Lord ; Psal. 147. And of the second Act also , the glorie must be giuen vnto Him , for so doe the Angels , the Beasts , the Elders , &c. after they haue mentioned it , Reuel. 5. Reuel . 5. If the question be moued , Quit te discreuit ? Who hath differenced thee ? our best answere will bee , I thanke God through Iesus Christ our Lord , and let him that glorieth glorie in the Lord .

I told you I haue not to doe with the whole Church , but with that part which is militant , for such are the Elect which are on the Earth ; Heauen is the place for our Crowne , Earth for our Crosse ; where Michael and the Dragon stroue , there must their Angels striue also ; and the heele of the womans seed must bee bruised in the same place where it must breake the Serpents head . The Fathers doe wittily obserue that the Church came out of Christs side when he died , as Eue out of Adam when he slept ; Now out of Christs side when it was pierced issued Water and Bloud , Monuments of our two Sacraments , which remember vs that we must drinke of the same Cup whereof Christ dranke , and be partakers of the same Baptisme wherewith he was baptized ; euery one must take vp his owne Crosse and follow his crucified Sauiour . Saint Austine is resolute , Ad Bonifacium Comitem . Si Ecclesia vera est , ipsa est quae persecutionem patitur , we are bastards and no sonnes if wee suffer not for Christ ; and suffer we cannot but on earth ; for when wee part from the earth , wee part from our enemies , the Flesh , the World , and the Deuill ; flesh and bloud cannot enter into Heauen ; Satan is cast out thence , and the world shall then bee vnto vs as if it were not , therefore the Church Peregrinam agit in terris , she is here a Pilgrim , here she is like the desolate widdow , here shee grieueth for the wickednesse of the world , and because she is not alike wicked with them , therefore doth the world implacably worke her woe . Read this dayes Epistle . Wisdome ● .

In this militancie of the Church , the Elect of God become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they find that they need , and they seeke for helpe ; the word implieth asmuch ; The Church is compared vnto a Doue for her simplicitie , and for her meeknesse shee is compared vnto a Lambe ; As a Doue she is nothing suspicious , for Vt quisque est vir optimus , ita difficillimè credit alios esse improbos , Good men looke to find plaine dealing as themselues deale plainly . As a Lambe the Church is as apt to be a prey , as shee is not apt to prey vpon any ; shee is a fit subiect for the Shearer , and the Slaughterer , though it selfe be harmelesse and vsefull . Looke vpon the enemies of the Church , they are the Serpent and the Lion . The Serpent is full of fraud ; fraud which circumuenteth our wits with sophistrie , and transporteth our affections with vanitie , coloured and blanched with a shew of Truth and Good . The Lion is full of Crueltie , and delighteth in bloud , watchfull vpon all opportunities , and neuer giuing ouer the least aduantage . And the instruments of the Serpent and the Lion ( I meane wicked men ) are Serpentine and Lion-like , deceitfully compassing their owne end , and spending their power only in crueltie . This hath beene the cariage of the enemies of the Church euer since God put enmitie betweene the seed of the woman , and the seed of the Serpent . But it was neuer more remarkable then in Popish Equiuocation , and that which they call their Holy Inquisition , the very markes of the Beast ; and by them they make their nearest approaches to that Father of L●●s , and that ancient Murderer ; sure I am they haue cut the heart strings of all both Ciuill and Ecclesiasticall true Policie .

The Church being thus besteed , when from her enemies she reflects her eyes vpon her selfe , findeth her owne inabilite , her need of succour : and as the Apostles in their perill : so she in hers cals for helpe , Helpe Lord , or else we perish ; so said they : so saith shee . And my text telleth vs that she hath recourse vnto God , Psal 121. I lift mine eyes vnto the Hils ( saith Dauid ) from whence commeth my helpe ; Our helpe standeth in the Name of the Lord who hath made Heauen and Earth ; Psal 46. and God is our refuge and strength , a very present helpe in trouble ; And see how full the helpe is , He that dwelleth in the secret place of the most High , Psal 9● shall abide vnder the shadow of the Almightie ; the whole Psalme is an excellent commendation of the Churches choice , but specially that Verse , Verse 13. Thou shalt tread vpon the Lion and the Adder , the yong Lion and the Dragon shalt thou trample vnder feet ; though we be as simple as Doues , yet God is able to make vs as wise as Serpents ; and hee will make vs confident as Lions , though of our selues wee be as meeke as Lambes . And why ? we haue a Serpent to oppose vnto a Serpent , euen him that was figured by the Serpent whom Moses lifted vp , Christ the wisdome of God ; him we haue to oppose to the groueling Serpent that feedeth vpon earth and earthly men . If you be stung by this latter Serpent , doe but looke to the former , and you shall presently bee healed ; for hee is able to take that craftie one in his owne wilinesse . Wee haue a Lion to oppose vnto a Lion , the Lion of the Tribe of Iuda , to the roaring Lion ; and out of the eater he can draw meate ; by death he ouercame him that had the power of death ; and being the stronger , rifled that strong mans house : so that we may well say , If God bee with vs , who can bee against vs ? if we relie vpon his wisdome , wee shall neuer be circumuented ; neither shall we be opprest , if we relie vpon his Power ; therefore the Church doth well to make her prayer vnto Him .

But how doth she pray ? First feruently , for she cries . In the Ceremoniall Law , Incensio went before Ascensio , the Sacrifice was set on fire before it yeilded an odour of sweet smell ascending vnto God ; besides the siluer trumpets sounded aloud , with varietie of other Musicke while the Sacrifice was burning . These were but types whereof the morall was , that we must not be lither in deuotion , but expresse a feruencie therein . And we haue a good Precedent in our Sauiour Christ , who prayed with strong cries ; Heb 5. King Dauid doth expresse his earnestnesse by many sit Similies of parched ground , that gapes wide for the showres of raine ; Psal 41. of a chased Hart that breatheth and brayeth after the water brookes ; Psal ●4 . N●●m . of the passions of Louers which are very violent ; And God liketh such deuotion , for sitit sitiri , he longeth to be longed after .

But we must remember that there is Clamor Cordis & Oris , a crying of the heart and the mouth ; And as God is specially Inspector : so is he also Auditor Cordis ; as his eyes are specially vpon our hearts : so are his eares open thereunto ; Non vox sed votum , non cordula musica sed Cor ; Non Clamans sed Amans cantat in aure Dei . God doth best vnderstand and accept the sighes and groanes of our spirit which cannot be exprest . And yet , Ex abundantia cordis os loquitur , the sire that is in the heart will not be supprest ; a vehement passion will make a vehement elo●ution . Psal 39. But when we crie , we doe it to manifest the earnestnesse of our affections , and extremitie of our distresse , not to rowse God , as if he could not otherwise heare ; that were a conceit fit for the worshippers of Baal , ● . King 18. Tertull. de Oratione . whom Elias scoffes for it ; for quibus arterijs opus si pro sono audiamur ? if the crie of the voice were the measure of deuotion , he that hath the most Stentorean voice should be most deuout ; but we must know that no crie of the lips can ascend higher towards God , then it is carried vp by the feruencie of the heart ; though the seruencie of the heart can ascend vnto God , though the tongue bee mute , for God said to Moses , why cryest thou ? when hee spake neuer a word . Whether wee pray only with the heart , or also with the voice , we must be remembred by this practice of the Church to be earneest therein ; earnest in our Soliloquies when wee enter into our Closet ; much more , when we are mustered in the holy Assemblies , must our deuotion offer a gratefull violence vnto God ; according to that good paterne which we haue , Psal. 130.

The Church prayeth earnestly ; not only so , shee prayeth constantly also ; she cryeth day and night . The foure Beasts in the Reuelation day and night cease not saying , Holy , Holy , Holy Lord God Almightie ; which is the practice of the Triumphant Church . Moses was willed to make all things according to the patterne that was she wed him in the Mount , therefore he instituted that the Sacrifices should burne day and night ; Of the day there is no question ; and it is put out of all question concerning the night also by those words in the Psalme , Behold , Psal 134 blesse yee the Lord all yee seruants of the Lord , which by night stand in the house of the Lord ; 1. Chron. 9 33. and that phrase which we meete withall often in the Scripture of keeping Gods watches . The New Testament should herein answere the Old ; and wee are willed therein to pray continually . 1. Thess 5. The Diuines haue a rule , Precepta affirmatiua tenent semper , sed non ad semper , the habits of vertue must euer bee in vs , but wee must performe the Acts when we haue iust occasion ; certaine times we must appoint our selues for Prayer , not only in the day but also in the night ; so did Dauid , he remembreth it often ; and no doubt but others did it aswell as he ; for the Church speaketh thus in Esay , Esay 26. With my soule haue I desired thee in the night , with my spirit within me will I seeke thee early . Christ spent nights in prayer , Acts 16. and Paul and Silas prayed and sang prayses vnto God at midnight . And the Canonicall houres which are mentioned in the old Liturgies were distributed aswell through the night as through the day . To say nothing of the Vigils at solemne times . But so much of the publike old Deuotion which was vsed in the night , long since degenerated , and is out of vse , euen in the Church of Rome , as Bellarmine confesseth ; though priuately men may pray at all houres , and no doubt but many doe , aswell in the night as in the Day .

Some not contented with that limitation of affirmatiue Precepts to congruous time , do mingle our Meditations with our actions ; so Saint Ambrose , Clamant opera tua , clamat sides , clamat affectus , De Cain 〈◊〉 Abel . clamat passiones , clamat sanguis ; whatsoeuer good wee doe , or crosse wee suffer patiently , that is a reall prayer .

But to let passe these Obseruations , which may haue their good vse , ( as may that also which vnderstandeth Prosperitie by Day , and Aduersitie by Night , and telleth vs that we must pray in whatsoeuer state wee are ) I will obserue vnto you that which is more proper , and profitable , and which will shew you that indeed the Church Militant doth crie day and night ; take the words as strictly as you can .

Obserue then that a man prayeth many wayes . First , in his owne person ; as Dauid did , who professeth of himselfe that in his aduersitie he gaue himselfe vnto prayer ; wee haue his practice in the Psalmes ; and we haue Christs not only practice but precept , Watch and pray ; yea , Matth. 26. Chap. 6. and direction too , When thou prayest enter into thy chamber , &c. Finally , this dutie is made a part of our Catechisme ; no man therefore should be ignorant of it , no man should neglect it .

Secondly , we pray when any member of the Church doth pray , for Christ hath taught euery man to say our Father , so to include others aswell as himselfe , euen all that are members of the same bodie ; so Singuli orant pro omnibus , 〈…〉 & omnes orant pro singulis , euerie man prayeth for all the Church , and all the Church doth pray for euery man . And this is no small part of the Communion of Saints which wee beleeue in our Creed ; for God will that Oratio bee Insigne charitatis , that out prayer be a perpetuall Badge of our mutuall Charitie .

Thirdly , euery man prayeth when the Minister serueth God , he doth not only pray for vs , but we also pray in him ; marke the forme of his words , they are all plurall , We confesse , wee beseech , wee pray , &c. he is the Minister of the Church , and it is the whole Churches Deuotion that he presenteth vnto God .

Fourthly , whether we pray , or other members of the Church , or the Minister , wee must obserue that in all these prayers , there is something transient , and something permanent ; the Act is transient , the Memoriall is permanent ; 1 Kin 18. learne this out of Salomons Dedicatorie , Let these my words wherewith I haue made supplication before the Lord , be nigh vnto the Lord our God day and night ; but you will say this is but a wish ; reade the beginning of the next Chapter , and you shall see that there God granted it , 〈◊〉 10. and the Angell told Cornelius that his prayers were come vp for a memoriall before the Lord .

Fiftly , The Church Triumphant prayeth for the Militant in generall as not ignorant of the condition out of which it selfe is come , and out of which it wisheth the Militant freed , as appeares by that voice of the soules vnder the Altar , their crying loud voice , which saith , Reuel. 6. How long , O Lord , holy and true , doest thou not iudge and auenge our bloud on them that dwell in the Earth ? This is Piè credibile , wee may defend it without any offence to Pietie . But that which the Church of Rome buildeth hereon , the Innocation of Saints , because they make Intercession , we may not admit ; it trencheth too much vpon diuine Attributes , and hath too much cognation with their Doctrine of Transubstantiation ; therein they giue as it were an vbiquitie vnto Christs Bodie , and here to the soules of the Saints . But I will not trouble you with Controuersies , neither is that point so naturall to this Text ; only take this Item , that out of the generall Intercession of the Saints for vs , wee can neuer gather our particuar Inuocation of them ; no nor generall neither .

Finally , our Sauiour Christ doth only put sweete odours into our Prayers that they may come acceptable vnto God , Reu●l 8. 〈◊〉 8. but also himselfe maketh perpetuall intercession for vs vnto him , his bloud cryeth better things then doth the bloud of Abel .

Put now all these together , Christ the Head , his Bodie the Church , that part which is Triumphant , that which is Militant , all the members , all the Ministers thereof ; & you cannot doubt but the Elect do pray day and night .

But euery man in his owne case must remember a good obseruation of Saint Chrysostomes , That Oratio propria our owne prayers , make all the other prayers vsefull vnto vs ; They auaile for vs by way of Impetration ; but if wee desire to be accepted of God , wee must contribute our owne deuotion with theirs ; for they doe not pray to make vs idle , but to supply the interrupting of our prayers , which is occasioned by our honest vocation or necessarie refreshing ; during which time we need not doubt but that we are remembred aswell to God , as of God .

This constancie of prayer fauoureth not the Euchites , who turned all Pietie into Prayer , as if there were nothing else to bee done ; the Church hath long since branded them , and many of the Friers may goe for their Cousin Germans . Matth. 6. Neither doth it fauour the Heathenish Battologie which Christ condemneth . De Orand● De● ad Probam . Saint Austin helpeth vs out with a distincton ; Absit ab oratione multa locutio , sed non desit multa precatio , si fernens perseuerat intensio ; Christ forbiddeh bare Lip-labour , but Heart-labour hee doth not condemne ; pray as long as you will , so your heart pray as well as your tongue .

Put now together the Persons and the Deuotion , and then wee see the Elect must pray , or else they shall not haue what God doth purpose them ; for as Christ saith ; Aske and you shall haue : so Saint Iames saith , you haue not because you aske not . How absurd then are they , that make this prophane Collection , I am elected , therefore it skilleth not whether I serue God ; Thou vaine man , he that electeth to the end , electeth to the meanes ; yea , the election mentioned in my Text is vnto this Seruice ; for when thou art elected into the Church , thou art elected to be a Priest ; thy person is elected to be a Temple ; and prayer is that Sacrifice which euery man must offer in that House of Prayer . Can any man bee more elect then Christ was ? And yet the Gospel teacheth that hee sought for all things vnto God by prayer ; yea in our owne case , when he was in an agonie he prayed most earnestly , most constantly .

But how can wee doubt of this that the Elect must pray , whereas it is most true , that no Prayers are acceptable vnto God but those that come from the Elect ? Iohn 9. For God heareth not sinners but if any man be a worshipper of God , and doth his will , him hee heareth ; The Sacrifice of the wicked is an abomination to the Lord ( saith Salomon ) but the prayer of the righteous is his delight . There is a quarrell betweene vs and the Church of Rome , Prou. 15. whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those things which God offereth vnto vs , doe worke ex opere operato , produce their effects out of their inherent or adherent efficacies : but wee are both agreed that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those things which we tender vnto God are accepted of God , ex opere Operantis , according as the person is religiously disposed in acting them . wherefore we must wash our hands in innocencie , and so compasse the Altar of God , and pray as beseemeth the Elect in Faith , Austin . Epist. 121. Hope and Charitie .

I haue dwelt long enough vpon the Nature of Deuotion ; let vs come at length vnto the Power thereof ; I told you that the religious deuotion of Gods Elect is very powerfull ; Saint Iames telleth vs , that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 very effectuall , a little before my text wee reade that it will 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bring vnder those things which it hath to doe withall . In th● Law it is figured in Isha , ●euit 1. that is Ignitio , or a fierie thing , which you know , is piercing , and so preualent . Chrysostome saith it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is Defensiue , it is Offensiue , it hath in it all power requisite for preseruation of our selues , and confusion of our enemies , hee that can doe nothing , if hee can pray can doe all things , neither can any thing conquer him that can be vigilant and feruent in prayer .

But to come closer to my Text , that sheweth vs with whom it preuayleth , euen with him to whom the Church doth pray , that is with God . We reade that Iacobs name was changed into Israel , to signifie a Prince with God , or ( as the Angell himselfe openeth it ) one that hath preuailed with God , and so by Gods power shall preuaile with men ; but marke , the reason of this was because of his importunitie in prayer , for the Text saith , Gen. 32. he wrastled with the Angell , and though the Angell desired , yet hee would not let him goe till that the Angell gaue him a blessing , and the blessing was this name Israel , a monument of the efficacie of Prayer .

God in his iust indignation was readie to destroy all Israel , Exod. 32. formaking and worshipping the golden Calfe , Moses set vpon him with prayer , God said to him , Let me alone , Moses would not , God was saine to yeild and pardon his people ; Numb. 14. Aaron made the like experiment , wrath was gone out from God , Aaron made haste with his Censor , and stood betweene the liuing and the dead , and presently Gods wrath was quenched ; 3. Sam 3● . And did not God command the punishing Angell to sheath his sword so soone as Dauid sacrificed in the threshing flowre of Areunah ? and for a perpetuall Monument of that preualent prayer consecrated that place for the Seat of his Temple , which was to bee ( according to Gods promise made to Salomons Dedicatorie ) a house of preua●ling prayer . That wee haue not a second Floud to drowne this world that is as sinfull as the former , that the seasons of the yeare haue continued so long , ●en 3. Winter , Summer , Seed-rime , Haruest , wee owe it vnto the powerfulnesse of Prayer , for Noah sacrificed vnto God , and God promised it should bee so . But beyond all goeth the efficacie of Christs Sacrifice vpon the Crosse , Intercession at the right hand of God , which wrought the redemption of man , and doth continually preserue and propagate the Church if there were nothing else , this sheweth abundantly how powerfull prayer is with God ; and the power which our prayers haue with him , we are beholding for it vnto this , they preuaile with God only through Iosus Christ our Lord ,

But wee must not mistake ; this preualencie of our Prayer , is not physicall but morall , God is not forced by vs against his will , but out of his good will he yeildeth vnto vs , as parents vse to be ouercome by the petitions of their children . ●eui● 1. Pr●● . 15. Therefore is the Sacrifice of God in the Law said to be Ratzon , a thing that pleaseth him well , to be his delight , a sauour of a sweet smell , a sauour of rest , it is grata violentia , hee that ruleth all , is well pleased to bee ouer-ruled by prayer . Wherefore seeing we know what will preuaile most with him , if we meane to speed of our desires , let vs vse that most which wee are sure will please him best , let vs not be lither therein , but feruent in spirit . Rom. 12

But whereto serueth this powerfulnesse of Prayer ? The Text saith , ad vindicationem & vindictam , God vpon their prayer will auenge his Elect. And indeed in the Law God saith , Vengeance is mine , Deu● . 22 Chap. 32. Psal. 93. and I will repay , the Apostle repeateth it to the Romanes , the Psalmist saith asmuch , O God to whom vengeance belongeth , thou to whom vengeance belongeth , shew thy selfe ; Chap. 1. Nahum doth amplifie this propertie of God very emphatically , the Chapter is worth your reading .

The first thing I obserue here is , That when in our distresses , and while we are vnder crosses we seeke for succour vnto men , we find that for the most part they haue blind eyes , they will not see our case ; deafe eares , they will not heare our groanes ; fast hands , they cannot open them for vs ; and feeble knees that will not stirre towards vs ; finally , they haue hard hearts , they haue no fellow-feeling of our misery ; but here is our comfort , there lyeth an Appeale from man to God , and they shall preuaile with God , which cannot preuaile with man , he will not shut out our petitions , though no bodie else careth for our soule . Therefore we must in wel-doing commend our case to him that iudgeth righteously , assured , that as saluation belongeth vnto him , so his blessing is vpon his people , He is nigh to them that call vpon him , to all that call vpon him faithfully .

The word in my Text doth signifie vindicationem , and vindictam , the deliuerance of the Church , and the destruction of her enemies , which commonly goe together , as appeares in all the principall deliuerances recorded in the Scripture ; when Noah was saued , the whole world was drowned ; Lot was deliuered when Sodome was burnt ; when God freed the Israelites , the Egyptians perished ; so did the Babylonians when the Iewes were set free ; finally , the iust shall goe to Heauen , when the wicked goe to Hell . The reason why these are coupled together , is because the enemies of the Church are like sauage beasts , which when they haue a prey in their power will not let it goe by faire meanes , they must be forced to doe it , which Dauid insinuateth in those words in the Psalme , Thou hast smitten all mine enemies vpon the cheeke bone , Psal. 3. thou hast broken all the teeth of the vngodly ; or if you will , the vngodly is made the ransome of the iust , and commeth in his place when hee is deliuered , as teacheth Salomon .

But yet , this rule must we obserue for guiding of our Piety , that although vindicatio & vindicta , our own deliuerance , and the confusion of our foes vsually go together ; yet in our prayer we must desire vindicationem propter se , vindictam propter aliud ; our own deliuerance with a full and with a direct affection , we may , we must desire ; but we may not , we must not desire the confusion of our foes , otherwise then if it stand not with Gods pleasure to conuert them , nor to make way to our deliuerance but by their destruction . Yea and then too it standeth with the Charitie of the Gospel to be compassionate to them , and to pray vnto God for them .

Finally , obserue , that whereas the wicked in sinning offend God , and wrong vs , God seemeth more sensible of our wrong then of his owne offence ; in that Christ saith He will auenge his Elect , he seemeth to hold himselfe wronged in them . Psal. ●●● . And indeed he that said , Touch not mine Anointed , said also Hee that toucheth you , toucheth the apple of mine eye ; he auengeth them as if he suffered in them .

God doth so ; but yet in auenging festinat lentè . First , lentè , hee maketh no more haste then good speed , for he forbeareth long . You shall find in the Scripture a double 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or long-suffering of God ; one towards the Sinnes , the other towards the Woe of his Elect ; and wee must be contented aswel with the one , as the other ; we must be contented aswell to stay during Gods pleasure , as hee stayeth our leisure vntill wee repent of our sinne , he is vnworthy to haue the benefit of the latter , that is discontented with the former . The rather , because it hath so manifold a vse , and is so beneficiall both to our selues and others .

To our selues , First , ad probationem , to make proofe that wee are that which we would seeme to be , to be Gods owne Elect. The Arke ( saith Saint Austine ) was made of square timber , which , which way soeuer it turned , stood firmely : euen so doth the Church consist of Saints that alwayes are the same , and like themselues .

Secondly , Ad preseruationem ; warre is more expedient for the Church then peace , for peace maketh vs effeminate and cowardly , but warres put strength and courage into vs ; This the Author of the Tripartite storie obserueth well speaking of the persecution of the Church . And indeed , Lib. 11 cap 33. Bernard . In pace amaritudo amarissima , we are neuer worse to God-ward , then when we are most at ease in the world , free from Tyrants , and free from Heretickes .

Neither haue we only the benefit of Gods patience , others haue it also , facit ad propagationem , it maketh for the increase of the Word . Lactantius handleth this point very elegantly : Lib 5 tom . Instant cap. 23. Amongst those that are spectators of the Martyrs sufferings ( saith hee ) some wondring at their patience , aske , What that good thing is for the obtayning whereof they indure such losses and paines ? and so come to bee informed of the Gospel . Othersome inquire , What euill that is , the forbearing whereof , maketh them to be handled so oruelly ? and they come thereby to learne the vanitie of Idols . Both wayes , Sanguis Martyrum fit semen Euangelij , by Martyrdome the Gospel getteth ground , and Idolatrie doth lose it . Neither only doth this patience propagate the Gospel , it confirmes also the Professors thereof ; Phil. 1. Many of the Brethren in the Lord waxing confident by my bonds are much more bold to speake the word without feare ; wauering consciences are setled when they see Confessours and Martyrs indure so much for Gods Truth , and seale it with their bloud .

Finally , Christ will haue that appeare in the members , which hath beene alreadie approued in the Head , that they can breake the Serpents head , and that they are built vpon the Rocke , so that the gates of Hell cannot preuaile against them , no winds or waues , though they beate and blow , can beat or beare downe their house , because it is built vpon a Rocke ; Sic deferre inagnae est clementiae , Chr●sostome . Christ doth his Church a fauour in so delaying . These are important Reasons of Gods suffering long .

And yet God stayeth not so long , as to come too late , for Gods permissiue Prouidence is alwayes followed with an effectiue , he suffereth not the enemies of the Church to passe their bounds , hee alwayes holdeth the bridle that is fastened vpon their nostrils ; 1 Cor. 10. Psal ●8 . No temptation befalleth vs which is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sufferable by man , and with the Lord are alwayes the issues of death , when the wicked haue filled vp the measure of their sinne , when the number of the Elect is fulfilled , then is it seasonable for God to auenge , Gen. 15. then behold he commeth quickly . That is no speed that preuenteth this season , and wee must hold that quicke enough which God holdeth quicke , with whom a thousand yeares are but as one day .

And this the rather we must thinke , because the time which we suffer is nothing to the time wherein we shall raigne , for our light afflictions which are but for a moment , are rewarded with an exceeding eternall waight of glorie . The time in which the wicked reuell and riot , is as nothing , in comparison of the time wherein they shall suffer , for they shall be bound in euerlasting chaines of darknesse , fed vpon by a Worme which neuer dieth , and burning in a fire which neuer goeth out .

Adde hereunto that when God beginneth , hee will quickly make an end ; he hath laneos pedes , but ferreas manus , & tarditatem vindictae grauitate compensat , though God come slowly to it , yet hee payeth home , and the wicked goe downe in a moment into Hell .

And yet see our weaknesse , Eccles. 8. Because sentence against an euill worke is not executed speedily , therefore the hearts of the sonnes of men is fully set in them to doe euill ; yea , Psal 116. Dauid himselfe said in his haste that All men are liars , so languishing was his deuotion , and so much did his impatien●i pr●u●nt Gods season . But we must learne to possesse our soules in patience ; If God tarrie , wait for him , Habacuck . 2. for he will surely come and will not tarrie ; behold his soule which is lifted vp is not vpright in him . For the iust must liue by his faith ; which is a vertue not very lasting , as you must now heare in the next point .

Neuerthelesse , &c. Though religious deuotion be very powerfull , yet it is strange to see how short liued it is , had we a friend vpon whom our welfare depended , how diligently would wee attend him ? How often would we remember him of our case ? How earnestly would wee importune him for his helpe ? And yet the best men are not alwayes alike kindly affected , neither are they alwayes alike able to steed vs . God is alwayes like himselfe , Almightie , Al-mercifull ; and yet who plyeth him for his eternall defence , so much as we vsually plie men for their temporall ?

But marke here how the word is changed for before it was Crying here it is Faith ; The reason of the change is very good , for our Crying must be endited by , and vttered from our faith . And indeed , how shall they call on him in whom they haue not belieued ? H●e that asketh any thing of God ( saith Saint Iames ) must aske in faith nothing wauering ; and Let not a wauering man thinke that he shall receiue any thing from the Lord .

But Faith is here vnderstood not as it is Scientiall , but as it is Conscientiall ; not as it entertaineth Gods Truth , but as it putteth it in practice , and turneth a Sermon into a Prayer ; such faith doth Christ meane often in the Gospel , when being sued vnto to worke a miracle hee answereth one ; Marke 10. Goe in peace , thy faith hath made thee whole , saith vnto another , Matth 15. Mttah 8 O woman great is thy faith ; and of another , I haue not found such faith no not in Israel . Of this faith the rule is true , Si defici● fides , deficit oratio , our deuotion and this faith will liue and die together . And the point which my Text , teacheth is that this Faith , and so Deuoion is not long-liued .

But here obserue two things , first , That it faileth ; secondly , When it sayleth .

First , That it saileth . We should all hold out , but few doe ; being vnder Gods permissiue Prouidence , we should expect his effectiue ; but Aduersitie maketh wisemen mad , and in time of aduersitie many fall away ; men doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shrinke in the conflict like Cowards both in soule and bodie . There is not a more sensible decay in the Great then in the Little World , in our bodies , then in our soules ; there are periods of Pietie aswell as of Policie , and Conuersions of Churches aswell as of States ; witnesse Arrianisme , Mahumetisme , Papisme , yea , and Atheisme too , which haue brought practicke Faith and religious Deuotion vnto an irrecouerable consumption . The Papists will needs bee an exception to this decay of faith ; but whether you take faith for Scientiall or Conscientiall they are spectacles to the world of a dying faith , their errors cannot be excused , and their superstitions are intollerable . Whether wee be in our declination or no , it is worth our enquirie . An old Friar preaching to his Brethren spake these words ; Fratres , in principio religionis nostrae , &c. Brethren , when our Order first began we were full of Conscience , in processe of time we lost a syllable , and then retained nothing but Science ; we haue now lost one syllable more , and wee are nothing but Entia , certaine flow Belites good for nothing . I am sure we haue lost one syllable , if wee haue lost no more , for Conscience to Godward and towards the world are rare things .

But what talke I of Christian faith ? We haue ouerliued Ciuill faith ; I am pridem fugêre pudor , verumque fidesque , In quorum subiere locum fraudesque dolique . though cases of Conscience bee not so corruptly deliuered by vs as by Iesuits , Psal 14. who teach men artificially to lie , and to murder meritoriously ; yet in practice we are gone very farre , and if God should looke downe from Heauen to see if there were any that would seeke after God , Chap. ● he should find that all are gone aside , &c. Wee may reade a picture of our selues in Ieremie , if we doe not exceed it . What may wee conceiue , but that the Sonne of Man is comming ? Psal 110. for towards his comming this degeneration will be most manifest . Not at his first Comming , for then , the birth of his wombe was like the morning deaw , it suddenly ouer-spread the earth , The Kingdome of Heauen suffered violence , and the violent tooke it . Christs second comming shall bee like the dayes of Noah , as then , so at Christs comming , Men will be eating and drinking , marrying and giuing in marriage ; then the Floud came , and then shall come the Fire .

Neither shall Faith be only latens lurking , as in time of persecution , but languens giuing vp the Ghost , for want of grace .

But let vs weigh the phrase ; shall he find when he commeth ? then hee commeth to seeke this faith ; and so indeed bee doth . For as all Iudgement is giuen to him as hee is the Sonne of Man , and hee shall come to iudge in the glorie of his Father : so his first enquirie is , not only What his Church suffereth , but How it is disposed , neither must we looke for his relieuing hand , except he find vs busie at our faithfull cries . When God sent Moses to deliuer Israel , marke what he saith vnto him , Exod ● . Rom. 8. I haue seene the affliction of my people , and haue heard their crie , and Saint Paul telleth vs that they that haue the first-fruits of the Spirit sigh in themselues while they looke for the redemption of their bodies ; Saint Peter , 2. Pet. 3. Seeing all these things shall be dissolued what manner of persons ought we to be in all holy conuersation and godlinesse , looking for , and hastening to the comming of the Day of God . Christ before both , Luke 21. Watch and pray alwayes that you may be accounted worthy to escape all those things that shall come to passe , and to stand before the Sonne of Man . If God giue vs sighes and groanes which cannot be exprest , it is a good prognostication of our deliuerie , if we be senslesse and stupid , it is a signe of our destruction , either in terra nostra , when he bringeth troubles vpon our State , and the Clouds gather apace and threaten a storme ; Ambros . or cum orbe terrarum at the genetall Day of Iudgement , which cannot bee farre off , as appeares by the generall defect of faith , at which time there will be very few left to bee saued .

Finally , obserue the phrase : Christ doth not doubt , but foretell what shall be ; yea , and deplore also those wretched times , because he is the Sonne of Man , that is , hath giuen vs so great an interest in him , and himselfe beareth so great an affection to vs : So that the manner of the speech doth Terrorem incutere ; and should Torporem excutere , it serueth to strike a terrour into vs , and to rowse vs out of our lethargie .

I haue done with the Argument , I haue shewed you what is affirmed ; I come now to the Argumentation , and in few words will shew you , How it is inferred . It is inferred , First , very strangely ; for God in good things should be a patterne vnto man , but man is here made a patterne for God , a wicked man , for a good God ; but it is not in wickednesse but in goodnesse ; And Christs meaning is to teach vs , That we may imitate not only the good , but the bad also in that which they doe well ; Christ himselfe did so , he compares his second Comming to the stealing on of a thiefe in the night , Et quod decuit Christum , cur mihi turpe putem . Yea , hee biddeth vs doe so , imitate not only the bad Steward in his Prouidence , but the Serpent also in his wisdome . Saint Paul . borroweth Sentences out of the Heathen Poets ; Saint Austine borrowed a rule of interpreting the Scripture from Tichonius the Donatist . Truth and Goodnessse in whomsoeuer they are , they are Gods , and therefore whether the point be speculatiue or practicke , if it bee of this kind , in whomsoeuer wee find it wee may follow it , and in following it we follow not m●n but God ; God ( I say ) in that of his which we find in men , for virtus vel in hoste landatur ; and this imitation is one of the profits wee may make of our most deadly enemies . Therefore it is too much precisen●sse to dislike some things in our Church , because therein wee follow the Church of Rome , as if all principles of reason and Religion were dead in them : as it is too much malice in the Romanists to dislike many things because they come from vs , though otherwise they cannot denie them to be reasonable . Christs Inference teacheth vs more indifferencie of Iudgement .

Though the Inference may seeme strange , yet is it very strong , for wee may strongly conclude à minus probabili ad maius ; if a corrupt Iudge will bee moued with importunitie , how much more a iust God ? If a poore Widow preuaile so with man , how shall Gods owne Elect preuaile with him ? If the Cries of Nature worke so much , how shall the Cries of Grace worke ? The proceeding of the wicked Iudge may well resolue vs of that which wee may expect from God . This Parable represents a strong motiue . Maith 7. If you that are wicked know how to giue good things to your children when they aske you , how much more your Father which is in Heauen ? &c. Therefore Christ doth not only moue the question , as if it were a Probleme , but turnes it into a direct Affirmation : I tell you Hee will ; and Christs I tell you is a seale of certaintie , for hee is Amen , the faithfull and true witnesse ; yea , it is Hee himselfe that shall doe what hee saith , as appeares , Esay 63. Who is hee which commeth from Edom ? and the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Thankesgiuing in the Reuelation .

But I draw to an end . The conclusion of all my Text is this ; If at any time wee bee distressed and not relieued ; the fault is not in God , it is in vs , for our Deuotion is tired ouer-soone , wee are all modicae fidei , men of little faith , and though the spirit be willing , yet the flesh is weake , and the weaknesse of the flesh preuaileth more then the willingnesse of the Spirit . Wherefore we must all pray vnto God to giue vs the Spirit of Grace and Prayer .

ANd Lord we beseech thee helpe our vnbeliefe , and increase our faith , yea , Lord , pray thou that our faith faile not , and the more thou doest exercise our patience , the more earnest let vs be for thy deliuerance ; deliuerance from our corporall , deliuerance from our spirituall foes ; that well ouercomming our Militancie here on earth , we may bee Triumphant with the Saints in Heauen , where wee shall turne our Prayers , into Prayses , and sing day and night , honour , prayse , strength and power bee vnto him that sitteth vpon the Throne , and to the Lambe for euermore . AMEN .

SVNDRIE SERMONS DE TEMPORE . PREACHED VPON SEVErall Occasions by the Right Reuerend Father in God , ARTHVR LAKE , D. of Diuinitie , Lord Bishop of Bathe and Welles .

printer's device of the brazen serpent, used by Robert Young

LONDON , Printed by R. Young for N. BVTTER . 1629.

יהוה EIGHT SERMONS ON THE NINTH CHAPTER Of the Prophecie of ISAIAH .

ISAIAH 9. VERS. 6 , 7.

For vnto vs a Childe is borne , vnto vs a Sonne is giuen , and the gouernment shall be vpon his shoulders : and his Name shall bee called , The wonderfull Counsellour , The mighty God , The euerlasting Father , The Prince of Peace .

Of the increase of his Gouernment and Peace there shall bee no end , vpon the Throne of Dauid and vpon his Kingdome , to order it , and to establish it with Iudgement and Iustice , from henceforth euen for euer : The zeale of the Lord of Hosts shall performe this .

THis is the first Lesson appointed for this Morning Prayer ; and appointed fitly : For the Argument well fits the Time . We are now met to praise God for the Morning of the Church . Zacharie , Luke 1. doth so call the Birth of Christ , saying , The day spring ( that is , the Morning ) from on high hath visited vs : Yea , Christ himselfe ( Reuel . the last , vers. 16 ) doth call himselfe The bright Morning starre .

And verily his Birth was the most blessed Morning that euer the Church saw ; whether you respect the Night that went before , or the Day that followed after , it was the blessedest Morning that euer the Church saw .

The Night was long and darke , a Night of want , of warre : so wee reade in the last of the former , and the first verse of this chapter : But the Day that followed was a cleare and lasting Day , a Day of haruest , a triumph Day ; so we are taught in the foure verses that goe immediately before my Text.

A great alteration : Who could worke it ? who could turne that night into this day ? what Sunne shone forth in so great strength ? In such a case , man was like to moue such a doubt ; therefore the holy Ghost hath resolued it , and his resolution of that doubt is my Text. Loe here is one that can vndertake that work : who he is , How excellent he is , we are taught here , and that in regard of his Person , and of his State . For of his Person here are the Natures wherein it subsisteth ; here is the People to whom it belongs .

It subsists in two Natures ; 1. The Nature of Man , Hee is a Childe : 2. The Nature of God , Hee is the Sonne . The Person subsisting in these two Natures belongeth vnto whom ? To Vs was hee borne , he was giuen to Vs , saith the Prophet Esay , and Esay was a Iew. Christ then belongeth to the Iewes ; though the Iewes must not bee vnderstood according to the flesh , but the spirit . To these Iewes was he vouchsafed by taking and giuing . Natus , he tooke his nature from them ; and Datus , what he tooke , he with aduantage bestowed vpon them .

But of what degree was he amongst them ? here commeth in his State ; He was a King , The Gouernment shall be vpon his shoulders . The Gouernement , that was Royall ; for verse 7. it is called The Throne , The Kingdome of Dauid . He shall sit vpon that ; and that is the Gouernment that shall bee layd vpon his shoulders . And happy are the People that haue such a King . You will confesse it , if you consider his Excellencie . The Excellencie both of his Person , and of his State . Of his Person ; that appeares in his endowments : Of his State ; that appeares in his managing thereof . The Endowments of his Person are Royall : Reade his Titles , He shall bee called ( and what he is called , that he certainely is ) Hee shall be called by those names that expresse such vertues as most beseeme a King , our King . For a King , ouer and aboue the Vertues which are common to him with his Subiects , must haue more than ordinary Wisedome , and Power . And see , this King is called for his Wisedome , The wonderfull Counsellour ; for his Power , The mighty God .

But mistake not his Kingdome ; it is not of this World . He that is our King , is The Father of Eternity , that is , Of the World to come .

And as his Kingdome is not of this World : so is not the condition of his People worldly ; it is Peace : and Peace is not the portion of this world , but of that which is to come . Our King is the Prince of this Peace .

You see how the Person is endowed , and thereby how excellent the Person is . There is an Excellencie in his State also ; it appeares in the Effect , in the Cause . The Effect ; for of this Kingdome there are no bounds : and the felicitie of the Subiects is also boundlesse . so saith the Text ; Of the increase of his Gouernment and Peace , there shall be no end .

Such an Effect must haue an answerable Cause ; it hath : Iustice and Iudgement are the Pollicie of this State . with these , as a wonderfull Counsellour , he doth order , as a mighty God , he doth support his State .

And he doth it vncessantly , From henceforth and for euer . As the Effect : so the Cause ; this is eternall , therefore that .

These Truthes concerning Christs Person and State , are not onely affirmed in the body of the Text , but also assured in the close thereof . Much you haue heard , and yet no more than shall bee : He that hath promised , can doe it , such is his Power ; Hee is the Lord of Hosts . Nay , hee cannot but doe it , such is his Loue : for his Loue is Zeale . So concludes the Prophet , The zeale of the Lord of Hosts shall performe this .

You haue heard the summe of this whole Text , and therein see a most exquisite picture of our Sauiour Christ : certainely it is the fullest , the liueliest , that euer the holy Ghost in so few words exprest in any part of the Old Testament . For here Christ is not only drawne from top to toe , but drawn also with those varieties that befell him from eternity to eternitie ; from the eternity that was before the world beganne ( for it looketh as farre backe as his eternall Generation ) vnto the eternity that shall be after this world shall cease to be : for it looketh as farre forward as his Glorification .

Yea , whereas Christus is either Naturalis , or Mysticus , considered alone in himselfe , or ioyntly with his Church , lo , here are both , both are clearely reuealed vnto vs . So that what is there that you would desire to see in Christ , that you may not see in this Text ?

See it no doubt you doe , but yet not so fully as I wish . Wherefore let me point more distinctly at the meaning of my Text , and follow mee ( I beseech you ) with a religious eye , and a diligent view thereof .

The whole Text doth breake it selfe into two parts : a Doctrine , and a Warrant thereof . The Doctrine openeth the Person and the State of Christ : and of both these it deliuereth the substance , and the eminencie . I begin at the substance of the Person . Wherein first wee are to see the Natures wherein this Person subsisteth ; The nature of Man , noted by the Childe ; The nature of God , noted by the Sonne . Though the later Iewes , in hatred of Christ , whom they will not haue to bee their Messias , mis-apply these words to Ezechias , who was indeed a Type of Christ , Esay 32. yet not the Truth it selfe ; notwithstanding the ancienter Iewes ( not only the Christian Fathers ) refer them to the Messias , as may bee gathered out of the Septuagint , and Caldee Paraphrase .

The Child then and the Sonne are plaine , but they are solemne words . The holy Ghost is not curious in paraphrasing them , or setting limitations to them , such as happely might make his meaning more apparant , and let vs know what Child , what Sonne he meaneth , because these words were more frequent in the mouthes of the Iewes ; by them did they ordinarily note their Messias ; from the fall of Adam were they vsed to these Phrases . In Paradise Christ was called The seed of the Woman ; which is but the Periphrasis of a Child . Iacob speakes of Shilo which should come from Iuda , and come , when the Scepter , and Law-giuer were both gone . Acts 15. This appeares to be meant of Christ , who ( as St. Iames obserues out of Amos ) came to repaire the Tabernacle of Dauid , which was quite fallen downe . Touching the Sonne , most liuely is the Prophecie made to King Dauid , 2 Sam. 7. concerning this seed , of whom God said , He shall be my Sonne , and I will be his Father . St. Paul Heb. 1. applies this vnto Christ ; it must bee vnderstood of him : as likewise that place , Psal. 2. Thou art my Sonne , this day haue I begotten thee . St. Luke Chap. 3. fetcheth his Pedigree from Adam , from God : The Gospell calleth him The Sonne of Dauid , and the Sonne of the Highest . I need adde no more places . This you must obserue , that by the Child , by the Sonne , the Old Testament , the New Testament warrant vs to vnderstand Christ , who was vsually called The Child , The Sonne . These are solemne words .

As they are solemne ; so are they necessary also : the Child was not enough , neyther was the Sonne enough in our case . Supposing Gods decree , wee must haue a Person apt , and able : The Child was apt , but hee was not able ; the Sonne able , but not apt : Put them both together , and then you haue ability and aptnesse to worke the Redemption of man . There is aptnesse in the Child to obey , to suffer , to vndergoe whatsoeuer cannot beseeme the Sonne : But that he may do , and suffer meritoriously , acceptably , the Child must be inabled by the Sonne ; from the Sonne must the Child receiue both strength and worth : Therefore wee haue both a Child , and a Sonne ; and if not both , none , no Sauiour : for neyther could alone suffice .

As the words are solemne and necessary : so are they strange . It is strange the Sonne of such infinitencsse , the Child of such finitenesse ; the Sonne of such glory , the Child of such meanenesse ; the Sonne of such power , the Child of such weakenesse , should come so neere together , as to make one Person , a deified Man . And because strange , therefore many haue stumbled at them ; some at the Sonne , some at the Child , seuerally considered ; some at them both , considered ioyntly . The Arrians they set vpon the Sonne , the Godhead of Christ , and would haue him a creatitious God , or at the best , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Against them the first Councell of Nice was assembled , and defined , that Christ was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , truly God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the same substance with his Father , God of God , ( as it is in the Creed ) light of light , very God of very God , begotten of his Father before all worlds .

When they were quelled , the Apollinarists set vpon the Child , and pared away the best part of the Manhood of Christ : They granted Christs Godhead , and so much of his Manhood as concerned a Body ; but a reasonable soule they would not grant him , they thought that his Godhead supplyed that . The Vnderstanding , and the Will of Man is not requisite ( say they ) seeing both are found in God . Against them was assembled the Councell of Constantinople , which defined , that Christ was , not only perfect God , but perfect Man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of a reasonable soule , and humane flesh subsisting ; as it is in Athanasius Creed . And miserable were our case , if their definition were not true . Damascene his Rule might strike a terrour into vs , Quod non est assumptum , non est curatum : And what shall become of man , if the better part of man , nay that which onely maketh a man , for , Forma dat nomen , & esse ; be not saued by Christ ?

When these Heresies were stopped , which set vpon the parts of Christs Person seuerally , then began those which set vpon them ioyntly . Nestorius hee acknowledged the truth of the Godhead , and fulnesse of the Manhood : but he brooked not that Vnion of these two in one person , without which Christ could be no Redeemer . A friendly and louing association and cohabitation he would haue of two Persons , The Child of Marie , and The Sonne of God : but hee would not endure , that both should be accounted but one Person , or , that the Virgin Marie should bee called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Mother of God ; expresly crossing the saying of the Angel , That holy thing that shall be borne of thee shall be called the Sonne of God : Yea , razing the comfort of many passages of Scripture , which by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as the Fathers call it ) not reall , but verball , whereof there is no other foundation but this personall Vnion ; doe attribute to the Child in Concreto , that which springeth from the Sonne ; and to the Son in Concreto , that which springeth from the Child . As for example ; No man ( saith Christ ) ascendeth into Heauen , but hee which descendeth from Heauen , euen the Sonne of Man which is in Heauen : Take away the personall Vnion , this speech cannot be true . For the sonne of Man was not in Heauen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not in the nature of man , but in the nature of God , hypostatically vnited vnto man . In the twentieth of the Acts , God is said , with his owne blood to redeeme his Church . An impossible thing , were it not for the personall Vnion , which maketh that to be ascribed vnto God in Concreto , which indeed belongs vnto Man . But the reason of the Phrase , is , God is one with Man . Yea , all the nature of merit is founded in this Vnion : Loose the vnion , and ouerthrow the merit . For the ability of the Sonne closeth not with that aptnesse which before you heard of in the Child , to performe the blessed Act of Redemption ; but by this meanes of personall Vnion . Against so pestilent an Heresie , was assembled the Councell of Ephesus , that defined , that God and Man made but one Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that the nature of man , assumed by the Son of God , was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it had no personality , but that which before was in the Sonne . And the Reason of it is very cleare : For , seeing Christ came to saue , not any one person , but the seed of Abraham , as the Apostle speaketh , Heb. 2. he was to assume , not a person , but the nature of Man , that so he might be the common Sauiour of Mankinde .

Nestorius being put downe , vp starteth Eutyches , and he , in stead of a personall Vnion of the Natures , forged a Confusion of them : He would so ioyne them , that two should become one , not Person , but Nature ; and so of God , and Man , wee shall neyther haue God , nor Man ; one shall be swallowed vp in the other , at the least , the Manhood , in the Godhead . And this ouerthrowes not only the apparant Texts of Scripture , which speaking of Christ after the Incarnation , call him sometimes God , and sometimes Man ; and particularly , as Rom. 1. Phil. 2. and elsewhere reckon vp eyther Nature : but it abolisheth all the comfort of those sweete Texts , which affirme , that the Law was fulfilled in our flesh , that wee were crucified with Christ , that wee rose with him , and that with him wee sit in heauenly places ; but especially that Text to the Hebrewes , which biddeth vs come with boldnesse vnto the Throne of Grace , because wee haue not such an High Priest as cannot be touched with our infirmities , seeing he is like vnto vs in all things , sinne only excepted . Against Eutyches was assembled the Councell of Calcedon , which prouided for the sincerity of our Faith in this Article , and hath defined against this confusion of Natures , the compounding of the Nature of God and Man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And the learned Writings of Leo the First , Vigilins , and others , are excellent Commentaries vpon that Councell .

But to what end haue I opened all this ? Surely that you might see the riches of this first branch of my Text , teaching vs what Christians must beleeue ( maugre all Hereticks ) guided by those famous Generall Councels ; namely , foure things there are to be considered therin : 1. The truth of the Godhead . 2. The fulnesse of the Manhood . 3. The Personall Vnion of both . 4. and yet without abolition of eyther . So that wee may in these words reade the whole Mysterie of the Incarnation .

But one Caution I must giue you , and not I but the Fathers generally , and that is , You must acknowledge these Mysteries , but you must not pry too farre into them , lest that befall you , which is in the prouerbe , Qui scrutator est Maiestatis , opprimetur à gloria : While you will know more than is permitted , you mistake that which is reuealed . In euery Article of our Creede , especially in this , that of Moses holds , The secret things are for the Lord , but the reuealed things are for vs . That these things are so , is the reuealed part of the Article ; but how they come to bee so , is the secret part thereof . Let vs bee contented with that which is ours , and leaue Gods vnto himselfe : Licet scire quòd natus sit Christus , non licet discutere quomodo natus sit , illud negare mihi non licet , hoc quaerere metus est . Nam generationem eius quis enarrabit ? saith St. Ambrose . And it was this Quomodo , that was the bane of all the fore-recited Heretickes ; and I pray God their harms may make vs to beware . Let vs be wise vnto sobriety , the seedes that they sowed are not yet all dead , they fructifie too much in other parts , and something haue they shewed themselues of late in our Country ; lest they possesse vs , this Caueat must be marked by vs .

The last thing which I will note on these words , is , they are most sweet words . The name of Child and Sonne make Christ most louely in the eares , in the eyes both of God and Man . If man were put to his choyce , what nature hee would wish to bee vsed in his Redemption , is there any that he could desire , rather than his owne ? And what nature can better content God in the Redemption , than his owne ? Looke vpon the Childe , Man hath what he would ; and looke vpon the Sonne , God hath what hee would : both cannot be but well pleased .

You heare not all the sweetnesse of it , looke againe vpon the Childe . The Physicians and Diuines druide the life of man into many ages ; some after one fashion , and some after another ; but the very first is that which most properly is noted by this word : it signifieth that age which begins vpon the conception , that moment wherein the nature of man taketh beginning . No sooner is the Child quickned , but it is jeled , it is that which is noted by this Child , and the English word seems to come thence . The loue of Christ to children appeared many waies ; when he rebuked his Disciples that would not suffer them to be brought vnto him ; when he accepted Hosanna out of their mouthes ; when he vouchsafed them to bee Martyrs at his death : but neuer did hee expresse so much loue vnto them , as he did in being like vnto them , euen the yongest and tendrest of them , lodging in his mothers wombe , borne in his mothers armes , sucking at his mothers breast , and learning to speak from his mothers mouth ; could Christ euer haue taken a more gracious course to sanctifie their simplicity , plicitie , their infirmity , and shew how deare they were vnto him ? I wonder not now at those other words of Christ , The childrens Angels continually behold their Fathers face in Heauen : and , To them belongs the Kingdome of Heauen : yea , They that will enter into the Kingdome of Heauen must be like vnto them . And who would disdain to be like vnto them , to whom Christ was pleased to be so like ?

And is not the Child then a sweet word ? Haue not Parents therein a great comfort ? Children oftentimes dye in their mothers wombe , and often so soone as they come out of the wombe : dispise them not , despaire not of them , they cannot be so yongue , but Christ was as yongue ; and what he was , he sanctified : they are holy vnto him , and by him to God their Father . The name of Child is sweet then , sweet in regard of the nature of man ; and yet more sweet in respect of the first beginning ( as it were ) and infancie of mans nature .

The name of Sonne also hath in it a sweetnesse : and why ? The Sonne is in nature nearest , and dearest in affection to his Parents , especially if he be vnigenitus , then is he vnicè dilectus ; the only begotten is the only beloued . This word then shewes , that Christ can bring vs most neare , and make vs most deare vnto God . Most neare ; for the Sonne is of the same nature : most deare ; for hee would bee one with vs , that hee might make vs one with God .

This word then lookes most cheerfully vpon the case of Man . Wee had been Sonnes , but by reason of the fall we were not ; and bee againe that which once we were we could not , but by the Sonne . The Recouery then of our state , our former state , but in a more excellent manner , is promised in this word . The Sonne by nature , comes to make vs Sons by adoption . this title of the Person putteth vs in hope of that recouerie . When we heare this , can we but exclaime ; Lord , what is man that thou art so mindefull of him , and the Sonne of man that thou so regardest him ! we cannot , we must not : No , we must roote our Faith in this substantiall Mediation ( as the Diuines call it ) and comfort our selues therewith , if euer we meane to haue comfort of the actuall Mediation .

Therefore was the Sacrament prouided as a looking glasse , wherein wee might see and partake that Spirituall Manna , that Bread of God , that came down from Heauen , to giue life vnto the world . Theodoret in one of his Dialogues hath an excellent parallel betweene the Incarnation of Christ , and the Condition of the Sacrament ; which withall shewes , how vnsound the Doctrine of the Church of Rome is concerning Transubstantiation : Neither indeed can there be a more liuely representation of the one , than by the other . As in Christ there are two Natures of God and Man : so in the Sacrament are there two Substances , the Heauenly , and the Earthly . As in Christ these two Natures are truly and intirely : so are those substances in the Sacrament . As after the Vnion , the two Natures make but one Person : so after the Consecration , the two Substances make but one Sacrament . Finally , as the two Natures are vnited without Confusion or Abolition of eyther in Christ : so in the Sacrament , are the Substances heauenly and earthly knit so , that each continueth what it was , and worketh answerably on vs . These things we should obserue when wee come to the Sacrament , and so shall wee reape the greater benefit thereby : the rather , if wee not only behold the one mysterie in the other , but possesse our selues also of the one , by the other ; as indeed we ought . For if we feed vpon the Sacrament aright , wee become thereby what Christ is , Bone of his bone , and flesh of hu flesh : yea , wee are made partakers of the diuine nature ( as St. Peter speaketh . ) And what more can be wished of a mortall man ?

But I must conclude .

LOrd cherish in vs this Faith , Lord let vs ( as wee ought ) acknowledge the Child , acknowledge the Sonne , our own Nature in thy Sonne , and thy Sonne in our Nature . Let vs neuer seuer that which thou hast conio●ned : Let vs neuer confound that which thou hast distinguished : Let vs beleeue without disputing . So shall our Faith bee free from errour , and our soules be full of comfort ; comfort in hearing of , comfort in receiuing that Child , that Sonne , which hath so made vs Children , that wee are the beloued Sonnes of God . Amen .

THE SECOND SERMON . For vnto vs a Child is borne , vnto vs a Sonne is giuen , &c.

IN handling the Substance of Christs person , we were to consider the Natures wherein it subsists , and the People to whom it belongs . I beganne the vnfolding of the Natures , and shewed you , that they are two , and that betweene these two there is some odds .

The two Natures , are the Nature of Man , and the Nature of God , noted by the Childe , and the Sonne : Solemne , necessary , strange , sweet words . Solemne ; because receiued amongst the Iewes to signifie their Messias . Necessary ; because they import the aptnesse and ability which is requisite in a Sauiour . Strange ; if they be throughly considered , the foure Mysteries obseruable in Christs Incarnation appeare in them : 1. The truth of his Godhead : 2. The fulnesse of his Manhood : 3. The vnion of two Natures in one person : 4. and yet the distinction of these Natures in the Person . Sweet ; because they giue contentment vnto God and Man . That these things are so , it is plaine by the Text. How it is so , Faith must not enquire ; it must onely entertaine the Vnion , as a great honour done to the meannesse of Man , which is assumed by the Maiestie of God ; for which we must giue glory vnto him . Thus far I came , and farther the time would not suffer me to goe .

Let vs now see the People to whom hee is vouchsafed . Hee belongeth to Vs , saith the Prophet . But who are Wee ? whom meaneth the Prophet by Vs ? of what Nation ? of what condition were We ? By Nation Iewes : for it is Esay that speaketh , and Esay was a Iew. When hee saith , He is borne to Vs , he is giuen to Vs : it is as if he should say , He was borne to the Iewes , giuen to the Iewes . And indeed so it is : God conditioned to be their God , and that they should be his people ; he entred into a Couenant with them , and placed the seales of his Couenant in them ; they had the Tabernacle , and the visible presence of God with them ; all the types of Christ , personall , reall , were amongst them ; yea , from them was Christ to take his Nature . St. Paul , Rom. 2.9 . sheweth what Prerogatiues God vouchsafed them : yea , and in the 14. Chapter goeth so far , as to call Christ The Minister of Circumcision . Christ himselfe in the Gospell seemeth to appropriate himselfe to the Iewes , when he saith to the Woman of Canaan , I was not se●t , but to the lost sheepe of Israel . But this notwithstanding , the Prophesies must hold true , whereof a briefe is deliuered by old Simeon ; Christ was to be the light of the Gentiles , not only the glory of Israel . Christ was borne , and giuen , not only to the Iew , but also to the Gentile . The 87. Psalme is excellent to this purpose , shewing vs , the Christ was borne , not only amongst the Iewes , but among the Gentiles also .

But we must marke , that the Gentiles haue no other interest in Christ , than if they become Iewes : The Law is to goe out from Sion , Esay 2. and so to come to them ; the forecited Psalme imports as much . Esay sheweth , Cap. 49. & 60. & 44. Rom. 11. that they must become Sonnes and Daughters of Ierusalem ; that they must submit themselues to her ; they must all speake the language of Canaan , as it is Esay 19. But St. Paul is most plaine , who to the Romanes sheweth , that the true Oliue is the Iew , and if the Gentile partake of the fatnesse thereof , he must be grafted thereinto , and become a Branch of that Oliue . To the Ephesians more plainly , more fully , he maketh the receiuing of the Gentiles into the Church , to bee an admission into the Couenant , into the Common-wealth of Israel . Ephes. 3. a becomming one body with them .

But as the Gentile becommeth a Iew : so is it not a Iew according to the flesh , but according to the spirit . A Sonne of Abraham he is , but a spirituall Sonne : the partition wall is taken downe ; yea , the Arke it selfe is remoued , Ieremy 3. and the Ceremonies which cloath the Religion of the Iewes cease , they are not imposed vpon the Gentiles . Yea , the Iew himselfe becommeth a Gentile : the Iew ( I say ) becommeth a Gentile carnally , as the Gentile becommeth a Iew spiritually . Of the ten Tribes it is most cleare , that after their Captiuity , they neuer returned , and there is no such Nation to be heard of in the world ; they are mingled with other Nations , and become Gentiles according to the flesh . And as for the other two Tribes , that made vp the Kingdome of Iuda , many thousands of them were conuerted to the Christian Faith in the daies of the Apostles , and yet there is not extant any Nationall Church of them , neither was there long extant any ; they also are become Gentiles according to the flesh . And God that buried the bodie of Moses , so that it could not be found , lest the Iewes should commit Idolatry with that body , whereby God had wrought so great Miracles ; seemes also to haue ( as it were ) buried so many Iewes as became Christians , by mingling them with the Gentiles , lest that superstition which hath besotted the Gentiles to goe a Pilgrimage to the Holy Land , should haue wrought more strongly in making them dote vpon that holy people . But God hath turned all the world into a Canaan , hath of all Nations compounded the Israel of God . Of a truth ( saith St. Peter ) I see there is no respect of Persons with God , but in euery Nation whosoeuer beleeueth , and feareth God , is accepted of him : There is neyther Iew nor Gentile , Graecian nor Barbarian , bond nor free , but all are one in Christ : all are contained vnder this name Vs. In the Prophet , vpon this ground Israel seemes to note the Gentiles ; Ezek. 37. when both Iuda and Israel are remembred to bee conuerted to God , and the whole house of Iacob .

You see of what Nation the People is : now see of what Condition . Borne to Vs , giuen to Vs. And who are we for whom God hath done this ? Gifts are bestowed vpon Persons , eyther for their worth , or for their need : For their worth ; and so they are Munera honoraria , they are presented in dutifull acknowledgement of their worth ; whether it be worth of vertue , or worth of degree : For their need ; and so they are Munera eleemosynaria , conferred out of a pitifull compassion of others wants . This gift is not of the first kinde ; it cannot be Honorarium : There was no worth in vs which God should honour with this gift bestowed vpon vs . Our degree was of no regard , & our vertue of much Iesse : the former was none in comparison , and the later was none at all . It must then be Munus eleemosynarium : and indeed so it was ; the Scripture so speaketh of it . Through the tender mercy of our God , the day-spring from on high hath visited vs ; so saith Zacharie . And St. Paul , Tit. 3. After the kindnesse and loue of our Sauiour towards man appeared , not by workes of righteousnesse which we haue done , but of his mercy he saued vs .

And indeed it was a worke of great mercy . For , whereas there is but duplex malum , malum Poenae , and malum Culpae ; a double euill , of Sinne , and Woe ; we were plunged deepe in both : deep in Sin , deepe in Woe . To pity him that is deep in woe , is not strange ; it seemeth to be the proper act of Mercy : but pity towards Malefactors , the Philosophers acknowledge none . No man ( say they ) pitieth a Thiefe when he goeth to the Gallowes , or a Murderer feeling the stroke of Iustice ; how much lesse would they pity them , if the sinne were against themselues ? and that committed by a Vassall against his Lord ; a Vassall that had receiued much fauour , against his Lord from whom he receiued it . In such a case they acknowledge no pity . Yet this is our case , and we haue found pity : so great pity , that Christ was borne for Vs , and Christ was giuen vnto Vs. So that of this pity , as well Causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not onely the Cause , but the Occasion must be found in God . It is cleare , that the proper Cause is the goodnesse of God ; and it is as cleare , that the occasion also must bee fetched from him . Were there onely malum Poenae in vs , there might bee found in vs an Occasion of Mercie : but seeing there is also malum Culpae , there cannot but bee an Occasion of Iustice . Our double Euill worketh a double Occasion , and so maketh Mercie and Iustice as it were to striue in God .

And indeed both take their occasions . Natus satisfied Iustice ; for a Person came forth that was able to giue full satisfaction vnto Iustice : but Datus satisfied Mercy , because this Person was freely bestowed vpon Vs. So that if we put Borne for Vs , and Giuen to Vs together , we see the sweet Harmony that is in the Quire of Gods Attributes . None singeth alone , they concent together ; yet so , that some one doth most loudly speak the praise of God : and in our case Mercy reioyceth ouer Iudgement . For though our sinnes haue occasioned Iustice ; and therefore Christ was borne for Vs , that he might satisfie that iustice that was too heauie for vs : yet our Woe occasioned Mercy , which gaue Christ vnto Vs , that in our own Person we might enioy the Blessings of God . We are borne for our selues , that we may liue , and haue all the comfort of our life present , & to come ( blessings which we wanted , and by which , when we receiue them , our state is the better . ) It is not so with Christ ; he was borne for others , not for himselfe ; and giuen to others , not to himselfe : for what wanted he , whereof he needed a supply ? Hee was in the forme of God : and what good is there that is not in the Nature of God , which is the ouerflowing Fountaine of all good ? Looke vpon the State of Christ , this Point will appeare clearly . No man will doubt , but his Birth was for the good of others , that considereth that his glory is not his owne , but ours . He sitteth indeed at the right hand of God , and is lifted vp aboue all Angels and Arch-angels , and euery Name that is named in Heauen and Earth , in this World , and that which is to come : but what gaineth he by it , who was from eternity most high in the glory of his Father ? Christ himselfe affirmeth it , Iohn 17. Glorifie mee , O Father , with that glory which I enioyed with thee before the foundations of the world were lay● . Himselfe then receiued nothing , which hee had not for euer : but in him wee receiue the honour to be loyned in one person with God , Christus esse voluit quod homo est , vt homo esse poss it quod est Christus . Cypr. de vanit Idol . in that person to conquer sinne , death , and hell ; after the conquest to receiue all power both in heauen and earth ; and possessed of this power , to sit vpon the Throne of God . It is not the Godhead , but the Manhood in Christ : and so it is Wee that haue receiued these Blessings . So that we must begin the obseruation of Gods fauour vnto vs , at that dignitie which our nature hath attained in Christ .

These different words Natus and Datus , Borne and Giuen , imply , that they were not both of one time : The Manhood beganne when Christ was incarnate , but the Godhead was long before . It was , though it were not manifested vntill the time of his birth . So that being , and being manifest , make the difference : for that the Manhood receiued then his beeing , but the Godhead only his beeing manifest .

And yet wee must not make such a difference , without taking heed of Nestorius his errour : For if the words be soundly vnderstood , if they bee vnderstood of the Person , not of the Natures , we may apply Natus and Datus to eyther of them : the Godhead may be said to be borne , and the Manhood may bee said to bee giuen . That the Godhead , or rather God , may be said to be borne , it is cleare Luke 1. The holy thing that shall be born of thee shall be called the Sonne of God : And the Virgine Mary , by the Fathers , is ( as you heard ) called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . St. Bernards obseruation is true , speaking to the Virgine Mary , as it were in the person of the Angell , Quod natum est ex ipso Deo , erit tuus , & quod ex te nascetur , erit eius : vt tamen non sint duo Filij , sed vnus , licet aliud ex te , aliud ex illo sit ; ita tamen non cuiusque suus , sed vnus vtriusque Filius . So that vnderstand it of the Person , and Natus will agree with Filius ; vnderstand it also of the Person , and Datus will agree with Puerulus : for the Childe was giuen also , and had a being before , euen as ancient as the Sonne of God , to whom he is inseparably vnited . Whatsoeuer attribute of God may be verified of Man , so long as we meane no more but the Person . But if our meaning doe once point at the Natures , then Natus is peculiar to the Childe which beganne in time ; and Datus to the Sonne which was before all time : so the Diuines , ancient , and later , doe vsually distinguish these words .

Thirdly , note that Natus goeth before Datus ; Christ is , before hee is bestowed . And the Holy Ghost would haue vs to consider two distinct Acts of God : 1. The Constitution of our Sauiours Person : 2. And then the Donation thereof vnto Vs : And it is requisite , that our meditations confound not Gods Workes . Wee must multiply our meditations , as Gods works are multiplied : The Constitution of the Person is as a means which God prouideth , and prouideth for an end , which was his Donation . So that Christs Incarnation is not to be taken as a speculatiue , but a practick thing : God therein did not onely reueale his Wisedome , and his Power , which wee may speculate with our wits , but thereby doth giue vs a taste of his Goodnesse also to affect our hearts . So that wee may not separate Datus from Natus , lest we proue ignorant how vsefull this Incarnation is , and so depriue our selues of the comfort thereof .

Lastly , if Datus be the end of Natus , and he that is Borne is Giuen vnto Vs , we must make St. Paules Conclusion , God that spared not his onely Sonne , but gaue him for vs , what is there that he will not bestow vpon vs ? He hath nothing nearer and dearer ; he that is vouchsafed this , may presume to speed of whatsoeuer else . We cannot haue a better encouragement to pray , nor anchor-hold of our prayer : nay , we cannot learne better how to demeane our selues towards God , than by imitating Gods dealing herein with vs . Let Natus , or rather Renatus , goe before Datus in vs : Let vs first bee new-borne , before wee giue our selues to God . Except we be prouided of this gift , we are not fit to make a Present : and if wee be prouided , and vnfainedly make this Present vnto God ; what haue wee that shall not be deuoted vnto him ? our honour , our wealth , our friends ? Hee will neuer deny ought vnto God , that first giueth himselfe to him . And thus much for the odds betweene the two Natures , implied in the words Borne and Giuen .

Moreouer we must obserue , that the Childe borne , and the Sonne giuen , if they be separated from Vs , they make an Article admiràble , but comfortable it is not , except you adde vnto it Vs. When this Clause is put vnto that , our Faith is Faith indeed , and taketh place as well in our heart , as in our head ; and we listen diligently vnto the Annunciation which the Angel made vnto the Shepheards , Behold , I bring you glad tidings of great ioy that shall be to all the People : for vnto you is borne a Sauiour , which is the Lord Christ . In a word , you haue the true Description of Immanuell , God with vs ; which then proued true , when this Childe was borne vnto Vs , and to Vs this Sonne was giuen .

Finally , marke the Tense of these words , Natus , Datus , it is the Praeter-tense ; they speake of Christ , as if hee were already borne . Christ was not borne in sixe hundred yeares after . The reason is , the stile is Propheticall : The Prophets speake of things to come , as if they were present , or past ; they speake of the Workes of God , answerably to the Nature of God . In the Nature of God there is no time , because it is eternall . When Moses asked after Gods name , he receiued this answer , I am that I am . In the Reuelation that Name is resolued into all the parts of time , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and it imports , that all parts of time are together in God : they are all present in him . As it is with his Nature , so it is with his Workes . Nothing falleth out in time , that was not decreed before all time ; and whatsoeuer is in the decree , is euer present to God . And because present in the decree , therefore as concluded , God may speake of it as a thing past : because the Conclusion is before his eyes , he may speake of it as a thing present ; and as his hand shall produce it , he may speake of it as a thing to come . And the holy Ghost vseth libertie to speake of such things so diuersly .

But for their speaking of Christs birth as if it were passed when it was yet to come , there are moreouer two speciall Reasons : The one is , for that the efficacie of his birth began immediately vpon the fall . As in Paradise Adam was stung by the Serpent : so in Paradise was hee cured by the seed of the Woman . The Patriarchs in their order , Heb. 11. not onely knew , but felt the vertue of this Childe , this Sonne . St. Paul comprehends it in a short Rule , Iesus Christ yesterday , and to day , and the same for euer . Hee was a Lambe slaine , not onely borne , from the beginning of world . Neither onely did the efficacie of his person worke , but in a sort his presence also was vouchsafed vnto the world . It is an ancient opinion of many of the Fathers , and not a few of the worthiest late Diuines approue it , that all apparitions of God in the Old Testament , were of the second Person . In the eighth of the Prouerbs himselfe saith , that his delight was to be amongst the Sonnes of men . Yea , and to say nothing of other shapes , how often did hee appeare in the shape of a man ? which apparition the Fathers call , Praeludium incarnationis : It was a faire intimation of that which in time hee should bee for euer , after hee had once taken vpon him the nature of man , which death it selfe should neuer seuer from him .

O Lord , that wouldest not only become Man , but also bee Gods gift to Man , thou which wert before all time , wouldest be bestowed in time , bestowed vpon Iewes , bestowed vpon Gentiles , and make them both one Israel of God : Notwithstanding there was nothing in them to demerit thee , much in them to prouoke thee ; yet hast thou out of thine own goodnesse so tendered Man , as to satisfie thy Iustice , that it might bee no hinderance vnto thy Mercy , but that thy Mercy might remedy both our Woe , and Sinne ; We beseech thee , that wee may all be new borne by vertue of thy Sonnes birth , and giue our selues to Thee , as he is giuen to Vs , that so we may be in the number of those which with the Prophet may say , Tovs a Childe is borne , to vs a Sonne is giuen . Which grace he vouchsafe vs , that is giuen vnto vs : To whom with the Father , and the Holy Ghost , be giuen all honour and glory , now and for euer . Amen .

THE THIRD SERMON . The Gouernment shall be vpon his shoulders .

THe Doctrine of this Scripture containes the Truth and Excellencie of Christs Person and State : Of the truth of Christs Person I haue already spoken , and shewed you both the Natures wherein it subsisteth , and the People to which it belongs . The Natures wherein it subsists are two : The Nature of God , and of Man . which haue a most streight vnion in one Person , and yet without the least diminution of eyther nature .

This Person belongs vnto the Iewes , not according to the flesh , but according to the spirit , euen to the whole Israel of God ; which consists of beleeuing naturall both Iewes and Gentiles . To this People doth Christ belong .

But of what degree is hee amongst them ? For euery companie that consists of many persons , if they bee incorporate , hath men of sundry degrees by the Ordinance of God , and the common rules of discretion : there are superiours , there are inferiours ; some which command , some which are commanded . Of which ranke is our Sauiour Christ ? Of the highest ; it appeares in his State , The Gouernment shall be vpon his shoulders . Although then the Scripture affirm , that Christ appeared in the forme of a seruant , and himself said , That he came not to be ministred vnto , but to minister : et must we not mistake ; his Ministery was not of the foote , but of the head ; it was not an obeying , but a commanding Ministeric . The Head ministers , and so doth the Foote in our body naturall , but they minister not both alike : The head ministreth to the foote by way of commanding , the foote ministreth to the head by way of obeying . Christs Ministery was of the former , not of the later kinde ; his Foes and his Friends in the Gospell both salute him by the name of Rabbi , or Rabboni , which is by interpretation , Master . And our Sauiour Christ telleth his Disciples in St. Iohn , You call me Master , and Lord , and you say well ; for so I am . And elsewhere he calleth himselfe The Heire of the Vineyard , The Lord of the Sabaoth . The Name of Christ or Messias is a most cleare proofe hereof ; for none were anointed but to be superiours : and the Acts which Christ did exercise beare witnesse hereunto . which were all of them eyther Propheticall , when hee taught , or Priestly , when hee sacrificed , or Kingly , when hee wrought Miracles . These bee the things which were done by him , and the Gospell relates no other kinde of acts , or ( at least ) none in comparison . And all these are commanding acts ; they are acts of a Superiour , exercised in the dayes of his flesh , in the dayes of his greatest humiliation . So that the forme of a Seruant , and the ministring of Christ , shew , that he had not the attendance for worldly respect that was due to such a Superiour : hee had not so much as a house to hide his head in , much lesse had hee any Princely pompe . But they deny him not to haue been a Superiour , they deny him not that which was giuen him in my Text ; and my Text giueth him the State of a Superiour .

To come then vnto it . There are two things to bee obserued in the words : 1. Of what sort the Gouernment was : 2. and Wherewith Christ did sustaine it . The Gouernment was of the best sort , it was Regall ; it appeares in the next Verse , where Christ is said To sit vpon the Throne of Dauid : And this Gouernment he sustaines by his owne carefull Power ; for it is layd vpon his shoulders . These two Points we must at this time looke into briefly , and in their order : I beginne with the Gouernment .

If wee looke backe to the Story of Genesis , we shall finde , that when God promised Isaac , which was a Type of Christ , he changed both his Fathers and his Mothers name : shee was called Sarai , but God new named her Sarah , which is a Princesse ; and Abram was new named Abraham , a Father of many Nations . And me thinks , when I reade these words here in the Prophet , and those that follow , wherein Christ is described , I see the application of those names , to this Person ; I see the Principality , I see the Posterity , I see in Christ the truth of Sarah , and of Abrahams name . And surely the word which here signifieth Gouernment , hath great affinity with the name of Sarah .

But of Gouernments some are subordinate , some are absolute : Some so command as the Centurion in the Gospell , I am a man set vnder authority , though I haue diuers vnder mee , and I say to one come , and hee commeth , and to another go , and he goeth : But some so command , as Salomon speaketh of a King , against whom there is no rising vp , whose Lawes must not bee disputed on earth , and his Commandements bee obeyed by all that are his Subiects . Christs Gouernment is not of the subordinate , but the absolute sort ; it appeares by the Throne , by the Kingdome vpon which he sitteth , places of absolute power ; especially if they be Natiue , and not Electiue , they must needs haue a most free absolute Power . And such Christs is , Natus Rex ; it is the expresse letter of my Text : And the Wisemen that came to present him , Matth. 2. asked for him that was borne King of the Iewes . Nay Christ himselfe , when Pilate asked him whether he were a King , replyed , for this cause was I borne . And Pilate set vp this stile ouer his Crosse , Iesus of Nazareth King of the Iewes : which he would not alter , though he were much importuned by the Scribes and Pharisees . The places of the Prophets are very cleare , Esay 32. Ier. 23. but specially Dan. 7. all of them beare witnesse to the Kingdome of Christ . So that wee must acknowledge in Christ a Kingly power : such a Power as none must dare to dispute the verity of his Word , as curious and scoffing Atheists and Epicures doe ; or resist his Authority , as proud Pharaohs and Senacheribs : Christ can brooke neyther .

But as Christ is called a King , so here is an addition vnto his Title ; his Throne and Kingdome are termed the Throne and Kingdome of Dauid . And indeed Christs Pedegree is by St. Matthew , and St. Luke , fetched from King Dauid . Himselfe calleth himselfe in the Reuelation , The roote and generation of Dauid . The Apostle telleth vs , that be was of the seed of Dauid according to the flesh : And how often in the Gospell is he called The Sonne of Dauid ? In the Prophets euen Dauid himselfe sometimes ; and sometimes The branch of Dauid . Finally , the Angell in the first of Luke telleth the Virgin Mary , That Christ shall sit vpon the Throne of his Father Dauid .

But how can that bee , seeing that which Dauid had , Christ had not , and what Dauid had not , Christ had ? Christ had not the Temporall state of Dauid , that was fallen into the hands of Herod the great ; and the Spirituall state of Christ Dauid had not , His Kingdome was Temporall . How then could Christ be said to sit vpon his Kingdome ? Although it were granted , that by succession Christ was the right heire to the Crowne of Israel : yet seeing the Scepter was departed , and the Law-giuer gone , the Tabernacle of Dauid was downe , we cannot finde a Truth of these words ; we cannot , if wee vnderstand them literally , but if mystically wee may . And St. Pauls rule is our guide , All things ( yea and persons too , if they were eminent ) came to the Israelites in Types , 1 Cor. 10. they had shadowes of good things to come . St. Bernards rule is true , This Throne of Dauid which Christ sate on , was not sedes Typica , but Vera ; not Corporalis , but Spiritualis ; not Temporalis , but Aeterna : yet so , that Illa was huius Imago ; the Temporall of the Eternall , the Corporall of the Spirituall , the Typicall of the true Throne , Dauids state of the state of the Church . And indeed there is an excellent Analogie betweene the Person of Dauid and Christ , as both were Kings : Dauid was anointed to be a King long before hee was possessed of his Kingdome ; and so was our Sauiour Christ anointed with the holy Ghost , long before he entred into his Glory . For though he did many acts of a Gouernour Propheticall and Priestly ; yet few Regall acts before his Resurrection : and those which hee did , hee did them rather with the efficacie , than in the Maiestie of a King ; for his outward Man represented nothing lesse . But after his Resurrection and Ascension , Efficacie and Maiestie conioyned , and he sate him downe at the right hand of God , and now doth he gouerne in the glory of his Father .

Secondly , as there was a distance betweene Dauids Vnction too , and Possession of the Crowne : so was that a troublesome time , few quiet dayes had he , being persecuted both abroad , and at home , by Saul , by his Seruants . Euen so our Sauiour Christ entred not into his glory , but by many afflictions ; all kinde of Enemies pursue him with all kinde of malice : so that his life was a continuall Crosse . And as Dauid , so Christ ; the nearer he drew to his Crowne , the sharper was his Crosse .

Thirdly , as King Dauid first possessed only the Tribe of Iuda , and after some yeares the ten Tribes : euen so our Sauiour Christ at first possessed only the Iewes , and after some time inlarged his Church vnto the Gentiles .

Fourthly , Dauid being possessed of his Kingdome , spent many years in repressing the Foes of his Kingdome , Philistines , Amonites , Syrians , &c. and at length fate downe in peace , and ruled with Iustice and Iudgement in much Prosperity : euen so our Sauiour Christ , though ascended into Heauen , and reigning there , yet shall he be vntill the generall Resurrection subduing his Enemies vnder his feete , and freeing his Church from troubles and calamities . when that is done , then shall he rule and reigne with his Church in much peace and ioy . These , and such like Analogies , are obseruable in comparing of Christ and Dauid : which are the cause why the Kingdome of Christ is called , The Kingdome of Dauid .

But yet in the letter of the storie , which is the ground of this comparison , you shall finde many Hyperboles : reade the 89. Psalme , the 72. Psalm , the 132. to say nothing of diuers places of the Prophets which seeme to exceede the truth , if they be applyed to King Dauid ; whereby the holy Ghost giueth vs to vnderstand , that they must bee applyed to a greater than Dauid . And indeed the phrases that are in these reall Allegories or Types , must be vnderstood of the Corporall part ; but Quodammodo , in a measure answerable vnto them , the fulnesse of their truth appeares in the Spirituall . And some Diuines obserue , Ez●k. 21.26 , 37 that The Throne of Dauid is not that which Dauid possessed , but that which was promised to Dauid for his sonne : And indeed in 2 Sam. 7. the Promise though it be made vnto Dauid , yet is it made for his sonne ; his sonne is Christ . It was not meant of his immediate Sonne , otherwise than in a Type ; but it was meant of his Sonne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Messias , or Sauiour of the world : As also the Promise made to Abraham , was made for his Sonne ; which in appearance seemed to be Isaac , but St. Paul to the Galathians , telleth vs that that seed is Christ .

Well then , this Kingdome is the Church , and therein Christ sitteth as in his Throne ; it is the Gouernment thereof that is committed vnto him . And here wee may not dreame of a corporall Kingdome , and turne the truth into a Type . St. Paul hath told vs , that The Kingdome of God is neyther meat nor drinke , but righteousnesse , and peace , and ioy of the holy Ghost : And Christ in the Gospell , The Kingdome of God is within you . The Parables of the Kingdome , if you looke to their Morall , imply as much ; all sound things and persons spirituall . Grosse then is the vsurpation of the Bishop of Rome , who , in Christs name , contrary to Christs rules , combines both Swords , the Spirituall and the Corporall . And they that vnderstand The Kingdome of Christ carnally , as if all temporall Iurisdiction should be swallowed vp in the Ecclesiastical State , sauour not of the things of God , but of the things of this world : yea , they sow dangerous seeds of discord betweene Princes and Pastors , and seeke to breed iealousies ; vpon which what will follow , but that the one will seeke to ruinate the other ?

Christs Kingdome then is of his Church ; and it is a spirituall Gouernment of his Church . Notwithstanding , these words must not bee vnderstood exclusiuely , as if Christ were so confined to his Church , as that he had nothing to doe with those that were without the Church . As King Dauid ruled in Israel , but so , that the Philistines , Ammoni●es , Moabites , and all the bordering Countries were subiect vnto his Scepter , and hee layd tribute vpon them , and commanded them at his pleasure : Euen so our Sauiour Christ , not only ruleth in his Church , but commandeth them also that are without it , not onely men , but euen the powers of Hell also : He hath the keyes both of death and hell , and euery knee boweth to him , at of things in heauen , and of things in earth ; so euen of things vnder the earth also . And it is our comfort , that hee which is our King hath so great a Power ouer our Foes : the more power hee hath ouer them , the lesse wee neede to stand in feare of them ; the more securely may wee obey him . And so haue you heard of what sort Christs Gouernment is .

The next Point is , Wherewith he sustaines this Gouernment ; it is here said that it shall be vpon his shoulders . Morall Princes vnburden themselues vpon the shoulders of others : the wits , the power of their Officers , in peace and warre , doe beare vp the greatest part of their state . It is not so with our King , he beareth all himselfe ; euen when hee vseth meanes , those meanes are but Instruments , whose abilitie and efficacie , are both from him . The Minister speaketh words , and dispenseth Elements ; but in vaine doth he both , except Christ bee with him , and his spirit make effectuall that which is done by him : if there bee not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it will be indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And what likelihood was there that a few Fishermen , and those vnlearned , should euer haue subiected the crownes of Princes , the wits of Philosophers , the stomacks of the Mighty , the desires of the Ambitious , finally , all kinde of dispositions , vnto the Scepter of Christ , had not Christs spirit wrought with them ?

A second thing that is to bee obserued in this Word , is , that as Christ is highest in degree : so is hee deepest in care ; and so should Kings bee . The Great world , the Little world , both preach this Lesson vnto temporal Kings . The Great World hath many parts whereof it doth consist , and of them one is placed aboue another . The higher any part is placed , the more it laboureth for the rest by motion and influence . Witnesse the Sun , the Moone , the Starres , compared to the inferiour Bodies ; all which labour for the Earth , the basest of all . In the Little World of our Body , is not our Head set aboue our Hands , and our Feete ? And how painefully doth the Eye watch , the Eare heare , and euery sense employ it selfe for the direction and preseruation of the Hands and Feete ? If it bee so in the Creatures that are destitute of Reason , betweene reasonable Creatures it should bee much more so . The Gouernour must lesse take his ease , and lesse be idle , than those which are gouerned : nay , his care , his paine must farre exceede theirs ; he must partake of euery one of theirs . Doe wee not see it so in our Body ? The hand hath his peculiar worke , so hath the foote , and euery other in feriour part employes it selfe about some particular function : but the directiue and commanding parts in man are Architectonicall , they resemble the Master of the works in a Building , whose presence and guidance runneth through all the seuerall kinde of Labourers , appointing what they must doe , and caring that they doe it well ; whether they hew stones , or lay them , square timber , or co●ple it : whatsoeuer other worke is to bee done , the Master hath , though not his hand , yet his head working with them . No otherwise should the Magistrate carry himselfe in his charge , nor be lesse prouident in the Common-weale : the influence of his care must quicken , must order , must further whatsouer functions of the people , and make them tend to the common good .

The 72. Psalme compares our Gouernour ( I meane Christ , of whom this Text speaketh ) vnto a showre of raine : and wee see that a showre of raine waters carefully all the plants of the fields , the rose , the lilly , the violet , the cedar , and the pine , all of them do fare the better for the watering of the raine . And the grace of Christs spirit is no otherwise showred downe vpon euery member of the Church , euery one is nourished therewith . Malachie compares him to the Sunne ; he calleth him The Sun of Righteousnesse : And who knoweth not how common the warmth of the Sunne is ? and how effectuall it is also . The Raine yeelds matter to the earth , but that it may become prouing matter , the earth is beholding to the Sunne , which workes the moisture , and distributeth it through the whole body of the herbs and plants . Christs grace supplyeth both Rain and Sunne ; from him wee haue both Posse and Velle : nay , the Apostle saith , He worketh in vs both to will and to doe , euen of his own good pleasure . So that we may well say , The Gouernment lyeth vpon his shoulders .

Vpon his shoulders ? Princes on earth beare the Ensignes of their Gouernment , some in their hands , as Scepters ; some on their heads , as Crownes : but Christ weareth his on his shoulders . The Fathers generally vnderstand this of Christs Crosse : some looking to the History related in the Gospell , that Christ was made to bear his own Crosse vpon his shoulders , when he went vnto his death ; which , they say , was prophesied of in the 95. Psalme , Dicite in gentibus , quia Dominus regnauit à ligno : So saith St. Austin it was anciently read , though it be not found so read now ordinarily in the Septuagint . The Iewes in malice razed it out , as hee thinkes . But because the Hebrew Text hath it not , wee neede not stand vpon so vncertaine a ground : Wee may take a better , eyther from the type of Aaron bearing the twelue Tribes ingrauen vpon his shoulders , when he went into the Temple ; or from Eliakim , Esay 22. vpon whose shoulders the key of the house of Dauid was layd ; or from the shepheard bearing the lost sheepe vpon his shoulders ; or if you will haue it of the Crosse , take it from Christ himselfe speaking to the Disciples that went to Emmaus , Ought not Christ to haue suffered these things , and so to enter into his glory ? or from St. Paul also , Christ triumphed ouer Powers and Principalities in his person , but then when this Person suffered vpon the Crosse . So that Christ reigned in his passion , and because in his passion , therefore had he his Gouernment vpon his shouldeas .

And indeede our Faith in him must begin at that which was endured by him ; and therein must wee imitate him , and write Cedendo vincimus . The Church neuer triumphed so much ouer the world , as when it did most resolutely sustaine the bloudy malice of the world .

The last thing that is to be noted on these words , is , the exchanging of the yoke mentioned before , and rod of the oppressor , which lay vpon the shoulders of the People , into this Royalty and Gouernment , which lyeth vpon the shoulders of the King . Great odds there was betweene the People and the King : the enemies had to do with the People , they imposed their persecutions as a yoke vpon them ; but when they come to deale with the King , this yoke is turned into a gouernment . The same God that commanded light to shine out of darkenesse , so altered the Crosse of Christ , that it became to him the Chaire of Triumph . And this is the cause , why Princes weare it in their Crownes , in token that they are subiect to it ; and why it was of old set vp where triumphall Arches were wont to stand , that the world might haue so many witnesses ( as it were ) of the Triumph of it . Which superstition at length abused ; and therefore haue they in many places iustly been abolished , though the originall of the erection of those Crosses deserued rather praise than blame .

But we may not omit to obserue the seeming Contradiction that is in the Prophets words : At first it is said , The Gouernment shall be vpon his shoulders , as if hee did beare it : afterward it is said , that Hee shall sit vpon the Throne , and the Kingdome , as if it did beare him . The reconciliation is easie . The body politicke is like the body naturall ; the foundation of it stands vppermost , the head stands aboue the feete : and a man would thinke that the feet did beare the head ; but indeede the head beareth the feete . For were it not for the influence of sense and motion , which the head deriues vnto the feete , the feete could not sustaine themselues , much lesse could they beare the body : Wee see it in a dead palsie , that intercepts the intercourse of the spirits betweene the head and feet . We haue another Simile also of our Soules and our Bodies . We would think that our Body did containe our Soule , but indeed it is the Soule that containes the Body . For no sooner doth the Soule part from the Body , but the heterogeneous parts fall asunder , and this goodly frame commeth to nothing : Euen so fareth it betweene the Prince and the People ; he seemeth to rest vpon the people , as the head vpon the body , but indeed the people doe rest vpon him ; and therefore in Greek a King is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; a phrase borrowed from a Building , whereunto the Common-wealth is compared , and whereof the King is said to be the Foundation . For a wise King , as it is Wisd. 6. is the vpholding of the People : and King Dauid , Psal. 75. The earth , and all the inhabitants thereof are dissolued , I beare vp the Pillars thereof .

And indeede the parts of euery State , were they not vnited and supported by the Soueraignty of the Prince , would sooner moulder , and come to nought , than doe the parts of our Naturall body when it wants a soule : for there is not so much , nor so eager naturall ambition and coueteousnesse in the elements whereof our bodies consist , whereby they striue to gaine the one vpon the other , and to tyrannize the one ouer the other , vntill the one hath wrought the others bane ; as there is ciuill both ambition and coueteousnesse in the Members of euery State : whereby the one striueth to get the vpperhand of the other , and each man would denour his brother : Ephraim against Manasses , and Manasses against Ephraim , and both against Iuda , ( as the Prophet speaketh in this Chapter ) vntill the Kindome of Israel be layd waste . Whereas then in euery State there are rich and poore , that the rich doe not deuoure the poore ; crafty and simple , that the crafty doe not circumuent the simple ; strong and weak , that the strong doe not offer violence to the weake ; the reason is , There is a King Rege incolumimens omnibus vna , The King maintaines the Concord . By him it commeth to passe that euery man sitteth quietly vnder his own vine , and dwelleth safely vnder his owne roofe . Mutiners and Murmurers are therefore iustly to be abhorred , who speake euill of Authority , and would withdraw their necks from obedience , vpon this ground , That superiours liue by the sweat of the inferiours browes , being themselues deuoyd of care . Their quarrell is like that which in Menius Agrippaes Apologue , the outward members of the body had against the stomacke : They complained of his lazinesse , and their owne painfulnesse , and therfore conspired to starue him , and ease themselues . They euen discouered their folly ; for soone after , the hands began to faint , and the leggs to faulter , and the whole body to pine . Then they perceiued , that the stomacke which they condemned as lazie , laboured for them , and that they were beholding to the labour of the stomacke , that themselues had any strength to labour : So is it in the body politicke ; though the State of the Prince is supported by the Commons , yet the spring of the Commons wealth is the prouidence of the Prince ; and soone would these streames dye , if that fountaine were dammed vp . It is so in a ciuill state , but in the spirituall state it is much more so . If a mortall Prince bee so beneficiall vnto a temporall State , much more is the immortall King of heauen and earth beneficiall to the state of his Church , sustaining and supporting the same . That which you haue heard of mortall Princes , sheweth rather what they should doe , than what vsually they doe : But this immortall King doth what he should ; hee is not so much aduanced aboue his people , as his people are eased by him . He beareth them vp on his wings , as an Eagle doth her yongue ones , as it is Deut. 32. but more amply , Esay 36. his care , his prouidence , and the efficacie thereof are most aptly , most significantly set downe there .

But because of this we shall speake more hereafter , when wee come to entreate of his excellent managing of his State ; wee will pursue that Point no further , nor trouble you further at this time .

O Lord who art high in place , and great in care , in thy Person , and by vertue of thy bitter Passion , exercising thy prouidence , which guides and supports the whole frame of , and euery member in thy Church ; Lord wee beseech thee to guide vs , that wee bee not mis-led ; and that wee faile not , to sustaine vs . So shall we neuer repine at thy sitting vpon vs , thy Kingdome , seeing wee rest more vpon thee that art our King . And euer , good Lord , so rule vs from Heauen , that wee may rest on thee in Earth : So shall wee , beeing translated from Earth vnto Heauen , fully rest and reigne with thee for euer . Amen .

THE FOVRTH SERMON . And his Name shall be called , The wonderfull Counsellour , The mighty God .

THe Nature and Excellencie of Christs Person are those two Points of Doctrine which haue beene obserued in this Text : The first I haue ended ; you haue beene taught what Christs Person is , what is his State : I come now to the excellencie of both . Each hath an excellency ; there is an excellencie of the Person , and an excellencie of the State . The excellencte of Christs Person , is to be seen in the endowments thereof , which are contained in his stile : but the excellencie of his state appeares in his managing thereof .

I beginne at the excellencie of the Person , which consists in the endowments ; and the endowments are exprest in the style . As mortall Kings , so this immortall , hath his style proclaimed , And his name shall be called ; his style expresseth indowments , which are Regall , but Spirituall : Regall they are . Two vertues are peculiar vnto Kings , ouer and aboue those which they must haue in common with their Subiects : they are Wisdome and Power ; Wisedome to prouide for , and Power to sustaine their estate . This King hath both : he hath Wisedome ; for hee is The wonderfull Counsellour : and he hath Power ; for he is The mighty God .

But as his indowments are Regall ; so are they Spirituall : for they must be proportionable to the Kingdome . His kingdome is not of this world ; for he is the Father of eternity : Neyther is the condition of his people worldly , it is Peace ; it is an heauenly , not an earthly portion . Hee is Prince of this Peace . These be the endowments of his Person , and of these we are to speake distinctly , and in their order .

And first they are giuen him in his style : Herein hee answereth mortall Kings , in that he proclaimeth his style , lest his people should faile in their respect . For the greatnesse of respect , ariseth with the greatnesse of the style : we vse to looke vpon them with a more awfull eye , in whom there are more grounds of awe . This hath made Monarches in all ages to straine their Titles to the vttermost ; as hee that reades the Story of the Assyrian , the Persian , the Romane Monarches of old , and the moderne histories both of barbarous and Christian Kings , may easily perceiue . But here is the odds , that their styles doe commonly shew rather what they should be , than what they are . They are giuen them , propter spem , in hope they will proue as their Titles import : or else they shew what they would seeme to haue done , rather than what they haue done indeed . And here flattery amplifieth beyond truth , and maketh mountaines of mole-hils ; yea , substituteth fables in stead of verities : as might easily be proued , if we would insist vpon their particular styles . You may reade the title of Augustus giuen vnto such Emperours as did not enlarge , but diminish the Empire : of Pater patriae , to those that were so far from being Fathers , that they were plaine Tyrants : of Pontifex Maximus , giuen to them which were so farre from seruing the gods that they did sacrilegiously canonize themselues for gods : and yet propter spem , the Senate gaue them these titles ; and by flattery they did amplifie in the rest . He that had but a small conquest , encreased his style , as if he had conquered a whole Kingdome ; as appeares in the styles of Germanicus , Illiricus , Brytannicus , &c. To omit the fabulous styles of the easterne Monarches , he that will may read them in their stories , and see how ridiculous they are in claiming kindred of the gods , of the starres , and of what not , which might amplifie their Maiestie ? In a word , Hope and Flattery are the best ground , wherupon all mens worldly titles are built , especially great mens , and Kings most of all . But it is not so with our King , the truth in him is answerable to the titles that are giuen him . They are not giuen him propter spem , but propter rem : Hee is that which he is called , neyther is there in them any flattery ; yea , his titles do come short of , they do not exceed those perfections that are in him . So that we may not measure the style of Christ , as we doe the styles of mortall Kings ; but conceiue rather more than lesse , when we heare his style .

Marke also another difference between the style of Christ , and the style of mortall Princes . Mortall Princes , amongst other amplifications of their style , are spoken vnto in abstracto ; you seldome heare of any salutations giuen to them , but they are so conceiued , Maiestie , Dominion , Celsitude , Grace , and the like ; as if they were framed of Plato's Idea , vpon which Diogenes played wittily , Scyathum video , Scythietatem non video : and another , applying it to Princes , obserues , That before this style began , vertues were in concreto , the Persons and the Vertues met in one subiect : but since they haue been separated , and as we heare the vertue abstracted from the subiect ; so doe we commonly see the subiect voyd of the vertue . But it is not so with Christ : but whereas he may iustly , and doth sometimes , not only to note the eminency of his vertue , but also to note his Godhead , call himselfe by abstract names , Wisedome , Truth , Righteousnesse , Life , &c. yet doth hee vsually receiue his style in concreto , to note , that his Manhood is endowed with these qualities from his Godhead , and that the subiect and the vertues goe in him both together .

Lastly , wee must not beginne Christs being , this which he is called , at the time when he is first called ; and so , with Seruetus , question the Godhead of Christ , as if it were no more ancient than this solemne proclamation of his style . For though then his endowments began to be manifested , and communicated to his Manhood , yet as God , hee had them from euerlasting ; from euerlasting was he , the wonderfull Counsellour , the mighty God , the father of eternity .

But to leaue the preface , and come to the indowments , to the Regall indowments . The first imports his Wisedome , hee is called The wonderfull Counsellour . Some seuer these words , and make two titles of that which I reade but as one : one title of Wonderfull , and another of Counsellour ; and so it may bee . Wonderfull may well bee a title of Christ , nay a transcendent title , which goeth through all his titles : for not one of them is there , in which we must not conceiue him to be wonderfull ; and wee cannot haue a better preparation to those meditations which we haue on the eminencie of Christ , than if we begin at wonderfull . Admiration is but broken knowledge , but it is the seed of perfect knowledge , so perfect as we are capable of . It maketh vs when we study vpon the nature of God , and of Christ , and the excellencies of both , to conceiue a good rule , which is , That though God speakes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet we must vnderstand him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and euer rise higher in our thoughts , than we are led by the signification of the words . We must adde a degree of eminencie , wherin they exceede all creatures ; such eminencie as we must adore , because wee cannot comprehend it , for they are wonderfull . Euen the name of wonderfull be longs vnto them ; as appeares by the answer that was giuen to Manoah in the booke of Iudges , when hee enquired after the name of the Angell which appeared , Why askest thou after my name , seeing it is wonderfull ? It were easie to shew how this title fits Christ , by running through the whole story of the Gospell , which to euery part setteth a marke of wonder ; to his birth , to his life , to his death , to his resurrection , to his ascention . I will instance only in his birth , because we now solemnize the memory thereof . In that appeare three great wonders : 1. That natures so farre distant as God and Man , should bee ioyned in one person : 2. That the nature of man should be conceiued in a Virgins wombe that neuer knew man : 3. That she should , being her selfe conceiued in sinne , conceiue a Sonne without sinne . Were there no other wonder , these were enow to style Christ wonderfull , and to make it one of his peculiar titles .

But because the Fathers , following the Septuagint and the Caldee , haue coupled these words Wonderfull and Counsellour together , and made of them but one title , and their opinion is made probable by the Hebrew Text , and the other titles which are all compounded , Almighty God , Father of Eternity , Prince of Peace : I will so ioyne them , and handle them as one title , whereof there are two parts , Counsellour and Wonderfull .

Christ is a Counsellour . And here also marke the odds betweene mortall Princes , and this our King : mortall Princes and their Counsell are distinct persons ; the weakenesse , and the idlenesse , or both , of mortall Princes wits , maketh them to vse the counsell of others ; as it is euident in all States : whereupon is grounded that prouerbe of Salomon , In the alundance of Counsellours there is welfare . But here our King is the Counsellour also ; hee is both King and Counsell : And that which the Apostle hath out of the Prophet , Who euer was his Counsellour ? may well be applied to him . His vnderstanding is so large , so cleare , that it reacheth to all things , and pierceth into the depth of all , as St. Paul describeth it : Heb. 4. and by it hee meaneth Christ , as it appeares by the close of his speech , The word of God is sharper than any two edged sword , and entreth in to the diuiding of the ioynts , and the marrow , and is a discerner of the thoughts ; all things are naked before his eyes . And Dauid sheweth , that the night and the day to him are all one , and the darkenesse is as cleare as the light .

And as such is his ability , so is his care answerable : His wits are not idle , He that keepeth Israel doth ne●ther slumber nor sleepe , as it is Psalm 121. His eyes are vpon his charge , from the beginning of the yeare , till the end thereof , as it is Deut. 11. Not a Sparrow lights vpon the ground without his prouidence . So that he needes no counsell besides his owne ; he well deserues the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of whom Aristotle alledgeth that Verse out of the Greeke Poet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

But let vs come nearer the Point . You haue heard , that he is a Counsellour , but whereof I cannot expresse better , than by two of his vsuall titles , the Wisedome , the Word of God . He is Consiliarius ad intra , and ad extra , beeing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 both 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : St. Iohn comprehendeth both in that sentence , The Son which is in the bosome of the Father : and so is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath declared himself vnto vs , & so is become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And our Sauiour Christ , Those things which I haue heard of my Father , being Consiliarius ad intra , haue I opened vnto you , as Consiliarius ad extra : and so Prouerbs 8. Wisedome describeth her selfe as a Counsellour both ad intra , and ad extra , with God , and to the world .

But what is the Matter of this Counsell ? surely the principall is the Conenant betweene God and his Church , which St. Paul , Heb. 6. calleth the vnchangeable Counsell of God : and God in the Prophets , speaking of the Kingdome of Christ , calleth it his Counsell , not excluding all other secrets of God ; for Christ is priuy to them all : He is the Lambe , mentioned in the Reuclation , that only can open the sealed Booke of Gods hidden Mysteries , especially those that concerne his Church . Now Christ , as the Wisedome of God , was of counsell when this Mysterie was resolued on , before all time he was of counsell with God , and when God was pleased to reueale it , then Christ also became the Counsellour vnto men , as he was the Word of God . These two things are comprehended in his Counsellourship ; and in regard of both these may hee bee called wonderfull . It was a wonderfull course that this wisedome of God found out to worke the Redemption of man , by coupling of these Natures , and satisfying Mercy and Iudgement , and that by Man without sinfull man .

And as the course is wonderfull , so likewise is the communicating thereof ; seeing the power of God vseth such weake instruments . When wee behold the meanes , wee cannot but wonder at the effects ; when wee see such heauenly treasures in earthen vessels , and see such efficacie of the one shine through the infirmity of the other ; and behold the euidence of the spirit in the foolishnesse of preaching , and see it casting downe of strong holds , and captiuating vnto Christ euery thought ; this must needs make it wonderfull . And wonderfull certainly will we acknowledge him to be , if we consider these things : for that is wonderfull which is aboue the reach of the vnderstanding .

Wee see the first royall title , and Christs first royall vertue , which is his Wisedome .

The second followeth , which is his Power . Primò opus est consulto , deinde cum consulueris maturè opus est facto , said the Heathen Orator : for as it is true , that Vis consilij expers mole ruit sua ; so is it no lesse true , that if wisedome ●aue not strength to execute her designes , it is fruitlesse . Therefore our King is as well armed with power , as furnished with wisedome : So that he is able to execute whatsoeuer he doth resolue . Therefore his second style is , The mighty God . El of it selfe signifieth mighty , but it is communicated to others besides the true God , to Angels , to Men , that are t●e Lieutenants of God , or vsurpe the state of God ; all these haue a power , but it is but a weake power in comparison , and it is often times checked and curbed , limited and stinted . The Angels that are great in power , are no farther powerfull than to doe Gods will ; much more are men at Gods controll : Hee refraineth the spirit of Princes , and maketh the stoutest of them to know that they are but men . The story of Nebuchadnezzar in Daniel , who was for seuen yeares cast out of his Pallace , to liue amongst Beasts , and vpon his acknowledgement of the Lord of Heauen and Earth was restored againe ; maketh this cleare . Canutus , a King of this Land , when flatterers magnified his power , and did almost deifie him , to confute them , caused his chaire to bee set by the Sea shore at the time of the floud , and sitting in his Maiestie commanded the waues that they should not approach his Throne : but when the tyde kept his course , and wet his garments , Lo ( saith hee ) what a mighty King I am by Sea and Land , whose command euery waue dareth resist . Though then they are mighty , yet there is much weakenesse ioyned with their might : Not so Christ . It appeares in the Epithite that is added vnto El , which is Gibbor , importing that he is a God of preuailing might : In Daniel he is called El Elim , The Mighty of mighties ; whereupon Moses , magnifying his might , saith , Who is like vnto thee , Exod. 15. O Lord , amongst the gods ? Which words abbreuiated the Maccabees in their wars against their enemies , did bear in their standard , and therehence ( as the learned obserue ) did take their name of Maccabees , Certainely this Epithite is a lust ground of that which King Dauid perswades , Psalme 29. Ascribe vnto the Lord , O yee mighty , ascribe vnto the Lord glory and strength .

But there are two Eminences in Christs might , by which hee is aduanced aboue all Creatures . The first is , that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mighty of himselfe : The second is , that he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , almighty .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; other Creatures haue their power from him , and therefore their power depends vpon him ; so that he can at his pleasure intend or remit theirs ; but his owne continueth euer the same . Secondly , they can doe but euery one so much as is permitted him : and neuer was there any creature to whom God imparted all his power ( I speake not of the degree , but the parts thereof ) some things he committeth to Angels which Men cannot doe , and some things to Men which Angels cannot doe ; the earth hath not the power of the heauens , nor the heauens of the earth : but God is the fountaine of all power ; there is nothing done by any of these , which without these he cannot doe . Ier. 23. Nothing is hard vnto him : and the Angel , Luke 1. Nothing is impossible vnto God . therefore hee hath wrought the same effects without these creatures . What he doth by his Angels ordinarily , he extraordinarily hath done by himselfe : and what doth hee by Man , which without Man hee hath not done ? And as for the Sunne and the Starres , he hath illightned the ayre without them ; and without the earth , hath he prouided both bread and flesh ; yea , at his pleasure he hath stript all those of their power in an instant : in a word , He doth whatsoeuer he will both in heauen and earth ; he cannot will that which he cannot doe : nothing resisteth his will , but all things readily do serue him .

If this title be carried through the Gospell , euery point of the Gospel will witnesse the truth thereof in Christ ; it will witnesse that hee hath a preuailing power , and that he is therefore worthily called a mighty God . When God promised him , hee promised him in these words , I haue layd helpe vpon one that is mighty , Psalme 89. When God exhibits him , Luke 1. Zacharie proclaimes him thus , God hath raised vp a mighty saluation vnto vs in the house of his seruant Dauid : Christ himselfe , Mat. 28. All power is giuen to mee both in heauen & earth . to say nothing of like titles that are remembred in the Reuelation . But I chuse rather to obserue vnto you out of both Christs Regall titles , how well they fit vs , what comfort they doe yeeld vnto vs . Our enemie the Diuell is compared to a Serpent , to a roaring Lion : hee is full of craft , and of great strength , and so are his instruments , the wicked , subtill and violent ; but wee are silly , and we are feeble . If we compare our selues to them , how can we but feare to be deceiued , to bee opprest ? See how God hath prouided for vs , see how hee hath furnished Christ , whom hee sendeth vnto vs ; Hee is a Counsellour , and it was a Counsellour that wee needed , that ●ight discouer vnto vs the Serpents policie in his end , and Sophistrie in his meanes , wherewith he setteth vpon vs : He pretends that we shall be like vnto Gods , when he meaneth to make vs Diuels ; and by setting an edge on our desire of the Tree of the knowledge of good and euill , he would depriue vs of the Tree of life : but Christ is at hand to discouer his purposes , and to giue vs timely caueats that we bee not abused by them .

Secondly , he still compasseth the world , seeking Whom he may deuour , and is mighty to destroy . And certainely none should escape him , were it not that we haue on our side a mighty God , the seed of the Woman , that shewed himselfe so much mightier than the seed of the Serpent , by how much breaking of the head is more than bruising of the heele . Wee haue a Dauid for that Goliah , and a stronger man that hath entred that strong mans house , bound him , rifled him , and diuided his spoyle . So that if now it be doubtingly asked , Shall the prey be taken from the mighty ? or the lawfull captiue bee deliuered ? we may answer with the Prophet , Esay 49. Thus saith the Lord , Euen the Captiues of the mighty shall be taken away , and the prey of the terrible shall bee deliuered ; for I will contend with him that contendeth with thee , and will saue thy children : and all flesh shall know that I the Lord am thy Sauiour , and thy Redeemer , the mighty One of Iacob .

Wherefore seeing Christ is become our Counsellour , let vs not leane vnto our owne wisedome , but be counselled by him . It is the second degree of wisedome , when wee cannot aduise our selues , to bee aduised by others ; if we faile herein , the Philosopher himselfe will censure vs for fooles . And remember withall that of the Sonne of Syracke , Bee in peace with many , neuerthelesse haue but one Counsellour of a thousand , cap. 6. hee giues the reason at large , cap. 37. And well may we rely vpon the iudgement of this Counsellour , who much better than Elizeus can detect vnto vs the plots of the King of Aram , of all our Enemies , that we may prouide against them : yea , he can take them all in their owne wilinesse , and infatuate their Counsels , as he did Achitophels . Reade Esay 19. & 8. So did Christ deale with the old Serpent , and with the broode of the Serpent in all ages ; our age , our country hath had proofe thereof .

As this must encourage vs to rely vpon his Counsell , so must the other title encourage vs to rely vpon his power , his preuailing power . We walk in the middest of our enemies , and they vse the vttermost of their strength to ruine vs ; yet though we are in the middest of the valley of the shadow of death , let vs feare none euill : for they that trust in the Lord are like vnto mount Sion , which shall neuer be remoued .

LOrd guide vs by thy Counsell , support vs by thy Power , that wee be neyther circumuented , nor quelled , but by thy direction and protection we may escape both the craft and the force of all our Enemies . So shall we euer glorifie thee as our admirable Counsellour , and our most mighty God .

THE FIFTH SERMON . The euerlasting Father , the Prince of Peace .

THe Excellencie of Christs Person consists in the indowments thereof , which are Regall , but Spirituall . That they are Regall , appeares in his two first titles , whereof I haue already spoken ; and that they are Spirituall , it will appeare by the other two , whereof I am now to speake . Whereof the first sheweth that Christs Kingdome is not of this world , He is the Father of eternity : the second sheweth that the condition of his people is not worldly , Christ is Prince of Peace . To begin with the first .

In the Originall , the first of these two titles is so exprest as I haue read it , The Father of eternity . And the words beare a double sense : for either Aeternity is made the Attribute of the Father , and so by an Hebraisme , The Father of eternity is no more than the eternall or euerlasting Father ; so some Translations reade it : or Aeternity may note that which is subiect to the Father , and so the title imports that he is a Father of eternall things ; and so some Translations reade , The Father of the world to come . We need not to bee troubled with this variety : for the words will beare eyther Translation , and both these things concurre in the same person ; He that is the euerlasting Father , is a Father of euerlasting things . We will therefore handle both ; and first shew you , that Christ is an euerlasting Father .

The phrase doth distinguish betweene our Father , and our Father : the Father of our flesh , and the Father of our spirits . of whom St. Paul speaketh , Heb. 12. Of these two the first is Temporall , the other is Aeternall : that the first is but temporall , wee may gather out of the fift of Genesis , where are reckoned vp the longest liued Fathers that euer were in the world : but of them all it is said , that they begat children , and then they dyed ; they left their children to the world . And as they , so their posterity come within the compasse of that of Iob , Man that is borne of a Woman is but of a short time : or as Dauid speakes , His dayes are but a spanne long . When he hath serued his course , he goeth the way of all flesh , and sleepes in his graue .

Neyther is he temporall only in regard that he must dye , but also in regard that his affection is mutable . Some parents destitute their children inforced by death ; but not a few put off the affection of Fathers euen in their life , and they in that respect also may be termed but temporall Fathers . Our Sauiour Christ , speaking of the later times , telleth vs , that the Father shall rise against the Sonne , as the Sonne against the Father . Saint Paul , speaking of former times , Rom. 1. amongst other wicked ones reckoneth vp persons that were without naturall affection : and it were an easie matter out of Histories to report , that many haue dis-inherited , many haue murdered , many haue deuoured their own children , so farre vnnaturall haue they beene .

In opposition vnto these two cases , which apparantly conclude that the Parents of our flesh are temporall ; temporall , in regard that they are mortall in their nature , and temporall , in that they are mutable in their affections ; our Sauiour Christ is termed an euerlasting Father , death cannot take him from vs : for euen in his death , ( wherein , notwithstanding his abode was so little that hee saw no corruption ) the hypostaticall Vnion , which made him a father , did not cease . And as for his affection , it is immutable , Whom he loueth , hee loueth vnto the end : of the perpetuitie of his being , excellent is that place , Esay 63. Doubtlesse thou art our Father , though Abraham be ignorant of vs , and Israel acknowledge vs not : Thou O Lord , art our Father , and our Redeemer , thy name is from euerlasting . And touching the perpetuity of his louing , the Church there speaketh also , Looke downe from heauen , and behold from the habitation of thy holinesse and of thy glory : where is thy zeale , and thy strength , the sounding of thy bowels , and of thy mercy towards me ? 〈◊〉 9. ●●al . 27. are they restrained ? No , they cannot bee restrained . For as God in this Prophet speaketh elsewhere , Can a Mother forget her child ? If she can , yet will not I forget thee , saith the Lord : And King Dauid , When my father and my mother forsooke me , the Lord tooke me vp . This is the reason why our Sauiour Christ in the Gospell , biddeth vs Call none father vpon earth , for that we haue but one father which is in heauen : hee liueth , when the other dye ; and when the other hateth , he continueth his loue . and therefore is deseruedly called , the euerlasting Father .

Two good Lessons are implyed herein : the one teaching Piety , the other Charity .

We are taught Piety , when we are taught that he whom we obey is our Father : for if I be a Father ( saith the Lord ) where is mine honour ? Mal. 1. and Moses to Israel , Deut. 32. Doest thou so reward the Lord , O thou foolish people and vnwise ? is not he thy Father that made thee ? &c.

And as the very name of Father teacheth Piety , so doth the name of Euerlasting teach it much more . St. Paul argueth so , Heb. 12. If so bee wee honoured the fathers of our flesh , which are mortall , as is our flesh , how much more should we honour the father of our spirits , which is immortall , as is our spirits ? Great reason haue we to reuerence this Father , that neuer ceaseth to be our Father , that hath prouided , that euen when we lose our fathers , we should yet stil haue our Father , haue him for our Father , which is the Father of Orphanes . It is no small comfort nor weake pillar of our faith , that we neuer want a Father : yea , our double birth readeth vs this Lecture . For as we come out of our mothers wombe by the help of our mortall Parents ; so to signifie that we haue immortall parents , we are then borne againe in the Churches wombe .

Neither doth this title teach vs only Piety , but Charity also ; charity one towards another . For whereas our mortall parents extend their consanguinity and affinity but to a few , this euerlasing father extends his vnto all . Malachy worketh vpon this , Haue we not all one Father ? Cap. 2. wherefore then do you iniury one to another ? The blood should neuer be cold , seeing wee are all kinne in the first degree ; all brethren , sonnes of one father , euen of him that is here called , the euerlasting father .

But how commeth Christ to be called father , who otherwise is called our brother ; he being the sonne of God , and God being his father , as hee is ours ? If you respect the Communion of those things whereof we both partake , he is our brother , but if the Communication or deriuation of them , he is our father ; for he is the second Adam , as the Church is the second Eue : and as we are termed the sons of the Church , or of Hierusalem the Spouse , so are we also of Christ the Bridegroome , who begetteth vs in , and by his Church . Wee beare the image of this second Adam , as wee doe of the first , and his children are we whose image we beare : therefore Christ that saith , I will declare thy name vnto my brethren , Rom. 14. saith , Esay 8. Behold , here am I , and the children which thou hast giuen vnto me . As hee is , so he calleth himselfe , sometimes brother , sometimes father . And so haue you heard , how he is The euerlasting father .

But the words beare also another interpretation , which is , That hee is the father of euerlasting things . As hee is , so are those things that are subiect vnto him , both euerlasting . And this distinguisheth betweene this world , and that which is to come , making Christ King of the later . St. Paul telleth vs , Heb. 2. that God hath subiected vnto him the world to come . That temporall and eternall doe distinguish betweene these two worlds , it is cleare in St. Paul , teaching that those things which are seene are temporall , but those which are not seene are eternall . And touching the things which are seene , the Preacher hath pronounced peremptorily vanity of vanities , all is but vanity : One generation passeth , and another commeth , and nothing abideth stedfast in the world . 1 Cor. 7. St. Paul biddeth vs vse the world as if we vsed it not , because the fashion of this world passeth away . St. Iohn biddeth vs not to loue the world , nor the things that are in the world ; Psal. 102. for this world passeth away , and the lusts thereof . The Psalmist telleth vs that they all waxe old like vnto a garment : and St. Peter , 2 Pet. 2. Rom. 8. that the heauens shall melt with heate , and the earth with the workes thereof shall be burnt vp ; they shal be dissolued . For all are subiect vnto vanitie . But in the very same places where the temporalty of this present world is set down , there is mention made of the eternity of that world which is to come : you heard it out of the place to the Corinths : and the words in the Psalme are very cleare , 2 Cor. 4. Psal. 102. 1 Iohn 2. The children of thy seruants shall continue , and their seed shall stand fast in thy sight : and St. Iohn , Hee that fulfilleth the will of God , abideth for euer . St. Peter intimateth as much : and so doth Salomon in the Preacher . This our Prophet that in the fortieth is willed to cry , All flesh is grasse , and the glory thereof is as the flower of the field , the grasse withereth , the flower fadeth ; is willed also to cry , That the Word of the Lord endureth for euer . 1 Pet. 1. And this Word is the incorruptible seede , by which wee are new-borne ; it is the food , by which wee are nourished , which endureth for euer ; it is the riches , which ney ther rust can corrupt , nor theeues spoyle vs of ; Iohn 6. it setteth vpon our heads an immarcessible Crowne , and placeth vs in a Kingdome that cannot be shaken . All the graces wherein stands the life of Christianity , they are eternall graces , they possesse vs of that which is eternall , and make vs eternall possessours thereof . Therefore well doth Christ in this respect also receiue this title of The father of eternity .

But eternity must be vnderstood à parte post , not à parte ante . The eternity à parte ante , is Gods prerogatiue ; to be so eternall , is to bee without beginning . A creature hath his beginning , and so farre is temporall : but he may be continued for euer , and so be eternall . And in this sense doth the Prophet in this place speake of eternity , and maketh Christ The father thereof .

And well may hee be called the father , that was the Author , and is the Disposer thereof : for in his owne Person hee first gaue being vnto this both grace and glory , and from his person doth it streame vnto vs ; wee no otherwise enioy it , than as wee haue vnion with him . And these three interests of Christ in these things , doe make him to be termed , the father of this eternity .

But now this title must looke back vnto the two formertitles , and then wee shall see the sweetnesse that is in it . In the Regall titles wee heard of that Wisedome and Power which wee may admire and adore : but when I heare that the wonderfull Counsellour , the almighty God is my father , this sweetens these two glorious titles , and maketh them the more comfortable to mee . For whom doth the wisedome of a father prouide , but for his childe ? and for whom so readily as for his childe , doth a father vse his power ? I presume then of Christs pr●uidence , of Christs supportance , because Christ is my father . Hee that is the king is my father , and what I might not presume of a king , of a father I dare presume , yea , and presume it constantly ; for he is vnchangeable . My immortall father is not like my mortall , that his wisedome or his power should steed me but for a time , they will sticke to me for euer ; no death can take them from mee , neither will they bee estranged vpon any dislike . Can there bee greater comfort for a feeble , for a sinfull soule , than this assurance of such an euerlasting father ?

The comfort is great that appeares in the person , but in the inheritance there appeares much greater : for wherein hath , or doth this my euerlasting father spend his euerlasting wonderfull wisedome , and mighty power ? hath he spent them to prouide me a momentany estate ? is his inheritance like that which is left by my mortall parents , such as I may lose , or must leaue ? No , it is like himselfe , his workes be are the image of his person , they are eternall like himselfe . Let then the world faile me , let all earthly things be taken from me , let them be vnto me as my parents , naturall parents were , but temporall : yet shall I not want . I can as little be poor , as bee an Orphan : My father neuer dyeth , and the portion he giues mee endureth for euer . When I reade of what stuffe Moses made the Tabercle , Salomon the Temple , much more when I reade St. Iohns description of the heauenly Ierusalem , I now perceiue Gods meaning ; it is to let me vnderstand , so farre as earth can shadow heauen , how much more stable my inheritance of heauen is , than the best inheritance I can get here on earth , if it be of earth : though on earth I may haue ( euery childe of God hath ) the earnest , the first fruits of that which wee exspect in heauen . And so haue you the first of these two titles , which teach that Christs royall endowments are also spirituall .

I come now to the second , which sheweth that as Christs kingdome is not of this world , because it is as hee is , not temporall , but eternall : so likewise the condition of it is not worldly , it is Peace . Divus Nerua ( saith Tacitus ) duas res olim insociabiles coniunxit , imperium & libertatem . Hee spake with the most that ascribed so much vnto Nerua : but of Christ is may be most truly affirmed , that where he raignes , there is peace and free liberty for euery Subiect . It is too vsuall with men , the wiser they are , the more to bee turbulent , and disquieters of States , the more power they haue , the more to tyrannize : it is not so with our King , but hee that is wonderfull for Counsell , mighty for Power , bends both his Counsell and his Power to worke Peace , that peace which is the portion of his Church , and which none partake beside the members thereof . This Prophet hath peremptorily pronounced , There is no peace vnto the wicked , saith my God : Esay 57. Hee compares them to the Sea , still raging and foming , casting out their owne shame : & Salomon vnto vanity , adds vexation of spirit . You may see it in the particular case of all wicked men , that sure they haue no rest . They haue no rest ab intra ; they neuer can light vpon that which doth sistere appetitum , which maketh them range in their desires , in their endeauours , neuer finding where to settle : and ab extra too , they are vnquiet , for the whirle-winde of God driueth them like chaffe , and like a floud it driueth them downe the streame . And indeed , how should they bee quiet that are compared vnto the sea , which when there is no storme cannot stand still , but hath his flux and reflux ? And no wonder : for it is the subiect of the Moone , than which , nothing is more changeable . A fit Embleme of the world , vpon which , whosoeuer dependeth , cannot be stable , when the world it selfe is so vnstedfast .

But no greater argument can be brought for their want of quiet , than that which is taken from the nature of peace : and the nature thereof is insinuated in the word , wherewith the holy Ghost in the Hebrew tongue expresseth it ; no tongue doth so vsually fit words to things , and giue vs a notion of the things by the words . Now the word Shalom , which signifieth Peace , doth in the roote containe two significations , the one of Perfection , the other of Retribution : and these two comprehend the full nature of peace . wherein there is first perfection .

What perfection is , I will shew you corporally , that you may the better conceiue it spiritually . God hath made the eye to see , and the eare to hear ; the eye seeth colours , the eare heareth sounds : that betweene those obiects , and these senses , there may be quiet , the sense must be in good temper , and the obiect such as will giue content : if the sense bee sound , and the obiect pleasing , there groweth peace betweene them ; but if eyther the obiect bee not proportioned to the eye to please it , and so likewise the sound to the eare ; or if the eare and the eye be vnsound , so that it cannot endure the obiect , then groweth vnquietnesse . As it is thus bodily , so spiritually there is an obiect that must be entertained by vs , and wee must be fit to entertaine it ; Gods Word and his Workes . If our senses be so sanctified , that we can behold them , and they doe so testifie Gods will to vs , that we receiue comfort by them , then there is Peace .

Apply this vnto the godly , and you shall finde , that the things of God doe alwayes giue them content , and they delight to solace themselues in them : yea , though the crosse goe withall , and they are exposed to worldly troubles , yet euery good man is Medijs tranquillus in vndis : Et si fractus illabatur orbis , impauidum ferient rumae . As for the wicked , it is not so with them : for eyther they want those senses , whereby they should entertain Gods gracious countenance when it is present with them , and so peace faileth in them , for want of that wherewith they should receiue it ; or else if God giue them senses to see him , they see nothing but Iustice and Wrath in him , and so in regard of the obiect , they haue no peace : ( stupidity , and senslesnesse of Gods iudgements , which sometimes doth befall them , especially in prosperity , maketh a shew of peace ; but indeed it is nothing lesse ; ) For if so bee the parts of our body , and powers of our soule , doe not worke vpon their proper obiects , and in working finde content , there is not the nature of peace ; peace , so farre as it consists in perfection ; Which vnderstood spiritually , is nothing else but grace ; grace is the first kinde of peace which belongs vnto the Church .

Besides this peace of perfection , there is a peace of retribution . Euery Commandement , as it hath his precept , so it hath his sanction also ; and as we are commanded in the one , so wee haue a promise in the other : Glory is promised for grace ; and the seruant to whom the master saith Well done , shall enter into his Masters ioy : he shall haue peace for peace , yea peace vpon peace ; the peace of heauen heaped vpon that peace which he had in earth , which is nothing else but the reward of godlinesse .

You see the two branches of peace , perfection and retribution ; of both these Christ is Prince : Hee is the Author both of grace and glory , the true King of Salem , Ephes. 2.14 . the true Salomon , the true Noah , whom St. Paul calleth our Peace ; Luke 2.14 . Luke 10.5 . at whose birth the Angels sung , In earth peace ; whose first Sermon that he commanded his Apostles to preach , was , Peace be to this house ; who taking leaue of his Disciples , Ioh. 14.27 . gaue them Peace , when he went to his death , Luke 24.36 . when he rose from the dead ; finally , as the Apostle saith , Slew hatred , and set at one all things both in heauen and earth . The Prophets euery where speak of his Kingdome , as of a Kingdome of peace . Read Psalm 72. Esay 32. &c.

That the inheritance wee shall haue is eternall , you heard before : But the inheritance of the wicked is eternall also , Goe ye cursed ( shall the Iudge say ) into euerlasting fire ; and they haue a worme that neuer dyeth : but theirs is a miserable eternity , an vnquiet inheritance , hunger and thirst , nakednesse and paine , chaines and vtter darkenesse , weeping and gnashing of teeth are their portion ; and where these are , what trouble is there not ? But ours is a better eternity , it is a peaceable one : as wee shall euer bee , so shall we euer be at quiet ; at quiet passiuely , nothing shall disquiet vs ; at quiet actiuely , we shall disquiet none . Wee shall be pacati and pacifici , sit at rest our selues , and disturbe none . It shall be so in heauen fully , in earth it should be so in a good measure : for Gods will should be done in earth as it is in heauen ; and we should begin our heauen here vpon earth . We should beginne to exercise the Peace of Perfection , and foretaste the Peace of Retribution ; that so we might haue a good experiment , and giue the world a good testimonie that we are the subiects of the Prince of peace .

I will set God before mine eyes , and I will try how mine eyes can behold God ; and if I finde that mine eye delights to behold him , that his countenance puts gladnesse into my heart , when I doe behold him , I am sure we are at Peace . For , were wee not , eyther I haue no eyes , and doe not see him , or when I doe , I shall be confounded with the sight of him . I will open mine eares , and I will heare God in his Word , and if when I heare him , the Law of his mouth is sweeter vnto mee than hony , and the hony combe , I know we are at peace ; were we not , I must needs be like Adam , heare , and fly . And if , in the dayes of my mortality , I can attaine this Peace of Perfection , I doubt not , but in the dayes of my immortality , I shall attaine vnto that higher peace , the peace of Retribution : all teares shall be wiped from mine eyes , all sickenesse from my body , all blindnesse from my vnderstanding , all vntowardlinesse from my will . This ciuill discord of the flesh and the spirit , and that greater betweene my conscience and God , how much more these lesser discords that are between me and other men , shall fully cease , and be abolished for euer ; the Prince of Peace shall consummate my peace . And so haue you those two titles of Christ , which shew , that we must vnderstand spiritually those two former titles , which you heard before doe royally belong vnto him .

I should now farther shew you , that the Scripture giues Christ many names , because one or few cannot fully expresse him , or ( at least ) we cannot fully sound the depth of that name when it is giuen vnto him . The name of Iesus , is a rich name , and so is the name of Christ , the vsuall names by which our Sauiour was called : but the riches of those names are vnfoulded vnto vs in these particular titles , and wee must take these as Commentaries vpon those : for as it is in the eleuenth of this Prophecie , The spirit which rested vpon Christ was manifold ; how manifold , the holy Ghost doth there describe in abstracto : but here to like purpose he speaketh of Christ in concreto . The time will not suffer me to parallel these , and the like places ; this is our Rule , That as our nature delights in variety , so there is a variety in Christ , to giue full content vnto our nature ; and wee must not lightly passe by any one of his titles , seeing euery one of them promiseth so much good vnto vs .

O Lord , that being my Lord , art pleased to be my Father , such a Father , as that I neede not feare that I shall euer be an Orphan , and hast prouided me an inheritance that shal be as lasting as my selfe , that when all other fayle mee , shall bee enioyed by mee ; an inheritance most comfortable , because therein consists my Perfection , and thy Retribution ; the Retribution of glory , wherewith thou dost crowne the Perfection of grace : grant that I neuer want that piety which I owe vnto my Father , that charity which I owe vnto my Brethren . Let my heart goe where my best treasure is , and let that peace which passeth all vnderstanding haue the vpper hand in me : Let me feele it , let me practise it so in heart , that I may haue the fulnesse of both sense and practice of it , in the Kingdome of Heauen . Amen .

THE SIXTH SERMON . Of the increase of his Gouernment and Peace there shall bee no end , vpon the Throne of Dauid , and vpon his Kingdome , to order it , and to establish it &c.

IN Christ , whom the Prophet describeth here vnto vs , I obserued a double excellencie , one of his Person , and another of his State : The first I haue already handled ; I come now to the second , the excellencie of the State . Which stands in a boundlesse growth of the Kingdome , and a constant policie of the King ; that is the effect , wherof this is the cause .

But more particularly in the effect , obserue , that there is a growth , the Prophet calleth it an increase , a growth of the gouernment , and a growth of the peace ; both partake of the same increase . And the increase of both is boundlesse , there is no end of it ; no bounds of place , it ouerspreadeth all ; no bounds of time , it endureth for euer : the word beareth both .

Of this effect or boundlesse growth of the Kingdome , the cause is the constant policie of the King . Which consisteth in the exercise of his two roy all indowments : of his wisedome , Hee shall order , and to order is nothing else but to employ that wisedome which Christ hath as a wonderfull Counsellour : of his power , He shall support , and to support , what is it but to employ his power ? the power that he hath as he is a mighty God : hee employeth them both , his wisedome , his power .

But they may bee employed eyther well , or ill , according as the rule is by which they proceed : Christ employeth them well , his rule is good , it is iudgement and iustice ; he cals all to an account , and measures to all as they are found vpon their triall . This is the policie .

And herein he is constant , he continueth it without ceasing , from henceforth euen for euer : So that of the euerlasting effect , there is an euerlasting cause .

You see what is the summe or substance of this second excellencie ; but that you may see it better , let vs runne ouer the parts briefly , and in their order .

And first we are to obserue , how answerable the excellencie of the state is , to the excellencie of the person , one goeth not without the other . Christus naturalis will haue Christum mysticum conformable vnto him , the body to the head : Where he vouchsafeth an vnion of persons , he vouchsafeth a communion also in the dignity of the persons .

It appeares in the name , he is called Christ , which is , annoynted with oyle of gladnesse ; and we are called Christians , we partake of the same oyle . His name is but an oyntment poured out , as it is in the Canticles ; Cap. 1.3 . poured out like that precious oyle vpon Aarons head , which ranne downe to the skirts of his garment . Cap. 60. All Christs garments ( and the Church in Esay is compared to a garment ) smell of Myrrhe , Aloes , and Cassia , as it is Psalme 45. This is taught by diuers Similies , Of the wiues communicating in her husbands honour and wealth , The branches partaking of the fatnesse and sweetnesse of the roote , The members deriuing of sense and motion from the head : So that our King is not like the bramble that receiueth all good , and yeelds none to the state : but hee is like the Fig-tree , the Vine , the Oliue ; they that pertaine to him , are all the better for him , they are conformable to him ; if he haue an excellencie , they shall haue one also . A good patterne for mortall Kings and Gouernours , who should herein imitate the King of Heauen , that as when a man seeth an excellent work , he ghesseth that the worke man was excellent , though he see him not : so the eminency of the Gouernour may be seene , when hee is not seene ; it may be seene in the eminencie of his people . Surely , the corporall Heauen doth not more declare the glory of God , Psalme 19. nor the corporall Firmament his handy worke ; than the mysticall heauen , and the Firmament of the Church , doe set forth vnto the world the glory of Christ .

But enough of the correspondencie of one excellencie to another : let vs descend now to the particulars of the later , and speake first of the growth .

And here we see how Christus mysticus doth answer Christum naturalem also . In describing of the King , the Prophet beganne at his childhood , of which St. Luke saith , that Christ grew in wisedome , in stature , and in fanour both with God and man . And what doth the word increase intimate , but a childhood as it were of the Church , from which it groweth forward ? Certainely , the Scripture doth follow the Simile , and fetcheth , as Christ out of his mothers wombe , so the children of God out of the Churches wombe , by a new birth . And as Christ sucked his mothers breast , so doe these children liue at first by reasonable milke , ( as Saint Peter speaketh ) suckt from the Churches two breasts , the Old , Heb. 6. and the New Testament . As he , so they come at length to stronger meat , and both come to the age of a perfect man : Christ naturally , the Church mystically . Ephes. 4. And this doctrine is taught by other Similies also . In the Prophets wee reade of Vine-plants which grew , and spread farre ; Dan. 2. of the little stone in Daniel , cut without hands , which grew into a great Mountaine . In the Gospell the Kingdome of heauen is compared to mustard seed , the least of seeds , but not of the least growth , it becommeth a Tree ; and it is compared to leauen , and who knoweth not how that disperseth it selfe throughout the whole lumpe ?

But this is plain in the story , Crescite & multiplicamini was a blessing that concerned as well the spirituall , as the naturall propagation of man , both had a like small beginning . Before the Floud one Adam and one Eue , from whom sprang all the children of God : after the Floud there was but one Family to people all the world , and but a piece of that to people the Church . Abraham had but one Isaac , whose off-spring was to become a mighty Nation : hee that marketh how it encreased in Egypt , will say that it encreased indeed . Come to the New Testament ; what a small beginning had the Church thereof ? but what an increment doe we find of it ? And when the Gospel was in this later age new planted , how few were they from whom it spread ? It were no great matter to weary you , with relating out of the Prophets Texts that handle this increase . But it needeth not , the matter is plaine . And this is the vse , euen the comfort of the Church , that when we see but a cloud , no bigger than that of Elias , wee may prognosticate , that the whole heauens shall bee ouercast , there will follow more , as truly as when a few graines are sowen , there will arise many eares , and each loaden with many graines . God somewhere in the Prophet vseth that Simile , and speaking of the Church , hee promiseth that hee will sow it with the seed of men : So that wee may vse those words of Zachary , Cap. 4. Who hath despised the day of small things ? for they shall reioyce , and shall see the plummet in the hand of Zerubbabel , with those seuen , they are the eyes of the Lord which runne to and fro through the earth . For there is an increase , and this increase is boundlesse .

But before I come to the measure of the increase , I must a little obserue , what that is which doth increase ; it is here specified to be the Gouernment and the Peace thereof . What the Gouernment , and what the Peace is , you heard before : at this time I am onely to obserue , that both of them increase ; for it is remarkeable , that they both increase . When mortall Princes inlarge their Dominions , they are faine withall to encrease their garrisons . Witnesse the Romane Empire , which neuer kept so many Armies , as when they had most Prouinces . And no maruell ; for what they conquered by the sword , they were faine to hold by the sword . for , but for feare they were not obeyed by them whom they held by force . Quem metuunt , oderunt : Et quem quisque odit , periisse expetit , are too euident , and too much experienced rules . All Nations haue had the triall of it in their conquests .

But it is not so with the Kingdome of Christ ; where hee enlargeth his Dominions he bringeth Peace , the inseparable companion of his Dominions : and why ? he maketh all his Subiects naturall . The Romanes in the end found that to be the best policie , to denizen whole Countreyes whom they conquered , and giue them the same immunities with the Citizens of Rome . And sure , this was a better prouision for their peace , than the sword could bee . But this was but a morall perswafion vnto peace , it could not worke the heart , and alter it , that was still indisposed thereunto ; as appeares by many rebellions and warres of those that had these immunities , when fit occasion was offered them .

But our Sauiour Christ changeth the heart . In the eleuenth of this prophesie it is excellently figured , by the cohabitation of the Wolfe and the Lambe , the Leopard and the Kid , &c. Haue men neuer so saluage dispositions , yet when they come vnder the Gouernment of Christ , they put them off , and become as meeke , as tame , as the Lambes and Kids in the flocke of Christ . He that readeth the stories , how barbarous other countries , yea our own countrey was before it was christianed , will acknowledge the truth hereof . I will only instance in two well knowne persons . St. Paul and St. Austine , what they were before , they haue each of them registred with their own pennes ; St. Paul in his Epistles , St. Augustine in his Confessions ; what they became , who knoweth not that hath read the Writings of them both ? The ground of all , is , None commeth vnder Christs gouernment , but hee is new-borne , not so much naturalized , as indeed made a naturall subiect : and we see in our own Country , how true the affection is , as of a naturall Prince to his Subiects , so of naturall Subiects to their Prince . This City lodgeth no garrison , neyther doth any other , except the frontier Towne that is armed against the forraigne enemie , and yet we all readily obey : euen so is it , and much more so in the Kingdome of Christ ; where the gouernment commeth , peace commeth with it , they both goe together , they both increase .

But how farre ? surely without stint of time or place ; of the encrease ( saith our Prophet ) there is no end . Where the Prophets doe speake of the increase of the gouernment , they ioyne withall the increase of the peace . Psalme 72. Esay 60. Micah 4. &c. The increase is ( as I termed it ) boundlesse ; it hath neyther limits of place , nor period of time . The Hebrew word beareth both , and so doth the Syriacke , which Luke 1. is vsed in the same argument . In the Hebrew Text the word Marbe hath , contrary to the vsuall orthography , Mem clausum for Mem apertum ; some impute it to the errour of the Scribes , but the vniformity of all copies disproues that , seeing it is not like that all should commit the same errour , especially seeing they wrote not all out of one copy . Whereupon the Diuines suppose , that there is some mystery therein ; what the mystery is , they are not agreed : some would haue it to be but a circumstance , a circumstance of the time when Christ should bee borne ; Mem vnderstood numerally signifieth 600. and about 600. yeares after this prophesie Christ was borne : othersome not content with this circumstance , seeke for a mystery in the substance of the description of Christ ; and here their iudgements vary also : for some respect Christum naturalem , and some Christum mysticum . They that respect Christum naturalem , suppose that the strangenesse of the character signifieth the strangenesse of Christs birth , which was not to be after the ordinary course of man : They that respect Christum mysticum , obserue , that the squarenesse of Mem , pointeth out the foure quarters of the world , and the closenesse of Mem , the perpetuity of time ; for that you cannot see in the letter where it ends . And if there bee any mysterie , this is the likeliest : for seeing this letter falleth out to be in those words , wherein the Prophet speaketh de Christo mystico , it is like the mysterie concerneth Christum mysticum , and noteth the boundlesse increase thereof in place and time .

But to leaue this mysterie . The phrase doth plainly obserue a difference between the Church in the Old Testament , and the Church in the New ; that had bounds , this hath none . The bounds of the old Church were the limits of the holy Land , which you may reade in Moses , and in Iosuah : the like difference is obserued in the old , and in the new Ierusalem ; the old Ierusalem had wals , but Zachary , cap. 2. saith , that the new should bee inhabited without wals . And indeed here wee see the truth of the promise made to Abraham , He is a Father of many Nations . As in Sarahs name we saw the royalty of the King , so in Abrahams , the amplitude of the Kingdome . We may likewise apply hereunto the story of Iacobs two sonnes , Iuda a type of the King , and Ioseph , of the Kingdome ; his very name soundeth the increase thereof : and Iacob describeth in his blessing , this blessing of increaso .

But to come to the plaine cuidences ; In thy seed ( said God to Abraham ) shall all nations of the earth be blessed : And Psalme 2. Aske of mee ( saith God to Christ ) and I will giue vnto thee all nations for thine inheritance , and the vttermost parts of the earth for thy possession . I omit the rest of the Prophets : the Psalmes haue Texts enow , All nations shall remember themselues , and be turned to the Lord . reade Psalm 45.72.89 . Come to the New Testament , Many shall come from the East , and from the west , from the North , and from the South ( saith Christ ) and shall sit downe with Abraham , Isaac , and Iacob , in the Kingdome of Heauen , Matth. 8. & 13. He maketh the whole world the field wherein God soweth his seed : and speaking of the end of the world , he giueth vs the meaning of that Parable , saying , That the Gospell must be preached to all nations . But most excellent is that , Acts 2. where when the holy Ghost descended , it pleased God that there should be of all nations vnder heauen ; some that should hear 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wonderfull workes of God , euery one in his owne languagne . So that the Gospel was preached to all nations , before the Apostles stirred from Ierusalem . And who can tell whether they were not harbingers vnto the Apostles , to prepare a people for Christ against their comming thither ? The place also in the Reuelation , cap. 7. is very cleare , where , after the sealing of those that were Israelites , Iohn saw a multitude of all nations , which none could number , triumphing as members of this Kingdome . Finally , St. Paul compares the circuit of the Sunne of righteousnesse , Rom. 10. vnto the circuit of our corporall Sunne ; both compasse the world , no place is hid from the light or heat of eyther of them .

You see it hath no bounds of place , neyther hath it any bounds of time . As it is the largest Monarchie that euer was ( for none of these foure notable ones euer tooke vp halfe so much ground ) so is it the most lasting also , Iesus Christ yesterday , to day , and the same for euer . You haue it in the type of Dauid , and Saul , whereof the Kingdome of the one was temporall , but of the other eternall , as it is 2 Sam. 7. The Angel repeateth the same promise , Luke 1. The Psalmes doe often vrge it , Psalme 45.72.89 . So doe the Prophets , Esay especially , they all concurre in this , that the Kingdome shall haue no end . Christs words are short , but they are full , The gates of hell shall neuer preuaile against it .

And behold here another excellent difference , between mortall Kingdomes , and this heauenly . Mortall Kingdomes are not lasting ; and while they last , they continue not vniform , they haue their clymactericall years , and commonly determine within certaine periods . The Politicians write of it , Bodin by name , and he out of others : and the Stories are cleare that it is so . Iustin hath calculated the three first : but Slèidan all foure ; and wee see their beginning , and their ending .

And as they are not lasting , so while they last , they continue not vniforme . The Planters of great states are commonly Heroicall men : but the Prouerb is , Heroum filij noxae , The Parents were neuer so beneficiall , as the children are mischieuous , oppressing by tyrannie , or wasting by vanity ; worldly peace breedeth plenty , plenty breedeth luxury , and luxurie breedeth warre , wherewith commeth ruine . This being the condition of mortall Kingdomes , how blessed is this Kingdome , that is boundlesse in place and time ? both for gouernment and for peace . If a man would choose himselfe an habitation , would he not pitch there where he might haue the most commerce , and the safest harbour ? See then our vanity , that for the most part wrong our selues herein , and preferre the world before the Church , desire to bee of that corporation , rather than this : where wee haue lesse scope , and more trouble , doe wee rather choose to make our abode , than where the bounds are wider , and the peace is neuer interrupted ? I say there is more scope in the Church than in the world ; not only more lasting peace , because though there bee few that shall bee saued , yet those few are all at one : But of those that perish , it is true , Quot capita , tot sensus , there are as many factions almost , as persons , they iarre as much between themselues , as they doe with the godly . and in that respect the godly may be said to be most in number .

But there are two cautions to be obserued in this boundlesnesse of the Church : One concerning the bound lesnesse thereof in regard of place : Another concerning the boundlesnesse thereof in regard of time . Touching the former , whereas the Church is said to spread it selfe ouer the whole world , we must not only vnderstand it de generibus singulorum , ( not de singulis generum ) in all nations ; but also obserue , that Christ which hath Ius ad omnem terram , hath not at the same time Ius in omni terra : the proprietie of all is his , but he taketh possession of it successiuely , and by parts . As the scope of the Sunne is all the world , and yet at one time the Sunne doth not shine in all parts thereof ; it beginneth in the East , and passeth to the South , and so to the West ; and as it passeth forward bringing light to one place , withdraweth it from another : so is it in regard of the Sunne of Righteousnesse ; the easterne Countries , the foutherne , haue had his light , which now are in darknesse for the most part : and we that were more northerly doe now enioy the clearest noon-tide ; but the Sunne beginneth to rise to them in the West , and it is too plaine , that our light beginneth to grow dimme ; it is to bee feared , that it hasteneth to their Meridian , and whether after their noone , it will then set , God knoweth . The cause hereof is not ( lest we mistake ) in the Sunne of Righteousnesse , as the cause why all haue not light at one time , is in the corporall Sunne : The corporall Sunne cannot at one time illighten all , the Sunne of Righteousnesse can : But for the sinnes of the people the Candlesticke is remoued , and giuen to a nation that will beare more fruit . We interpose our earthlinesse between our selues and the Sun , and so exclude our selues from the beames thereof .

A second caution concerneth the time . The peace and the gouernement are said to be euerlasting : But they may bee considered in fieri , or in facto , when they are once consummated , they shall bee continued for euer ; but while they are in fieri , the rebellion of the flesh against the spirit interrupts the gouernment , and the conscience of sinne within , and the crosse without , interrupt the peace .

Yet both are lasting pro modo viatoris , in the roote , though not in the fruite ; the principles of obedience , which are repentance and faith , by which wee recall our selues , and the principles of peace , which are faith and hope , by which we pacifie our selues inwardly , and patiently sustaine what befals vs outwardly , continue for euer : yea , and disobedience repented of maketh vs more obedient , and the interruption of peace breedeth vs more peace ; more peace inwardly we haue , the lesse we haue outwardly ; and after our reconciliation with God , we do more comfortably enioy the light of his countenance , but when wee are comprehensores , then our Obedience shall bee entire , and our peace be full , and both without end .

The last note is that which is the life of all , to wit , the vse , that wee must make of it . Although we cannot say of a body consisting of heterogeneous parts , that Eadem est ratio vnius & omnium , yet when it consists of homogeneous parts , wee may say it truly : I cannot say , that my hand is my head , or my head is my hand , or that in the one I see the nature of the other ; but whereas of flesh euery part is flesh , in the least part I see the condition of the whole . The Church hath a double consideration , so farre as these children are subiects of the Kindome , they are all homogeneous parts ; but as they haue seuerall functions , so they are heterogeneous parts . We haue not all the same graces of edification , but the same graces of adoption we should all haue : though we be not all Prophets , all Apostles , all workers of Miracles , all Pastors ; yet are wee all children of God , seruants in his house , subiects in his kingdome ; euery man so farre is a little catholicke Church , at least should bee . And wee should all try our selues by the rules of my Text , whether we find in our selues the gouernment of Christ , in our voluntary subiection to him ; the peace of Christ in his comfortable influence into our consciences . Wee must try how these things increase in vs , how we daily profit in both : And we should profit so farre , as that no part of our body , norpower of our soule , should be withdrawne from Christs gouernment : there should bee no part or power of eyther , that doth not partake of the sweetnesse of his peace . They should doe so , and euery day should they doe it : as they must exclude Christ from no place , so must they exclude him at no time .

But alas , many of vs are no subiects at all , wee are sonnes of Belial , few of vs growing subiects : but Catholickesubiects there are none on earth ; for , how many holds hath Sathan in vs , in our bodies , and in our soules , out of which we keep Christ the lawfull owner of them ? And for Time , it were well if we paid a tenth part therof vnto Christ ; but we afford him not so many houres as we do yeares vnto the Diuell . We are like vnto the image in Daniel , which had a golden head , siluer shoulders , brazen thighes , feet of clay and iron , the lower the worser ; and we , the longer we liue , commonly the worse wee are , the first time wee come to Christ we are at the best . How it is with particular persons , let euery man aske his own conscience . Certainly it is so with whole Churches ; what zeale , what charity , was there in the dayes of the Apostles ? but it was of no long continuance . The Fathers that write of the persecutions , say , That God sent euery one of them to correct in his Church the decay both of zeale and charity . When the Gospell reuiued with vs , those that are old may remember , how religious this Kingdome was , both within the Church and without , and what a friendly conspiracie there was between true deuotion and honest conuerfation . But may not Christ say now to vs , as he said to the Church of Ephesus ? I haue somewhat against thee , Reu. 2. because thou hast left thy first loue . Nay , rather may not he repeat the words which hee sent vnto the Church of Sardis ? I know thy workes , Reu. 3. thou hast a name that thou liuest , but art dead . Certainely , true Piety , true Charity is dead amongst vs . I conclude all with Christs exhortation , Reu. 2. Let vs remember from whence wee are fallen , and repent , and doe our first workes , lest he come vpon vs quickely , and remoue our Candlesticke out of his place , because we doe not repent .

O Lord , that hast vouchsafed to place thy Gouernement amongst vs , and with this Gouernment to giue thy Peace , we beseech thee that hast planted them , so to water them , that both may grow in vs ; and let vs set no bounds to that which thou wouldst haue boundlesse : Let not our whole Church , let not any member thereof withhold ought that should be subiect vnto thee , eyther in soule or body . And let our whole soule , our whole body , bee comforted with thy peace : Finally , let them last as they grow both Gouernment and Peace , in all , in euery one of vs , and that world without end . Let neyther end in this world , where they are subiect to danger : So shall both last for euer in that world that is to come , where they shall be free from all danger . Amen .

THE SEVENTH SERMON . To order , and to establish it , with Iustice and with Iudgement for euer .

THe Excellencie of Christs State standeth in a boundlesse growth of the Kingdome , and a constant policie of the King . Of the boundlesse growth I haue already spoken : I come now to the constant policie . This is the cause , whereof that was the effect : and as the effect is answerable to the cause , so the cause is not inferiour to the effect ; it must bee such as is likely to produce it , and so is this . Let vs consider it .

The policie is the exercise of the royall endowments of the Kings wisedome and of his power : of his wisedome , for hee doth order ; and to order , what is it , but to shew himselfe the wonderfull Counsellour ? of his power , for he doth support ; and what is it to support , but to shew himselfe the mighty God ? But both these may be done ill or well ; Christs are well done : for in doing both he followeth a good rule , his rule is , Iudgement and Iustice . Hee calleth all to an account , and hee deales with all vnpartially .

And this hee doth constantly , from henceforth and for euer . For of an endlesse effect , the cause must also be endlesse .

These be the particulars which now we must handle . I beginne at the first .

And the first thing that I obserue herein , is , That as Christ hath endowments , so hee vseth them to that end , for which hee receiued them . No creature , though destitute of reason , but keepeth his course , they let vs see in their working , wherefore they were ordained : the Sunne giueth his light , the Fire his heat , the Water moistnesse , the Earth beareth fruit ; in all creatures you may reade this lesson , Deus & Natura nihil faciunt frustra . And if creatures voyde of reason deale so , much more should those that are indued with reason ; they should not be like the vuprofitable seruant , that wrapped his talent vp in a napkin , and hid it , but ( as St. Peter aduiseth ) Euery one as he hath receiued the gift , 1 Pet. 4.10 . so must hee dispose it ; as a good Steward of the manifold graces of God . Certainly Christ doth so , and hee is a good Precedent vnto euery one of vs , especially vnto those of place and authority , bee it in Church or Common-weale : their gifts must not be idle , seeing there was an end for which they were bestowed vpon them .

As they must not be idle , so must each be applyed vnto his proper end : for , praestat otiosum esse , quam nihil agere , to busie our gifts , and not intend that whereat euery one must ayme , is an vnprofitable businesse . And much businesse of this nature there is in the world ; which is the cause why St. Paul doth blame certaine persons , whom he calleth busie bodies , 1 Tim. 5.13 . Mark then , that our Sauiour doth employ his endowments , and employ them fitly . Wisedome is appointed to order , and hee doth order by his wisedome : Power is appointed to support , and he doth support by his Power .

But let vs looke further into eyther of these . Christ doth order , order his Kingdome : therefore it was out of order . The Physitians medicine doth intimate the Patients disease ; and wee doe not vse to set in order that which was not out of order . And indeed , this Kingdome of Israel was out of order : In the temporall state it was , when Christ came , as it was when Dauid came to the Crowne . When Dauid came to the crown , he professed , All the Land is dissolued , I beare vp the Pillars thereof . it was much more so , when Christ came in the dayes of Herod ; as hee that readeth Flauius Iosephus , writing of the life of Herod , may easily perceiue . At what time Iacobs prophesie appeared true , The Scepter was gone , Cap. 9. the Law-giuer ceased : whereupon ensued that which Amos foretold , The Tabernacle of Dauid fell to the ground ; It was so with the temporall State . But Christ meddled not with that , hee left vnto Caesar that which was Caesars : his endeauour was , that God might haue what was due to God .

As the temporall State was out of order , so was the ecclesiasticall much more : it appeares in the Gospel , where Christ layeth open the abuses of the Priests and of the Scribes , of the Pharisees and of the Saducees ; it was their abuses that he came to reforme , to set in order .

Secondly , this word remembreth vs of the Apostles rule , 1 Cor. 14. God is not the God of confusion , but of order . Confusion is from the Diuell , but order is from God ; especially in the Church : which St. Paul resembleth to our body , wherein the parts are fitly disposed , and euery one keepeth his place , the eye , the head , the hand , the feete , one vsurpeth not the function of the other : in answerablenesse whereunto , the Apostle telleth vs , that All are not Prophets , all are not Apostles , 1 Cor. 12. and Cap. 7. exhorts all men , as God hath called them , so to walke . A good rule for these dayes , wherein the hands , yea and the feete too , take vp the roome of the head , and euery man thinketh himselfe fit to bee a Teacher , both by his penne and tongue , whose place notwithstanding is amongst the learners : Christ came to reforme such disorders .

But the order that Christ setteth in his Kingdome , must bee learned from that order which wise Kings set in their temporall Kingdomes ; they doe order their subiects two wayes , inter se , and ad bonum commune , they take care that there shall be a variety of professions , and that all those shall bend themselues to procure the common good : Euen so should it be in the Church , Christ bestoweth diuers gifts , but all for the edification of his Church . And as in the Common-weale a man doth not liue orderly , if he only follow a Trade , except the Common-weale be the better for it ; no more doth he liue orderly in a Church , that doth ought by which the whole Church is not benefited .

The last thing that is to bee obserued in this order , and which indeede is the chiefest of all , is the ordering of each man in himselfe .

In the Creation , God set in man an excellent order , subiecting , as the whole man to himselfe , so in man the body to the soule , the appetite to reason , whatsoeuer inferiour faculties to their superiours : But time put all these things out of order , and man which from his better part should be denominated spirituall , is from his worser part called carnall ; and more vsually doth the Scripture call him sensuall than rationall .

The holy Ghost meaneth thereby to intimate the disorder that is grown by sinne , and the order that we are to expect from Christ , who commeth to set vs in frame , and ( to vse the Apostles words , Ephes. 4. ) to set vs in ioynt , that euery part of man should keepe his order , and none in working exceed his measure . It is one of the curses that God in Esay threatneth to the Kingdome of Israel , that the vile person shall set himselfe against the honourable . And it is no small curse in euery one of vs , to haue the worser part command the better ; and command it will , except Christ doe order , except he doe vse his first royall endowment .

But as he vseth the first , so must he vse the second also : for as the Kingdome is out of order , so is it weake also ; and the establishing presupposeth this weakenesse : yea , indeed weakenesse is the cause of disorder , men fall to disorder through weaknesse . The weakenesse of the ciuill State of Israel is cleare in the Storie ; for the Israelites were become enthralled to the Romanes , and had no power to relieue themselues , though they were exposed to all kinde of ignominie and cruelty , as he that readeth Flauius Iosephus will confesse . It was bad with them in the Assyrian captiuity , but in the Romane much worse : and it was this weakenesse that the Iewes thought their Messias should support , who reiected Christ , because hee came not into the World as a likely person to doe this , to crush their enemies , and to make them a mighty nation , according to the Prophecies , which not only affirme they should be so , but set it out in diuers Similies , as you may reade in Esay , in Zacharie , and in others ; that they should thresh all Nations , as a heauy stone should grinde them ; should bee as a soporiforous cup , and as fire working vpon stubble . These places they vnderstood literally , which indeed should haue been vnderstood spiritually .

Another weakenesse ( for they had another kinde of weakenesse ) was disability to doe well , whereby they were carried captiues vnto sinne ( as St. Paul speaketh , Rom. 7. ) and that was it which enfeebled them ( as God had threatned , Deut. 28. ) and gaue their enemies power ouer them ; Christ came to remedy this weaknesse , Esay 35. to strengthen these weake hands and feeble knees , as you may perceiue in that excellent description thereof which Zacharie hath , cap. 2. where God promiseth power to all the house of Israel , and sheweth , that the feeblest of them shall be like vnto Dauid , and the house of Dauid like vnto the Angels . St. Paul , Ephes. 6. describeth the armour wherewith wee are strengthened , and telleth vs that it is , The power of the Lord : and cap. 3. he telleth vs , that therewith we are strengthned in the inward man : and to the Hebrewes , cap. 11. telleth vs , that by Faith many of weake became strong , euen so strong , that St. Paul saith of himselfe , Phil. 4. Hee could doe all things through him that strengthned him , which is Christ . Finally , this is the strength for which he so often prayeth , when he prayeth for the Church ; it is the strength whereby we may be able to encounter our chiefe enemies , which are ghostly , and to performe the duties which concerne a Christian life . The substance of our faculties was not abolished by sinne , but the sinewes were enfeebled , as wee hold in the question of Free-will . Try it in the particulars , and you may perceiue it : Our vnderstanding had proportionable strength to the obiect thereof ( the truth of God ) to apprehend it ; and the will to the obiect thereof ( our soueraigne Good ) to embrace it : so had all the affections the strength that was expedient for such attendance vpon the will , to further our possession of the obiect thereof : But now euery one of these is disabled by sinne , and it is Christs grace that enableth them againe , giuing vs such wisedome , such holinesse , such courage , and desires , as are expedient for a childe of God to bring him vnto , and keepe him in enioying of his finall end . And this power is that power by which wee must ouerthrow our enemies , if they be irreconcileable , as the diuell , and his angels are : we foile them when they can fasten no sinne vpon vs ; then we break the Serpents head , when his craft cannot delude vs ; and his taile too , when we continue starres in the firmament , notwithstanding his violent striking at vs : and though he roare like a Lion , yet we continue stedfast in the faith ; whether both these be vsed immediately by himselfe , or mediately by his instruments . And if the enemies be reconcileable , then the conquest of them by this power , is not the foyling of their bodies , or spoyling of their goods , but the casting downe in them of all imaginations , 2 Cor. 10. and euery high thing that exalteth it selfe against the knowledge of God , and bringing into captiuity euery thought to the obedience of Christ : And in this manner did the Apostles conquer , and the Christians in the Primitiue Church ; taking-in all these holds that were possessed by Sathan , and imposing the easie yoke of Christ vpon the wits and wils of all Nations . And in this sense should the Iewes haue vnderstood the Prophets , and made Dauids Kingdome a type , not of historicall correspondencie , but of mysticall presignificancy ; for other power they meant none , none that should appeare in this world . And the Popes of Rome are Iewish , that herein stand for a temporall power ouer Kings , direct or indirect , whereby they may ouer-top the scepters , and dispose of the crownes of Princes . Christ left vnto his Church no other sword , than that which commeth out of his mouth , which elsewhere is called , the breath of his mouth ; Heb. 4. and the Word of God , which is sharper than any two-edged sword ; and workes in it by no other power , as it is a Church ; though hee hath not abolished the ciuill sword , nor rebated the edge thereof in peace or warre , but strengthned it rather , in proceeding vpon lawfull and legall grounds . But the ciuill power is not to bee confounded with the power of the Gospell ; the power of the Church , and the power of the Common-weale , distant in toto genere : and it is the power of the Church that is meant here , that is the power which Christ established .

And marke , it is not enough for Christ to order , except he establish . It was the case of Adam , hee was well ordered , but hee was not established ; and thereupon the good order became mutable , and all the gifts of God be they not well rooted and founded in vs , will come to nought , and fall to disorder . So that stability signifieth the preseruation of that good order which wisedome sets , and is the principall blessing of the Gospell ; wherein standeth the prerogatiue of Adam regenerated aboue Adam created : and it is that which Christ promiseth in the Gospell , and for which the Apostles doe pray in their Epistles , namely , for prescruation and stedfastnesse in the truth : and Christ in his prayer before his passion doth specifie it expresly . If we consider the mutability of our nature , which comming of nothing is still prone to returne to nothing , especially being wrought vpon by the Diuell and the World ; you will not so much wonder that the children of Israels garments did not cleane weare out in their forty yeares passage through the Wildernesse , as that the garment of Regeneration , which we receiue in Baptisme , weareth not out all the daies of our pilgrimage in this world .

But we must not mistake ; stability doth not exempt vs from stormes , yea stormes that may shake our house , and peraduenture vntile some part thereof , and breake some boughes off from our tree : but the foundation , the roote , are immoueable , the house , the tree , shall neuer fall . And this is the vttermost of that stability which we must expect in this world ; The gates of hell shall not preuaile : Valere poterunt , non poterunt praeualere . We shall experience that they had might , but not might enough to ruine vs : they may giue vs wounds , but none that are vncurable : they may bruise our heele , but shall not be able to breake our head ; we are so farre established in this world : and in the world to come wee shall be established farther , euen so farre , as to be free from all stormes , and all wounds , we shall not be at all moued .

You heare how Christ doth stablish , how he doth order . But these things may bee done eyther well or ill . Many make orders which are not good , and support their people in doing euill : it is not so with this King , in doing both hee followeth a good rule , Iudgement and Iustice . I will not trouble you with the diuers significations of , much lesse with the manifold commentaries vpon these words ; I suppose the fairest to bee that which points out the two especiall acts of a King , which are , the calling of his people to an account of their liues , that is Iudgement ; and to proceede in their trials by an euen rule , that is Iustice . Euery man is required to haue a care of his life , and to be respectiue of the society wherein hee liues . A Romane Emperour in the Preface of his Institutions , makes this abridgement of ciuill conuersation , A man must honestè viuere , not doe ought disgracefull to his owne person ; that is not enough , hee must bee carefull of others also , alterum non laedere , that he worst not another mans state while he would better his own ; yea , he must suum cuique tribuere , so liue , that euery man be the better for him . This is the duty of a Subiect , and the King looks that he shall performe it ; to this end he keepes an Assizes , and executeth Iudgement .

It fareth with the body politicke , as it doth with the body naturall ; in the body naturall , if the humours keepe their proportion , wee shall haue our health ; no sooner doe they swarue from it , but they begin a disease , which maketh way to putrefaction , and so to dissolution ; wherefore we apply physicke to reduce them againe into a due temper : euen so while good Lawes sway our carriage towards our selues , towards our neighbours , each man doth well , the Common-weale doth prosper ; but no sooner doth the subiect breake these bands , but a ciuill putrefaction entreth , which maketh way to the ruine of a State , wherein euery particular mans wel-fare is hazzarded with the whole : the remedy whereof is the worke of Iudgement . Iudgement then is a fit remedy ; but it must bee attended with iustice also : not the Kings affections , but his lawes must moderate his iudgement , and the medicine must bee fitted to the disease ; otherwise if the Scales of iustice doe not first weigh the merits of the cause , the iudgement will as much disquiet the State , as discontent the parties iudged .

If you put these words together , to order and to stablish with iudgement and iustice , each requires both ; ordering is not perfect without iudgment and iustice , nor stablishing perfect , except both concurre : for stablishing is nothing but a perpetuating of good order . Therefore to set the subiects right , the King must vse iudgement guided by iustice ; and that he may keepe them in that state , he must perseuere in so doing .

These words ( as you see ) haue an euident truth in a Common-weale , and from thence are they borrowed ; but to note a higher truth which concernes the Church , whereof Christ is King .

And here we must obserue an improuement of the vertues , vpon which Christ will passe his iudgement : Honestè viuere , is not only to liue as beseemes ciuill men , but as beseemeth Saints , children of God expressing his image , members of Christ leading his life , and temples of the holy Ghost , bearing in our foreheads Holinesse to the Lord . And as for alterum non laedere ; it is not enough for vs not to defraud others , we must loue our very enemies , blesse them that curse vs , doe good to them that hate and persecute vs . Finally , our suum cuique tribuere , must be to deny our selues , our friends , our life , when we will testifie our duty to God ; yea , to lay down our liues also for the Brethren , after the example of Christ : So dear must their welfare be vnto vs .

As that which comes into iudgement is so improued , so is the iudgement it selfe also : for Christs iudgement is without preiudice , without partiality ; nothing can be concealed , no person can be exempted , he will bring all , both persons and things , secret and open , before his iudgement seate , all bookes shall then bee opened , and the secrets of all hearts reuealed ; he will iudge them all .

But his iudgement is ordered by iustice , and this iustice is of a higher straine than ciuill iustice can be : for the iustice is Euangelicall , wherein God through Christ doth so question vs , as that he tenders withall a pardon vnto vs , and is as ready to forgiue , as to discouer our faults .

Not only to forgiue them , but also to amend vs ; it sufficeth not Christ graciously to clense vs from the guilt of sinne , hee also giueth vs a new heart , and createth an ingenuous spirit within vs , by which wee may bee held in from sinning : With such iudgement , and with such iustice doth Christ order and stablish his Church .

And here must wee marke a notable difference betweene this King of heauen and Kings on earth ; earthly Kings neyther giue minds vnto their subiects to obserue their Lawes , neyther is it lawfull for them in all cases to exempt their subiects from the stroke of iustice , when they haue offended : But our King can doe both ; hee can rectifie our conuersation , and when we haue sinned , he can comfort our distressed consciences .

Last of all , in vsing this rule , whereby he directs and supports his State , this King is constant , he doth it incessantly , from henceforth and for euer . As the growth hath an eternity , so must the cause thereof ( which is the Kings policie ) haue an eternity also . For there could be no eternity in the effect , were there not an eternity in the cause , especially in effects which are alwaies in fieri and not in facto , such as is this . It is in the mystical body as it is in the naturall ; sense there is in the body , but it is from the head ; intercept the insluence of the head , and you extinguish the sense of the body : And as it fareth with the body in regard of sense , so doth it in regard of motion also .

The like appeares in the spirits that haue their original from the heart ; in the bloud that streameth from the veines . In the great world you haue many like spectacles , the Sun and the Light , the Streames and the Fountaine , the Rootes and the Trees ; euery one of these ( you may perceiue ) endure not , if the effect be seuered from the cause : How much lesse may wee expect any enduring in those spirituall effects , did they not receiue continuance from this spirituall cause ? It is our comfort , that considering there is a mutability in vs , this mutability preuaileth not , because of the Kings constant influence vpon vs . Wee sinne and recouer , we are in danger and escape , neyther our inward weakenesse , nor our enemies outward mightinesse destroy Gods gifts in vs , or so hinder their increase , but that they become Catholick : for all which , we are beholding to the constant policie of the King , who neuer faileth to support vs , but continueth ours vnto the end .

But the Prophet speaketh of this policie as if it began when hee spake these words ; Christ was not borne till some hundreds of yeares after . The answer is easie , you had it before . The efficacie of Christs birth wrought long before he was borne , not only in the time of this Prophet , but euen from the time of Adams fall .

A scruple there ariseth , how these words can be true , that our King shall so rule for euer , seeing a time shall come ( as the Apostle teacheth , 1 Cor. 15 ) when he shall giue vp his Kingdome to his Father . The answer is , if wee respect the Kingdome of Grace , That as the effect shall not cease increasing till it become boundlesse , that is , haue attained all his parts and degrees : so the cause shall worke till the consummation of that effect , till all enemies be put downe , and wee are throughly perfected . And in this sense both cause and effect are termed endlesse , because they shall continue till the worlds end . If you extend it to the Kingdome of Glory , it hath an eternity also , though not of Restauration , but of Conseruation : though he shall cease restoring of vs further , when we are fully restored , yet shall hee neuer cease preseruing vs , because wee can no longer be than wee are preserued .

You haue heard the constant Policie of the King , wherein standeth the second branch of the Excellency of the State ; what remaineth , but that if wee were affected with the growth , and desired to bee partakers of it , wee submit our selues vnto the cause thereof , the Policie of the King ; that we yeeld our disorderly selues to be set in order by him ; and repose our weake selues to be supported on him , who will prescribe no Lawes of order , but those that spring from Iustice , that spirituall Iustice which will abide the tryall at Gods barre , and worke the highest kinde of righteousnesse in our liues ?

Neyther doth he only prescribe it , but possesse vs of it also : and lest it should faile , he supports it in vs ; his Iudgements are as watchfull ouer vs , as his Iustice ; they rectifie vs when wee breake order , and bridle vs that wee doe not breake it . And this he doth vncessantly , by bringing vs from growth to growth in the state of grace , and prescruing vs in this growth in the state of glory : Hee will bee vnto vs a lasting blessed cause , that there may be in vs no end of that blessed effect .

O Lord , I am out of order , and I am very weake , thou art that Counsellour , that knowest how to set mee right againe , and that Almighty God which onely canst sustaine me : Lord rule me by thy lustice , and by thy Iudgements bridle me , that I may bee conformable to the holy members of thy Church , and euer continue conformable vnto them : Let thy worke neuer cease in mee , so shall I neuer cease to bee thy Subiect ; if thy Policie faile me not , I shall euery day grow on to the fulnesse ef grace , and shall therehence proceede to the eternity of glory . Which I beseech thee to grant vnto mee , that art the fountaine both of Grace and Glory .

THE EIGHTH SERMON . The zeale of the Lord of Hosts shall performe this .

THese are the last words of that Text whereof you haue heard often , but haue not yet heard all .

The whole Text was diuided into a Doctrine , and a Warrant .

The Doctrine deliuered the Substance and Excellency of Christs Person and State : both which I haue at sundry times so far vnfolded as the time would giue leaue ; it were tedious now to repeat , were it onely the heads , whereof I haue distinctly spoken . In stead of that repetition , I only recommend vnto you the laying together the parts , and therehence the gathering of a description of the Catholicke Church . Which what is it but a Kingdome , such as I haue described ? growing in grace , without stint of Place , or term of Time ; vnder and by meanes of such a Person as , being God and Man , is called to be the King thereof ; royally endowed with Wisedome and Power eternall , to worke an eternall good ; both which he employes , ordering and stablishing by Iustice and Iudgement the disorderly and feeble members of his Church ; and that without intermission , vntill he hath brought them to the fulnesse both of grace and glory . More than this in the nature of that Catholicke Church which we beleeue in the Creede , there is not ; neyther is there any thing more that we would desire to bee therein . So that we may take this Text as a full Commentary thereupon , and to our comfort vnderstand the riches that are treasured vp in that Article .

But to leaue the Doctrine and come to the Warrant . The Doctrine containeth a large Promise ; the Warrant sheweth that it shall be performed ; and sheweth this by renewing those impediments that may crosse the performance thereof .

The impediments that stay a man from being as good as his word , are of two sorts , they proceede ab extra , or ab intra , from without , or from within . From without wee may bee ouer-ruled ; from within wee may change our minde . Neyther of these can hinder God : hee cannot bee ouer-ruled , for he is the Lord of Hosts : hee cannot vary in himselfe , because of the greatnesse of his loue , which is termed zeale . So that the remouall of these two impediments from God , are the principall argument of these words : Let vs looke into them .

That Gods Word shall stand , That his Counsell is immutable , yea , That heauen and earth shall passe , and yet his Word neuer passe , are Maximes in the Scripture , and therfore haue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , credibility enough in themselues : but yet so farre doth the holy Ghost condescend to the weakenesse of our Faith , as to point vnto these grounds which will content euen reason it selfe . Reason when it questioneth the word of any man , it bethinketh it selfe , whether hee can if he would , or whether hee would if he can ; if it can cleare these two , then it resteth secure , but if it cannot bee satisfied in eyther or both , it doubts and distrusts . Now in both these doth the holy Ghost here satisfie vs touching Gods Word , in that it maketh God of a mighty power , so that none can resist his will , he is the Lord of Hosts ; and of a stedfast will , which is inseparable from so high a degree of Loue as is zeale .

Touching the first of these Pillars that support Gods Word ; I obserue vpon this phrase The Lord of Hosts , that there is in God a double Power , an internall , noted by Iehouah ; and an externall , noted by the Hosts . The first is coessentiall to the nature of God , and is as infinite as God is . But though this Power be , yet it is not apparant ; and it is that which is apparant that must satisfie vs : therefore God hath manifested his power ( as it were ) in his creatures which come within our reach , and whereof wee haue daily experience ; these are all termed Gods Host . We look vpon them , and consider nothing farther in them , than what they are according to their kind ; the Sun we take to be a Star that ruleth the day , and the Moone a Starre which ruleth the night ; wee thinke the Aire was made for our breath , and the Earth to beare vs fruits ; finally , what Creature is there , from which wee expect not some such seruice ? The seruice they doe vs wee take notice of , and our eye is vpon it ; but it is not vpon that seruice which they doe vnto God , though it should be vpon that principally ; and it is that which is intimated by this word Hosts . So that as Christ is set forth to be a King , so also that he wanteth not an Armie : all the world is his armie , there is no creature in heauen and earth that fighteth not vnder his banner . And this title is very ancient ; for euen in the second of Genesis , when the world was made , the whole receiued this name , it was called an Host : And God did before hand giue man to vnderstand , that it was good for him to obserue his allegeance , otherwise there was no possibility of escaping , seeing he was enuironed with the souldiers of God : As likewise that he need not feare if he did well , because he had so great a guard . These two Lessons should we reade in in this title of the Creatures : which may also be applyed to correct their errour , that suppose a confusion in the affaires of this world . Gods prouidence so ordereth all things that they neuer cease to be a well martialled Armie . True it is , we cannot perceiue it , as long as we stand in the leuell of the world : but if we ascend into Gods Mount , and from out of his Sanctuary behold the occurrents of this life , we shall see how euery creature marcheth vnder his colours , and euery one keepeth his ranke .

Another thing that wee must marke , is , that at first there was but one Armie ; for we reade Tzebaam , Genesis 2. but after the Fall , then we read Tzeboath , that one is become two : euer since God pronounced Ponam inimicitias , Michael and his Angels , haue contended with the Dragon and his Angels , and two Armies haue beene on foote in the field . But though they be two , and two so opposite , yet is their Generall but one ; for my Text maketh but one Lord of Hosts . The reason is cleare , The wicked may subducere se felicitati , but they cannot subducere se potestati diuinae , though like Rebels they march against their Generall , yet doth this Generall not only retaine his right vnto them , but also his power and authority ouer them ; he hath his bridle in their nostrils , and but when he will , and no farther than he will , can they stirre or preuaile . And this hand wherewith God so ordereth and stinteth their malice , is a iust ground why he is termed The Lord of Hosts .

And fitly in this place doth he receiue this title , because mention is before made of difficulties which sprang from the enemies of the Church , by which it might seeme vnlikely , that the Church being brought so low should euer recouer it selfe so well : But all of them are not to be regarded , seeing he that promiseth is The Lord of Hosts .

The word Hosts may also be referred only to the Church , which though it be but one Catholicke one , yet hath it many particulars , parts of that whole one . So that as all the Romane Souldiers of the Empire were but one Army , in relation to one Emperour , whose they all were , and by whom they were alike commanded , though in regard of the particular Generals by whom they were conducted in seuerall parts of the world , they were named seuerall Armies : Euen so doth the Scripture speake of the Church , sometimes as of one , sometimes as of more Armies ; as of one Reuel. 12. as of many Psalme 110. or Psalme 48. In the Leuiticall seruice it vseth the very word Tzaba , and the Apostles continue that metaphor , speaking of the spirituall seruice of God . And if you so restraine the word Hosts , then is this branch of the warrant very apt also ; for it implies a reason of the Churches growth , and of Christs employing his royall endowments in ordering and stablishing thereof . And why ? euery Church is his Host : and what doth a Generall more delight in , than the perfection of his Armie ? the double perfection , as it is both militant and triumphant by grace and glory .

You haue heard the first branch of the warrant ; the second branch is the remouall of the second impediment , to wit , The changeablenesse of Gods will ; he can no more vary in himselfe , than he can be resisted from without : and why ? this Lord of Hosts hath zeale ; and zeale is the height of Loue , which Loue if once it possesse the will , it maketh it an vnchangeable will .

Zeale is an affection proper vnto men , who ouer and aboue their will , whose obiect good is , and to which belongeth the choyce thereof , haue two attendants thereon , the concupiscible and the irascible part ; whereof the first is that which moueth towards the obiect , the other encountreth whatsoeuer difficulties hinder our attaining or enioying of it : when these two come to a height , they become zeale ; for zeale is compounded of them both . The nature of it seemes to be described in the eighth of the Canticles , where the Church desireth to be set as a seale , Set mee as a seale vpon thy heart , as a seale vpon thine arme : for loue is strong as death , iealousie is cruell as the graue , the coales thereof are coales of fire , which hath a most vehement flame . Many waters cannot quench loue , neyther can the flouds drowne it : If a man would giue all the substance of his house for loue , it would vtterly b● contemned . This affection being properly in man , is by the holy Ghost ascribed vnto God ; but not ratione affectus , but effectus , and in reference to that coniugall Couenant that is betweene God and man : God hath promised to be our God , and we haue promised to be his People , but eyther side promiseth to the other exclusiuely : God promiseth to be our God , and the God of none as he is ours ; and wee promise to be his People , and to be the People of no other God as we are his . This appropriation of our selnes vnto God , is that which the Apostle speakes of 1 Cor. 8. Though there be that are called Gods , whether in heauen or in earth , as there be Gods many , and Lords many ; yet vnto vs there is but one God , God the Father , and one Lord , Iesus Christ . This made Dauid to say , Psal. 73. Whom haue lin heauen but thee ? Psal. 139. and there is none in earth that I desire in comparison of thee . Yea doe I not hate them that hate thee ? I hate them with a perfect hatred , as if they were mine enemies : Psal. 16. but all my delight is in thy Saints which are on the earth .

As man in his zeale doth so proceede exclusiuely towards God , so doth God towards man : for God taketh the Church for his peculiar , Exod. 19. & therupon promiseth Abraham , I will blesse them that blesse thee , and curse them th●t curse thee . This is true coniugall Loue of each side , and vpon this knot commeth in zeale , which is otherwise called iealousie , and is nothing but the affection of eyther part , whereby it so desires to enioy the other , as that none other either haue it , or wrong it : for if eyther the wife communicate her selfe to any other , or be by any other wronged , the iealousie of the husband is stirred vp against his wiues enemies , or against his wife . Against his wife ; so speakes God , Ezekiel 16. And I will iudge thee as women that breake wedlocke , and shed blood , are iudged : and I will giue thee bloud in sury and iealousie . And as hee proceedeth in iealousie against his adulterous wife , so doth he against enemies that wrong her : thereupon the Prophets expresse his anger against them by iealousie . and the Church , Esay 62. desiring reuenge , saith , Lord , where is thy zeale ? In this place the zeale respects reuenge vpon the enemies , not vpon the Spouse ; you may perceiue it by the coherence of this Text with that which goeth before , where mention is made of a deliuerance , and Christ is here brought in as the Deliuerer ; the ground of the worke is zeale .

Finally , marke , that whereas Gods glory doth as well appeare in our deliuerance , as our owne good , yet in working thereof , God seemeth to be moued rather with his loue to vs , than care for his owne glory . and giueth a good patterne vnto vs , that we likewise in seruing of God must respect , not so much our owne saluation , as his glory .

And so haue you heard the Warrant of this Doctrine ; what remaines but that I vse vnto you the words of the Psalmist ? Be yee lifted vp , O yee gates , be yee lifted vp O euerlasting doores , and the King of glory shall come in . Who is the King of glory ? euen the Lord of Hosts , hee is the King of glory . You haue heard him described , and haue heard the substance and excellencie of his Person and State : Behold , God is our saluation , let vs trust , and not bee affraid , the Lord Iohouah is our strength and song , he also is become our saluation : therefore with ioy let vs draw waters out of this Well of Saluation .

O Lord , that art able and willing , let me feele the efficacie both of thy power and will , in making me partaker both of the Person and State of Christ , and the excellencie of both : So shall all my power be set on worke by all my will to make me wholly thine , as thou art pleased to be mine . Grant this mutuall knot may bee so knit , that I neuer breake it ; so shall I be sure that thou wilt euer hold it .

IHS SIXE SERMONS VPON The Second of HAGGAI . HAG. 2. Vers. 6 , 7 , 8 , 9.

For thus saith the Lord of Hosts , Yet once it is a little while , and I will shake the heauens , and the earth , and the sea , and the dry land .

And I will shake all Nations , and the desire of all Nations shall come , and I will fill this house with glory , saith the Lord of Hosts .

The siluer is mine , and the gold is mine , saith the Lord of Hosts .

The glory of this latter house shall bee greater than of the former , saith the Lord of Hosts : and in this place will I giue peace , saith the Lord of Hosts .

ALthough the fruits of seruing God be not his , The first Sermon . but our owne welfare , yet if it were not more furthered by him , than it is endeauoured by vs , wee should neuer fare well , because wee should neuer serue him . Our impediments are two ; and they are two extreames , Carelessenesse , and Curiositie : Carelessenesse keepes vs backe when we should beginne , and when we should goe forward Curiosity slakes our zeale . Sometimes we doe not serue God , because we doe not care for him : and sometimes we grow cold in pietie , because we thinke our best endeauours are not worthy of Gods maiestie . Thus the euill Angell , whether hee appeare in his darkenesse , or in his counterfeit light , both waies gaines vpon vs .

This Prophecie of Haggai doth little else but propose an example of eyther impediment , and the remedie that is applied thereunto : the Iewes yeelde the example , but the remedy is from God .

The Iewes in acknowledgement of Gods great goodnesse , should vpon their returne out of the Babylonian captiuity , haue made their first work the re-edifying of Gods house : but they were otherwise minded , and busied themselues about their owne houses . That memorable speech , King Dauids religious meditation , neuer came into their hearts , which is recorded , 2 Sam. 7. Lo ( saith hee ) I dwell in a house of Cedar , but the Arke of God lodgeth vnder Curtaines : therefore I will build him an house . But these Iewes could finde in their hearts to dwell in sieled houses , and let the Temple lye in its ●uines . Wherefore God corrects and reformes this their carelessenesse : corrects it with rebukes and stripes ; reformes it by his word and spirit . By these meanes were they brought at length to begin the worke .

They beganne , but were quickely wearied ; and it was curiosity that wearied them : They were contented indeede to build a Temple vnto God , but not except it might be so goodly a one as was that of Salom●n ; and because their ability would not reach so farre , many of them gaue ouer working , and fell to weeping . Behold a wicked curiosity , which vnder colour of Gods honour , would not honour him at all . Well , God must remedie this impediment also : and he doth it by teaching the Iewes two excellent rules in Religion .

The first is , wee must not iudge of Gods workes , as wee doe of mens . In mens workes , by the beginning wee make coniecture of the ending ; and a iudicious man when hee seeth a foundation , will easily ghesse what pile of building will be raised thereon . It is not so in Gods workes ; Christ told St. Paul that his strength was made perfect in weakenesse . 2 Cor. 12.9 . St. Paul taught the Corinthians , that the weakenesse of God is stronger than men . For proofe hereof , God in this Prophet referres himselfe vnto the Israelites deliuerance out of Egypt , and willeth the Iewes by his proceeding in that worke , to measure all his proiects . The first encouragement then of the Iewes , is a consideration that God is the Architect of their building ; and where he is the chiefe workemaster , seeme the beginnings neuer so small , the worke cannot faile to proue glorious . This is the first Rule .

The second Rule is , that they must not set the estimate of the glory according to the charge spent in the building , but according to his worth that shall inhabit it : for Non domus dominum , sed dominus domum c●h●nestat , it is not the house that maketh the master , but the master that maketh the house honourable . Therefore the Iewes eyes were to be fixed rather vpon the grace which God would doe their Temple , than on the expence which they were able to bestow in building thereof . This is their second encouragement , exprest in a second Rule ; and it is the argument of those words that now I haue read vnto you . The summe is , Christ will assuredly make a remarkeable , a comfortable entrance into that Temple , seeme it neuer so meane a Temple , which was now a building by Zorobabel , Iosua , and the rest of the Iewes .

The chiefe points therein to be considered , are two ; Christs presence in the Temple , and the assurance thereof giuen to the Iewes .

The presence is Maiesticall , whether you respect the preparation thereunto , or the description thereof .

This time will not suffer me to passe beyond the preparation : for this , though the last Sunday of Aduent , is but a preparation against Christmas day , and therefore it may suffice if I prepare you for that Feast , the rest of the matter shall be reserued for its due time .

In the preparation we will obserue the manner , and the time . The manner will shew vs what is prepared , and how ▪ What , both the worlds , the great and the little : The great is set downe in these words , Heauen , Earth , and of Earth , the Sea and the dry Land : The little world is noted by all Nations ; all , not onely contradistinct to the Iewes , but including them also . Both the Worlds shall be prepared : But how ? They shall bee extraordinarily rowsed , and as it were summoned to attend and intend the presence of Christ : this is meant by the shaking of them . Besides this manner , there is a time here also set downe , that doth belong vnto this shaking . For , hearing of so strange a thing , a man may demand , how often , how soone shall this shaking bee ? If the demand be , how often ? the holy Ghost answers , Yet once : once more , and no more but once ; for those two notes are included in these two words , Yet once . If the demand bee how soone ? the holy Ghost answers very soone , it is but a little while ; this shaking is very neare , it is at hand . You haue the particulars which ( God willing ) I meane to vnfold at this time ; I pray God I may so doe it , that we all thereby may be prepared , as wee ought , to commemorate the Birth of Christ .

First then of the two worlds that shall bee prepared , the greater offers it selfe vnto vs . It is here broken into its parts , Heauen , Earth , &c. Heauen is in the Scripture threefold ; first , that which is called the Throne of God , and is inhabited by the Angels and Saints which are departed . The second is that which is called the Firmament , wherein moue the Sunne , the Moone , the Stars ; they are the Host of that Heauen . The third is the Aire , wherein flye the Birds ; for they are called volu●res Coeli , the Fowle of Heauen . Heauen in my Text must not bee limited , it extends to all three . The second part of the world is called Earth ; that containes all the inferiour Globe , and is here , as elsewhere in Genesis , resolued into its parts , the Sea , and the dry Land . Also the word which wee translate dry Land , noteth a desolate place , and may bee rendred a Wildernesse ; and so therein and in the Sea may bee intimated an allusiue parallel to the passage of Israel from Egypt into Canaan .

The little world is here exprest by the name of all Nations . To vnderstand the phrase , we must obserue , that after God had chosen a peculiar people , the rest of people were called Gentiles , that is , Nations ; and so properly they signifie in the language of the Old Testament all people and kindreds that are without the Church . But in this place it must haue a larger extent , because Christ came to be knowne as well to the Gentile , as to the Iew ; as in the next Sermon you shall heare more at large . Therefore by these words wee must vnderstand simply all people , as well those that were within , as those that were without the Church .

Hauing thus shewed you what is to bee prepared , I must now shew you how ? God will shake them , that is , rowse them extraordinarily . Though all Creatures doe continually serue God , yet while they keepe their ordinarie course , they doe not so euidently serue him , but that Atheists question his prouidence . St. Peter shewes vs what is their ground , All things continue alike from their beginning . To refute them , 2 Epist. c. 3. God doth sometime , as it were , vnioynt the frame of Nature , Exod. 8.19 . and maketh the very Magicians to say , Digitus Dei est hic , this miracle must needs be wrought by the God of Nature . Iosua 2.11 . He maketh the Canaanites to confesse , The Lord your God is the God of heauen aboue , and of earth below , as Rahab told the Spies . Dan. 3. The proud King of Babylon , when he saw that the Lions could not touch the body of Daniel , nor the fire singe the three Children , was faine to giue glory to the true and euerliuing God . It is none of the worst arguments wherewith we may stoppe the mouthes of Atheists , and make them acknowledge the Lord of Nature , if wee presse them with those many stories found in vndoubted Records , for which in nature there can be no reason ; yea , there is euident reason for their contraries . Such a kinde of change or dealing with the Creatures , and putting them out of their vsuall course , is here meant by shaking . But let vs apply it to the two worlds , and you will see it more euidently .

I beginne with the Heauen , Mat. 3. & 17. the vppermost Heauen , that was apparently shaken at the first comming of Christ . God the Father more than once vttered his voyce so audibly at the first comming of Christ , that it was plainely heard by men on earth : Mat. 3.16 . Acts 2.3 . God the holy Ghost , hee came downe in the Doue , came downe in fiery tongues ; he became ( as Tertullian speakes ) the Vicar of Christ vnto the Church . Iohn 1. As for the Angels , they ascended and descended vpon him : when God brought his first begotten into the world , Heb. 1. that was done which he commanded , Let all the Angels worship him . Mat. 17. And what did the Saints ? Moses and Elias came to him in the Mount , and conferred with him about his death : many also rose out of their graues , and appeared in the holy City . There remaines onely the place where God dwels , and those blessed Spirits ; that also was shaken more than once ; for more than once did it open , as we reade in the Gospell , and in the Acts. You doe not doubt by this time , but that the vppermost Heauen was shaken , which was shaken so many waies . Onely that shaking was answerable to the subiect , it was without all corruption .

Come we now to the second Heauen ; that also had a shaking , a double shaking : Mat. 2. there appeared a Starre that was neuer seene before , at Christs Birth , which drew the Wise-men to seeke out him that was borne King of the Iewes . And at his death the goodliest Starre in the Firmament , I meane the Sunne , lost his light , when the Moone was at full . Which sight was so strange to the Philosophers at Athens , that ( as the Story saith ) it drew from Denys the Areopagite ▪ that memorable saying , Aut Deus naturae patitur , aut mundi machina dissoluetur , either the God of nature is ouercharged , or is disposed to end the world . Tertullian obserues , that the Romanes did register this Eclypse in their Chronicle . I say nothing of the renting of that Heauen too : Acts 7.55 . for the vppermost could not be opened , without opening the second also , that the Doue might descend , that St. Stephens sight might ascend , and see Christ standing at the right hand of God .

The third Heauen remaines , that also was shaken : for Christ commanded the windes , and they were calme ; hee suffered not the ayre to transmit the Species , but was inuisible ; yea hee commanded it not to giue breath , and to giue breath to men , as pleased him : you finde it in the storie of those that came to apprehend him . Iohn 19. Enough of the Heauens , the first part of the great world . Onely obserue , Acts 2. ver. 17 , 18 , 19 , 20. that that which out of Ioel St. Peter obserues , was in part performed in this shaking of Heauen .

The second part of the great world is the Earth . The Earth in the beginning was one confused Globe of Water , and dry Land : vpon Gods commandement these two Elements were separated , and each appeared by it selfe , as wee reade , Genesis 1. As then they first were , and as they now are ; so are they here mentioned , and so wee must vnderstand them . Touching their shaking , I might in few wordes referre you to the Psalme , Let the Sea roare , and the fulnesse thereof , Psal. 98. let the Flouds clap their hands , let the Hils bee ioyfull together before the Lord ; for he commeth to iudge the Earth , &c. But I will shew you some particulars out of the New Testament : there shall you reade the Earth-quakes that were when Christ was in the flesh ; the cleauing of Rockes ; Mat. 27. the opening of Graues , which made the Iewes returne from his Crosse knocking their breasts ; made the Centurion say , Of a truth this was the Son of God ; put the Scribes and Pharisees , and high Priests to their briberie , Mat. 28. lest the Souldiers should bewray what they could not deny . As for the Sea , that apparently tooke notice of Christ : when he wanted Tribute-money , he commanded the Sea to supply him , and it did by a Fish : when Peter , Iames and Iohn , had laboured all night at Sea , and caught nothing , he commanded them to cast out their net , and the fish came readily , and filled it , to their great astonishment : at another time when their ship was ready to be drowned , Christ did but rebuke the waues , Mat. 〈◊〉 . and presently there followed a great calme . Thus apparently did the Sea acknowledge Christ come into the World .

But because the word that wee render dry Land , doth properly signifie a Desert , or Wildernesse , it is not vnlikely but that these two words doe imply a parallel of that which fell out while Christ conuersed on Earth , and that which was wrought at the deliuerance of Israel out of Egypt ; the Sea then diuided , and gaue passage to the Children of Israel vpon dry Land : it did more to Christ , it became it selfe as dry Land , he walked vpon it , and made St. Feter to doe so also . And as for the Wildernesse , it was to Israel no Wildernesse , no more was it to Christ : they were amongst wilde beasts there , and so was hee , and neyther was annoyed : the Wildernesse yeelded them plenty of food , and in the Wildernesse did Christ multiply the Loaues and the Fishes , so that after many thousands were fedde , the remainder was much more than was the first prouision .

There remaines one part of the Earth which I haue not yet touched , and that is Hell . Hell holdeth fast all that come thereinto , but it could not hold him when hee descended thither : and while hee liued vpon Earth , how did the Fiends confesse him , obey him , come and goe at his pleasure .

It is cleare then , fully cleare , that seeing shaking doth signifie an extraordinary manifestation of the Deity , working by , or on the Creature contrary to their vsuall course ; the great world , and the parts thereof were shaken at the first comming of Christ .

Let vs see now how true this is of the little world , the world of mankind , here called all Nations : which are distinguished into Iewes and Gentiles , both had their shaking . The Iewes , their whole policie was dissolued , I meane that which was peculiar to them , whether Ecclesiasticall or Ciuill : as Daniel foretold , Dan 9. Heb. 12. Gen. 49.10 . so St. Paul affirmes , both receiued an end by the comming of Christ . Iacobs prophecie was then fulfilled , The Scepter departed from Iuda , and the Law-giuer from between his seete : that State was not only shaken , but shiuered all to pieces .

As for other Nations , they had their shaking ; a double shaking , a spirituall and a corporall : Spiritually their heads were shaken , their iudgements were illightened and amazed , that euer they should be so sottish as to worship stockes and stones , ●say 2. & cap. 8. the workes of mens hands , yea the Diuels themselues : vpon this , they threw away their Idols , and cursed their forged gods . This abrenunciation doth Gregorie Nazianzene , Orat. 37. and Austin de Ciuit. Dei , vnderstand by this shaking .

To this shaking of their head , wee must adde a shaking of their heart : A contagious aire is not purged but by thundering and lightening , and a corrupt conscience must feele the terrour of Mount Sinai , before it can haue the comfort of Mount Sion . The voyce wherein God spake to Elias was a soft voyce , 1 Kings 19. but there went before it Fire , Winde , Earth-quake , &c. the Peace which you shall heare of hereafter comes not to the spirituall Temple of God without some terrour going before . The Iewes were pricked at the heart when St. Peter preached vnto them , Acts 2.37 . and , as perplexed in conscience , cried out , Men and Brethren what shall we doe ? before they receiued the comfort of the Gospell . Saint Paul was stricken downe to the ground from Heauen , before he was conuerted : The Goaler came trembling to him and Silas , Acts 16. Esay 67. before he was baptized . It is a broken and contrite heart that must make vs capable of grace ; neyther will the filiall feare enter , except way bee made by the seruile . This may bee the reason , why the holy Ghost , by whose power the Apostles were to conuert the world , Acts 2. Cap. 4. came vpon them at first in fire , and with a mighty winde , and a second time with an earth-quake , which shaked all the house wherein they were . It shewes , how their Ministry should shake the hearts and consciences of the World : for in omnes terras exiuit sonus eorum .

Besides this spirituall , Luke 12. the Nations had a corporall shaking . I came ( saith Christ ) to send a sword into the World : No sooner had he begunne the Gospel , but wee see how the Herodians , the Sadducees , the Pharisees , bestirre themselues against him , and against all the Apostles . The Apostles intimate as much , when in their prayer they repeat those words of the Psalme , Psal. 2. Acts 4.25 . Why doe the Heathen so furiously rage together , and the People imagine a vaine thing : the Kings of the earth stand vp , and the Rulers take counsell against the Lord , and against his anointed . And how furious was the Dragon against the Woman , Reu. 12. because shee had borne a Man childe ? I will not trouble you to reckon vp the Heathenish or Hereticall Persecutions of the Primitiue Church . Gen. 3. Ponam inimicitias , I will put enmity betweene the Woman and the Serpent , and betweene their seedes , is the true ground of this shaking , and it holdeth in all ages : No sooner is the vanity of Oracles , of Idols , and of false worship discouered , and deserted , but the Diuell in reuenge of his quarrell will set Nation against Nation , Family against Family , Kindred against Kindred , and a mans enemies shall be those of his owne houshold . Wee haue wofull proofe of it in this age : the bloody warres which haue beene , and are in these westerne parts , whence haue they sprung , Gal. 3.1 . but from Christs comming amongst vs in the truth of his Gospell ? which St. Paul to the the Galathians , termeth a second forming of Christ in vs , and ( as it were ) a crucifying of him before vs . But the enuious man that sowed tares , cannot bee contented that hee should bee so ouer-topped with good eares of corne ; therefore there will follow a shaking .

I haue sufficiently shewed you that both Worlds were shaken : but I may not forget a difference which is between their shaking : though both are rowsed , and giue their attendance at the first comming of Christ ; yet the great world doth it only effectu , it serues to the honour thereof , but not knowing what it doth . But the little World attends also affectu , it is sensible of that which it doth . And indeed the shaking of the great World is only to worke a sensible shaking in the little World . Which , as it is wont to be wrought in other cases , as when vpon the sight of Eclypses , and blazing Starres , men are affrighted , and prognosticate vnto themselues Famines , Pestilences , Wa●res , Confusion of States ; which is likewise done by them vpon the sight of Earth-quakes : So God would haue it also in this case ; he would that men should be obseruant and feeling of his extraordinary Workes , wrought vpon the Heauens and the Earth , in honour and testimony of his comming into the world , who is the Sauiour of the world .

I haue done with the shaking , I will onely giue you an obseruation or two vpon it , and so passe on to the Time . The first is St. Chrysostomes . Hom. 14. in Mat. c. 14 & Hom. 1. ad Rom. God when hee doth any great Worke in the world , non solet subrepere , stealeth not vpon the World , but giueth signification before hand . So did he before he brought on the Floud ; before hee deliuered his People out of Egypt ; before he gaue the Iewes ouer vnto the Babylonian captiuity : We cannot reade those Stories , but we must needes finde in them Gods palpable harbingers . So that if men be surprised , it is not because men are not forewarned , but because they will take no warning . The old World , though the Arke was building before their face , yet were they eating and drinking , marrying and giuing in marriage , till the floud came : Though Moses told Pharaoh what euill God would bring vpon him , yet did Pharaoh still harden his heart : and the Iewes mocked the Prophets that early and late told them of their captiuity ; neyther would they beleeue it vntill they were past recouery . 2 Cor. 4. 3. If our Gospell be hid ( saith St. Paul ) it is hid vnto those whose eyes the God of this world hath blinded that they should not beleeue : Acts 26 . 2● . for ( as hee told Agrippa ) the things which they preached were not done in a corner . As the corporall Sunne doth not rise without a dawning of the day , so Christ came not into the world without some prognostication thereof : Iewes and Gentiles that doe not beleeue are without all excuse , because God hath so plainely shaken both the Worlds . Neyther shall we haue ought to pleade for our selues , if we neglect , or forsake the Truth which God hath brought vnto vs ; because he hath accompanied it with so wonderfull deliuerances , and comforts vs in honour of it with so many diuers blessings : God hath vouchsafed many wayes to premonish vs , let vs take heede that wee dis-regard him not .

The second Obseruation is this , Mat. 5.18 . No Creature can hinder the performance of Gods will ; Heauen and Earth shall passe , rather than one iot of his word shall be vndone . Wee neede not feare any opposition on the worlds part ( notwithstanding it is the common feare of worldly men ) because all the world is in Gods power ; hee can shake and shiuer it at his pleasure . Of this God doth often put his People in minde by the Prophets , and biddeth them bee bold thereupon : And wee may say , Si Deus nobiscum quis , Rom. 8.31 . yea and quid too , contra nos ? Quid ? Is it the great World ? God can shake Heauen and Earth , the Sea , and the dry Land . Quis ? Is it man ? God can shake him also , hee can shake all Nations : therefore we neede not feare what eyther World can doe vnto vs .

And thus much of the manner of the Preparation ; I come now briefly to shew you the time thereof .

When a man heares of such great matters , hee will be inquisitiue after this circumstance , he will desire to know how often ? how soone ? And the holy Ghost doth here resolue both those questions .

How often , Nazianz. orat. 37. p. 607. & ●rat. 21. p. 388 if you aske , he answers , Yet once . Which word , I told you , imports two things , that the shaking hath beene once before ; for both Worlds were shaken at the giuing of the Law : St. Paul taketh notice of it , Heb. 12. and you may reade it in the Story deliuered by Moses . The Gospell , as St. Paul 2 Cor. proues at large , beeing much more glorious than the Law , was not to come short of it in solemnitie , when it was to be promulged : therefore , because the Worlds were shaken then , they were to be shaken now , Once more . Some gather out of St. Pauls words , Heb. 12. not onely the Earth , but also the Heauen , that the later was much the greater shaking .

But though once more , yet no more but this once : for there is no more new Doctrine to bee broached in the World , no second Messias to come . We must obserue this , not only against the Iewes , but also against the Heretickes . The Montanists thought that as there were three Persons in God , so euery one should haue his Time : the Father vnder the Law , the Son during the Gospell , and then the holy Ghost , Montanus sending the Paraclete into the World . The Alcaron was built vpon the same ground ; whose Author , though hee giue honourable testimonie vnto Christ , as being a great Prophet , yet he would make the world beleeue , that God was to send a greater after him , Vers. 3. and that was Mahomet . But we keepe our selues to St. Iudes , Fides semel tradita , the one Faith that was once deliuered to the Saints : 2. Epist. 10. We obey St. Iohn , who biddeth vs , If any man bring vs any other Doctrine , we should not so much as bid him , God speed : Wee follow St. Pauls counsell , Gal. 1.8 . If an Angel from heauen bring any other doctrine , wee hold him Anathema . The Church of Rome chargeth vs with nouelty , but we may rather charge them with many additions to the Truth ; they call to vs for Miracles to confirme our Doctrine , but Miracles would argue another shaking of the World , wee hold there shall bee no more : And what need there any more , seeing wee hold no other doctrine than that which was confirmed by the shaking of the two Worlds , in the dayes of Christ and his Apostles ? They haue patcht their fancies thereunto , therefore are they driuen to abuse the World with their forged Miracles , and to counterfeit a second shaking .

When I say there shall be no more shakings , I meane during the militancy of the Church : for immediately before the Triumph thereof , there shall precede another shaking ; Christ hath opened it at large in St. Matthew , Cap. 24. I will not insist vpon it , it is not to my purpose ; you may there see how both the Worlds shall be shaken against that time : Heb. 12. but then we shall haue regnum immobile . And of this last shaking , the world is now too full of Prophesies and Resolutions ; but be ready for it , not rash in determining it .

I come to the holy Ghosts answer to the second Question , how soone ? And we finde here that it shall be very soone ; it is but a little while to the time of the shaking .

But that little time must bee vnderstood according to a Theologicall , not according to a Mathematicall measure . Theologie measureth our Time in proportion to eternity , but the Mathematicks according to our mortall life . In regard of eternity St. Peters Rule holds , 2 Pet. 2.8 A thousand yeares are but as one day , &c. But in regard of our mortall life , Omnis mora properantilonga est , patienti verò longissima , the deferring of our hope , is the languishing of our soule . To support our selues , wee must passe from Mathematicall commensurations to Theologicall , and then we shall finde , that Modicum and Longum may stand together : and Iacobs saying be true , Bernard . Gen. 47.9 that euill dayes are but few . From Haggai's prophesying vntill the comming of Christ , past better than foure hundred yeares ; the holy Ghost cals that but a little while . And wee must inure our selues to this diuine Chronologie , when wee thinke of the second comming of Christ : the Apostle tels vs , that vpon them that liue in the time of the Gospell , the end of the world is come : and these are the last dayes , yea the last boure ; 1 Cor. 10.11 . the Iudge is at hand , he is at the doore , yet there haue passed 1600. yeares : But let vs not thinke it long , let vs remember that of Habakkuk , Hab. 2.4 . The iust must liue by his Faith , patient Faith : and if any man make haste ( saith the Lord ) my soule shall haue no pleasure in him . Wherefore if at any time our impatient heart , wearied with the tediousnesse of this life , shall breake out into these words , Tu autem Domine vsque quo ? how long Lord dost thou cease to put an end to this miserable World ? Reu. 22. Let vs rest satisfied with Christs answer , Behold I come quickly ; and congratulating the abridgement of our momentany afflictions , and desiring , that according to his promise , the cloud thereof may speedily bee dissolued ; let vs put this clause into our daily prayer , Euen so Lord Iesu , come quickly .

God so prepare vs , that we may haue the comfort of the Person that is to come , comfort of his first and second comming . Amen .

THE SECOND SERMON . And the desire of all Nations shall come .

THe summe of this Scripture ( as not long since I obserued vnto you ) is the exceeding grace which the first comming of Christ should assuredly doe vnto that Temple at Hierusalem , which in Haggai's daies was building by Zorobabel the Prince , Iosuah the high Priest , and the rest of the Iewes . The generall parts which I pointed out , were , 1. the Presence of Christ in that Temple , & 2. the Assurance thereof giuen to the Builders . The Presence was to be extraordinary : I gathered it partly from the preparation thereunto , whereof I then spake , and partly from the description thereof , which remaines to be spoken of .

The description is of the Person that was to come , and the good that bee should doe . Of the good that he should doe , I shall speake ( God willing ) hereafter ; at this time my purpose is to speake onely of the Person that was to come .

The Person then here meant , is in plaine termes our Sauiour Christ . But he is set forth here in most comfortable words , words most comfortable to all the world : for he is stiled the desire of all Nations ; and what is that , but the soueraigne good of all ? That which all desire , the Philosopher could say , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the chiefe Good . And againe , if it be desired of all , then is it common to all : for , appetitus non est frustra , there was neuer any desire engrafted in the nature of man , but the good whereunto that desire doth bend , doth certainly belong vnto it . If it bee so in nature , it is much more so in grace ; the holy Ghost doth neuer inspire into vs any longing , but it doth destinate vnto vs that good which he inclines our hearts to long for . According to these Principles , the points which wee are to consider in this description are , the Soueraignity and Community of that good which we must seek , and shall find in Christ ; in Christ as he was incarnate , or first came into the world .

But before I come to these particulars , I must cleare my Text from some ouer-shallow interpretations that haue fastned thereon . For whereas in Christs first comming two things are to be obserued , 1. the principall , and 2. the accessories ; his person , and those things that did attend him : many passe ouer the principal , and apply these words only to the accessories . The Prophets doe speake of two remarkeable Accessories : The one is , the Munificencie of the Gentiles , the other is , the Obedience of their Persons ; both were to be of the best sort .

The Psalme touching the Munificencie , Psalme 72. saith , that the Kings of Tharsis and of the Iles should bring presents , the Kings of Seba and Sheba should giue gifts . The Prophet Esay , cap. 49. & 60. doth particularize the Gold , the Siluer , the Iewels , the Plants , the Beasts , all kindes of choyce things that were to bee tendred vnto Christ : And the Story of the Church shewes that this was accomplished not only mystically , but euen literally . We commemorate on this * * Epiphanie , Mat. 2. Day the oblation of Gold , of Myrrhe , of Frankincense , which was made by the wise men vnto Christ . In the Acts , cap. 4. verse 37. we reade that those Christians which had possessions sold them , brought the price , and layd it at the Apostles feete . The first Christian Emperours how open handed were they in erecting , and prouiding for Places and Persons dedicated vnto Christs seruice ? And , as of other Countries , so the Christian Kings and People of this Iland haue left honourable memorials of this kinde in their magnificent Foundations , and munificent Endowments thereof . All these followed the rule of Gods Law ; whatsoeuer they offered vnto him it was euer of the best . But by the way , let me obserue vnto you , That the floud of our Ancestours liberality rose not so high , but their Posterities sacriledge hath taken it downe to as low an ebbe ; and the saying of a great , but no good King of this Iland , pleaseth too many that liue on the spoyles of the Church , William Rufus . Christs bread is sweete . They are farre from offering 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Septaugint doe render my Text , the choyce Treasure of the Nations ; the first of those Accessories which was to attend the comming of Christ .

A second Accessorie foretold by the Prophet , are the Persons that should honour him , euen the choysest of persons : For although Saint Paules rule be , Brethren , you see your calling , not many wise , not many noble , not many mighty , &c. yet that negatiue doth containe an affirmatiue , and implyes , that some , euen of the best ranke , should submit themselues , and be homagers vnto Christ ; bee nursing Fathers , Esay 48. and nursing Mothers of his Church : Where the Prophets speake of the wealth , they speake also of Persons ; reade the fore-cited places , and take notice withall of a difference in this kinde that God was pleased should be before the comming of Christ , and after . Before the comming of Christ many of the Persian Kings , as likewise of the Grecians , gaue their goods , but not themselues vnto God ; they prouided sacrifices for the Temple at Ierusalem , but themselues went on in their Idolatry . After the comming of Christ it was otherwise , great personages gaue themselues first , and then their goods vnto Christ ; the Wise men vpon this day first prostrated their bodies and worshipped , then they opened their Treasures and offered vnto Christ ; Nicodemus and Ioseph of Arimathea , great and rich men , first beleeued , then bestowed a funerall vpon Christ ; the like may we say of all Christian Emperours , Kings , Potentates . And indeed Christ seeketh not ours , but vs ; and careth not for our goods , 2 Cor. 8. if wee dedicate not our selues vnto him : both will doe well ; and wee shall doe well if wee deserue the Macedonians commendation , of whom St. Paul saith , that they gaue themselues first , and then were bountifull to the Saints .

These were Accessories where with God was pleased Christs first comming should be honoured : But these doe not containe the true , at least , the full meaning of my Text ; for surely these were not the cause of shaking the great , and little World ; neither were these either persons , or goods , improuements of the glory of Zorobabels Temple : for little of this Prophecie was accomplished while that Temple stood .

Malachie , cap. 3. therefore giues vs a better interpretation , and more agreeable to the words of my Text , The Lord whom you seeke , shall suddenly come to his Temple ; the Angell of the Couenant , whom yee delight in , or desire , behold he shall come , saith the Lord of Hosts . And indeed Christs Person was the true attractiue of all other persons , & of their goods also ; they had neuer come , except hee had come first . Therefore the Iewish Rabbins , Galatinus . though they doe not beleeue that Iesus is the Christ , yet doe they vnderstand this Text of the Messias . And St. Hierome renders the phrase , Desideratus Omnium Gentium , The Person that is desired of all Nations , purposing in those words to point out our Sauiour Christ . Finally , St. Paul , Heb. 12. if you marke well his drift , fauours this interpretation . Wherefore I take it for a plaine truth , that , if not solely , yet principally , Christs person is meant by this phrase , The desire of all Nations . Let vs come then at length to the Points which I obserued in it .

The first is the soueraignity of good ; that cannot be lesse which is the desire of all Nations . And marke , that the word is abstract , not concrete ; the Text calleth him , not the person desired , but the desire . Now these abstract titles when they are giuen to God or Christ , import two things : The first is , That all his nature , or whatsoeuer is in him , is that which he is called : and secondly , That all whatsoeuer is comprehended vnder that title , is in him , and cannot be had , but by participation of him . In this sense is God and Christ called truth , righteousnesse , holinesse , &c. these attributes are his nature , and are not imparted to any but those that haue communion with him . To our present purpose , Christ is called desire : it followeth by vertue of the word , that he is totus desiderabilis , altogether , and in euery part desirable ; and totum desiderabile , whatsoeuer the heart of a man can desire . And if he be these two , then certainely hee is the soueraigne good .

Take them asunder . And first see how he is totus desiderabilis . I might send you to the Song of Salomon , where the spouse limmeth out his amiablenesse from top to toe : or to the marriage Psalme , which in few words tels vs , Psal. 45. That he is fairer than the sonnes of men : or to those words of Saint Iohn , 1 Epist. c. 3. The Word was made flesh , and dwelt amongst vs , and wee saw his glory as the glory of the only begotten Sonne of God , full of grace and truth . But beyond all is the testimonie of God the Father , whether deliuered by the Prophet Psay , Cap. 42. Behold my seruant whom I vphold , mine elect in whom my soule delighteth ; or vttered by a voyce from heauen , This is my welbeloued Son in whom I am well pleased . Mat. 3.17 . For can he be lesse than altogether desirable that is Gods delight ?

But passing by all these , I will insist vpon three Titles of his which haue speciall reference to our good : The first is Immanuel , the name of his Person ; for it signifieth God with vs : and how desireable is hee that hath knit that knot hypostatically in himselfe , which is the ground of that mysticall knot which is to bee betweene God and vs , wherein stands our eaerlasting blisse ? Certainely in regard of this name hee is most desirable ; the name that so linketh together heauen and earth , a mortall wretch with the immortall God : especially if you obserue that he is vnited totus toti , the whole person of God to the whole nature of Man , that we may be wholly ioyned ; and so doth he become wholly desireable of vs .

His second name is Iesus , that maketh him as desireable . St. Bernard hath sum●ned vp the pleasurablenesse thereof in few , but very sweet words , Nomen Iesuest mel in ore , melos in aure , & iubilum in corde ; all our reasonable acts are diuided into speaking , hearing , and thinking ; and loe we cannot speake of him , but he is as honey in our mouthes ; and if wee heare of him , the talke doth make the best melody in our eares , finally , the greatest ioy of our heart , and the truest also springeth from our meditation vpon him . The reason of all which is , this Name soundeth nothing but Saluation ; and Saluation is the most wished , most welcome thing to a childe of wrath , to him whose sinnes can promise no better than a neuer-dying worme , and an euer burning fire . Well may we terme thee sweet Iesu that deliuerest vs from these plagues , especially seeing there is no part of thee that hath not borne a part in sauing vs .

His third name is Christ , a most desireable name : and why ? it signifieth a person anointed with no other than that which the Psalmist calleth the oyle of gladnesse . This precious oyle , poured vpon his head , Psal. 4● . & 143. & 45. ranne downe to vs the skirts of his garments , insomuch as we now smell of Myrrhe , Aloes , and Cassia , and are now through him become a sweete sauour to God , who in the corruption of our nature were loathsome vnto him . Hee that was Christ , that is , anointed , that hee might so perfume vs with the sweetnesse of his graces , must needes bee to vs , as hee beares that title , wholly desireable .

But for your further insight into the louelinesse of this name , resolue it into those three offices , whereunto he was anointed , and being anointed or consecrated vnto them , was called Christ . First , hee was Christ a Prophet , such a Prophet as wee cannot desire a better ; hee was the very wisedome , the word of God ; grace was poured into his lips ; and they that heard him wondred at the gracious words that came from him : and well they might ; for that which he vttered was Euangelium , glad tidings of good things . His Priesthood was more desirable than his Prophecie : for hee offered the sacrifice of sweet sauour vnto God , which expiated all our sinnes , and propitiated all his wrath ; and vpon his crosse he prepared that delicate feast that Esay speakes of , cap. 25. Fat meate , full of marrow , and pleasant wines , throughly refined from the Lees : His flesh and his bloud were made such a feast for vs , though in dressing of them he endured much paine . Finally , hee was a King , and in regard thereof hee is most desireable ; for his Kingdome is righteousnesse , peace , Rom. 14.17 . and ioy in the boly Ghost : Hee is such a King as maketh all his subiects kings , and that of the same Kingdome which he himselfe hath , euen the Kingdome of Heauen . I need say no more to proue that hee is totus desiderabilis , altogether desireable .

But he is more : for he is also totum desiderabile , all that can be desired ; which is not granted to any Creature . The Scripture labours to make vs vnderstand , that all that we seeke out of him , is to be found only in him . Happy ( saith Salomon ) is the man that findeth wisedome , and the man that getteth vnderstanding ; Pro. 3. for the merchandise thereof is better than the merchandise of siluer , and her gaine than fine gold : hee goeth on , and parallels it with all that worldly men desire . In Esay , cap. 55. you haue the same parallel , Ho yee that thirst , come vnto the waters . Christ himselfe to the Church of Laodicea presseth the same point , Reuel. 3. Thou thinkest that thou art rich and wantest nothing , whereas thou art poore , blinde , miserable ; come to me and buy &c. When St. Paul , Phil. 3. had reckoned vp all his prerogatiues , he concludes vers. 8. I accompt all these but dung and losse in comparison of the excellent knowledge that is in Christ Iesus : But most full is that place of St. Paul , 1 Cor. 1. Christ of God is made vnto vs wisedome , righteousnesse , sanctification and redemption . Where , obserue how he fitteth vs with supply from Christ , as well for the Church Militant as Triumphant . In the Church Triumphant we must haue vnderstanding heads , and pure hearts , that we may see God , and enioy him ; and Christ giueth vs such heads , such hearts : for hee is made vnto vs wisedome and sanctification . As for the Church Militant , we neede therein discharge from our sinnes , and deliuerance from woe ; and Christ is made vnto vs righteousnesse , that wee may come with boldnesse before the iudgement seate of God ; and redemption , from the curse which is due to the transgressors of the Law . Wisd. 16.21 . So that what the wise man saith of Manna , is certainely true of Christ , he is vnto euery man what he can reasonably desire ; hee serues to the appetite of euery eater , and is tempered to euery mans liking . The Septuagint , as if they had intended to teach vs that all things desireable are in him , haue vsed the plurall number 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : wherefore we conclude , that Christ is totum desiderabile ; and wee may all say with King Dauid , What haue I in heauen but thee ? and what is there in earth that I desire with thee ?

To end this point , two things we must learne from this soueraignty of good , which are concluded in this one rule ; Primum in vnoquoque genere est mensura reliquorum , seeing Christ is the soueraigne good , he must season and stint all our desires . Fire is the originall of heate , and the Sunne of light ; and we see that other things haue neyther heat nor light but as they doe partake of fire , or the sunne ; and their measure of both is answerable to the participation of those originals : So should it be with our desires , they should looke to the prime desire , the desire of all Nations ; take their rellish from him , and rellish nothing without him ; whatsoeuer doth not partake of him is no reasonable , is no comfortable desire . If by this we try our selues , we shall finde that for the most part they are but vaine , they haue little communion with that from whence they should flow , and which should set right bounds vnto them . And let this suffice for the soueraignty of that good which is in Christ .

I come now to the Community : Hee that is the soueraigne good about all , is also the common good vnto all .

But here appeares a paradoxe : for all nations whose desire Christ is said to be , were diuided into Iewes and Gentiles : And St. Paul in one 〈◊〉 sentence tels vs , that the manner of Christs first comming was , a stumbling blocke to the Iew , and foolishnesse to the Gentiles . Touching the ●ew●s St. Ioh● , cap. 1. saith , Christ came amongst his owne , and his owne 〈…〉 not : And St. Paul tels vs of the Gentiles , 1 Cor. 2.14 . The naturall man perceiueth not the things of God ; and it is a true rule , Ignotinulla cupido , No man desires that which he doth not know . Cap. 43. verl . 2. Esay speaketh close to my Text concerning Christs first comming , He shall grow vp before him as a tender plant , and as a roote out of dry ground● : he hath no forme nor comlinesse , and when wee shall see him , there is no beauty that we should desire him . This made St. Deciuit De● l. 18. c. 35. Austine thinke that this Prophecie should not bee accomplished vntill the second comming of Christ . But the Text will not beare his Commentary ; wherefore wee must helpe our selues with a distinction , Propositidiuini , and Propensionis humanae . It is certaine , that in regard of Gods purpose , Christ was the desire of all nations : for Gods pleasure was , that the Church should be enlarged vnto all the world , and that euen of the choycest persons in the world many should slock vnto the Church . Tertullian hath a witty obseruation , Lib. de 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that Christ was therefore called Alpha and Omega , because he brought all things in the end of the world to that state which they were at in the beginning : So that Gods fauour is as generall to mankinde at Christs the second Adams birth , as it was in Paradise when hee made the first Adam . Christ himselfe insinuates as much ; for whereas the Iewes called him the sonne of Abraham , the son of Dauid , he delighteth vsually in the Gospell to call himselfe the sonne of man : as if hee did not belong to this or that familie , but were common to all mankinde . Therefore the Apostle saith , Gal. 3.28 . that in Christ Iesus there is neyther Iew nor Gentile , Grecian nor Barbarian , bond nor free , male nor female . The holy Ghost came downe in the languages of all Nations : the Stone in Daniel , cut out without hands , did bring vnder all the Kingdomes of the earth . I will not trouble you with the generall prophecies deliuered to Adam , Noah , Abraham ; nor with those which were deliuered by Dauid , Salomon , Esay , the rest ; let old Symeon speake for all , Christ was prepared to be a light to the Gentiles , and the glory of the People Israel . So that after the birth of Christ , it is euident that according to Gods purpose the Church is to be Catholicke .

But what shall we say to the Propension of men ? for that also is a requisite vnto this desire . For he that is Lord ouer all is rich vnto all , that is , to all that call vpon him , so saith St. Paul , Rom. 10. And when St. Peter saith , that there is no respect of persons with God , Acts 10. hee addeth , that in euery Nation hee that feareth God and worketh righteousnesse , is accepted of him : Wherefore though in the tenor of the Gospell God excludes none , yet the enquiry must be , whether none exclude themselues .

To make good my Text , wee will search how truly and how farre all Nations may be said to desire Christ . Which that we may the better doe , wee must learne , that there is Appetitus implicitus , and elicitus : wee are taught the distinction by the Prophet Esay , cap. 65. v. 1. God there speaketh thus , I am sought of them that asked not after mee : the words cannot bee true , except you vnderstand that there is a silent and a speaking desire .

A silent desire is that which is vttered by our state : the ground when it is dry is said to thirst for raine ; a wound in our body to call for a Physician ; not that they speake , but that their state sheweth that if they could speake , they would vtter such a desire . The Philosophers call it , appetitum naturalem , a desire that euery thing hath of its perfection and preferuation , which languisheth vntill it doth attaine it . There is no man so gracelesse , but in this sense Christ is his desire ; yea , the more Christ is his desire , the more gracelesse hee is : for where sinne most aboundeth , there is grace most behoofefull .

There is a second kinde of this silent desire , which is not altogether so mute . I may call it desiderium semivocale , an halfe-voiced desire : In the hearts of men there is a naturall desire of soueraigne good . Adam , when he was stripped , was made naked ; but he had so much eye-sight left him , that he saw he was naked , and thereupon bestirred himselfe to seeke a couering , and a simple one hee lighted vpon ; it was but figge leaues . His posteritie haue euery one of them reuealed the same consciousnesse of want , and carefulnesse to supply their want . The very heathen Epicures , Stoickes , couetous , prodigals , men of all sects , and all dispositions , haue sought after a soueraigne good , though in the nature thereof they haue erred . Whence it followeth necessarily , that as in their many god● they worshipped ignotum Deum ; so did they amongst their diuers opinions of the soueraigne good , tacitly confesse and affect ignotum benum .

Hitherto you haue heard onely of implicitus affectus , the dumbe , or ( at most ) the but halfe-speaking affection ; wee must not rest here ( for this will not reach home ) wee must therefore finde another desire , which is affectus elicitus : and this also is two-fold . Indefinite , of which you reade in Stories , sacred and prophane ; and definite , which the Prophet seemes specially to meane in this place .

Touching the indefinite , I might insist vpon the sacrifices , the vse wherof amongst the Heathens , what is it , but a perpetuation of the first memoriall that God instituted of Christ to come ? And no question but Noahs sonnes did spread that tradition . Some thinke that the Wise men which ( as vpon this day ) repaired to Christ , were stirred vp by the Prophecie of Balaam , who in his traunce said , There shall come a starre out of Iacob , and a Scepter shall rise out of Israel . It may be , that some knowledge of Christ was spread in the time of the Egyptian captiuity . Whence Trismegists workes ( if those bee his workes which we haue ) sauour of so great Mysteries ; for he was an Egyptian , and from the Egyptian Priests had the Platonists their more than heathenish Theologie . But when the tenne Tribes were carried into Assyria , and after them the Iewes into Babylon , this mysterie was spread much more by the dispersed of the twelue Tribes , whereof there were some dwehing in all Nations vnder heauen ; as you may gather by comparing St. Lukes words , Acts 2. with the entrance to the Epistles of St. Iames , and 1 Peter . It could not bee but that by these the world should haue some notice of a Messias to come , especially after the Bible was translated into Greeke . Surely the Sybils wrote so plainely hereof , that not onely the Fathers alledge them against the Heathens to proue the comming of Christ , but the Latine Poets also relate what they finde in them , though they mis-apply it : witnesse that Verse , Iam noua progenies Coelo demittitur alto . Yea , they so misapplyed it , Baron . apparat . ad Annal. that sundry did affect a Kingdome in the Common-weale of Rome , onely working vpon the common opinion that was in the hearts of men , that a great King about that time , should be borne into the world . Thus farre wee finde in histories that there was an indefinite report of a Messias to come , whom the world therefore had an indefinite desire to see .

But this will not yet satisfie our Prophet : and indeede his words are a prophecie rather of that which should be vpon the comming of Christ , than a report of that which should be before . And not he only , but other Prophets testifie that Christ should bee no sooner reuealed vnto , but hee should be receiued by the world ; that the Nations should flocke to him , as if they had formerly longed for him .

The Nations , I say , in opposition to the Iewes ; Luke 1. Mat 8. not but that many of the Iewes did looke for him , and entertaine him , but few in comparison of the Gentiles themselues ; therefore he was rather the expectation of the Gentiles : The Gentiles entertained what the Iewes refused , as appeares , Acts 13. Rom. 11. and it was foretold , Deut. 32. Matth. 8. The propagation of the Gospell amongst the Gentiles was strangely sudden : the Psalme compares it vnto the dew , Psal. 110. The fruit of thy wombe is like the morning dew . Malachie , to the rising of the Sunne : And you know , Cap. 60.49.11 . that both of them , as it were in an instant , couer the face of the earth . Esay's similies are of a Woman that is deliuered before she is in trauell ; and of the flocking of Doues vnto their house . Zachary tels vs , that they should come so fast , that the City could not containe them . Christ , that the kingdome of heauen should suffer violence . In Apol. Tertullian reckons vp the Nations which in his daies beleeued , and shewes , that Christianity had out-spread the Romane Empire : Which was the more to be maruelled , because the conquest was made by so meane men ; and that not ouer the bodies , Iustin Martyr Dial. cum Tryphon . but ouer the soules of them with whom they dealt : They subdued the soules of the greatest Potentates , and brought them vnder Christ , and made the simple pesants that followed the plow to sing hymnes and psalmes vnto his praise .

And no maruell , for the Apostles were inabled to speake to euery Nation in their owne language , and their tongues were tipt with the fire of Heauen , which suddenly illightned their vnderstandings to whom they preached , and filled their hearts with a deuout zeale : by this efficacie Christ became the desire of all Nations . And vntill wee come thus farre , we haue not the full meaning of our Prophet , though I haue brought you hereto by many degrees , all comprehended vnder common desire . A common desire there could not bee , except God had purposed that Christ should be a common good ; neyther could it be , that this common good should take place , except there were a propension thereunto in men . And this propension is euident in the miserie of mans state without Christ , more euident in the feeling that man hath thereof : the euidence increased , when men discouered but an indefinite hearkning after him ; but it is made compleate , when they distinctly discerne him , and their affections desire ardently to be partakers of him .

There is one point more which I may not omit , and that is the strange construction of the words in my Text ; they are desiderium venient , the desire they shall come ; a nowne singular , and a verbe plurall . There is a mysterie in it : As the Articles of our Faith are beyond the strength of nature , so doth the holy Ghost often times in vttering them , vary from the prescript of Grammar rules . I will shew it you in the two first Articles of our Creed . The first is of the Trinity of Persons , wherein there is an Vnitie of Nature ; to note this in the beginning of the Bible , you haue a plurall nowne ioyned with a verbe singular , Eloh●m bara . The second Article is this is Christs incarnation , wherein though there bee but one Person , yet are there two Natures ; and to note these two Natures in one Person , doth the holy Ghost vse this phrase , desiderium venient . A significant phrase , and puts vs in minde that eyther nature in Christ will not satisfie our desire ; if hee come only as God , his maiestie will be too great for vs to endure ; if onely as man , his infirmity will bee too weake for to relieue vs : he that comes must bee both God and man . Againe , though the natures that come bee two , yet is our desire but one , because it apprehends them both in one person ; and it is the vnitie of the person whereupon our desire doth finally rest it selfe .

But I will conclude : This Text doth checke our cold zeale , and should make vs blush when we try our selues by it , or by them that in the Primitiue times did iustifie the Truth of it : their early flocking to pray and to heare , their long perseuerance at it , and often returnes to it , shewed that they delighted to sit vnder the tree of life , and that the fruit thereof was sweet vnto their soule ; they were euen loue-sick with the spouse , and their thirstie soules did with King Dauids , Cant. 2. Psal. 42. like the chased hart breathe ( as it were ) and bray after the water brookes . Euen in our Fathers daies vpon the reuiuing of Gods truth amongst vs , some of this heauenly fire burned in the hearts of our people ; but it is long since quenched , and our liues manifest the difference betweene factus , Tertull. and natus Christianus : when a man first becomes a Christian hee is at the best , and then if euer , his soule will poure out those passionate speeches , In the way of thy iudgements , O Lord , haue I watted for thee : Esay 26. the desire of my soule is to thy Name , and the remembrance of thee : with my soule haue I desired thee in the night ; yea with my spirit within me will I seeke thee early . O yee heauens aboue drop downe the dew , and yee clouds raine righteousnesse : let the earth open , let instice and saluation grow forth ; let them both grow forth together . But the longer we liue , commonly the worse we are : aetas parentum peior auis , and our children will be worse than wee are , as wee are worse than were our fathers . The Scripture witnesseth that Christs desire is vnto vs , his delight is to bee with the sonnes of men ; yea he spreads his loue as a banner ouer his Church to make himselfe more desirable to her . And how kinde hearted was he , who being to eate the Paschall Lambe , a type of his bitter passion , and that immediately before his death , could say , Desiderio desideraui , I haue earnestly desired to eate this passcouer with you , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? this indeed argued vnspeakeable loue of Christ to man . And should it not bee answered with the like affection of man towards Christ ? it should ; yea , and indeed it would be , if we did know what want we haue of him , if we did feele the burden of our sinne , if wee did see how little wee haue of heauenly grace . This sense , this sight , would set an edge vpon our dull appetite , and Christ which is here stiled the desire of all Nations , would be to euery one of vs our desire .

But let vs take heede , who , when we may haue him , doe not desire him , lest the time come when wee shall desire him , but may not haue him . Christ may remoue our Candlesticke and his Kingdome , and then the Iewes doome may be ours ; and wee may desire to see one of the dayes of the Sonne of man , and shall not see it . This God forbid , and that he may forbid it , HEe poure the grace of his holy Spirit into our soules , that may so illighten our mindes , and warme our hearts , that discerning clearly , and ardently affecting that soueraigne good which God is pleased should be common to vs all , we may not only during this feast , but euer , congratulating our happinesse , sing Hosanna , blessed is hee that commeth in the name of the Lord , Hosanna in the highest .

THE THIRD SERMON . And I will fill this house with glory .

THE description of Christs presence in that temple which was built by Zorobabel , Iosua , and others , doth set before vs , first his Person , then his Workes . Of his Person I spake last : it followeth that I now come on to his Workes . They are two , Bounty , and Security : The Bounty is set forth , first absolutely , then comparatiuely . Of the comparison hereafter ( if God will , ) my purpose is now ( God assisting me ) to open so much of the Text as sets forth Christs Bounty absolutely : it is comprehended in these words , I will fill this house with glory .

Wherein obserue , what is conferred , and on whom . The gift is glory , the receiuer the house : both are amplified ; the house by the meannesse , this house ; the gift by the greatnesse , I will fill it with glory . Out of both is made manifest the exceeding grace of Christ , who honoured that so much , that had so little to make it honourable .

That God who is pleased that we all should bee his houses , may so honour vs : let vs listen attentiuely , that wee may entertaine affectionately the honour which he vouchsafeth to vs .

Come wee then to the particulars : the first is the thing conferred , Glorie .

Glorie , if it be true glory , is a resplendencie of some Good solid , and eminent : The foundation of glory must bee that which is good ; for where there is no true good , there can be no glory : shame there may bee , according to that of the Apostle , Rom. 6. What fruit had yee then in those things whereof yee are now ashamed ? and St. Iude , The wicked fome out their owne shame . But of good things , some are transitorie and vaine , some heauenly and eternall ; not the former , but the later kinde is the foundation of Glory . Caboth . Calal . The Hebrew ( mother of tongues ) which speaketh of things most properly , by one word noteth waightinesse and glory ; as likewise with them one word signifieth things vile and light : The Apostle seemes to allude hereunto , 2 Cor. 5. Our momentanie affliction doth worke vnto vs an exceeding eternall waight of glory . Waight of glory , that is , waighty glory , glory that hath some substance or solidnesse in it : whereunto he opposeth light afflictions ; though they seeme grieuous , yet doe they consist of no enduring substance : nubecula sunt , they quickely passe , and vanish away . Esay 40. And indeed of such shadowes , or dreames rather , are all worldly things made : All flesh is grasse , withering grasse ; the glory thereof is as a flower , Psal. 93. a fading flower : The sonnes of men are vanity , the sons of noble men are but a lye ; if they were put in the scales together , they would weigh lighter than vanitie it selfe . But of faith , hope , and charitie , the Apostle speaketh better , Heb. 3. Heb. 11. 2 Cor. 8. 1 Cor. 13. he giues them the title of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of substance ; and he telleth vs that wee are made partakers of Christ , if wee hold fast the substance : finally , the Wise man tels vs , that righteousnesse is full of immortality . So that in those lasting , not these fleeting things , must we seek the foundation of true glorie .

The Apostles rule is , we may not glory in the flesh : not in the flesh as it is the good creature of God , Ier. 9. I meane in the mortall state thereof ; the strong man may not glory in his strength , the wise man in his wisedome , the rich man in his riches : how much lesse may we glory in the lusts of the flesh , sinfull lusts , which are the workmanship of the diuell ? No such boasting can be good , 1 Cor. 5. as St. Paul tels the Corinthians in his censure of the incestuous person : Psal. 53. and Dauid checketh Doeg in those words , why boastest thou thy selfe thou Tyrant , that thou canst doe mischiefe ?

But yet if we looke vpon the face of the world , we shall finde , that not onely transitory things , but also wicked lusts are the foundation of most mens glory : and wee may renew the Apostles words , mourning words , There bee many which walke , Phil. 3. of whom I haue told you often , and now tell you weeping , whose God is their belly , whose glory is their shame , which minde earthly things . But our glory must haue a better foundation , it must be a solid good .

Neyther is it enough vnto glory that the Good be solid , it must be also eminent : An ordinary good may bee laudible , it cannot bee honourable ; it may make a man accepted , but not admired : no man is thought worthy of glory , that is not more than an ordinary man . For glory is an attendant vpon heroicall vertue , and that is vertue in the highest degree : such as was the chastitie of Ioseph , the patience of Iob , the fortitude of Iosua , the pictie of Dauid , and the wisedome of Salomon . A man must partake of the diuine nature , and draw as neare as may be to Gods image , before he can deserue to be glorious .

The last thing required vnto glory is , that the solid and eminent Good be also resplendent : A worthy man must be as a well-drawn Picture set in bono l●mine ; neyther will bee regarded , except they bee placed there where their worth may be discerned . For in regard of glorie , Idem est non esse , & non apparere , A hidden treasure , and wisedoine concealed , are both alike , saith Salomon , Ecclus. 41.14 . they lose their praise and glory : the Kinsmen of Christ out of this principle set vpon him , There is no man that doth any thing in secret , and himselfe seeketh to be knowne openly . The Greekes call honestie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it calleth all men to it : The Hebrewes call it tab , because it is beautifull and pleasant , and maketh all in loue with it : most languages call worthy personages Lights , because the lustre of their vertue is the pleasing obiect of euery mans eye . Wherefore our Sauiour biddeth vs , Matth. 5. Let our light so shine before men , that they may see our good workes , and glorifie our Father which is in heauen .

I haue hitherto opened vnto you the nature of Glorie , I haue shewed you what , and how many things are requisite thereunto : But where shall we finde it ? what is the first , or rather proper subiect of it ? Surely God : cap. 33. wee learne it in Exodus , Moses desired to see Gods glory : God made his goodnesse to passe before him ; as if his goodnesse and glory were synonyma's : certainely they are inseparable . His goodnesse is solid , it is his very nature , who is called Iohoua , and is that which he is . Secondly , his goodnesse is eminent : for whatsoeuer is good , is predicated of him in abstracto , wisedome , truth , righteousnesse , holinesse , Iames 1 , Psal. 8.19.104.45 . &c. and abstract names note absolute perfections . Finally , his goodnesse is most resplendent , therefore St. Iames calleth him , the father of lights : Dauid hath made many Psalmes in acknowledgement hereof . For this cause doth the Scripture often times vse the name of Glory when it meaneth God : The Iewes in the Old Testament are blamed by the Prophets for neglecting , for forsaking their glory , that is , God : And St. Peter in the New Testament , 2 Pet. 1.17 . speaking of the testimonie which God the Father gaue vnto our Sauiour Christ in the Mount , saith , Hee heard a voyce from the magnificent Glory .

Glory then is originally in God , but by deriuation it is communicated from him vnto others ; Angels , Princes , Luke 2. 2 Pet. 2. both are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Scripture . But to none doth this title so truely belong as vnto Christ . St. Paul , Heb. 1. cals him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The brightnesse of his fathers glory : When he was to come into the world Esay saith , cap. 40. The glory of the Lord should be reuealed ; and biddeth Ierusalem bee bright , because her glory is risen : and , in the person of Eliakim , speaking of Christ , cap. 60. he shall bee a glorious Throne ( saith he ) vnto them , and they shall hang vpon him all the glory of his fathers house . Cap. 6. Behold ( saith Zacharie ) the man whose name is the Branch , 1 Tim. 3.16 . he shall come out of his place , he shall build a temple , and he shall beare the glory . Finally , seeing our Sauiour is God manifest in the flesh , hee deserues well that praise which is giuen him in the Churches hymne , Thou art the King of glory , O Christ .

But whereas Gods glory doth shine vnto vs in the face of Christ , we must enquire what manner of glory it is : for in God there is a two-fold glory , as you may gather out of the fore-cited place of Exod. cap. 33. compared with cap. 34. a glory of his iustice , and a glory of his mercy : the solemne and publicke manifesting of eyther of them ( I meane his iustice , or his mercie ) is manifesting of his glory . Touching his iustice , we haue an excellent place in Esay , in a vision God shewed himselfe in the Temple , Esay 6.3 . enuironed with the Saraphims , who cryed , Holy , holy , holy , Lord God of hosts , heauen and earth are full of thy glory : this was the glory of his iustice ; for verse 9. he denounceth the sentence of induration against the Iewes : the like manifestation wee finde in Moses , Numb . 14. As I liue ( saith the Lord ) all the earth shall bee filled with the glory of the Lord : but it is the glory of his iustice ; for immediately hee doth doome all those Israelites that had not hearkned to his voyce , saying , Surely they shall not see that Land which I sware vnto their fathers to giue them .

There is another branch of Gods glory , I called it the glory of his mercie ; it was figured partly by the Cloud , and partly by the Arke : The Cloud was a type of Gods milde appearance ; for it was seated , not betweene Seraphims , fiery Angels , messengers and instruments of wrath , but betweene the Cherubims , which had the shape of men , louely and meeke men . Adde hereunto , that it rested vpon the Arke , the couering whereof was called the mercie seate . Eyther of these was called , the glory of the Lord : The Cloud often in Moses ; the Arke in that known storie of the destruction of Elie's sonnes ; at what time the Arke being taken by the Philistines , 1 Sam. 3. Heb. 9. Psal. 27. Ier. 14. & 17. Elie's daughter called her childe Ichabod , the glory is gone . For attending vpon these two were the Cherubims called Cherubims of glorie , and for containing them the Temple was called the habitation and throne of Gods glory . But all these were types , the truth of them was Christ . Hee was the truth of the Cloud ; in his flesh did God so appeare , that he might be endured by the sight of men : and he appeared for those vses whereunto the Cloud was designed , for direction , and protection ; you may gather it out of Esay , cap. 4. and St. Paul speaketh plainely , 1 Cer. 1.24 . that Christ came into the world as the wisedome and the power of God . As Christ was the truth of the Cloud , so was hee of the Mercie-seate . St. Paul , Rom. 3.25 . cals him by the very name of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God accepteth vs in him : By him we come with boldnesse to the throne of grace , and finde mercy in the time of neede , Heb. 4.16 . The Angels that attended him were not Seraphims , but Cherubims , they appeared in the shape of men , and whensoeuer they appeared they came to bring comfort : Christ then did in his person manifest Gods mercifull glory ; which is the glorie meant in this Text. Wherefore I will conclude this point with the words of the Euangelist , Iohn 1. The Word was made flesh , and dwelt amongst vs , and we saw his glory as the glory of the only begotten Son of God , full of grace , and ●●ll of truth .

I haue sufficiently opened vnto you that which is conferred ; wee must now see whereon . The text saith , it was the house , the Prophet meaneth the Temple then building by Zorobabel . Some haue thought that the Temple which was standing when Christ was incarnate , was not the Temple built by Zorobabel , but another which Herod built . But we must take heede of that opinion : for it hath two euils in it ; 1. Flauius Iosephus . it giueth the holy Ghost the lye in this place ; 2. and it cherisheth the Iewes vaine exp●ctation of their Messias . It is true that Herod enlarged that Temple , and added many buildings to it : but he did not demolish the old , neither indeed could he , and this prophecie continue true ; for God promised that Christ should come euen into this Temple that now was building . And seeing that Temple with all the additions of Herod , hath many hundied yeares since , according to Christs prophecie , beene so destroyed , that there remaineth not one stone vpon another , the Iewes doe more than vainely yet looke for a Messias : especially , seeing God hath manifested to the world that it was not only totally , but sinally also destroyed . The Iewes had good proofe hereof in the daies of Iulian the Apostata ; when , Euseb. hist. l. 4. Chrys. orat. 2. in Iudaeos . notwithstanding that wicked Emperour encouraged , and furthered them to re-edifie it , fearefull tempests from heauen destroyed in the night what they did in the day ; God then making good against Iacob what in Malachie hee spake against Esau , Thus saith the Lord of hosts , Mal. 1. they shall build , but I will cast downe ; they shall call them , the border of wickednesse , the people against whom the Lord hath indignation for euer . But I will leaue them to God , whom God hath left to the world as a spectacle of stupiditie , and a bridle to hold vs in from like contempt .

It is plaine the place here meant was Zorobabels Temple ; vpon that place was the glory conferred . Malachie , cap. 3. said it should bee so ; hee said , that the Lord should come into his Temple , and he should sit downe there and refine the sonnes of Leui , and rectifie the diuine worship . The Gospel teacheth vs that it was so : for hee was not onely presented in that Temple when he was a babe , and when hee was twelue yeares old a disputant there with the doctors ; but also when he was solemnely inaugurated , he first purged the Temple of buyers and sellers ; then he reformed the doctrine , and the discipline at seuerall times , when he resorted thither at solemne feasts ; there he made his sermons , and wrought his miracles : so that he might truly say to the high Priests when he was arraigned before them , I sate daily with you teaching in the Temple . Mat. 26. I will adde one text more which may serue in stead of all ; when his parents that had lost 〈◊〉 , found him in the Temple , they expostulated with him in these words , Sonne , why hast thou serued vs thus ? Luke 2. thy father and I haue sought wee sorrowing : Christ replyes vnto them , Why sought yee me ? did you not know 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; wee render it , Wist yee not that I must goe about my fathers businesse ? but the words may well beare another sense also , Wist yee not that it was sit for mee to bee in my fathers house ? for so he calleth the Temple elsewhere : and so speaketh St. Paul , Heb. 13. Iohn 2. Christ as a sonne was ouer his owne house . Some referre hither that speech of Christ touching the paying of tribute , Mat. 17.26 . The sonnes are free ; because that money is thought to haue beene originally a taxation for the Temple , and by the Romanes conuerted to other vses when they collected it .

But enough of the place : only take this note out of the coniunction of the place and the gift , That Christs comming to be the glorie of the Temple , giueth vs to vnderstand that his Kingdome was not temporall , but spirituall ; he came not to raise an earthly Monarchie , but to gather a people vnto God .

The next point that I obserued , is the amplification both of the place and the gift : of the place in regard of the meannes , which is noted in the word this house . The Iewes had two Temples , one built by Salomon , a glorious one ; this built by Zorobabel , a poore one . The Iewes wept when they saw the foundations of it , and God testifieth that it was as nothing in their eyes ; and this nothing ( as it were ) moued Herod to make those additions before specified , that it might become like something . Marke , Christ came not vnto Salomons Temple , but vnto Zorobabels : so that the Temple which had most of earthly cost , had nothing in it but the type of Christ ; and that Temple that had least of earthly glory , had most of heauenly : it had the truth , Christ came thither in person . God regardeth not outward pompe , neyther doth he tye his presence thereunto , as if he would not be where there is no worldly state : nay , commonly where there is least of the world , Heb. 11. God is there most ; and they haue greatest familiarity with him , who haue worst entertainement in the world . Did not our Sauiour Christ giue vs an excellent representation hereof in his own person ? Col. 2.9 . Phil. 2.7 . 2 Cor 4.7 . the Godhead dwelt bodily in him , but that body bare the shape of a seruant : the Apostles carried about the world heauenly treasures , but they carried them in earthen vessels . An ancient Father obserues wittily , that when the Church was so poore that it had but wooden chalices , it had golden Priests , wee may adde People too ; and when the ornaments of the Church became golden , then the Priests and People became wooden : Gods Word was heard more reuerently , hee was serued more deuoutly , when the Church met in caues , in woods , in deserts , than euer he was in townes , and cities , and these most stately fabricks .

This must be obserued in the question of the visibility of the Church , or rather conspicuity . The Aduocates of Rome seeme to triumph much against the reformed Churches , as if the obscurity , wherein sometimes they lay hidden , Cont. Auxent . did preiudice the truth which they profest : they forget St. Hilaries admonition , Male nos cepit parietum amor &c. We are ill aduised to measure faith by multitude of professors , Epist. 48. or by goodly temples where the profession is made . St. Austine will tell vs , Ecclesia aliquando obscuratur , & aliquando obnubilatur multitudine scandalorum , The glory of the Church is subiect to Eclypses : it was so in the Old Testament , as appeares by Elia's complaint , 1 Reg. 19. They haue slaine all thy Prophets , and throwne downe thine altars , Cont. Lucifer . and I am left alone . It hath beene no better vnder the New Testament : witnesse St. Hierome , Ingemuit totus mundus , & se Arianum factum miratus est , Arianisme so got the vpper hand , that the Orthodoxe faith scarce durst be known in the whole Catholick Church . In the Old Testament God promised by Zephanie , cap. 3. I will leaue in the middest of thee an humble and poore people , and they shall trust in me : Christ in the Gospell , Feare not little flocke , it is your fathers pleasure to giue you a Kingdome , Luke 12.32 .

As the Text doth amplifie the place from the meanenesse , 1 Reg. 8. so doth it the gift from the greatnesse thereof ; I will fill , fill this house with that glory . The phrase is allusiue to Gods typicall presence in the former Temple , for therein rested the Cloud , and it filled all the house , all that part of the house which was called the holy place . When the second Temple was built , there was no such thing ; God was pleased to reserue it for the truth , that he that is the fulnesse of all should fill that Temple . And indeede God was neuer more there , than when hee was there in Christ , if euer , hee was then an Oracle to his Church . I adde out of Ezechiel , cap. 43.12 . that by his presence , omnis circuitus Templi was made sanctum sanctorum .

For ought we reade , Christ neuer came into that place of the Temple which was called sanctum , or sanctum sanctorum , the holy place , or holiest of holies ; but this he did , being borne that holy thing , Luke 1. Dan. 9. and anointed the most holy , he made all places of the Temple where he came holy , yea , and most holy , he filled them with the glory of his person , and the glory of his function . The truth ( I say ) filled euen the worst part of the Temple , which the type did not . But I shall meete with this point in the next Sermon , wherefore I will dwell no longer now vpon it .

This historicall sense which I haue hitherto opened , doth present vnto vs a mysticall , which I may not neglect : God doth not delight in materiall houses built with timber and stone ; the Temple was but a type of the Church . Christs house are you , saith St. Paul to the Hebrewes , cap. 3. and to the Ephesians , cap. 2. he tels vs of the foundation , the corner stone . Saint Peter , 1 Epist. 2. sheweth vs , that we as liuing stones comming vnto the precious stone Christ , make vp a house vnto God . So that whatsoeuer blessing is contained in this text , belongeth vnto vs , and vnto the Temple but in reference vnto vs . A thing to be obserued , because the world hath alwaies beene shallow-witted in looking into these intentions of God ; they haue rested on the types , without due reflection vpon themselues ; whereas God therein would only helpe our memorie , and condescend to our infirmitie , and that vpon a Principle which preuaileth much with vs , which is this , Sense is the best informer of our reason , and solliciter of our will . And did wee make as good vse of it in things belonging to God , and our soule , as wee doe in things pertaining to the world , and concerning our naturall life , Christ should not haue beene occasioned to vtter that sentence , The children of this world are wiser in their generation than the children of light .

Well then , let vs gather some few such morals as this text will yeelde .

The first is , That where Christ commeth , hee bringeth a blessing : Iacob did so to Laban , Ioseph to Pharaoh , Daniel to Nebuchadnezzar . There is not a good man that maketh not the place whither he commeth the better for him : How much more the chiefe of Saints our Sauiour Christ ? the very type of him , 1 Chro. 13. I meane the Arke , made Obed Edoms house to prosper . If the shadow wrought so much , what good may we expect from the substance it selfe ?

The second morall is , That God in Christ taketh vpon him to bee the glorie of the house , so that where Christ is , there the glorie is . The Church of Rome is plentifull in earthly ornaments of their Church , and wee are carefull that the Word of God should dwell richly in ours ; it were well if both were ioyned together ; I wish we had more of their ornaments , and they had more of Christs truth . But if they must bee kept asunder through the malice of the Diuell , our case is better , that haue fewer ornaments and more truth , than theirs that haue lesse truth and more ornament . For CHRIST is properly the glory of a Church ; where hee is , though it bee in the wildernesse , there is glory ; and there is no glory where he is not , though the temple be as goodly as Salomons .

The third is , the particle this , this house containes the comfort of poor soules : For though in the sense of our meanenesse we haue all reason to say , Lord , I am not worthy that thou shouldest come vnder the roofe of my house ; yet saith the Lord , Esay 66. Heauen is my throne , and the Earth is my footestoole : where is the house that yee build vnto me ? and where is the place of my rest ? hath not my hand made all these things , saith the Lord ? But to this man will I looke , euen to him that is poore , and of a contrite spirit , and trembleth at my Word . And it was the very life of Kings Dauids penitentiall prayer , Psal. 51. A broken and contrite heart , O Lord , wilt not thou despise .

Wherefore I conclude this point with the exhortation of St. Iames , Let the brother of low degree reioyce in that he is exalted : bee hee neuer so meane a house , Christ will not disdaine , euen in his glory , to come vnto him ; he will come and bring his glory with him .

The fourth is , That hee will not only bring his glory , but fill that house . But it is as the soule filleth the body , euery part according to his proportion ; some part is filled as the head , some as the hand , some as the feete : so that euery house may bee full , and yet one house containe more than another . As it is most behoofefull for vs , so doth Christ dispence his grace vnto vs .

But this filling may be vnderstood eyther inhaerenter , or immanenter in Christ ; or transeunter and redundanter to vs ; that is , eyther that he which commeth into the house is full of glory , or else that the house whereinto hee commeth is by him transformed into glory . Take a simile from the Sunne ; the beames of the Sunne doe fill the ayre and the firmament , but you easily perceiue that they doe it in a different fashion ; they fill the ayre , but so that the ayre altereth not in nature , but continueth the same , onely it is the place wherein the beames of the Sun do appeare : But as for the firmament , the Sunne sendeth his beames into that , so that it maketh many a light body of it , many a starre : and St. Paul telleth vs , 1 Cor. 15.41 . that they differ each from the other in glory . Christ doth fill our house both waies : if you looke to our Iustification , he brings glory to vs , as the Sunne doth the light vnto the aire ; the brightnesse whereof doth grace the ayre , yet it remaines inherently still in the beames , and is not transfused into the substance of the ayre : Euen so Christs righteousnesse passeth not out of his person , and yet it is the ornament of our person ; it is inherent in him , it is imputed to vs , and in the eyes of God doth grace and commend vs , as if it were ours . But if you looke to sanctification , that redounds from Christ vnto vs ; it maketh vs starres in the spirituall firmament , though of vnequall magnitude , and vnequall glory . St. Paul is cleare for it , 1 Cor. 3. Wee with open face behold the glorie of God , and are transformed into the same image from glorie vnto glory , euen by the powerfull spirit of Christ . When the Apostles did but see Christs transformation in the Mount , though themselues were not transfigured , yet they thought it so happy a sight ; that they cryed out , Bonum est esse hìc , Let vs pitch our Tabernacles here . And what would they haue thought if themselues also might haue been partakers of the same glorie ? if themselues might haue appeared like vnto him ? if they might haue beene as he was ? yet such is our condition in Christ .

The last morall shall be , that whereas other things that fill vs , proportion themselues vnto , and take vp whatsoeuer capacity they finde ; it is not so with Christ , whatsoeuer he filleth that he enlargeth , Aug. Confes . and the more we haue of him , the more capacity we haue , the more capacity of glory , for that is that wherewith he filleth ; all other things deale worse with vs , they straighten our capacitie , or fill vs with vanitie . Wherefore were we as wise as we should be , wee would suffer no bodie to take vp any roome in vs but only Christ ; wee would leaue no corner for the diuell , or the world , or our corrupt lusts . And indeede , who would with-hold any part from him , to continue a straight , a darke , a filthy dungeon , that by his presence may bee made , a large , a light , a glorious habitation ? And yet so it is ; some of vs steale our heads from him , and entertaine errour ; some steale their hearts from him , and therein lodge sinnefull lusts : there is no man that doth not with-hold some part , and keep that part the worse for it . But this should bee to euery one of vs his votiue prayer , To thee , O Christ , I consecrate totum me , and totum mei , my whole selfe , and all that is in me ; humbly desiring that nothing may inhabit me , but thy selfe , and that which commeth from thee .

This is that whereunto I aduise my selfe , as I aduise you : And that I aduise not in vaine , let vs lay this text to the former ; there we heard of a desire , here of a filling . Salomon hath a good rule , A desire accomplished delighteth the soule : So that if we profited so much by the last sermon as to make Christ our desire , we may be comforted by this , which assures vs that our desire shall be filled . Yea , whereas desire is sinus cordis , the bosome , or lappe ( as it were ) of the heart , if we doe enlarge it , God will replenish it . But let vs bee sure that this sermon doth little concerne vs , if the former tooke no place in vs . Dauid no sooner heard that Obed Edoms house prospered by hauing the Arke , but hee was stirred vp with a godly zeale to bring it vnto Sion , to bring it to his owne Citie . What shall I wish vnto you , but that hauing heard the blessing that Christs presence brought to Zorobabels Temple , euery one of you would striue to lodge him in your Temples , the temples of your bodies , the temples of your soules ? So may he fill these mysticall , as he did that typicall Temple ; so fill them here with the glory of his grace , that they may bee hereafter filled with the grace of his glorie . Psal. 24. Wherefore , lift vp your heads O yee gates , and bee yee lift vp yee euerlasting doores , and the King of glorie shall come in : & 85. Saluation is near them that feare him , that glory may dwell in their Land .

LEt thy worke , O Lord , be seene towards thy seruants , and thy glorie vpon their children , that in the sensible sweet comfort thereof , wee may all now and euer sing , Glory bee to thee O Lord most high . Blessing , honour , glory and power bee vnto him that sitteth vpon the throne , and vnto the Lambe for euer and euer . Amen .

THE FOVRTH SERMON .

The siluer is mine , and the gold is mine .

The glorie of this later house shall bee greater than the glory of the former .

THe bountie which Christ vouchsafed that Temple which was built by Zorobabel , is by this our Porphet set forth absolutely and comparatiuely . Of the absolute consideration thereof I spake last , I will passe now on to the comparatiue , exprest in those words which now I haue read vnto you .

Of this comparison we must obserue 1 the preface , and 2 the contents . The preface will teach vs what Christ can , the contents , what hee will doe . Christ can in point of bountie doe as much as he will : so much the words of the preface import , The siluer is mine , the gold is mine . And he will doe more than the Iewes doe desire : for they would haue beene contented if they might haue had a Temple but as goodly as that of Salomon ; Christ will doe more for them , The glory of the later house shall be greater than the glorie of the former .

But more distinctly .

These points of Christs power and his will , must be opened first seuerally , then ioyntly .

If wee looke into them seuerally , then wee shall finde that the preface which sets forth Christs power , doth in the outside of the words entitle him to these earthly mettals , gold and siluer ; but the inside will informe vs that he is owner of much more precious mettals , of gold and siluer that are heauenly .

As for the contents , the comparison therein presented vnto vs , may be conceiued eyther of fabricke to fabricke , or furniture to furniture . I will touch at both , that so you may the better see of whether and how far my text may be iustified .

Hauing thus opened the points seuerally , I will ioyne them together , and shew you , that first Christs power is set downe before his will , that the Iewes should not thinke he doth promise more than hee can performe : secondly , that his will beareth correspondencie to his power ; and he giueth gifts not sutable to the narrownesse of our desire , but to the widenesse of his owne store .

Of these particulars I shall now ( God willing ) speake briefly and in their order . God grant we may so listen to , and profit by that which shall be said concerning Christs power and will , that it may bee his gracious will alwaies to sustaine and blesse vs according to his all sufficient power .

Come we then to the preface , and first to the outside of the words , The siluer is mine , the gold is mine : If so we reade the preface , it doth entitle Christ to these earthly mettals , gold & siluer ; and his title is iust and clear . he that made all is owner of all : now all things were made by Christ , and without him nothing was made that was made , Iohn 1. therefore wee may conclude with the Psalmist , Psal. 24. The earth is the Lords and the fulnesse thereof , the round world and they that dwell therein . It is true , that the Diuell shamed not to Christs owne face to say , All the Kingdomes of the earth are mine , and theirs to whom I will giue them , Luke 4. but that was but the vaunt of the father of lies . Nabals speech was a speech beseeming a Nabal , 1 Sam. 25. Shall I take my flesh and my bread , and giue it vnto men whom I know not ? the diuell experienced Christs right , and so did Nabal too ; Christ stripped them both of that which they had : and he threatneth no lesse vnto the Iewes and Israelites , Ezek. 16. Hos. 2. when they became so gracelesse as to deriue his title to others , to their Louers , as the Prophet cals them , be they idols or men .

I will open this point a little more fully . There is ius ad rem , and ius in re , propertie and possession , right to a thing , and power ouer that thing : These are many times seuered in men ; many a man hath right to that ouer which he hath no power , he is kept out with a strong hand ; Wisd. 2.11 . and many a man hath power ouer that whereunto hee hath no right , his strength is the Law of all his righteousnesse . It is not so with Christ , property and possession meete both in him ; and hee hath power ouer whatsoeuer hee hath right vnto , both right and power extend vnto all things . His right , Iohn 1. Heb. 1. for hee is the onely begotten of the father ; therefore heire of all things : In the second Psalme , he that said , Thou art my sonne this day haue I begotten thee , said also , Aske of mee and I will giue vnto thee the heathen for thine inheritance , and the vttermost parts of the earth for thy possession . Neyther is Christ an inheritor only , but a purchaser also , Rom. 14. He therefore dyed and rose againe that he might be Lord of quicke and dead , that he might be King of kings , and Lord of lords . A double right then hath Christ vnto all , by birth , & by purchase .

And his power is as wide as his right : Mat. 28.18 . by birth-right hee is an all-mighty God , and by purchase , all power is giuen vnto him both in heauen and earth ; therefore Iob saith , cap. 1. The Lord giueth and the Lord taketh : the Psalmist , Promotion commeth neyther from the east nor from the west , Psal. 75.6 . but the Lord setteth vp one , cap. 2. & 5. Psal. 115. and taketh downe another . Daniel , Blessed be the name of the Lord for euer and euer : for wisedome and might are his ; hee changeth times and seasons , he remoueth kings and setteth them vp ; he doth whatsoeuer hee will , both in heauen and in earth .

Out of this which I haue told you concerning Christs right , you may learne many good Lessons : first , from the propertie . If he haue right to all , in whosoeuers hand it is , then no man should come vniustly by his goods : for he that defraudes his brother , defraudeth not man but God : Euen as a master that putteth his goods into his seruants hand is the principall partie that is wronged , if his seruant be eyther deceiued , or oppressed ; and as the Master will pursue his right against the wrong doer : so will God also take vengeance vpon all vniust persons ; hee will in the world to come , nay he doth in this world : for what Chronicle is there that doth not iustifie the prouerbe , de malè quaesitis non gaudet tertius haeres , will gotten goods neuer prosper ?

As Christs propertie in our goods teacheth vs not to get them vniustly , so doth it teach vs also not to vse them vnreasonably . A tenant that holdeth land from a Lord may not vse it otherwise than according to the couenants agreed vpon ; if hee doe , hee forfeiteth : euen so is it betweene God and vs , the grant which he maketh vs of his creatures is but conditionall ; wee may take conuenient foode for our sustenance , decent cloathing to shrowd vs from the iniuries of the weather , and we may bestow our money to supply our own and other folkes necessaries . To these ends wee may vse Gods creatures : but wee may not riot with our meate and drinke , we may not be fantasticall in our apparell , neyther may we with our wealth grinde the faces of the poore ; we haue no couenant that warrants any of these , and therefore the doing of any of these is a forfeit to him that is proprietarie . And how often might Christ re-enter vpon our goods , if he would take aduantage of our daily abuses ? yea he daily doth re-enter , if wee had grace to see it ; for what goodly patrimonies daily come to nought by drunkennesse , pride , oppression ? I would the world did take as much notice of it , as euery place doth giue them iust occasion to doe : for what countrey , what shire , what citie , yea what village , aboundeth not with examples hereof ? These lessons Christs right to our goods doth yeeld vs .

His power ouer our goods will yeeld vs as many : for seeing our goods are not in our owne power but in Christs , wee may not trust in them , but in him . It is the Apostles rule , 1 Tim. 6. Wee may not trust in vncertaine riches , but in the liuing God . Our wealth may be taken from vs , as Iobs was , or we may betaken from our wealth , cap. 1. as the rich man in the Gospell , who while hee was inuiting his soule to eate and drinke because he had store laid vp for many yeares , heard that vnpleasing message , Thou foole , this night shall they take thy soule from thee , Luke . 12. and then whose shall all these things bee ? Our selues are not in our owne power , much lesse our goods ; therefore it is good trusting in neyther of them , but in him that hath power ouer both .

Secondly , this power of God ouer our wealth , must remember vs , that to our honest endeauours wee adde our deuout prayers : for , Psal. 127.1 . for , except the Lord build the house , they labour but in vaine that build it . Wee may plant , wee may water , it is God that must giue the increase ; if hee bee close-handed , euery thing will famish , and he filleth euery liuing creature with his good gifts , when hee openeth his hand : It is his blessing ( as Salomon teacheth , Pro. 10.22 ) that maketh men rich .

Ioyne Christs right and his power together , and gather what wretches they are , that for wealth forsake him , who hath right to it , and power to bestow it , and betake themselues vnto the diuel , who is but a pretender of right , and when by Gods permission he hath done his best for them , hee cannot keepe them in possession . And no wonder , the Gospell teacheth that Christ with a word did cast him out , how then should hee be able to keep others in ?

Secondly , when Gods children are in want , wee may not argue therehence that Christ is vnable to relieue : Psal. 78.19 . Can God prepare a table in the wildernesse ? was the voyce of infidelity ; for God is Shaddai , all-sufficient ; it is one of his essentiall Attributes , and it is not vnlikely that the names Deus and Diues come from thence . But it is not expedient that God alwaies bestow wealth vpon vs ; the fatnesse of the earth doth make vs lesse thinke vpon the dew of heauen ; the content wee take in things earthly doth make vs lesse minde those things that are heauenly : wherefore God keepeth vs to a shorter diet in things corporal , that we might rellish things spirituall the better .

To passe here from the outside of the preface to the inside thereof , wee must obserue that the holy Ghost meaneth also by these words to correct a carnall conceit of the Iewes : they were much troubled for that they wanted gold and siluer wherewith to make a house for God , as if he stood in need of , or did primarily respect those things ; whereas it is not gold and siluer which God requires of men , but that which was signified by these mettals . And who can tell whether God did not destitute them of these things corporall , that their hearts might bee set more ardently vpon those things that were answerable vnto them , vpon the things spirituall ? Certainely Christs purpose was so to raise their thoughts ; the phrase in the originall seemes to import it : For whereas we reade , the siluer is mine and the gold is mine , the Hebrew word forword is , mihi est argentum , mihi est aurum , I haue gold , I haue siluer ; the words giue the Iewes to vnderstand , that there are more kindes of gold and siluer than they dreamt of , that there are heauenly mettals whereof Gods house must consist : Learne it of St. Paul , 1 Cor. 3.11 . Other foundation can no man lay than that which is layd , Iesus Christ : vpon this if any man build gold or siluer , his worke will abide . What gold or siluer doth he meane ? that which is digged out of the mine ? St. Peter , 1 Pet. 1.19 . denieth that , saying , Wee are not redeemed with corruptible things , as gold and siluer , but with the precious blood of Iesus Christ . It must bee gold then sutable to the foundation , and that is spirituall , such as heauenly Ierusalem is built of , all whose streets are pure gold , Reu. 21. and such as the children of God are made of , who ( as the Apostle , 2. Tim. 2. tels vs ) are vessels of gold . In comparison of these heauenly , those earthly mettals are but vile , as Iob , c. 28. Salomon , Pro. 3. teach at large ; Wisd. 7. and the Wiseman hath comprehended it in few words , I did not compare vnto wisedome any stone of inestimable price , because all gold in respect of her is as a little sand , and all siluer shall be accompted as clay before her .

What then doth the holy Ghost mean by these phrases ? Surely because wee cannot apprehend things heauenly , but as they are represented in things earthly , hee speaketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a language familiar to men , but would haue vs vnderstand him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in a sense beseeming God . As then these mettals are things highly esteemed by men , so must wee thinke that those are not of meane value which God bestoweth vpon vs in Christ ; they are as gold and siluer , there can bee no better . And see how Gods prouidence hath disposed of words , to worke in vs the deeper impression of things : for whereas there is a double valuation of things , the one as they are considered in se , in themselues , the other as they are considered ad nos , as wee respect them ; here are both valuations . If a thing bee considered in it selfe , so wee value it according to the puritie thereof , and as it is freest from drosse ; and that purity is intimated by the Hebrew name of gold zahabh , which is as much as mundum : and therefore it is applied to the northren winde that cleareth the skie , and to oyle that is most bright and pure .

Ad nos , if things bee considered , so are they valued as they most affect vs : and this affection is noted by the name of siluer , which is Ceseph , and hath its name from desire , because all men doe desire it . So that whether you consider Christ in himselfe , or vnto vs , you see by these words that he is very valuable ; valuable for the purity of his nature , as gold ; and for our affection towards him valuable also , because desireable as siluer .

Finally to shut vp this note , marke , that mihi argentum , mihi aurum , I haue siluer , I haue gold , this phrase doth restraine these things vnto Christ , as if they were not to bee found in any other besides him . Come to mee ( saith Christ to the Church of Laodicea , Reuel. 3.18 . ) and buy gold tryed in the fire , &c. taxing whatsoeuer they had besides as beggerie and pouertie . To the same sense , though vnder another resemblance , speaketh Christ in Esay , cap. 55. Wherefore doe yee spend your money for that which is not bread ? and your labour for that which satisfieth not ? hearken diligently vnto me , and eate you that which is good , and let your soule delight it selfe in fatnesse .

As then God vnder the name of gold doth giue vs to vnderstand that he hath treasured vp all purity and perfection in Christ , so by the name of siluer doth he call for all our desires , and command them to be placed vpon Christ .

And let this suffice touching the preface , the outside and the infide thereof .

I come now to the comparison whereunto that preface is prefixt ; and the contents hereof open Christs will , what he will doe , as in the preface you had his power , what he could doe .

Now the comparison may be eyther of fabricke to fabricke , or furniture to furniture .

If we compare the fabricks , then certainely Zorobabels Temple came short of Salomons : you may gather it from these foure inequalities . The first is of the Architects ; the plot of Salomons Temple was drawn by God himselfe , he inspired it into Dauid by the holy Ghost , 1 Chron. 2● . and hee committed it vnto Salomon , the wisest Prince that euer was in the world , and best able to conceiue it : to say nothing of the instruments or workemen that were employed to execute it . The second Temple had no other Architect prescribing the forme but Cyrus , Esra 6. who deliuered it by charter vnto Zorobabel , and it was performed by no extraordinary workemen .

The second inequalitie is in the number of the labourers . 1 Kings 5.14 , 15 , 16. Salomon employed well-nigh two hundred thousand , which is more than three times as many as returned from the Babylonian captiuity . Adde hereunto that they laboured at least seuen yeares vncessantly about the building of Salomons Temple : the second Temple was not so long in building , ibid. if you except the intermissions which were caused by their Aduersaries , though there were fewer workemen vpon it .

A third inequalitie appeares in the dimensions : for Cyrus scanted much the measure that was vsed by King Salomon : And vpon this ground it was that Herod , willing to get the good will of the Iewes , vndertooke the enlarging of the Temple to equall it to the first , as Iosephus reports .

The fourth and the last inequalitie stands in the materials vsed about the fabricke : to say nothing of their qualities , certainely those that were vsed about the first Temple , did in quantity farre exceede those that were vsed about the second . For what comparison could there be between the riches of poore captiue Iewes , and of King Salomon that was the most glorious Monarch in the world ? 1 Chron. 22.14 2 Sam. 8. Adde hereunto the prouision that his father King Dauid made in his time , a hundred thousand talents of gold , and a thousand thousand talents of siluer , and brasse , and iron without weight ; besides what he gaue out of his owne peculium , or priuate Treasurie , ( for the former were dedicated out of the spoyles of kingdomes which he conquered ) three thousand talents of gold , of the gold of Ophir , and seuen thousand talents of refined siluer , besides great abundance of all sorts of precious stones . Whereunto adde the offering of the Fathers of Israel , fiue thousand talents , and ten thousand drammes of gold , and of siluer ten thousand talents , of brasse eight thousand talents , and a hundred thousand talents of iron , besides precious stones . And put all this together , and therewith increase Salomons wealth , the totall will bee a summe of infinite value , farre exceeding that wherewith Zorobabel was furnisht , eyther by the Persian Kings , or by his owne countrey-men : yea although you adde what afterward was bestowed eyther by Alexander the great , or his successours , Kings of Syria , and those of Egypt : Neither will the additions of other benefactors , no not that of Herod , make vp the summe . I dare say boldly , that if all the Christian Kings of the West , for so many yeares as the Temple was a building by Salomon , should contribute their treasures , they could not raise a summe answerable to that which was expended vpon the first Temple , and reserue to themselues their Kingly ports , as Dauid and Salomon did . Neither neede wee out of the incredulitie of the summe ( as some learned doe ) question the signification of the word talent , as if it signified a lesser summe than commonly it is taken for . For ( to say nothing that it is the same Authour that wrote both the 22. and the 29. of the first of Chronicles , and that it is not likely he would vary the sense , keeping himselfe to the same word ) they doe not marke that Dauids offering was the spoyle of many Kingdomes ; that God promised that Salomon should bee the richest King in the world ; that the vessels of gold and siluer vsed in the Temple were many thousands ( as appeares by Iosephus ) ; and that there was great store of treasure layd vp there besides , 2 Chro. 5.

I neede say no more to proue that if we compare fabricke with fabricke , we cannot finde therein the truth of these words of Haggai .

Let vs come then to the furniture ; that is eyther typicall , or spirituall : such parts of the furniture as were figures of diuine things , and that by Gods owne ordinance , were typicall . Vpon Diana's Temple at Ephesus , Apollo's at Delphi , the Capitoline Temple at Rome , and many other heathenish Temples , there was much gold and siluer bestowed , yea and precious stones also , but they wanted a typicall relation ; and therein did the temples of the Iewes infinitely exceede them . In these types , if we compare Salomons temple with Zorobabels , Galatinus Chrysost. orat. 3. aduersus Iudaos Zorobabels . . commeth farre short of Salomons . The Iewes confesse that fiue eminent things were wanting in the later temple which were in the former : 1. the Cloud wherein God resided betweene the Cherubims : 2. the Arke , with the contents therein , whereon the Cloud rested : 3. the fire kindled from heauen , wherewith all their sacrifices were to be offered : 4. the Vrim and Thummim on the breastplate of the high Priest , by which hee was inabled to giue out diuine Oracles , and ordinarily resolue the Iewes perplexing doubts in peace and warre : the fifth was the spirit of prophecie , wherewith God furnished diuers other persons whom he sent as messengers vnto the kings and people of Iuda and Israel . Now these fiue were the chiefe of all the typicall furniture ; if Zorobabels temple came short in these fiue , there can be no doubt but it was inferiour in types vnto that of Salomons temple .

What remaines then but that the greatnesse of the glorie here meant , must consist in the spirituall and heauenly furniture of the later temple ? or else there was none at all . And indeede it is that which wee finde there ; we finde Christ in person , as in former sermons I haue shewed you , and hee is the truth of all those types . Of the Cloud ; for in him God dwelt visibly on earth : Cyril . l. 4. in Ioh. c. 2. 1 Pet. 2. Rom. 8. Ind. Of the Arke ; by him God shewed mercie vnto men : Of the Fire ; for by his spirit all sacrifices must be offered that are acceptable vnto God : Of the Vrim and Thummim ; for hee is the word , the wisedome of God : Finally , of the spirit of prophecie ; for he is the Prophet that was to come into the world , and the Reuelation of Iesus Christ is the spirit of prophecie , Reuel . 1. What shall I say of the table of shewbread ? Christ is the bread of life ; of the golden candlesticke ? Iohn 6. Iohn 1. Reu. 5.8 . Christ is the light of the world ; of the altar of incense ? it is Christ that putteth sweet odours into the prayers of the Saints ; of the altar of burnt offerings ? Psalme 40. Heb. 10. Iohn 1.29 . 1 Iohn 1.7 . sacrifice and offerings God did not desire , but he opened Christ eare , and gaue him a body : hee was the Lambe of God that tooke away the sinnes of the world , and his bloud cleanseth from all sinne . And what comparison betweene this truth and those types ? certainely no more than betweene earth and heauen ; therefore when the truth appeared , the type vanished . Ier. 3.16.17 . It must needs follow then , that the glorie of the later temple must needs be greater than the glorie of the former . Greater , if we insist only vpon Christs apparition in the materiall temple of Zorobabel : L. 3. Epist. 11. De ciuit . Dei . l. 18. how much more if with the Fathers , St. Ambrose , and St. Austine , wee enlarge it to the Christian Church in whom Christ abideth ?

And indeed Zorobabels temple beeing voide of the types did represent the Christian Church , as Salomons full of them did represent the Church of the Iewes ; and then marke what St. Paul saith , if these two Churches be compared , 2 Cor. 3. Euen that which was made glorious had no glory in this respect , by reason of the glory that excelleth : for if that which was done away was glorious , much more that which remaineth is glorious ; that whole Chapter is a good commentarie vpon my text , the Epistle to the Hebrewes is much fuller . So then wee must reade and consider this text as directed vnto vs ; it concernes vs , for wee are partakers of that glory . And see how God dealeth both with the Iewes and vs ; we haue enuious eyes , and ambitious hearts , we would not only be great , but greatest , we would not willingly that any should bee in better case than our selues . Gods promise then goeth very farre which hee maketh to the Iewes , and in them to vs , when hee saith that they shall not onely haue great glory , but also great in comparison , in comparison to that which was very glorious . So that if fertilior seges est &c. and wee couet after the best gifts , 1 Cor. 12. the very phrase did put them , and doth put vs in minde how deeply they were , wee are bound to God for the honour that hee did them in Christ , 1 Reg. 8. and doth to vs . we should both ioy more therein than euer the Israelites did at the dedication of Salomons Temple .

But wee must not mistake , and vnderstand the comparison made betweene the Old and the New Testament in an anabaptisticall sense , as if they in the Old Testament had only corporall glorie , and they in the New Testament spirituall ; the glory of both is spirituall : But theirs of the Old Testament was veiled with ceremonies , ours in the New Testament is vnueiled ; they had Christ , but they saw him not but through sacrifices , and darke rites ; but we with open face doe behold the glory of the Lord , 2 Cor. 3. therefore the Apostle teacheth , Ephes. 2. that of two we are made but one new man : and Rom. 11. we are grafted into that ●liue from whence they sprang . Secondly , we must distinguish the meanes as they are offered of God , and as they are receiued of men : the glory of the New Testament is greater in regard of the meanes offered of God , Blessed are the eyes that see that which you see ( saith our Sauiour Christ to his Apostles , Luke 10.24 . ) and the eares that heare that which you heare : for I tell you , many Kings , Prophets , and righteous men haue desired to see those things which you see , and haue not seene them , and to heare those things which you heare , and haue not heard them . But in regard of entertainement of the meanes , the glory of the Patriarches faith vnder the Old Testament , may well bee thought to haue equalled , if not to haue gone beyond , the glory of most of their faiths that liue vnder the New . And why ? the darker their meanes were , the stronger was their faith that built vpon them ; and our faith though in worke equall , is in worth vnequall , because our meanes are clearer , clearer than was afforded any of those Worthies which are chronicled , Heb. 11. Whereupon will follow a third thing , which is , that seeing in heauen men shall fare not according to the meanes which God affordes them , but according to their vse of the meanes ; we may not so aduance the glory of the New Testament aboue that of the Old , as to thinke that in the life to come all that liue vnder the New Testament shall haue precedencie of all those that liued vnder the Old . Well it will bee with many , if not most of vs , if wee may haue a place in Abrahams bosome , and sit down with him , and with Isaac and Iacob in the Kingdome of God .

I haue done with the points of my Text as they were to be opened seuerally : I haue shewed you what Christ can doe , what he will doe ; it remaines that in very few words I shew you what instructions they will yeelde vs , if we ioyne them both together .

Obserue then , that the Prophet doth first set downe Christs power , and then his will : in so doing the holy Ghost doth helpe the infirmities of men . Were we such as wee should bee , wee would neuer question Gods promise through doubt of his power ; But the best of Gods children haue taken exception to Gods promises , and exprest their distrust . God promised Abraham a childe in his old age ; Gen. 18. Sarah laugheth at that , and obiects her dead wombe , and Abrahams decrepit bodie . God promised Moses that the children of Israel should eate flesh a moneth together in the wildernesse ; Num. 11. Moses thus reasons against God , The people amongst whom I am are sixe hundred thousand footemen , shall all the flocks and the heards be slaine to suffice them ? &c. You will not wonder to heare a Prince of Samaria dis-beleeue the vnexpected plenty promised by Elizeus ; 2 King 7. nor Ahaz distrusting the despaired deliuerance of Ierusalem from the armies of the King of Israel and Syria : Esay 7. It is not strange to see flesh and bloud so backeward in beleeuing God , seeing they which are a good part spirit are not so forward as they should bee . It is not then without cause that the holy Ghost prefixeth Christs power before his will , lest the ignorance of the power should make vs thinke that the Prophet doth lauish in expressing his will . Wherefore the holy Ghost , taking vs for no better than we are , encourageth vs to hope well of Christs promise , out of the consideration of his sufficiencie : And this is the reason why the first Article in the Creede is prefixt before all the rest ; it preuents the scruples that would rise in our distrustfull nature .

A second instruction that the coupling of Christs power and his will will yeelde , is , that Christ doth giue his gifts , not according to the narrownesse of our desires , but the width of his owne power . St. Paul , Ephes. 3. telleth vs , that Christ is able to doe exceeding abundantly aboue all that wee aske or thinke ; and here the Prophet telleth vs , that he is willing to deale so . The Iewes would haue had a Temple glorious , but they did not wish it more glorious than that of Salomon . Christ will haue the glory of the later house greater than that of the former . Abrahams wish was , Oh that Ismael might liue in thy sight : God heard him , and promised to multiply Ismael exceedingly ; but he added a promise of an Isaac too , Gen. 17. in whom all the nations of the earth should be blessed , and whose off-spring should multiply as the sand of the sea , and the starres in the firmament , which are innumerable . Salomon begged onely wisedome , 1 King . 3.11 . God gaue him that in the highest degree , but ouer and aboue , and that in no low degree , he heaped vpon him honour and wealth . How many came to Christ for the helpe of their bodies , and beyond their desire went away cured in their soules ? If wee in our prayers make the like triall of Christ , wee shall finde no worse successe .

I will conclude all with two good remembrances taught vs by King Dauid .

The first is grounded vpon the consideration of Christs power . When wee cloathe the naked , feede the hungry , doe any good deede , giue any thing to any good vse , we must with that religious King , confesse , 2 Chro. 29. Omnia exmanu tua accepta offerimus tibi , Wee haue nothing which wee haue not receiued ; and we could not haue offered it to him , except he had first bestowed it on vs : for the siluer is his , and the gold is his .

The second remembrance is grounded vpon Christs will , and in sense hereof wee may learne of King Dauid thankefull deuotion . When Nathan brought him a message of more good than euer hee expected , hee went vnto the Tabernacle , and first villifieth himselfe , Who am I , 2 Sam. 7. O Lord God , and what is my house , that thou hast brought me hitherto ? then he magnifieth Gods mercie , This was yet a small thing in thy sight , O Lord God , but thou hast spoken also of thy seruants house for a great while to come : then he doth , as we must all doe , turne Gods promise into a prayer , And now O Lord God , the word that thou hast spoken concerning thy seruant , and concerning his house , establish it for euer , and do as thou hast said . God did it for Dauid , he will do it for vs ; & whereas they that are temples of grace haue a farther hope to be temples of glorie , if we beleeue his power , and desire the accomplishment of his will , wee shall in due time experience a comparison which is beyond all comparison , we shall be cloathed with a later house in heauen , the glory whereof shall infinitely exceede the glorie of the former house of God , which we are vouchsafed to be while we liue here on earth .

WHich God grant vs for Iesus Christ his sake , to whom with the holy Ghost be rendred all honour and glorie . Amen .

THE FIFT SERMON . And in this place will I giue peace .

THe exceeding grace that Christ would vouchsafe to Zorebabels Temple , I reduced to his bountie in giuing , and the securitie of his gift . Of the bounty I haue spoken ; it followeth that I now come to the security , that is exprest in those words that now I haue read vnto you .

Wherein we will see first seuerally by what name the securitie is called , it is peace : secondly , where is the resting place thereof , in this place : then ioyntly how the place commeth to bee possest of that peace . wherein wee shall consider that this worke is a free-gift , whereof the only giuer is our Sauiour Christ , I will giue ( saith he ) peace in this place . These be the particulars , whereof ( God willing ) I shall now speake briefly , and in their order . First then of the peace .

Peace is nothing else but a free enioying of whatsoeuer good we haue : But the good which we haue may be eyther ordinate or inordinate , full or scant ; and so the enioying thereof may bring vnto vs a peace true or false , perfect or imperfect . If the good be ordinate , the peace is true , and if full , then it is perfect ; but the peace is false , if the good be inordinate , and the peace cannot be perfect , if the good be scant .

I will speake somewhat of the false and imperfect peace , that thereby you may the better conceiue the true and perfect .

Wee must know that vnto flesh and bloud many things doe rellish as good , which indeed are nothing so : for the true character of good is a conformitie to Gods will , the warrant whereof is his word ; from which all sinfull lusts doe swarue , and yet in them doe carnall mindes place their good , and the enioying of them is the worlds peace . For what is carnall securitie , but a plunging of a mans selfe into all kinde of wickednesse , without remorse of conscience , or feare of iudgement ? Amos , cap. 6. doth describe such persons as stretcht themselues vpon iuorie beds , dranke wine in bowles , eate calues from the stall , cheared vp their spirits with musicke : This was their good , a sensuall good , yea and a senslesse too ; for they tooke not to heart the affliction of Ioseph , but approaching to the seate of iniquitie , put farre from them the euill day : This is a false peace , grounded vpon an inordinate good . Our Sauiour Christ maketh the like description of the old world , Matth. 24. they were eating , drinking , marrying , and giuing in marriage , when the floud came , and tooke away those vngodly ones . Hee speaketh not of ordinary marriage , Gen. 6. which is Gods institution , but alludes to the storie of the sonnes of God , marrying with the daughters of men : And as their marriage was irregular , so was their eating and drinking too ; for they were feasts congratulating their irregular wedlocke ; much like the feasting of the children of Israel , when they worshipped the golden calfe , Exodus 32. The Wise man , speaking of Idolaters , passeth this censure vpon them , cap. 14. liuing in the great warre of ignorance , those so great plagues they called peace . But this is not Gods , it is the diuels peace , qui 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dum vult cudere cudit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he maketh men like bedlems , who gashing themselues with kniues , laugh in the beholders face , risu sardonio , they laugh , and dye . By this security doth the diuell lull men asleepe in their sinnes , that they may the better bee ouertaken with an vnexpected ruine : for when they ●ry peace , peace , then ( as the Apostle foretold , 1 Thes. 5. ) commeth sadden destruction : In the middest of their pleasure they goe in a moment downe into hell . Iob. I would wee had not too many spectacles of this peace : that of the Poet may be truly verified of vs , I am patimur longae pacis mala , saeuior armis Luxuria incubuit ; the peace which God hath granted vs from forraigne enemies , what hath it wrought but this sinfull peace ? peace in sinne ? neuer did this land by prophanenesse , by iniustice , by riot , more offend God , and neuer was it more senslesse thereof : And the Church may well complaine in the words of the Prophet , Esay 38. in pace meâ amaritudo amarissima , this calme of ours is a very storme , a storme of sinne that will bring a storme of woe . The Prophet Ieremie , cap. 48. hath an excellent resemblance of a vessell of wine , which while it is settled vpon the lees hath a good taste and smell ; but stirre the lees , you marre the wine , it will then become muddy and vnsauourie . The wicked thinke they haue no lees , nothing that can interrupt or alter their state ; but when God commeth to poure them from vessell to vessell , they will finde the contrary : they will finde that Christs saying in the Gospell is true , Matth. 13. Voluptuousnesse and couetousnesse are nothing but bryars and thornes ; and they will iustifie that saying of the Preacher , Eccles. 1. All is vanitie and vexation of spirit . Gods heauie hand hath beene long off from vs , but it vseth to come vpon irrepentant persons with redoubled strokes . Esay 57.21 . Seeing then non est pax improbo , it is no peace which the wicked haue in their prosperitie , and that which they haue , they cannot long enioy ; I will conclude with the admonition of Moses , Deut. 29. Take heede lest there bee amongst you a roote that beareth gall and wormewood , and it come to passe that when any man heareth the words of the curse denounced against the breakers of the Law , he blesse himselfe in his heart , saying , I shall haue peace though I walke in the imaginations of my heart ; the Lord will not spare that man &c. You see then that an inordinate good bringeth no true peace .

And it is as true that a perfect peace cannot spring from a scant good . By a scant good I meane that good which belongs onely vnto a ciuill morall life . Many keepe themselues within the bounds of naturall reason , they exceede not in meates and drinkes , neyther in thriuing nor aspiring are they scandalous or iniurious in their carriage towards men : In so doing they doe well , but they doe not well enough ; they haue a peace , but it is onely humane , and not diuine : it might suffice , were they onely men ; but beeing called to bee Christian men it should not content them ; Religion must carry them farther than they can reach by reason . Abraham , Isaac , Iacob , &c. were Worthies of a higher pitch , than Socrates , Aris●ides , Plato , Aug. &c. could be . Pecistinos Domine propter●te , & irrequietum est cor nostrum donee quiescat in te , The full rest of our soules cannot be attained by Reason , onely Religion must bring vs to it . And yet when wee looke abroad in the world , how many shall we find that thinke they haue done enough if they goe so farre as they are ledde by Reason , but care little for Religion , which is the life of a Christian ? These forget the double communion which they must haue , the one in things of this life , the other in things of the life to come ; the first worketh peace on earth , a ciuill peace ; but it is the later that worketh the heauenly peace , which we should principally affect : the good which will not reach so farre is a scant good , therefore the peace that attends it must needs be imperfect peace .

Seeing then neyther the inordinate nor the scant good can worke that peace which our Prophet speaketh of , we must seeke out a good which is ordinate and full , the enioying whereof is the peace here meant . Now such a good both ordinate and full is onely God , and the participation of him is the peace noted in my Text. But this exposition is yet too short , and too darke ; though I neede speake no more of the good , for that is the glory , which before I opened , and the desire of all Nations ; yet of the enioying thereof , which is the peace , I must speake more .

Obserue then , that as God is but one , so did he make all at one ; and at one they were by communion with him that is but one . Separate them from God , and by and by they fall at odds , they fall one from another , yea , and one vpon another , vntill they are consumed . So that there is no coniunction lasting , no comfortable vnion , which is not consolldated and souldered with , and in God . Apply this in speciall to men ; Gods image in vs is the ground of our vnion with him : for where there is no similitude , there can bee no vnion ; therefore the losse of Gods image was the cause of our rent from him : and ( as the Prophet speaketh ) finne separateth betweene God and vs . And this separation interrupted the peace wherein wee were created , by a foure fold Warre . First it armes Gods iustice against vs , who prouoke him by sinne ; hee whets his sword , he bends his bow , prepares the instruments of death against such rebels , he hath his full vials of wrath ready to bee poured out against the vngodly . Vpon this followes a second warre , a warre in our bosomes : for , seiudice , nemo nocens absoluitur , a mans conscience is a thousand witnesses against him , yea and iudges also ; it vexeth him with accusation , with condemnation , yea , and execution also : caeco verbere pulsat , it is a hell that goeth before hell , a neuer-dying worme . Besides this we haue another ciuill warre ; the law of our members rebels against the law of our mindes , and carrieth vs captiues vnto sinne : We are full of fleshly lusts that fight against our soule , 1 Pet. 2.11 . yea that are such weapons of vnrighteousnesse , as fight against God , against our Neighbours : Which is a fourth warre springing from this third . So St. Iames , cap. 4. teacheth , from whence come warres and fightings amongst you ? come they not hence ? euen of your lusts that warre in your members ? Men that haue vnruly affections within them , will suffer none to be at quiet that come neare them : the couetous will dispoyle other men of their goods , the malicious will bereaue them of their liues , the ambitious will supplant them , the crafty defraud them , there is not an euill roote within vs , from whence our Neighbour shall not gather some cuill fruite .

This foure-fold warre sprang out of our first separation from God ; and our true and full peace must put an end vnto this foure-fold warre . First it must take away the guilt of our sinne , and propitiate God ; it must make an attonement for vs , and free vs from the curse : for if thou O Lord , Psal. 130.3 . marke what is done amisse , O Lord who is able to abide it ? if hee enter into iudgement no flesh can be righteous in his sight : Psal. 143.2 . But the first degree of our peace is that which turneth our Iudge into our Father , and maketh the eies wherewith hee beholdeth vs no lesse gracious than pure . The second degree of peace is that which killeth the worme , and quieteth our conscience , making it of an accuser to become an excuser , of a condemner an absoluer , and of a tormenter a comforter ; being no longer priuie to our selues of the guilt of sinne , we feele not the horrours of hell in our soules . A blessing to bee highly esteemed , because fearefull are the examples of those , who , hauing felt the sharpenesse of such horrours , haue beene so disconsolate notwithstanding all worldly comfort , that they haue beene driuen to seeke a release of their paine by butchering themselues . The third degree of peace is the purging of the corruption of our nature , that the conflict betweene the worser and the better part may cease : So that though sinne remaine , yet it raigneth no longer in vs , all our powers and parts are brought in subiection vnto Christ ; and we yeeld vp our members as weapons of righteousnesse vnto holinesse . Rom. 6.19 . Whereupon followeth the fourth degree of peace , which abolisheth all dissention between men and men ; it maketh them all of one minde , of one heart , to loue together as brethren : and as to haue a fellow-feeling one of anothers state , so likewise a louing disposition to aduance each the others good ; neither couetousnesse , nor malice , nor any other wicked affection shall disturbe the common good ; as much as lyeth in vs , we will haue peace with all men . These bee the foure degrees of peace , which must concurre to make vp Shalom , which is peace in the Hebrew tongue : but such peace as is intire and perfect ; and we vnderstand it too shallowly , if we doe not comprehend these foure degrees in it .

Hauing found out what the peace is , we must in the next place see where it shall rest ; the place is Zorobabels Temple . But that place must be considered not in its meanenesse as it was built by the Iewes , but as it was furnished with that glorie whereof heretofore you haue heard ; that house so adorned was to bee the place of peace . Salomons Temple was a place of peace , but his peace was but a type , it was a worldly peace : Zorobabels Temple is also a place of peace , but his peace is the truth that answered the former type , the peace thereof is heauenly : that Temple which had but the type of the glorie , had no more but the type of the peace , and the truth of the peace rested there , where the truth of the glorie was . So that there is an emphasis in the words this place : the holy Ghost giueth thereby the Iewes to vnderstand that it was not the former , but the later Temple whereunto God intended the peace which he promised to Dauid : 2 Sam. 7. 2 Chro. 22. Isay 25. & 26. and all the promises of peace in the Prophets were to be referred thither ; this Ierusalem was to answer vnto her name , and to be indeed the vision of peace .

But I told you heretofore that Zorobabels Temple was to be vnderstood not only literally , but mystically ; and so it signifieth not onely that materiall house , but also the Christian Church ; peace is annext vnto this peace : Extra Ecclesiam non est salus , No saluation without the Church , and therefore no peace : he shall neuer haue God for his Father , that hath not the Church for his Mother . In our Creed wee place the holy Catholicke Church and Communion of Saints , before the remission of sinnes and life euerlasting . As the soule doth not quicken other parts than those that are vnited to the body , no more doth the spirit of God giue his blessing of peace to any that are distracted from the body of the Church . This must be obserued against all Schismaticks , that doe excommunicate them selues , and disorderly persons that are iustly excommunicated by the censure of the Church : all these , while they continue in that state , though they doe not lose ius ad pacem , yet they doe lose ius in pace , though they doe not lose their interest in , yet they suspend the benefit of that peace ; and their state is vncomfortable , though it be not irrecouerable . And they which follow negligently the assemblies of the Church , doe not a little defraud themselues of this peace : for they must seeke it chiefly by prayer in Gods house , and there doth God dispence it by the mouth of his Ministers . I will giue you only two proofes ; the one our of the Old Testament : when the sacrifices were ended , which were typicall prayers , Num 6.25 . Aaron is willed to dismisse the people with these words , The Lord blesse thee , and keepe thee , the Lord make his face shine vpon thee , and be gracious vnto thee , the Lord lift vp the light of his countenance vpon thee , and giue thee peace . A second proofe wee haue in the New Testament , where the Church doth solemnely vse those words of the Apostle , when , after the Liturgie , it dismisseth the people , The peace of God which passeth all vnder standing keep your hearts and mindes &c. And what better inuitation can wee haue to repaire often to the Church than this blessing of peace● foure-fold peace , which is there daily offered vnto vs , and may bee receiued , if we come , and come prepared for it . I say prepared : Before you heard that the peace commeth to the house , but as it is furnished with the glorie ; where there is none of the glorie , there can be none of the peace : therefore wee must prepare these Temples of our bodies and soules , by entertainement of the glory , that they may be made capable of the peace . The Apostle speaketh plainely , Rom. 5. Wee must bee iustified by faith , before we can haue peace with God . Esay 32. If iudgement dwell in the wildernesse , and righteousnesse remaine in the fruitfull fielde , the worke of righteousnesse shall bee peace , 1 Cor. 2. and the effect of righteousnesse quietnesse and assurance for euer . God doth annoint vs , before he doth establish vs . St. Austin hath a witty conceit vpon the words of the 85. Psalme , Righteousnesse and Peace haue kissed each other , Duae sunt amicae Iustitia & Pax , &c. Righteousnesse and Peace are two fast friends ; happely thou wouldest gladly enioy the one , but thou wilt not bee perswaded to performe the other : for there is no man that would not willingly haue peace , but all are not willing to worke righteteousnesse ; yet be thou assured that if thou dost not loue peace's friend which is righteousnesse , peace will neuer loue thee ; for righteousnesse and peace doe kisse each the other . 2 King . 9. You know what Iehu answered the King of Israel , when he asked him , Is it peace Iehu ? what peace can there bee , so long as the whoredomes and witchcrafts of thy mother are so many ? So may we reply to euery soule , vnquiet soule , that enquireth after peace , Looke for none where there is sinne : Well may there bee the enemie assaulting , and daily sounding alarums ; but this securing peace , which is Gods garrison , cannot bee there . So long as the Iewes serued God , their enemies could not inuade their borders ; Exod 34. but then the Temple was exposed to the enemie , when the Prophets could not reclaime them from sin . It is a good conscience that is a continuall feast .

You haue heard seuerally of the Peace and the Place , you must now heare ioyntly of their knitting together , who knits them , and How .

He that knitteth them is God in Christ ; God is the God of peace : so the Apostle calleth him , Phil. 4.19 . and the Prophet tels vs , that he creates light as well as darkenesse : and Elihu is so bold as to say , Iob 34. that if God giue peace none can hinder it . But as God giueth it , so hee giueth it in Christ ; for it is his worke to make peace : the Prophet Esay , cap. 9. vers. 6. calleth him the Prince of peace ; his true members are Sonnes of peace ; his Apostles , Messengers of peace ; and his doctrine is the Gospell of peace : all the foure specified degrees of peace were wrought by him . First , he tooke away the guilt of our sinne . Esay 53. The chastisement of our peace was layd vpon him : For he that knew no sinne was made sinne for vs , that wee might be made the righteousnesse of God in him , 2 Cor. 5. Secondly , hee hath kild the worme : for , being iustified by faith in him , our heart condemnes vs not , and we haue confidence towards God ; so that we can come with boldnesse vnto the throne of grace . Thirdly , the Law of the spirit of life that is in Iesus Christ doth free vs from the Law of sinne and death , Rom. 8. It mortifieth , it subdueth the old man , and maketh vs walke , not according to the flesh , but according to the spirit . Finally , he putteth an end to that discord that is betweene man and man . The Prophets foretold that when hee came , the Nations should beat their swords into plough-shares , Esay 21 and their speares into pruning hookes ; Nation shall not lift vp sword against Nation , neyther shall they learne warre any more : cap. 11. the same Prophet by an allegorie doth elsewhere teach , that where Christ commeth , and is entertained , he doth ciuilize the most barbarous Nations ; The Wolfe shall dwell with the Lambe , the Leopard lye downe with the Kid , the sucking childe shall play on the hole of the aspe , and the weaned child shall put his hand on the cockatrice denne , they shall not hurt nor destroy in all my holy mountaine : for the earth shall be full of the knowledge of the Lord , as the waters couer the sea . Worthily therfore doth the Apostle call Christ our peace , whose kingdome is righteousnes , Ephes. 2.14 . Rom. 14.17 . peace , and ioy in the holy Ghost .

Moreouer obserue , that to whom we owe our glorie , to him wee owe our peace : the blessings of God doe much affect vs , as being good , but except we haue securitie in the possession of them , wee lose most of our content : for it is a great accession to miserie , once to haue been happy ; and , plus refert vndè , quàm quò cadas , he that taketh a downe-fall from an high place is more sensible of that which he hath lost , than of that which he suffers . Therefore the addition of peace vnto glory , doth import no small comfort : which Esay also foretold , cap. 4. Vpon all the glory shall be a defence . The Apostle speaketh significantly , Phil. 4.7 . The peace of God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shall bee as a Court of guard to keep our hearts and mindes in the state of grace , whereunto we are brought by Christ . They that are rich , and are to conuey their goods by sea or land haunted with theeues & pyrants , doe thinke themselues to be so much more or lesse bound to those that will secure their passage , as their goods are more or lesse precious . Goods of greater price than is the glorie of the house before specified , there cannot be ; how great then is our debt vnto Christ , who safe conducts vs with our glorie through the wildernesse of this world , maugre the might and malice of the Serpent and the Lion , of all our deadly foes ?

You haue heard who settleth the peace in the place ; you must now heare how . Hee giueth it . And it is truly tearmed a gift : for whereas there are two kindes of peace ; one made betweene parties , whereof each is able to make good his quarrell against the other ; yet they are contented , to auoyde trouble , to agree vpon reasonable conditions : the other kinde of peace is that which a conqueror , out of his goodnesse , vouchsafeth to persons subdued , which are at his mercie , and whom by the law of armes he might make slaues . Our peace is of this later sort ; we all deserued to bee captiues to the diuell : for wee were all become children of wrath by Adams sinne , Ephes. 2.3 . When we lay thus weltring in our bloud , no other eye pitying vs , then God said vnto man , Thou shalt liue , Ezech. 16. Hee gaue him this peace , therefore is peace a free gift . Neyther a free gift onely , but a stable also : they are not induciae , but pax ; not a cessation from armes for a time , that admitteth a returne to warre againe , but a reconciliation for euer , a couenant of salt : Gods mercie shall not depart , and this couenant shall not be remoued , Esay 54.10 . Ezech. 37. Prou. 1. v. vlt.

You haue heard what the peace is , the place where it resteth , by whom , and how they are ioyned together ; what remaineth , but that euery man enquire whether he haue this peace or not ? in this enquirie we must proceede ascendendo , not descendendo , the lower must assure vs of the vpper degree . The abolishing of the guilt of our sinne is the darkest branch of our peace ; which wee know onely by faith : But for the triall of this point of faith , we must haue recourse to our conscience , and inquire what peace we find there . For the peace of our conscience is the looking glasse of that peace which we haue with God ; if we finde none there , we haue none with God ; and we may be sure we haue it with God , if we finde it truly there . Truely I say : for a man may be deceiued in the triall of his conscience ; many haue quiet consciences , but it is because they are seared . Wherefore we must looke one steppe lower , and iudge of the second degree of our peace , by that which we finde in the third ; we must see it in our mortification , and subiection of the flesh to the spirit : for iustification , which doth quiet the conscience , is inseparable from sanctification , which doth reforme our nature . Finally , to remoue all doubt concerning sanctification , we must looke to the effects thereof : for , a good tree bringeth forth good fruit , and our conuersation will testifie our sanctification ; if our deeds be seasoned with charitie , the spirit of God doth rest in our soules . This inquirie is most behoofe full in these daies , wherein more talke of peace , than doe partake thereof : partake ( I say ) of that true and full peace , which here is meant by Haggai .

Yet lest men stumble by ouer great curiosity , and dis-hearten themselues ( for the diuell is apt to make men as well despaire that they haue not peace , when they haue it , as to presume that they haue it when they haue it not ) wee must distinguish inter pacem viatoris and comprehensoris , the peace of the Church militant , and that of the Church triumphant . Touching the Church militant , it hath outward crosses and inward conflicts . We doe not alwaies apprehend the light of Gods countenance , it is often ouercast , and hee is despleased with vs : but it is as a father with his childe ; of whom the Poet , Sit licet in natos facies austera parentum , Aequa tamen semper mens est , & amica voluntas . Therefore the cloud will dissolue , and the light will cheere vs againe . The worme is not so dead , but if we sinne it will giue vs a remembrance , a happy remembrance : for it awakeneth vs to repent and beleeue ; which so soone as we doe , the smart is at an end . The law of our members will often times rebell against the law of our mindes , and , carrying vs captiue vnto sin , will make vs cry out with St. Paul , Rom. 7. O wretch that I am , who shall deliuer mee front this body of death ? but the conclusion is comfortable , Thanks be to God through Iesus Christ our Lord . Finally , very often when we speak vnto men of peace , they will prepare themselues to war ; for except we will riot & communicate with them in their sin , they will hate vs : so that we must redeeme our inward peace with an outward war. In this case let it be our comfort , that much happier is the war that keeps vs close to God , than that peace which will separate vs from him . Psal. 23. Though I walke in the middest of the valley of the shadow of death , yet will I feare no euill ; if thou O Lord art with me , thy rod and thy staffe shall comfort me , &c. In all assaults of our peace wee shall at last bee conquerors . And this is enough ad pacem viatoris , to the peace of the Church militant , that wee shall neuer so be deiected , but we shall haue strength enough to rouse our selues with King Dauid , and say as Psalme 42. Why art thou cast downe O my soule , and why art thou disquieted within mee ? hope in God , for I shall yet prayse him , who is the health of my countenance and my God : and be as resolute as St. Paul , Rom. 8. Who shall lay any thing to the charge of Gods elect ? it is God that iustifieth , &c. who shall condemne ? it is Christ that is dead , &c. with the temptation God will make a way for vs to escape , that wee may be able to beare it , 1 Cor. 5. Wee may expect no more than this in the Church militant , because as Christ came to preach peace , so hee came also to send a sword ; and if the worke of the house prosper in the hand of Zorobabel and Iosua , Tobia and Sanballet will impugne it : no sooner doth Christ rest gloriously in his Church , but there wil be many that will professe enmity against it .

But the time commeth when all enmitie shall cease , all enemies shall be put downe , wee shall be fitted for , and admitted vnto the sight of God , when our glorie shall be consummated , and withall our peace bee made perfect , so perfect as that it shall be euerlasting .

What shall we say then to these things ? Liuie . When the Romanes by conquest might haue giuen law to the Grecians at Corinth in the solemne time of the Istmian games , their Generall by an Herauld vnexpectedly proclaimed freedome to all the Cities of Greece ; the proclamation did at first so amaze the Grecians that they did not beleeue it to bee true , but when it was proclaimed the second time , they gaue such a shout , that the very Birds flying in the ayre were astonished therewith , and fell dead to the ground : Ps. 126. Or if you will haue a better storie , take that of the Iewes , who when at first they heard of Cyrus proclamation , and that the Lord thereby had turned the captiuitie of Sion , they confesse that at first hearing , they were like men that dreamt ; but afterward their mouth was filled with laughter , and their tongue with singing . Now the peace that the Grecians and the Iewes had , was but a temporall , a corporall peace ; how much more reason is there that our affections should bee strained to the highest pitch of ioy and thankes , when wee heare the proclamation of our peace , which is so true , so perfect peace ? the peace not of our bodies , but of our soules ; a peace not of our earthly , but of our heauenly state ; a peace that shall so be begun here , that it shall endure for euer . Wherefore let vs acquaint our selues with God , Iob 22. that he may giue vs peace ; Christs peace , Iob 5. which maketh God at peace with vs , reconciles vs to our selues , and maketh vs at concord with all the world : So may we lay our selues downe in peace , and take our rest , and God , which onely can , will make vs dwell in safety , Psalme 4.

NOw the Lord of peace himselfe giue you peace alwaies , 2 Thes. 3.16 . by all meanes . Amen .

THE SIXT SERMON . Thus saith the Lord of Hostes.

THese words , thus saith , or saith the Lord of Hosts , haue often come in my way since I first beganne the vnfolding of this Text , and I still past by them ; you may thinke I did forget , or neglect them : but it is not so , they are of greater moment than that I should doe the one or the other ; I reserued them to the last , because then I thought I might handle them best . For they are the warrant of Gods vndoubted truth ; and a warrant is then seasonably opened , when that whereunto it is annext hath beene fully declared . You haue heard of the blessed presence of Christ in Zorobabels Temple , of the preparation thereunto , of the description thereof ; the description of the person that should come , of the good that he should doe ; his bountie in giuing , set forth , first absolutely , then comparatiuely , the security of his gift , consisting in a foure-fold peace . These be many , they be great blessings ; lest we should feare that they are too good to bee true , our eye must bee vpon the warrant , that will ascertaine vs that nothing is promised which shall not be performed .

In opening of this warrant , I shall informe you of two things , What it is , and Why it is reiterated so often . It is the signature of a most powerfull Person : There is a double power , Internall , Externall ; this Person is mighty in regard of both : in regard of the Internall , for he is the Lord : in regard of the Externall , for he is the Lord of Hostes. As for his signature it is such as beseemes so great a Person , plaine and peremptorie , thus he saith . And these words taken ioyntly , are the full warrant of the preachers message , and the peoples faith : He saith enough to assure and command , if he say only , Thus saith the Lord of Hosts : and they must neither dis-beleeue , nor disobey if hee say no more . The reason why the words are reiterated so often , is the weightinesse of the matter expressed in the reiteration . The holy Ghost hereby would worke in vs a regard answerable to the matter which hee hath declared to vs , and cause vs to ponder it , as it deserues .

Let vs then in the feare of God listen to the vnfolding of those particulars which I haue pointed at , whereof the first is the power of the person .

The first branch of his power is his internall power , it is noted by the name Lord . In the originall it is Iehouah , and Iehouah is that name which signifieth the first moment of Gods nature : for it noteth his being , and being goeth before liuing : as likewise doe the attributes of being goe before the attributes of liuing ; the later doe necessarily suppose the former . Mistake mee not , I meane not that Gods nature is compounded , but wee cannot conceiue the onenesse of all his perfections , therefore wee helpe our selues in our contemplations by distinguishing them as they are in the creatures , which are a shadow of the Creator : a shadow like a body , which receiues distinct beames from the Sunne ; all which in the Sunne are but one : for so those perfections are but one in God , which grow manifold as they come from him to vs .

But to our purpose . When Moses was desirous to know Gods name , the first that he exprest vnto him was this , I am , or I am that I am ; the meaning is all one with the title of Iehouah , which is here rendred Lord ; and giueth vs to vnderstand , that all other things in comparison vnto God indeed are not , though they seeme to be : for they haue not the two characters which are stampt vpon true being , the one is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the other is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a being from it selfe , and so is being it selfe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a being , all that which hath being , and so stands in neede of nothing besides it selfe . All creatures , as they are from God , so are they no longer , nor no otherwise , than it pleaseth him ; and it pleaseth not him that any one creature should haue all the parts , much lesse the degrees of all his perfections . The King of heauen deales as kings on earth ; Kings on the earth reserue in themselues the fulnesse of regall powe● , whereof they doe impart but some branches , and those limited to their subordinate officers : after the same manner doth the Lord dispence of his infinite power to Angels , to Men , to other Creatures . Therefore the name Iehouah is by the Wise man truly called Gods incommunicable name : it noteth that internall power in God which is found in no other , and which giueth whatsoeuer power any other haue . For from this inward proceeds an outward ; and hee that is Lord , is also Lord of Hostes.

It is not Gods pleasure that we should pry too farre into his inward power ; and , if we would , we cannot : he directeth vs therefore to his outward , which is more fitting to our capacitie , and may sufficiently resolue vs that he is very powerfull , though he were no more powerfull than as hee appeares in his creatures , in regard of whom he is termed , The Lord of Hostes .

Let vs leaue then his inward , and come to his outward power .

In the second of Genesis , Vers. 1. where the Creation is recapitulated , we finde mention but of one Host of God ; the Text is plaine , God made heauen and earth , and all the host thereof : and yet it is vsuall in the Scripture to call God , the Lord of hostes , as if there were many . Surely it is cleare , that God made but one , but Apostasie , of that one , hath made many . First , Apostasie in heauen hath made two hostes of spirits ; Reu. 12. Michael and his Angels , the Dragon and his ; then an Apostasie in Paradise beganne the distinction of the seede of the woman , Gen. 3. and the seede of the serpent ; and of mankinde , part is fallen to the Dragon , and part is preserued and cleaueth to Michael : the truth whereof appeared presently in Abel and Cain , and although Cain by murder of Abel killed and destroyed one of the hostes , yet God renewed it againe in Seth ; and the Armies went on again in the Children of God , and the children of men . Gen. 4. A man would haue thought the stoud had swept away all the seed of the serpent , but it reuiued againe in cursed Cham ; and the Citie of God and the Citie of Babel will bee , and be opposite vntill the end of the world . But touching these Apostasies , the first of Angels , the second of men , we must hold this true rule , Summonere se potuêrunt saeliettuti coelest● , non potuêrunt se eximer● porestati diuinae , they might defraud themselues of their blessed communion with God , but free themselues from his power they could not : God hath set his hooke in their nostrils , and his bit in their mouthes , so that they cannot stirre without , nor beyond his le●ue . It is plaine in the story of Iob , cap. 1. and of Ahab , 1 Reg. 22.

But there is an effectiue , and a permissiue power of God ; God is Lord of both hostes , but he worketh in them differently : his worke in Michaels host and the seede of the woman is properly effectiue . For though sometimes , to make them sensible of their frailtie , and to make them cleaue faster vnto him , he leaueth them for a time vnto themselues ; yet ordinarily the influence of his grace doth direct and support them , vnto , and in good workes , and they sight his battels . But as for the Dragons host , and host of the Serpents broode , Gods power in them is properly permissiue : he leaueth them to their owne corrupt iudgements and affections , to follow and to execute them ; but he doth not communicate in their corruptions , eyther as author , or abettor of the roote , or fruite thereof . Yet this soueraignty . God hath ouer the most wicked , that they cannot breake out according to their owne disposition , but where , and when God will ; and when they breake out by his leaue , they stop when he checketh , and giue ouer when he saith it is enough . So that Gods permissiue power is alwaies accompanied with his effectiue , which doth stint the wicked in their workes , maugre their gracelessenesse , and without their priuitie directs their endeauours to his ends : so that euen then they fulfill his will , when transgressing his commandements they seeme to be most contrary to his will . And this is no small comfort to Michaels host , and the host of the womans seede , that the host of the Dragon , and the broode of the Serpent must not be feared according to their own malice , but according to Gods leaue . And this is the reason why Christ taught vs to pray daily , Lead vs not into temptation , but deliuer vs from euill : and this we doe , or should meane , when wee speake these or the like words , Our Enemies cannot assaile vs , except thou , O Lord , permit them ; and if thou O Lord , assist vs , they shall assault in vaine .

Seeing all the world is compared vnto Hostes , howsoeuer wee apprehend confusion in the world , yet may wee not thinke but that all things are well disposed , because these Hostes are the Lords : he is the common Generall , and he directs the conflicts ; neyther are any put to try masteries , but by his speciall appointment , and for the accomplishment of his ends . But it befalleth vs as it doth them which stand in the same leuell wherein two huge Armies are pitched , they conceiue them to be a disordered multitude ; whom notwithstanding if they behold from a high hill , they will discerne that they are artificially ranged , they will see how euery one serueth vnder his owne colours : Euen so wee , which behold the state of the world with the eyes of flesh and bloud , dimme by reason of the weakenesse of our iudgement and wickednesse of our affections , thinke all things are out of tune , bonis malè , malis benè , that the worse men are , the better they fare , and they fare the worse , the better they are . But we must ascend into the sanctuarie of God , and iudge of occurrents by heauenly principles ; if we do so , then we will confesse that no armie on earth can bee better marshalled than is the great armie of all creatures of heauen and earth , yea and hell also : and notwithstanding all apparencies to the contrarie , queniam bonus mundum Rector temperat , ●mnia rectè fieri ne dubites , doubt not but that all is well , and shall end well , because God is Lord of Hostes .

Againe , seeing God is Lord of Hostes , wee must make no worse conclusion than the Centurion did in the Gospell , when Christ promised to come to his house and cure his feruant ; hee desired Christ not to take so much paines ; marke what reason he giueth , I my selfe am a man set vnder authoritie , and I haue souldiers vnder me , and I say vnto one , Come , and he commeth , and to another , Goe , and hee goeth ; and if I a petty Captaine , that haue but a handfull of men vnder mee , can so easily command them , what mayst thou doe that art Generall of heauen and earth ? thou mayst doe whatsoeuer thou wilt , for all things are thy host ; wherefore only speake the word and my seruant shall be whole .

Where , by the way , and yet fitly to our purpose , we may obserue that he reputeth sicknesse one of Christs souldiers : before I made the Armies consist only of persons , I must now enlarge it also vnto things ; for indeed no lesse things than persons are Christs souldiers : The Sunne shineth and scorcheth the Earth , whereupon followeth a drought , accompanied with those noisome creatures which are engendred in a drought ; these are souldiers of Christ : And Ioel setteth them forth like an Armie , The raine fals and glutteth the earth , from whence spring weedes , the off-spring of raine , and vndigested moystures ; whereupon followeth the diseases of fruit , and corne . these are souldiers of Christ . The pestilence wasteth the citie , the sword eateth vp the people ; these are souldiers , they come to execute Christs wrath as truly as the good Angels do pitch their tents about vs for to guard vs , or any other good meanes is bestowed vpon vs to doe vs good . Wherefore wee must not consider the Creatures only as they are in their owne nature , but according to that employment also which they haue vnder God : for they are all souldiers of the Lord of Hostes .

There is one thing more which I may not forget : the whole world is called Gods Host ; but the Church is it in a speciall sort . Salomon calleth it en Armie with banners , Cant. 6. Moses , speaking of the Church vnder the Old Testament , calleth it the entring into the Leuiticall ministrie , ingress●m in militiam . St. Paul of the New Testament bids Timothie doe what himselfe had done , fight a good fight , 2 Tim. 2. and cap. 4. the whole body is called a Church Militant . When we assemble together , then Dauid will tell vs , Psalme 110. Thy people , O Lord , will come willingly at the time ●f mastering thine armie in holy beauty : The Lords day is his muster day , all that are enrolled should then appeare before him , Ephes. 6. partly to fur●●●h hemselues out of his armorie , and partly to be directed how to carly themselues in their seuerall stations ; for euery man must walke as hee is called 1 Cor. 7. Which they should obserue that little frequent the Church , and take as little notice why these Church meetings were instituted : No wonder if they be vnarmed , no wonder if they offend ; were we carefull to appeare at the musters , we would be more resolute when we are gone thence , because we should be compleately armed ; and more vigilent against the enemie , because we should be better instructed .

As the Church is an Armie , so it is but one Armie , though diuided into seuerall bands : Though there be particular Congregations , yet there is but one holy Catholicke Church ; and seeing the Host is but one , there should be no mutinie against the Generall : That disloyall speech , Nolumus hunc regnare super nos , Wee will not haue this man raigne ouer vs , Luke 19.14 . receiued in the Gospel a iust reward of treacherie . As we must not mutinie against the Generall , so must not the souldiers side betweene themselues : We should not sheathe our swords one in another corporally , much lesse spiritually : there should be no ciuill , there should be no ecclesiasticall rents between the parts of Christendome ; for so Michaels Host doth degenerate into the Host of the Dragon , that of the Womans feede into the opposite , which is the Host of the Serpents brood . To weaken them , God is pleased that his enemies should be as the Madianites , by his prouidence one of them doth ruine the other : but hee would haue his children alwaies one man , and be alwaies of one minde ; not to hazzard their owne liues , nor the liues of others , but in his quarrell , and against his enemies . This religious , this honourable disposition of a Christian that is a souldier in Gods Host , is much to bee wisht , though little to be hoped for in these vncharitable and bloudy daies .

I haue spoken enough of the power of the person , I come now vnto his signature : which I told you is plaine and peremptorie . It is plaine ; for here are no logicall demonstrations , nor rhetoricall declamations , but a plaine expression of Gods minde . This is the best eloquence of Kings , or Generals , they are not bound to yeelde a reason of their commands , or to vse insinuations into their peoples affections ; it is enough for them to expresse their pleasure in those things that are of their absolute command ; and if they do more , they do it out of their goodnesse , & shew that they do as much desire to leade their subiects by reason , as to require their obedience : Much more may the Lord of heauen and earth do thus , whose wisedome is vndeceiueable , and his power most absolute ; though he be pleased sometimes to giue vs a reason of his command , yet may we not expect it farther than he is pleased to vouchsafe it .

The signature is plaine , but it is peremptorie : for hee that speaketh so plainely , speaketh as one that hath authoritie ; we may not dispute , much lesse resist such commands , because they are the commands of the Lord of Hostes . This is to be noted both by Pastor and People : for thus saith the Lord of Hostes , is the Pastors warrant for his message ; he must bring nothing to the people without this signature : I speake of things necessary to saluation . For otherwise , as in the Common-weale , so in the Church , there be many indifferent things which are left vnto the disposition of those that are in authoritie , who are referred only vnto the generall rules , 1 Cor. 14.26 . Let all things be done to edification : Let them bee done decently and in order , 1 Cor. 14.40 . But in matters necessary to saluation , it is with the Church as it is with the Common-weale , wee must distinguish betweene the Law-makers , and the Executioners thereof . They that are the Executioners of Lawes may not take vpon them to make new Lawes . Iudges and Iustices in their assizes and sessions , informe the people what is the Law already established , and by vertue of their Commissions they doome euery mans cause according to such Law : Euen so God the King of kings hath decreed the Lawes of Christian Faith , and Life , and these Lawes hath hee committed to the Pastors of the Church ; hee hath committed vnto them the promulgation & application of his lawes , and more he hath not committed . The Church of Rome agreeth with vs in the generall rule , that thus saith the Lord of Hostes must be the warrant of the Pastors proceeding : the Councell of Trent layeth it for a ground in the entrance to their decrees . But when we come to enquire where the Lord saith so , here we differ : we differ about the Register of Gods Word ; wee acknowledge none but Verbum scriptum , the written Word , they adde vnto it Verbum non scriptum , vnwritten Traditions : but when we presse them with where is that to be found ? here they iarre between themselues . To omit smaller differences , this is a maine one , that they cannot tell in whom the infallibilitie of relating these traditions is placed , as likewise of interpreting the written Word . The Councell of Constance , and Basil placed it in the generall Councell , to whom they gaue power euen ouer the Pope to ouer-rule him , and giue Lawes vnto him : and to this doth the French Church sticke , though otherwise it hold the Romish faith . But the Italian faction , and specially Iesuites , place it in the Pope , and giue him authority ouer the Councell , to controule it , to giue Lawes vnto it , and without it to make Lawes that shall binde the whole Catholicke Church ; and besides the Pope , they hold that there is infallibilitie in none , no not in a generall Councell . Some place it ioyntly in both , in a generall Councell that hath its approbation from the Pope , wherein he presides by himselfe , or his delegates , and whose Canons he confirmes . But while the Aduocates of the Pope strongly ouerthrow the reasons brought for the Councels infallibilitie , and the Aduocates of the Councels ouerthrow the reasons brought for the infallibility of the Pope ; we may fairely collect from both , that the infallibilitie is in neyther ; and if in neyther , then not in both . For as a cipher added to a cipher maketh but a cipher , it maketh no significant figure : so if the Pope may erre as the one side holdes , and the Councell as the other side holds , the fallibilitie of eyther added to the fallibilitie of the other , cannot amount to the summe of an infallibilitie . But we hold that which they confesse , that the Word written in the Canonicall bookes is vndoubtedly signed with Thus saith the Lord of Hostes ; as for the Apocryphall Scriptures , not onely the Fathers , but their owne men haue branded them for Bastards , before euer wee challenged them ; therefore doe not wee recommend them to the people further than they agree with the Bookes Canonicall . Neither doe we burden the peoples consciences with their Vnwritten Word , whereupon themselues are not yet resolued , eyther Where or What it is . Wherefore , Thus saith the Lord , must limit the Pastors message , and the Peoples faith must not desire any thing beyond it ; for it is a sure foundation , The best of men speake but in veritate mentis , without simulation or dissimulation , without equiuocation or mentall reseruation : but God speaketh in certitudine veritatis , no myst of errour can ouercast his wisdome , or his holinesse ; his Word is tried to the vttermost , Psalme 12 , Heb. 12. as siluer tried seuen times in the fire : there is stablenesse in his promise , immutablenesse in his counsaile . What should change him ? within him nothing can ; for he is the Lord : neyther can he be changed by any thing that is without him , for he is the Lord of Hosts ; therefore he speaketh thus in the Prophet , Mal. 1. Ego Deus , & non mutor : immutability is reciprocall with Gods nature ; Iames 1 With God there is no variablenesse or shadow of change : God is not as man that hee should lye , neither as the sonne of man that he should repent ; Hath he said it , Numb . 23. and shall he not doe it ? Yea , he spake the word , and it was done ; hee commanded and it stood fast : The Lord breaketh the counsell of the Heathen , and bringeth to naught the deuices of the people ; Psalme 33. but the counsell of the Lord shall stand for euer , and the thoughts of his heart throughout all ages . What neede we then feare Iulians scoffe , who derided the Christians , for that they had nothing to say for their faith , but , Thus saith the Lord. Orat. 3. Nazianzene replieth well vnto him , you that allow Ipse dixit in the schollars of Pythagoras , ( and though Suidas thinke that God was meant by Ipse , yet Cicero saith , Ipse erat Pythagoras ) may not except against 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I beleeue , in the followers of Christ . It is more lawfull to captiuate our iudgement vnto the authority of God , than of man ; and if they might doe it in the principles of Philosophy , which are examinable by reason , much more may we doe it in the Articles of Faith , vnto the secrets whereof no approach can bee made by the wit of man . Wherefore , Thus saith the Lord may well passe for an indemonstrable principle of our Faith , and an irrefragable rule of life : If there were no more in the signature , but Thus saith the Lord , this were enough to secure the Faith of a Christian man .

But , Thus saith the Lord of Hosts , is enough to stoppe the mouth of an Atheist : let Iulian himselfe teach them : hee derided Thus saith the Lord , but hee had a wofull experience of the Lord of Hosts : for being mortally wounded by Christs hand , as himselfe confessed , he breathed forth his impure soule with those words , Vicisti Galilaec ; O Galilaean thou hast ouer-mastered mee . Secondly , if Thus saith the Lord of Hosts bee the signature , we are hence to learne , that the function of the Ministry is not onely for promulgation , to instruct you in Gods will , and in so doing , to open vnto you the riches of our knowledge ; but it is for application also : we thereby binde , or loose the soules of men , and remit , or retaine their sinnes , which the world little thinketh vpon . For whereas there are two things considerable in a Minister , his Sufficiency , and his Authority , the people listen much to his Sufficiency , but take little heed to his Authority ; and therefore come they to Church rather to iudge , than to be iudged : forgetting that many may bee as skilfull , but none can be as powerfull in this kinde , as is a Minister . A Iudge or Iustice of Peace may haue lesse Law in him than a priuate man , but he hath much more power ; and they that appeare before him , regard his acts according to his power : so should it be in the Church . But men feare the Magistrates that are vnder earthly Kings , because the paines which they inflict are corporeall , our hands , our feete feele their manicles and their fetters . And did our soules as truly feele , as indeede they should , the Pastors binding and loosing of them , wee would make more account of these officers of God than we doe . And it were good we did so ; for they so binde as that they can loose againe : but if we neglect them , when our Lord and Master commeth , he will command all contemners so to be bound hand and foote , that they shall neuer be loosed againe . Wherefore let the power of the Keyes work more vpon your soules and consciences , than vsually it doth ; I speake in regard of your religious submission to them . If any be otherwise minded , will they , nil they , they shall one day finde , that they haue no exemption from them : Thus saith the Lord , is our warrant ; regard not our persons , regard that Lord whose Embassadors wee are , receiue the words wee speake , so long as we speake his Words , not as the words of men , but as the Word of God .

Finally , couple Thus saith , with the Lord of Hosts ; The Lord of Hosts noteth Gods Power , Thus he saith , noteth his Will : Our soules shall finde little rest on Gods Power , if it be not sure of his Will ; for God can doe many things which he will not doe , though he cannot will any thing which he cannot doe . Luke 3.8 . God could raise vp Children vnto Abraham of stones , but hee would not ; but the many miracles which he hath wrought shew that hee can doe what he will . The coupling then of these words , Thus saith the Lord of Hosts , imports Gods willing power , and powerfull will , which amount vnto an authority fit to build our Faith vpon , and to giue law vnto our Conuersation .

I haue sufficiently shewed you , What the warrant is , wee must now in few words see Why it is repeated so often . For ( I dare say ) you shall not finde any passage in the Scripture , where Thus saith the Lord is so often read in so few lines : The reason is , the weightinesse of the matter whereunto it is annext .

Mortall Princes vse not to signe Bils , the contents whereof are triuiall matters ; many things are done by vertue of their Authority , whereunto their signature is not vsed : Euen so ordinary matters passe in the Word of God , without nay speciall vrging of his Authority ; when that is prefixt , the point is of great regard , and if it be often ingeminated , it giueth vs to vnderstand , that we must take speciall notice of euery clause of it . What must wee gather here then but the weightinesse of euery branch of this Text ? And indeede , if you haue not forgotten what hath been obserued on euery part thereof , you will easily confesse , that there is not one of them which is not so weighty , as to deserue Thus saith the Lord of Hosts . Was not the shaking of Heauen and Earth , the shaking of all Nations a weighty point ; and therefore deserued it not to be signed with , Thus saith the Lord of Hosts ? If the shaking did deserue this signature , much more did the Comming of the desire of all Nations , especially seeing he came to fill the Temple with glory ; and as it deserued , so it was signed with , Thus saith the Lord of Hosts . If the giuing of Glory were a matter of great moment , what shall wee say of the degree of Glory ? Surely it required a great ability , so great as we would hardly haue beleeued , had we not bin heartened by Thus saith the Lord of Hosts ; and it must proceed from so great bounty , as may be testified by the same , Thus saith the Lord of Hosts . Finally , the peace wherein we possesse whatsoeuer good is contained in Christs presence , doth so passe mans vnderstanding , that to establish his heart in the beliefe thereof , he needes this signature , Thus saith the Lord of Hosts .

At length to conclude . You haue heard in the former Sermons What , in this Whom you must beleeue ; you must not separate Whom from What , that which we must beleeue doth no doubt most pleasantly affect vs , because it is our good ; but he whom we must beleeue , doth most firmely secure vs , because he is the Author of that good . As then , when wee gather fruit from a tree , we doe not fixe our eyes onely vpon the boughes from whence we immediately gather it , but also thinke vpon the roote which feeds those boughes , and maketh them to bee fruitfull : so in our religious meditations , we must couple the Author with the Matter of blessings , that God may be glorified as well as our soules are benefited . If we say with Saint Paul , I know whom I haue beleeued , then we shall be secure that he will safe-keepe whatsoeuer any of vs committeth vnto him ; hee will keepe our soules , keep our bodies , and all that which himselfe hath bestowed vpon them , Grace and Peace . Christ will keepe them vntill his day , his second day , the day wherein the great and the little world shall receiue their last shaking . Then shall the desire of all Nations , which at first came in Humility , returne againe in Glory ; hee shall returne to fill his House , his Church , with glory conformable to his owne Glory . Then hee will open vnto vs all his treasures of siluer and gold , and therewith adorne his Spouse , which being Triumphant , shall infinitely exceed her selfe as she was Militant . Then shall our Peace come to the full , and none shall be able to take our blessednesse from vs , because none shall be able to separate betweene vs and Christ . They shall not , if we build our Faith vpon Gods reuealed Will , vpon his Almighty Power , vpon my Text , Thus saith the Lord of Hosts .

Now let vs that are a handfull of his Host while we are militant , so giue glory vnto the Lord of Hosts , that we may hereafter bee triumphant ; and hauing palmes in our hands , and crownes on our heads , with harpes and tongues wee may sound and sing ioyntly and cheerfully Halleluiah , Praise ye the Lord ; and with the whole Host of the Kingdome of Heauen , saying , Holy , Holy , Holy Lord God of Hosts , Heauen and Earth are full of thy Glory . Amen .

יהוה A SERMON PREACHED Vpon the ANNVNTIATION day . LVKE 2.28 .

Haile thou that art highly fauoured , the Lord is with thee : Blessed art thou among women .

THis is a part of the Gospell appointed for this day , and this day goeth commonly for the Annuntiation day ; whether the day haue his right place in the Calender , I leaue to be disputed by Chronologers ; what is meant by the Annuntiation is an argument fitter for Diuines , certainly for the Pulpit ; the third part of this Chapter treats thereof , and it is conceiued in forme of a Dialogue . In the Dialogue there are two speakers , the Angell Gabriel , the Virgin Mary ; and each of them maketh two speeches , the Angell to the Virgin , and the Virgin to the Angell . The Angell in his first congratulates the Virgin , whom hee informeth from God , that she shall bee the mother of Iesus Christ . Good newes , but strange ; strange that a Virgin should be a mother , this Virgin the mother of that Childe . The Virgin thought so , nay she said so ; whereupon the Angell addeth his second speech , importing , that though the thing be wonderfull , yet the meanes are powerfull : these must be thought vpon as well as that ; and she must resolue that nothing shall hinder it , because it is the Holy Spirit that will doe it . So spake the Angell .

The Virgin replies vnto him , to his first speech , shewing her willingnesse to vnderstand the message which hee brought ; that is gathered out of her question , Quom●do , &c. to his second , shewing her readinesse to obey so soone as shee vnderstood it ; that appeares in her submission , Ecce , &c.

These foure speeches containe the whole doctrine of the Annuntiation , of which I haud pitched onely vpon the first branch . It is enough for this time , enough if I onely vnfold the true meaning of the words ; but if I should moreouer encounter the false glosses made thereon , then certainly you would say it were more than enough : For there are no words in the Scripture so few in number ( I alwayes except the Sacramentall words , Hoe est corpus meum ) whereupon idolatrous superstition hath so much fastened , as it hath vpon these . But the full ripping vp thereof is a worke for the Schooles , here I had rather edifie with truth , than refute falsehood ; wherefore well may I touch at the latter , but I will principally bend my selfe vnto the former ; not doubting but a Dagon compounded of so many impieties , will of it selfe fall downe , and fall asunder at the presence of the Arke , and they which shal be but reasonably informed of the truth , will neuer be perplexed with the opposite grosse errours . Let vs come then to the words .

They are gratulatory , in them the Angell sheweth How and Why hee would haue the Virgin affected ; hee would haue her affected comfortably , hee signifieth so much in his first word Haile , or be of good cheare ; there is good cause why , consider thy estate , consider it in it selfe , consider it in comparison , both wayes considered , it sheweth there is good cause why . Thy state in it selfe is good ; first , because thou standest in so good termes with God , Highly fauoured : secondly , because thou hast so good a pledge of that fauour , the Lord is with thee ; if thy state be such , it is surely good , good in it selfe . But good things , the more peculiar they are , the more are they precious , and thy state is a prerogatiue ; it is good also in comparison , for Blessed art thou among women . This is the summe of the Angels congratulation , wherein you easily perceiue , that I must speake of two principall points , the Affection required in the Virgin , and the Motiues working that Affection ; they are two , the nature , and the measure of her state .

That these Motiues may worke in vs no lesse than they did on her , that blessed affection which I wish common to vs , God grant vs all , her ears , her heart in hearing , though not the Angell Gabriel himselfe , yet him whom God hath appointed to be vnto you as the Angell Gabriels voice . As my Text then , so doe I begin at Haile , the Affection which is required to be in the Virgin .

Haile is a Saxon salutation , it was wont to be more full as the Antiquaries obserue , and to be pronounced Was-haile , corruptly Wassaile ; a salutation answerable to the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the Latine Salue , that is , health be vnto you ; the Syriac Paraphrase translates Shelom Leki , that is , Peace be vnto you , which was the Iewes common salutation : both translations may stand with the Angels meaning , because howsoeuer we varie phrases in saluting , yet is our meaning still the same , we wish all good to them whom we salute . But yet neither of the Translations doth expresse the proper signification of the Euangelists word : for his word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , be of good cheare , the English Cheare is plainly the Greeke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherefore we must note , that of salutations , some doe expresse the blessing that is conferred vpon vs , and some the sense and feeling thereof that must be in vs : he that saith Haile , wisheth health or good estate of our persons ; he that saith Peace be vnto you , wisheth a happy successe in all our affaires ; but he that saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be of good cheere , doth wish vnto vs the comfort of them both , of our persons , and of our affaires . This I note the rather , because my Text doth plainly distinguish betweene the blessing bestowed on the Virgin , and the feeling that she was to haue thereof , and it is her feeling that he calleth for in this first word . The feeling is Ioy , an affection sutable to the blessing ; for the blessing is a Gospell , so the Fathers obserue , that what goeth before these words , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 begins here , here begins the Gospell . And where the Gospell beginneth , there must ioy begin also ; wee learne it of St. Paul , who relates it out of the Prophet , Rom. 10. yea the word it selfe doth speake it ; the Greeke word doth , the English word doth , the old word Gospell , which is nothing else but a Good spel , darke English , because old ; but we make it plaine by an equiualent phrase , and significant to our purpose , when we translate it Glad tidings .

Ioy then must attend the Gospell . And if you reade the Prophets , hardly shall you finde where they mention the one , Psalme 96. and do not call vpon vs for the other , Reioyce O heauens , and be glad O earth ; Let the sea roare , and all the trees of the field reioyce : for he commeth , for he commeth , &c. saith the Psalmist , speaking of this first comming of Christ : And Esay , Cap. 9. Thou hast made them reioyce as in the day of haruest , and as they that diuide the spoiles ; for vnto vs a childe is borne , vnto vs a sonne is giuen , &c.

But what need more places , seeing our Sauiour Christ in the fourth of Luke giues a plaine intimation , that his first comming was the true yeare of Iubile ; and that you know began with Iubilation .

This Iubilation or Ioy is common to all the Church ; so wee learne of the Angell speaking to the Shepheards , Behold , I bring you glad tidings of great ioy that shall bee to all the people ; for vnto you is borne a Sauiour , &c. If required in all , then specially in the Virgin ; according to her interest in , ought her ioy to be for this Gospell : Her interest was the greatest , as will appeare in her state ; therefore is this ioy so expresly commended vnto her .

There is another reason also why it is commended , and that is , that the truth may be answerable to the type , Abraham , saith Christ , saw my day and reioyced , Iohn 8. And when did Abraham see it and reioyce ? If we looke into Genesis we shall finde when , euen then when hee receiued the promise that he should haue his sonne Isaac , then he laughed , as the Text obserues , and for a memoriall that he did laugh , God commanded him to giue vnto his sonne this name Isaac , which signifieth laughter . St. Paul , Heb. 11. that pierced deeper into the secrets of the Scripture , than euery reader is able to doe , doth obserue , that Abraham did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Verse 13. see this obiect a farre off , and as being a farre off , did with reuerent ioy giue entertainment thereunto ; he meaneth that he did not only apprehend Isaac the Patriarch , who was to be born within some few moneths , and so was at hand , but our Sauiour Christ also , figured by Isaac . who was not to come but after many generations , and so was a farre off . And if being a farre off his sight caused ioy , being come so neare , how much more ioy must the sight of him cause ? If the Type wrought so , how must the Truth it selfe worke ? And if the Father of the Type were so affected , ought not the Mother of the Truth to be affected much more ? Certainly , she must needs haue Ioy .

But what is Ioy ? Ioy is a pleasing euidence of the loue which we beare to any thing which we acknowledge to be good ; so that Ioy , though it be but one thing , yet it presupposeth two other things , Knowledge and Loue , as the rootes from whence it springs . The first roote is Knowledge ; for where there is no Knowledge , there can be no Ioy . Marke the great and the little world , though each bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a goodly frame , inriched with many markable indowments , yet is not the great world priuie to the indowments it hath , no not the eye thereof , I meane the summe , of whom the Poet long since spake truely , Per quem videt omnia mundus , Et videt ipse nihil . So that the passage in the 19. Psalme , The heauens declare the glory of God , and the firmament sheweth his handy worke , &c. is to bee vnderstood passiuely , not actiuely , or to speak it more plainly , they do it as a Scripture , but not as a Lecture , they are a silent representation . But the little world is not only passiue , but actiue ; hee can contemplate whatsoeuer perfection is in himselfe or others , it is the very nature of his vnderstanding to become all things , and to beare about it selfe , which it can studie at all times in it selfe , a mappe of all the world . Whether therefore we consider the great or the little world , we may call each of them a booke ; but such a booke as to the reading whereof none is admitted vnder the degree of a man . And herein consists the first excellency of the reasonable soule , this is the first act wherein it ariseth higher than the vnreasonable ; man goeth beyond a beast in the knowledge of perfection , and this knowledge is the first roote of Ioy .

From hence springeth a second which is Loue . Knowledge is not vnfitly compared vnto a seale , which is grauen not for it selfe ; but to set a print vpon the waxe , and our heart is as waxe , and easily receiues the impression of our knowledge . Now the print which the knowledge of perfection leaueth in the heart , is Loue , according to the Greeke Prouerbe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Amor transit in rem amatam . knowne good cannot be long vnaffected , because the heart is as transformable into all good , as the vnderstanding into all truth : the heart , I say , that hath his right temper , and is capable of his proper obiect , that obiect discerned must needs breed loue ; Loue , which is Virtus vnie●s , a Vertue which maketh a match betweene our soule and perfection : for as Knowledge is the eye , whereby the soule seeth it , so is Loue the hand whereby it closeth with it . Dua● ciuitates distingunt duo amores . St. Austin . So that Loue is the second act of the reasonable soule , an act which distinguisheth betweene good and bad men , and is the second roote of Ioy . When Knowledge and Loue haue done their part , then commeth in the reasonable soules last worke , and that is Ioy , which is nothing else but the euidence of loue ; for where there is no loue , there is no Ioy ; but we cannot but ioy in that which we loue : for Ioy is the naturall fruit of loue , and we cannot loue any thing but the heart will haue a pleasant feeling thereof . This third act of the reasonable soule , putteth a difference between happy and vnhappy men ; for Ioy is the vpshot of all our endeauours , nothing can satisfie till wee come to it , and he that hath it resteth therein : We studie , we loue , both , that we may Ioy , but beyond ioy we cannot goe . And this I thinke is the reason , why 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was so vsually receiued for the common salutation .

But wee may not onely consider the Nature , but the Power of Ioy also ; great power , for it is in the pleasure of Ioy , how much we shall be capable of , whatsoeuer good wee either know or loue : the enlarging of our heart more or lesse is the act of Ioy , and as much as wee ioy , so much is our heart inlarged . Marke then ; as is our Knowledge , so is our Loue : for we can loue no more than we know ; and as is our Loue , so is our Ioy , for Ioy is an effect of Loue : but as is our Ioy , so is our portion of good ; wee can receiue no more than our vessell will containe , and the measure thereof depends from Ioy .

To come now vnto the Angels words , he calleth vpon the Virgin for this Affection , the affection of Ioy ; what meaneth hee thereby ? Out of that you haue heard , you may gather this , he would haue her most sensible , most capable of that diuine obiect , which in his following words he presents vnto her . And what the Angell commended vnto the Virgin , giue me leaue ( Fathers , and Brethren ) to commend vnto you , Ioy . When we receiue the message of grace , certainly it is Gods pleasure that we should reioyce in his blessings . Lord , saith Dauid , lift thou vp vpon vs the light of thy countenance , Psalme 4. and what followeth ? That shall put more ioy into our hearts , than they whose corne and wine is increased . The want of this Ioy cost the Israelites deare . Deut. 28. Because , saith Moses , thou seruest not the Lord thy God with ioyfulnesse , and a chearfull heart , for the abundance of all things , therefore thou shalt serue thine enemies in hunger , and thirst , and nakednesse , and the need of all things . Wherefore at all times , Let our garments be white , and let not oyle be wanting to our beads , Eccles. 9.8 . whensoeuer the Lord doth answer the desire of our hearts , O then be ●oyfull in the Lord , serue the Lord with gladnesse , and come before his tresence with a song : for we forfeit Gods fauour , if it bee not vnto vs the very ioy of our heart . And no maruell ; for to want this affection in the midst of Gods mercies , what doth it argue , but that either wee want the Vnderstanding of men , and discerne not our blessing , or else want that Loue that should be in good men , wherewith to imbrace the same , or at least wee make not so much vse of Gods mercy , as thereby to become happy men ? for happy men we are not without Ioy , that affection that is here commended by the Angell . And thus much of the Affection .

As for that Iowly obeyzance , wherewith the Romanists say the Angell spake the word , I thinke the mention thereof more vnworthy your learned eares , than their superstitious pens that haue so childishly obserued it vnto vs . And therefore I passe from the Affection , to the Motiues that must worke the same .

In vaine should the Angell call for the Affection , except he proposed the Motiues ; for our affections stirre not but as they are raised thereby . The Motiues are her state , considered first in it selfe ; and that , first , in what termes she standeth with God , good termes , Highly fauoured .

The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the very word calleth for Ioy ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are as neare in nature as in name , Grace is the seed of Ioy , we learne it in the 86. and 87. Psalmes , Light is sowne for the righteous , and ioyfulnesse for them that are true hearted . But the Rhemists interrupt vs , and quarrell with our translation , they would haue it full of grace . And doe wee deny it ? we doe not ; our Liturgie refutes them , in the Gospell wee reade it , Haile full of grace ; wee confesse the Syriac agreeth with it , and that the Fathers haue it so , and did not they abuse it , still might it goe so : but the abuse is grosse , and to shew that the aduantage thereof is not in the originall words , the Church not without cause hath recourse vnto the fountaines , and therehence doth discouer how weake the hold fast is which they take vpon their translation . For Full of Grace are doubtfull words ; there is Grace of acceptance , and Grace of inherence , whether is here meant ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sheweth that the Angell meant the former . Neither doe wee onely say so , but themselues also , yea the very Iesuites themselues , most deuoted to the Virgin Mary confesse , that the word so signifieth , and must be so taken here ; the more inexcusable is the Rhemists slander .

But you will say they include Grace of inherence also : Doe wee deny it ? God forbid ; we confesse St. Austins rule to be true , Vasa quae creatrix sapientia format vt sint , adiutrix gratia implet ne vacua sint , God that with the holy oile annointed the Tabernacle before he entred to dwel within it , did no doubt sanctifie the Virgins person , whom he did destinate to be his sacred Temple . But the question is concerning the Measure . In the measure we say that they exceed , their Church exceeds . If the Councell of Basil , and the Councell of Trent deliuer the Doctrine of their Church , they exceed in the measure both of her grace and glory . Of her Grace , freeing her very conception from sinne , contrary to the iudgement not onely of the Fathers , but also of their best Schoolemen ; St. Bernard hath written a very learned Epistle against it , Epist. 174. ad Canonicos Ludgnnenses . Neither doe they lauish onely in their Doctrine of her Grace , but of her Glory also , and in this much more dangerously ; euen so much more dangerously , as the danger of Idolatry exceedes the danger of Heresie , especially this Idolatry , because it includes that Heresie . They then hauing so farre aduanced the Virgin in the opinion of her Grace , doethereupon proportion vnto her such a degree of Glory , as that seeing Christ is Head of the Church , she must be the Necke ; and as no influence commeth from the head into the body , but by the necke , so no grace is communicated to the Church , but by the Virgin Mary . Are you not amazed when you heare it ? certainly you would bee , if you read the prayers which they make to her ; euident arguments that they doe beleeue it , and foule Idolatry staines all their prayers wherein they doe expresse it . I would they would behold themselues in the Collyridian Heretickes , and apply vnto themselues that doome which Epiphanius passeth vpon them . Heres. 79. But I forget my promise , I said I would rather edisie you with the truth , than refute errour ; wherefore leauing them , let vs come to better matter .

Ioy is an effect , whereof the Angell will haue the Virgin to looke vnto the cause ; the cause may be looked for , either in her selfe , or in God , or as I spake before , in Grace of Acceptance , or Inherence . It is plaine by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that the Angell guides her eyes to looke on the former , not the later ; to looke vpon the fauour she findeth , rather than the indowments which she hath : Angels fall , and Mans also was caused by their desire to ioy in themselues ; for selfe-loue bred their Apostasie . And though since the Fall , man haue little cause to fall in loue with himselfe , yet is hee not free from danger , if in himselfe hee will finde the ground of Ioy ; for he is through the sight of his imperfection as much in danger to despaire , as through the sight of his perfection hee was to presume : the perfections of the best , though they be such as are not void of comfort , yet because they haue intermingled many imperfections , that comfort must needes haue a mixture of much discomfort , entire and solide ioy cannot be found there . Wherefore St. Anstins confession must be the confession of vs all , Beata vita est ( saith hee , speaking vnto God ) gaudere ad te , de te , propter te ; if we will ioy , wee must lift vp our soules as high as God , and in our ioy couple nothing with God , we must be induced vnto ioy by no other end but to expresse our thankfulnesse for the mercy of God : this is the true motiue of entire and solide ioy .

But a little farther to open it : this word doth eleuate the ioy to that degree which beseemes a Christian man ; there are other obiects which vsurpe falsly that which belongs vnto God . Carnall pleasures are the first vsurpers , and many rest vpon them , they rellish nothing but their meates , their drinkes , and sensuall lusts , whose ioy , if it be any , it is but gaudium animalis , there is nothing that can giue content vnto a man in such a ioy , because these pleasures are common to vs with beasts . Rationall indowments eyther of the vnderstanding or of the will , furnished with liberall arts or morall vertues , are the second vsurpers ; indeed their title vnto ioy is much better than the former , yet their plea is but weake ; Salomon hath censured knowledge as vnfit to breed ioy , in that short saying , Qui addit scientiae addit dolori . And as for Morall Vertues , Eccles. 1.18 . destitute of Grace , what ioy can there be in them , which the Fathers haue iudiciously censured to be no better than splendid a peccata ? So that the ioy promised by this vsurper , if it be any , it is but gaudium hominis , the ioy of a naturall man , and therefore as imperfect as is his nature . The third vsurper goeth a degree higher , and that is Inherent Grace , whose plea is so probable , that it perplexeth many a man ; and yet it is but an vsurpers plea , because of the rebellion betweene the flesh and the spirit , and the often ouerthrowes which the spirit receiues in vs from the flesh ; and what ioy can there be in the midst of so many foyles , in him that daily receiueth so many wounds ? so that ioy , if there be any , it is but the Pharisees ioy , that thinkes of himselfe better than he should , and so doteth vpon the little good he hath , that he obserues not how much more there is which he should haue , but wanteth . We must ascend then yet farther ; and whither but vnto God ? from the Grace of Inherence , to his Grace of Acceptance , to that reconciliation which we haue with him , springing from his owne free good will towards vs . And this breeds indeed gaudium Christiani hominis , and it is this that is meant , when the Angell saith to the Virgin , that she is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he telleth her what is the true motiue of Ioy , the free loue , the high fauour of God , which are comprehended within the word Grace . And indeed excellent are the properties of this Motiue , wherein it excelleth all the other : First , it is that which onely can make all the promises of God credible vnto vs ; the Adoption , the Inheritance of a childe of God , the Incarnation , the Mediation of the Son of God , can they finde any credibility in any of the other motiues , the sensuall , the rationall , the pharisaicall ? well may they breed distrust , but faith of these things they can neuer make , yea they are all clogged with manifold exceptions to be taken thereat : but if wee come to So God loued the world , that he gaue his onely begotten Son , &c. Iohn 3.16 . in Gods Ioue , free loue , we finde ground for our faith , and rest for our soules . As this Motiue doth make all Gods promises credible , so it maketh them communicable vnto all ; for other blessings of God are dispensed in varietie : some haue one , some another , some haue riches and no honour , some haue honour and no riches , some haue wisedome which haue neither of these two , some haue extraordinary vertue whose wisedome is but ordinary . But the free loue of God is common vnto all , to all the children of God ; they that are vnequall in graces of Inherence , are in grace of Acceptance all equall ; the grace of Adoption , the grace of Reconciliation , is measured with as liberall a hand to the poorest Publican in earth , as to the most glorious Saint in heauen ; though not in actiue , yet in passiue righteousnesse all are matches . Whereupon followeth a third property , this motiue to ioy is most parable , or easie to be had ; the poorest may keepe as great a gaudy day here as the richest , and the simplest as the wisest , he that is lowest as he that is highest ; for we neede none of those things , wherein it pleaseth God to aduance others before vs , to the keeping of this gaudy day ; which consideration should make this motiue most welcome to vs all , in that it containes a prouision that may be had at all times . And as to be had at all times , so it faileth at no time ; for , which is the fourth property , it is as stable , as parable , as it is easily had , so is it best kept . All other motiues haue their waxings , and their wanings , their ebbes and their flouds , onely Gods free loue is that that stayeth by vs , and recouereth againe his other gifts when they faile in vs . Look vpon King Dauid , look vpon St. Peter , and see what instability there is euen in that which is most likely to be stable , the grace of Inherence ; and when that faileth , how commeth it to passe that they failed not also ? we can finde no other ground , but Gods free loue expressed in his promise vnto Dauid , My mercy I will neuer take from thee , Psal. 89.33 . and Christs prayer for St. Peter , his prayer that St. Peters faith might not faile , Luke 22.32 . this is that that fetched them againe when they were gone , and reuiued them when they were euen dead . How often doth errour ouercast the best mens knowledge ? how cold doth charity grow euen in the best ? and yet wee see how they recouer both their light and heate , whereof there can be no other reason but that they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such as God doth loue ; Gods loue is only that which worketh this cure . Whereupon followeth the last property , and most naturall to my Text , that this motiue is most comfortable . A motiue that hath all these properties , must needes be most apt to breed ioy . What fooles then are wee in the choice of the obiect of our Ioy , if forsaking this we pitch vpon any of the other , of which you haue heard how vnapt they are to breed Ioy ? nay , how apt they are to breed sorrow ; so that what Salomon said , wee may say vnto all their Ioy , Thou art mad , what dost thou ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eccles. 2.2 . saith Nazianzene , speaking of all corporall pleasures , sufficient vnto the disquieting of the body is the concupiscence thereof . Yea the imborne concupiscence is sufficient to disquiet both body and soule , we neede not haue recourse vnto these obiects as fewell to kindle that fire , nor pamper that beast which is so headstrong against reason and piety , and doth so often dispossesse them of the soueraignty they should haue ouer vs ; Certainly , in the vpshot we shall finde , that the more wee haue to doe with th●se obiects , the lesse true Ioy shall wee finde . And if wee may not ioy in any of ●hese obiects , whereof not one is able to reconcile vs vnto God , nor assure vs of his loue , the onely sure motiue vnto Ioy ; how much lesse may wee ioy in that which setteth vs at oddes with God , and argueth that there is no commerce betweene vs : I meane concupiscence , and the sinfull fruits thereof . It is true , that this is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that sinne may take place with vs , Sathan doth cloath it with a seeming Ioy , euen the most vexing affections thereof , as appeares in the very word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and did it not promise Ioy , men would not be so transported by it ; but certainly this is plainly risus Sardonius , men laugh and dye ; the Scripture elegantly compares it to the crackling of thornes in the fire , whereof you see a blaze , and heare a noyse , but vpon a suddaine they are turned to ashes ; euen so wicked men ( as Iob speaketh ) spend their time indeed in a seeming pleasure , but in a moment goe downe to hell . Wherefore to shut vp this point , let vs be so farre from affecting our owne corruption , that we doe not so much as foster that which is but the incourager thereof , the incourager , though for a time to tickle vs , yet to sting vs in the close ; let grace bee vnto vs the onely motiue vnto Ioy , euen the free grace wherewith God vouch safeth to accept vs ; as it onely can be , so let it be onely the ground of true Ioy , whensoeuer Ioy is desired by vs . The Angell did bid the Virgin ioy because of that .

But how could she be sure of it ? the Angell addeth , that she had a very good pledge of it , The Lord is with thee . Marke how the Angell placeth his words , first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thirdly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If he should haue said Haile , the Lord is with thee , the one would neuer haue followed well vpon the other ; for though before the fall Gods presence was comfortable vnto man , yet since the fall feare is inseparable from sinne , and the very best abhorre Gods presence , being priuie to their losse of his resemblance ; Adam is the first patterne , and after Adam we reade of manie others . So that Highly fauoured , or freely beloued must stand between Haile , and The Lord is with thee , otherwise they will neuer come together ; Esay could not giue his Woe is mee , for I am a man of polluted lips , Esay 6. and dwell in the middest of a people of polluted lips , mine eyes haue seene the Lord of glory , till that the Seraphin was sent with a coale from the Altar , and touched his lips , in token that his sinne was remoued , and hee become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Dan. 10. neither could Daniel indure the presence of the Angell , till he was heartened by this message , that hee was Vir desideriorum , one in whom God did take delight ; and the best of vs will say as St. Peter , Goe from mee Lord , for I am a sinfull man , Luke 5.8 . except the Lord himselfe be pleased to hearten vs , and say to vs as Christ to St. Peter , Feare not ; or as God to Moses and Noah , Thou hast found grace in mine eyes .

As we must obserue the Order of the words , so must wee also the Distance of these persons , the distance betweene the Lord and his Handmaiden , and then the combination will seeme strange . Strange it is that persons so distant should come together , but most happy it is that they doe , because the perfection of the one , can yeeld so good supply to the imperfection of the other ; Gods Maiesty honoureth the basenesse of his Handmaiden , his might strengtheneth her weaknesse , Non sumita vel diuinae ignarus magnitudinis , vel humanae fragilitatis , vt non magnum putem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Nazianzene ; and the Psalmist , Blessed is hee whom thou choosest to come neare thee : he shall dwell in thy courts , and shall be satisfied with the pleasures of thy house , euen of thy holy Temple , Psal. 65.

But the Angell saith not Thou art with the Lord , but , The Lord is with thee : it were much better you would thinke for vs to be with him , than for him to bee with vs , for man to ascend to heauen , than for God to come downe to the earth . True it is , that it maketh more for our happinesse to ascend to God , but it doth more argue Gods loue , that he descendeth to vs ; to ascend is our aduancement , but to descend is a debasement of God : yea the Psalmist saith , That God doth humble himselfe , whensoeuer being so high , hee vouchsafeth from heauen but to behold the things on earth . Adde hereunto , that the Lord must needes come to vs before wee can come to him , because his comming to vs is the giuing of that ability by which wee doe afterward ascend to him , so that the Angell being to giue the Virgin a proofe of Gods loue towards her , could giue her no better than these words containe , Hom. 3. super missus est Angelus . The Lord is with thee . But Deus vbi● aqualiter totus est per suam simplicem essentiam , as St. Bernard speaketh , and speaketh fully and truly of the presence of God . Were there no other text of Scripture , that did testifie the immensity of Gods essence , as there are many , Iob 11. Esay 66. Psal. 139. Dominus tecum is strong enough to refute Vorstius his erroneous conceit , mistaking certaine passages of Scripture , and thereupon limiting Gods essentiall presence within the circle of heauen , and admitting onely an efficiency to proceed from him so low as the earth . But this Dominus tecum will not indure that ; for you must vnderstand , that whereas the name Lord is common to all three persons in the Trinity , as we learne in Athanasius Creed , the Fathers vsually vnderstand here the second person , which was to be incarnate in the Virgins wombe ; her wombe was to bee the Temple of the liuing God , Quem totus mundus capere non poterat , acceptura erat quasi in angustum cubiculum vterisui , so that the Lord was necessarily to be , euen in his Essence with her , that was in his essence to come from her ; otherwise she could not be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the mother of our Lord , as Elizabeth doth call her , Luke 1. The Lord is with thee , they are words mysticall , and import a maine Article of Faith , euen the conception of our Sauiour Christ , which could not be without the presence of his Essence . And yet the presence of the Essence alone sufficeth not to the conception , because the Essence is euery where , & that presence is necessary ; there must be acknowledged also an Efficiency proceeding therefrom , euen such an efficiency as is arbitrary , for God worketh according as it pleaseth him . In the case of the conception , the efficiency is singular , and the Virgins wombe is the only place where God did euer manifest it , and so wee must acknowledge it . But the Virgin did conceiue Christ , not onely Corpore , but etiam Corde ; the first was Singular , but the second is Common : for St. Paul telleth vs , that we may also conceiue Christ , though not in our wombe , yet in our soule , My little children , of whom I trauell againe till Iesus Christ be formed in you , Gal. 4.19 . and St. Peter telleth vs of the seed of this conception , The immortall seed of the Word of God , 1. Pet. 1.23 . And indeed we could not be called Christians , were it not that we partake of Christ , 2. Cor. 13.5 . Know you not ( saith St. Paul ) that Iesus Christ is in you except you bee reprobates ? So that The Lord is with thee may be spoken to euery one of vs , though not in regard of Christs Incarnation in our bodies , yet of his Vnion vnto our soules . Yea therefore was hee conceiued by the Virgin corporally , that spiritually he might be conceiued of euery one of vs , and so become indeed Immanuel , The Lord with vs . And what shall we say to these things ? surely with an ancient Father , Gratia Dei non potuit gratiùs commendari , quàm vt ipse vnicùs Dei Filius in se incommunicabiliter manens , indueret hominem , & spem dilectionis suae daret hominibus , homine medi● , this is the most sweete comfort , wherewith God anciently vsed to sustaine his children , each in particular , Gen. 26. Iosh. cap. 1. & cap. 3. and the whole Church in generall , Esay 41. Reuel. 1. yea Christ left this comfort for his farewell to his Disciples , Lo , I am with you to the worlds end , Matth. 28. And no maruell , for as when God is angry he departs from vs , so when out of fauour he commeth to vs , it is the prognostication of some good that is then towards vs ; so followeth it in my Text , next to Dominus tecum , commeth Benedicta .

The presence of the Arke brought a blessing vpon Obed-Edoms house , how much more must a blessing follow wheresoeuer the truth of the type commeth , I meane the Lord himselfe ; the Spouse in the Canticles confesseth that when her beloued knocked at the doore , he left the sent of his sweet odours as a remembrance , Cant. 5.4 .

But blessed is the Virgin , and in being blessed she is a Patient , shee becommeth not such but by meanes of some Agent ; this Agent may be either God , or Man , and so the Benediction bee either Reall , or Verball . Some vnderstand the Reall , the Benediction of God , some the Verball , the Benediction of man ; the vse of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , reacheth the former , but the signification thereof imports the latter , both may stand together . And indeede the Verball Benediction is but an attendant vpon the Reall , you may learne it of Balaam , Num. 23. vers. 8. & vers . 20. How shall Ieurse ( saith he ) where God hath not cursed ? How shall I detest , where the Lord hath not detested ? Behold , I haue receiued a commandement to blesse where he hath blessed , and I cannot alter it . Two things there are which the Verball Benediction must take heed of , and wherein it must guide it selfe by the Reall ; it must bee sure that the person whom it blesseth doth partake of the Reall ; and being sure thereof , it must proportion the Verball vnto the Reall . The Fathers did not without good cause pen many Panegyricks in honour of the Saints , and they penned them with those two Cautions , and therefore might they without danger be pronounced euen in the Church to the edification of the people . But the Golden Legend is too palpable an euidence of the latter Churches neglect of suiting their Verball Benediction to the Reall Benediction of God ; for how many haue they blessed whom God hath cursed , and calendred for Saints , such as , it may bee feared , are firebrands in hell ? And as for those which are Saints indeede , how lauish are they in reporting what God neuer did , eyther for them , or to them ? the whole Legend being become nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Epiphanius speaketh , a fardell of forged dreames . Not to goe from our present instance of the blessed Virgin , in whom , if euer in any , they haue disproportioned the Verball and the Reall Benediction . We forget not Epiphanius his good rule , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Virgin must from our mouths receiue no lesse , nor no more , than her due . The Church of Rome challengeth vs for giuing her lesse , but they charge vs falsly ; for we most willingly goe as farre in our Verball , as we haue any faire euidence that God hath gone in his Reall ; farther we doe not goe , neyther indeede should we . Epist. 174. St. Bernard hath taught vs well , Virgoregia falso non eget honore veris cumulata honorum titulis , infulis dignitatum , he giues a good reason , Nam non est hoc virginem honorare , sed honori detrahere . Atheists are incouraged to eleuate the credit of the whole , if they can iustly challenge the truth of any part of such stories . Iob saith well , Wee may not lye for God , much lesse may wee lye for a Saint , and yet the Legends of this blessed Virgin , how are they fraught with officious lyes ?

But I will not trouble you with farther discouery thereof , who cannot forget their excesse in the publique Doctrine of her grace and glory , whereof I gaue you a taste on the second branch of my Text.

I come then to the last point which I meane to touch . The Angell doth not onely say that the Virgin is blessed , but also blessed in comparison , the phrase is comparatiue . Amongst other words , this is one wherewith the Hebrewes , which haue no formall comparatiue words , vse to express the superlatiue degree , Blessed amongst women , is as much as Amost blessed woman : as if the Angell should say , Many daughters haue been blest , but thou surmountest them all . And indeed it is no great prerogatiue to be blest aboue many wretches , but aboue many blessed ones to be blest , is a blessing indeed . The Angell therefore biddeth her obserue not onely the nature , but the measure also of her estate . Sarah was blessed , and so was Rebecca , Rahel likewise , with Deborah , Iael , and many others , but their blessing was nothing vnto hers , for this phrase alludes to former prophesies ; Moses speaketh of a woman , Gen. 3. whose seed should bruise the Serpents head , but it was Haisha , a speciall woman that he pointed at , and that woman was this Virgin . Esay speaketh of a Virgin that shall conceiue and beare a sonne , whose name shall be called Immanuel , Esay 7.14 . but it is Hagnalma , a speciall Virgin , and that Virgin was this blessed Mary . Ieremie saith , The Lord will create a new thing in the earth , and a woman shall compasse a man , Geber , an heroicall man , and no woman bare such a sonne but this blessed Virgin . Adde hereunto that which the Fathers generally obserue , and Sedulius hath comprehended in two Verses , Gaudia matris habens , cum virginit at is honore , Nec primam similem visa est nec habere secundam . Neuer was the like woman before her , neither euer shall the like come after her ; so true is it that she is , and is to be acknowledged superlatiuely Blessed .

Farther comparison than betweene her and women , the Holy Ghost is not pleased to make . Others haue gone farther , and lifted her higher than all Angels , how truly I will not dispute , I list not to be inquisitiue where the Holy Ghost is silent ; these things shall better be knowne when we meete in heauen .

That which onely I obserue vpon this point is , that a Comparison sheweth the Eminency of a grace , and is a most feeling motiue vnto Ioy , thereby we are not onely put in minde of our good , but of the greatnesse thereof . Were there no baser creatures whereunto a man might compare himselfe , he should lose much of that Ioy which ariseth out of the knowledge which hee hath that hee is a man ; were there not many out of the Church which are men , we should not know how much honour our being in the Church addeth vnto vs in that wee are Christian men : King Dauid maketh the 8. Psalme out of his feeling of the first comparison ; and to put vs in minde of the second , the 147. Psalme concludes thus , He hath not dealt so with euery Nation , neither haue the Heathen knowledge of his Lawes . Finally , in comparison of our selues , let vs remember a good obseruation of St. Austins , Beatior Maria percipiendo fidem , Cap. 3. de sancta Maria. quàm concipiendo carnem Christi ; his assertion is grounded vpon Christs owne words , Luke 12. who when a certaine woman cryed out , Luke 11.27 , 28. Blessed is the wombe that bare thee , and the pappes that gaue thee sucke , answered , Nay blessed are they that heare the Word of God and keepe it . And those else where hee calleth , His mother , his brethren , and his kinred , Matth. 12.49 . where hee had both carnall , and also spirituall cognation , hee did value the spirituall more than the carnall . The eminency of the blessed Virgin was this , that shee did partake of both , and therein she hath an eminency aboue vs ; but if we doe as we ought , value our spirituall state , the eminency is very great which God vouchsafeth euery one of vs ; and that wee may ioy in it so much as we should , this degree of Gods blessing must bee weighed by vs .

But I will pursue this Text no farther , onely a generall Vse there is that we must make of the whole , and that is taught vs by this blessed Virgin her selfe ; her Magnificat is an excellent patterne thereof : see therein how her words are correspondent to the Angels . The Angell biddeth her Haile , that is , be glad ; and what saith she ? My soule doth magnifie , and my spirit doth reioyce . The Angell telleth her , that shee is highly beloued of God , and she doth not magnifie her selfe , she reioyceth not in her selfe , but My soule ( saith she ) doth magnifie the Lord , and my spirit reioyceth in God my Sauiour . The Angell goeth on , The Lord is with thee , and she sings on , The Lord indeed hath regarded the lowe estate of his handmaid , Hee that is mighty hath magnified mee . Finally , she heareth that she is Blessed amongst women , and she gathers , that because she is so graced of God , not for her own worth , that from thenceforth all generations shall call her Blessed . A better patterne of meditating vpon Gods mercies we cannot haue , nor learne a better vse of the Auemarie . I would the Church of Rome , that are so deuoted to the Virgin , would of her learne this good lesson ; if they will not , let vs not neglect so good a patterne .

But I must end . The summe of all is , As the blessed Virgin , so euery one of vs , must haue a comfortable feeling especially of Gods free Loue , that is the liuing spring of his gracious presence , of that singular presence wherewith hee honoured the Virgins wombe , and that common which is vouchsafed to all beleeuing hearts , the least whereof must bee deemed to be no small prerogatiue .

O Lord , it was thou that shewedst the Virgin light , wherefore with cords of deuotion we binde our sacrifice to the hornes of thy Altar ; yea thou art a God to euery one of vs , therefore we thanke thee ; Thou onely art our God , and therefore we praise thee , and let vs euer set thee before vs , that dost vouchsafe to come so neare vnto vs , that our heart may be glad , and our tongue reioyce in thee , so long as we liue here , and when we depart hence , our flesh also will rest in hope , till wee come both body and soule into thy presence , where is the fulnesse of Ioy , and bee crowned with that right hand , whereat there are pleasures for euermore . Amen .

IHS TWO SERMONS PREACHED in the Cathedrall Church at WELLS .

THE FIRST SERMON . On Palme Sunday . MATTH. 26. Vers. 40.41 .

What ? could ye not watch with me one houre ?

Watch and pray , that yee enter not into temptation : the spirit indeede is willing , but the flesh is weake .

THese words were read vnto you out of this dayes Gopell , 〈…〉 therein you heard that they were vttered by Christ to his Disciples ; Christ out of his owne foreknowledge , and out of the Prophet Zachary , gaue the Disciples to vnderstand , that no sooner should himselfe their Captaine fall into the enemies hands , but they would all shew themselues to bee but cowardly followers . St. Peter with the rest , though more forward than the rest , answered , that they would bee so farre from flying in his danger , that they would spend their liues in his iust defence . Hereunto Christ replyed , that they would not be as good as their word , nay , that they would shamefully contradict their words by their deeds ; and it fell out euen so : for scarce had an houre passed but they began to betray their weaknesse . Christ taketh them in the very beginning of it , and from it taketh an occasion first to reproue , Vers. 40. then to aduise them , Vers. 41. Hee reproueth them for their present defect , What ? could yee not watch with mee one houre ? and aduiseth them to preuent a future reuolt , Watch and pray that ye enter not into temptation , &c.

More distinctly , in the reproofe wee must note the matter , and the manner ; the matter is the Disciples drowsinesse , they did not Watch , that is amplified by the circumstance of time and of persons ; of time , they held not out for the space of one houre . And of persons , the persons of Disciples , and the person of Christ ; drowsinesse was intolerable in them , because they had promised so much , especially in Christs company to whom they did owe more than to Watch.

As was the sinne , so was the reproofe ; that foule , this sharpe : it is vttered in few words , but they goe to the quicke ; for the first , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 What ? is Elleipticall , and implies Christs wondering at their vnanswerablenesse to their presumptuous vndertaking . The next words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 point out their ignorance of themselues , Could ye not ? this is more than you thought on ; so Christ reproues .

But he doth not leaue them so ; as he disliked what was past , so would he haue them better prouided against that which is to come : you may perceiue it in his aduise , which is respectiue to their disease ; they presumed much , but could doe little , Christ biddeth them therefore bee more carefull and lesse confident ; more carefull , Watch , lesse confident , Pray : do the vttermost of your endeauour , but build onely vpon Gods succour .

But why need they be more carefull and lesse confident ? Christ yeeldeth the reason of both ; where there is danger there is need of care , they were in danger to enter into temptation , Watch lest yee enter into temptation .

But if they be carefull , why may they not be confident ? there is good reason , their helpe standeth not in themselues , The Spirit indeed is willing , but their flesh is weake : therefore they must seeke to God , and seeke by prayer , Pray .

You see the contents of this Scripture which wee must now farther open and apply vnto our selues : I begin with the Reproofe , whereof the matter is the drowsinesse of the Apostles , their drowsinesse is noted by not watching .

It was night when Christ spake this , and so a time to sleep ; adde hereunto that they had newly supped , and had heard the dolefull sermon of Christs departure , all which serue to increase the heauinesse as of their mindes , so of their bodies . But it was the night wherein Christ was to be betrayed , and wherein themselues were to be exposed to danger ; and therefore it was a time to watch . The care of our duety sometimes , and sometimes of our safety , maketh vs forbeare many things which otherwise we might lawfully vse ; sometimes we fast from our ordinary fare , sometimes we put off robes of state , and cloath our selues with garments of heauinesse , and eate the bread of mourning ; so is there a time when we should deny our eyes their beloued sleepe , and then not to deny it is a sinne , a great sinne : as great as to fare deliciously when wee should fast , and attire our selues gorgiously when wee should mourne ; the Scripture condemneth all three , the apparrell , Exod. 34. the fare , Esay 22. both apparrell and fare in Ioel , Ioel 2. Ionah 2. and in Ionas the couch is added to them , Amos 6. We must then note , that euery thing hath his appointed time , Eccles. 3. and it is not a sinne to be drowsie , for nature requireth refreshing ; but to bee drowsie at an vnseasonable time , when grace doth not ouerrule nature , and the body is not made seruiceable to the soule , willing to do her duety to God , this is a sinnefull drowsinesse . And such was the drowsinesse of the Apostles , and it was extraordinarily in them ; for the Text doth amplifie their sinne by two circumstances , first of the time , then of the persons ; the time the space of one houre . When God requireth that our bodies should attend our soules , though he did require more time in that attendance than reason conceiueth can stand with the strength of nature , we should not sticke at it ; because the same God that strengthened Moses in the Mount , twice to fast forty dayes and forty nights , and Elias not onely to fast , but also to walke so many dayes without eyther sleepe or meate , can support vs , employed in his seruice , so long as therein hee is pleased to employ vs . But if he limit the time within the strength of our fraile nature , what excuse haue we if we faile in our duety ? the time required of the Apostles was but an houre , and who doth not vpon all occasions of profit and pleasure put off his sleepe more than an houre ? The couetous man riseth early , and goeth late to bed to increase his wealth ; the voluptuous man in gaming and rioting is well content to adde the night vnto the day ; and though it be a winter night , the ambitious will be contented to trauaile in it , rather than misse the preferment whereunto he doth aspire . And doth not then the naturall man condemn the spirituall , when the one watcheth so long , and the other cannot watch so short a time ? But why seeke I so farre ? the Apostles are condemned by their very enemies , Vt iugulent homines surgunt de nocte latrones , Vt teipsum serues non expergisceris ? the high Priests sate vp all this night in consultation , Iudas and their seruants were busie all night about the execution of their wicked designes , & the Apostles cannot watch , no not an houre ; will not their enemies rise vp against them & condemne their drowsinesse ? They will ; especially if this houre were the very first houre of the night , which might best be spared ; for the farther the night goeth on , the more weaknesse commeth on , and lesse blameable is drowsinesse in the dead , than in the beginning of the night : now happily 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is an Hebraisme , and is put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 elsewhere , so that it noteth not onely the space of an houre , but also pointeth out which houre it was ; but howsoeuer wee vnderstand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is out of all question , that the Disciples drowsinesse ouertooke them the very first houre , which addeth much to the aggrauating of their fault .

As the circumstance of time , so also of persons makes to the amplification of the sinne , as well the persons who are drowsie , as his person in whose company they were so .

First of the drowsie persons , they were the Apostles ; all the Apostles were drowsie , but Christ singled out three , Peter , Iames , and Iohn , to accompany him vnto that place in the Garden in which himselfe chose to pray : wherein Christ shewed that hee had more than an ordinary conceit of them , and did expect more than ordinary seruice from them . And well might it be so , for hee had shewed them more fauour than the rest ; they onely were with him when hee was transfigured in the Mount , and saw his glory . As he shewed them most fauour , so they were most forward to offer their seruice : St. Peter , Mat. 16.33 . Though all the world be offended with thee , yet will not I be offended . Iames and Iohn , Matth. 20.22 . Wee 〈◊〉 drinke of the Cup whereof thou shalt drinke , and bee baptized with the Baptisme wherewith thou shalt be baptised . Had they been only Disciples , they were bound to doe what their Master commanded ; but the more trust he reposed in them , the lesse were they to faile him , especially seeing they were so farre indebted for extraordinary fauour , and had vowed their liues in his defence : all these things are included in the drowsie persons , necessary , voluntary obligations ; but neither worke ; though there was so much reason why they should , yet did not these Apostles Watch : nothing is remarkeable in their persons , that makes not their drowsinesse more inexcusable .

And if their sinne bee amplified by their owne persons , how much more by the person of Christ ? it was a fault not to watch in danger , a greater fault not to watch the space of one houre , especially seeing they were Apostles , such Apostles ; but what accesse is made to this sinne , when they neglect to watch in the company of their Sauiour ? Had Christ sent them alone to the place , then because of Vaesoli this fall had not been strange ; for it is not strange to see a man disheartened with danger , and ouerwhelmed with woe : but Christ went with them , his presence was enough to keepe them in heart . Though I walke ( saith Dauid ) in the middest of the valley of death , I will feare no euill : for thou art with mee , O Lord , thy rod and thy staffe shall comfort mee , Psal. 23. and this good Shepheard was now with the Apostles , why then were their hearts heauie ? Nay he was not onely with them , but he was watching and praying ; and was not his example a strong meanes to keep them from being drowsie ? As iron whetteth iron , so doth the face of a friend quicken his friend . Had he been onely a companion in the work their eyes should haue been on him , they should haue blushed not to imitate him : but hee was their Captaine , their Master , and what a shame for a Seruant to sleepe when his Master waketh ? and when his Master watcheth to shew himselfe drowsie ? And yet this commeth not home enough ; for this Companion , yea this Captaine did watch , did pray for them , it was for them that he stood out ; he presented himselfe to God , and prepared himselfe for the Crosse , but he did both for them : himselfe needed neither , we wretched sinners needed both ; God layed our burthen vpon him , our teares , our sighes , our groanes , our stripes , our death . It is a generall rule of Piety , that we should weepe with them that weepe , how much more should we be affected with the like passion if any one bee distressed for vs ? It was a strange stupidity in Ionas , when God pursued him with a tempest , to get vnder hatches , and there sleepe securely , while the poore Mariners toyled out their bodies in rowing , and brake their hearts in praying to their gods to free them from the tempest : how much more stupid are these Apostles , who lay them downe to rest , when God was reaching vnto Christ that Cup of vengeance whereof wee all should haue drunke for our sinne , had not Christ eased vs of that bitter draught ? the preparation for that potion which should haue bin our porion , kept Christ waking and praying ; it cast him into an agony , and drew teares of bloud from all parts of his body . While he is thus affected and afflicted for vs , the Apostles are at rest , as if these things did nothing concerne them , which their sinnes no lesse than the sinnes of others poured vpon Christ . It might haue been some ease to Christ if hee had seene them compassionately deuout ; certainly their senselesnesse added not a little to the bitternesse of his paine ; the more he suffered for them , the greater impression should his suffering haue made in them , and they should haue had the more fellow-feeling , the nearer they were vouchsafed to be to his person . You haue heard enough of the Apostles drowsinesse their sinne , and degrees thereof ; it well deserued a Reproofe .

And Christ doth not spare them , spare first to taxe their presumption , that he doth in the first word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , What ? One word , but wherein is implied that the Apostles answered not that resolution which they pretended , yea that they came so short that Christ could not but wonder at their drowsinesse . Both these are implied in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , What ? is all your boasting come to this ? is this the courage that you would shew in my defence ? did you conceiue so well of your selues , and so liberally amplifie your seruice ? all proues but vanity , all argues nothing but presumption . It is a naturall disease of all the sonnes of Adam , that if they haue but motes of vertue , they thinke they are mountaines , and presume that their actions goe hand in hand with their speculations . Little children when they begin first to find their feet , thinke they can goe as well and as far as those that are of riper age , and this conceit maketh them take many a fall . The most of vs are but babes in Christ , and our iudgement erreth in nothing more than in taking an estimate of our ability , wherein we come so short of performing what we promise to our selues , that as we may blush , so Christ may wonder and breake into this question , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? What ? is it so ? so great words , so small deeds ? certainly Man , euen the best of men is altogether vanity , Psal. 39. his vaunts are nothing but the sparkles of his pride , and hee presumeth aboue his strength . For what is his strength ? surely very small ; the displaying of that is a second branch of Christs reproofe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Could ye not ? Your strength is very small , you are much weaker than you suppose , you thought not of it before , you haue now giuen plaine proofe of it , your drowsinesse represents it plainly before your eyes , it telleth you how little you are able to performe . But we must not mistake ; for inability is to be vnderstood not physically , but morally ; they were not simply disinabled to watch : for the instances before giuen in couetous , ambitious , and voluptuous men , shew that men can ( if they will ) breake their sleepe , and what they can that they doe , when the world setteth them on worke : but when Heauen enioynes them , then how weake are they ? their affections haue no vigour , they are soone tired , and giue ouer at the first onset ; so that as the Prophet speaketh of the Iewes , They were wise to doe euill , but to doe good they had no vnderstanding at all : so may we say of our affections , they are strong to sinne , but to doe good they haue no vigour at all . Or rather men doe not put out their strength , and they are conquered because they doe not resist . And indeed drowsinesse were not a sinne , were it not a mixt action , wherein our willing eelding to our affections which we should represse , makes vs to bee guilty , and this Christ meaneth when he deliuereth his checke with an interrogation , Could you not ? as if he should say , you cannot well excuse your drowsinesse . Behold then an example of humane frailty , and wee must all behold our selues herein ; what Christ said to them , he may well say to vs , not one but is more or lesse touched with presumption , and hath infirmities whereof hee neede to bee remembred : the best voweth more than he performeth , and in the presence of Christ discouereth his weaknesse , let the time be neuer so short appointed for our deuotion , our eares grow quickly heauie when they should heare God in his Word , and our eies drowsie when we should behold him in our Prayers . And what wonder if we watch so little out of the Church , if wee sleepe so much in it ? Wee must therefore euery man take vnto himselfe this reproofe which Christ directeth vnto the Apostles , euen the best must take it vnto themselues , seeing Christ directs it vnto the best of his Apostles .

As we must take the reproofe , so must we the aduice also , which is the second maine point of my Text ; I come now to it . The aduice is sutable to the reproofe : for they were reproued for too much confidence , and too little care , and they are aduised to be more carefull , Watch ; and lesse confident , Pray .

But in ioyning of this point to the other , wee must first obserue , that though the Apostles gaue good cause , yet Christ did not presently reiect them ; for vnto his reproofe he addes aduise , giuing them to vnderstand that hee touched at their fault , because hee would haue them take better heed . Wherehence wee may learne how to deale with others ; wee must neither sooth them when they doe ill , and we must try whether they may be brought for to doe well .

Let vs now come to the parts of the aduice ; they are two , first Aperit oculos , then Ministrat alas , he rowseth them out of their sleepe and furnisheth them with helpe against their danger : First , hee doth rowse them . The Syriac speaketh fully , Euigilate , and indeed they were asleepe , therefore they were to be awakened before they could watch , to shake off their drowsinesse before they could take heed . As in naturall actions , the impediment must bee remoued before the creature can moue according to his forme ; so in morall , we must be freed from the opposite of Vertue , before we can haue or vse the habit thereof . But because Watching is principally intended , therefore the precept runneth vpon that . Watching then is compounded of two things , of waking and heeding ; waking is solutio sensuum , the keeping open of the passage , whereby sense may be informed of his proper obiect . Heeding is the iudgement wee passe vpon the obiect , considering what it doth prognosticate vnto vs , whether good or euill ; and our senses stand sentinell , to giue a timely alarum when there is any approach of danger . But as our senses are of two sorts , inward and outward , so is the watching also ; here is not onely a watch set in the outward man , but in the inward man also . And good reason , for there are many dangers which sense cannot apprehend , as it is euident in this our present case ; Iudas came now to betray Christ , and had many followers which were men ; but Sathan before had entred into Iudas ( saith St. Iohn ) and when he came , Now commeth the Prince of this world ( saith Christ ) and in St. Luke he telleth St. Peter , Cap. 22.32 . that Sathan had desired to winnow not only him , but all the Apostles euen as wheate . Seeing then the obiect is bodily and ghostly , the watch that wee keepe must be answerable thereto ; as the theefe is that will robbe our house , as the enemies are that will besiege our city , so must our care be , lest scaping one we fall into the hands of another , as vsually we doe : our eies are busie enough to apprehend and decline our bodily danger , but few intend their ghostly , yea they receiue most wounds ghostly , when they are most safe bodily ; wee watch as men , but not as Christian men , but it is the Christian mans watch that is required in this place . Enough of watching .

But watching is not enough to procure our safety , no though the whole man watch both body and soule ; what we see may dismay , if wee see no more than may be discerned by the body , how much more if we see what may be discerned by the soule ? such a sight will make vs but like Elizeus his man , who when he saw the Armie of the Aramites , cried , Alas Master what shall wee doe ? to remedy his feare his Master fell to his praiers , and vpon Elizeus his praiers his seruants eies were opened , and he saw the Armie of God readie to assist them .

And indeed to the eyes of our care , that is , our Watching , wee must adde the wings of our hope , that is , our Praying ; our eies must still bee fixt vpon the Lord , who can plucke our feete out of the snares , Psal. 25. When we ioyne these eyes and wings together , wee shall experience that in the Prouerbes true , Prou. 19 In vaine is the net spread before the eyes of euery thing that hath a wing .

If Christ had said onely Watch , hee might ( saith Prosper ) seeme to haue fauoured free-will , but when hee addes Pray , hee sheweth in whom our strength is placed , euen in God , the keeper of Israel , which neither slumbereth nor sleepeth , Psal. 121. To pray then , is to acknowledge , that we must needs be swallowed vp of danger corporall and spirituall , except the Lord support and defend vs ; we may not thinke our owne vigilancie sufficient , but haue recourse to him : for except the Lord keepe the Citie , the watchman waketh but in vaine , Psal. 127.1 . our owne vigilancie is commendable , if we make of it a right vse , and the vse is , to make vs runne to God . And indeed no men seeke lesse vnto God , than they that lost thinke themselues in danger ; dreaming that they are secure they begge no helpe , what wonder if then they become a prey ? let vs begin then with Watching , and thence proceed to Praying . This Method is most behoouefull , because wee must fit our prayers to our need ; we must not pray at randome , but as our wants are , so must our praiers be : wee discerne our wants by watching , which by praying wee supply ; so did King Dauid , so must wee , wee reade it in his Psalmes , and they must be our patternes ; cold is the deuotion that is not quickened by vigilancie , and fruitlesse is the vigilancy that is not relieued by praier . If euery one of vs would reflect our eies vpon our selues , we shall find that we seldome looke about vs before we pray , and therfore our prayers are so dull ; or if we faile not in that care , we place our refuge in others rather than God , whereupon it commeth to passe that our successe is accordingly . In a word , Praying and Watching both must be vsed , but Praying is the casting off of our eies from our selues , that we be not proud of our owne care whereby wee descry our enemies : Yea it teacheth vs to cast our eies off from our enemies also vpon God , that wee be not deiected with their power ; so that though we begin below , considering our enemies and our selues , yet must wee end aboue , entreating Gods hand to entermeddle with both . You haue heard Christs aduice .

He is not contented onely to giue it , but hee sets downe also reasons that must perswade vs to entertaine it , Watch we must , lest we enter into temptation . And indeed where there is danger , there care is needfull , specially if the danger be our owne ; Christs saying , Lest yee enter into temptation , giueth them to vnderstand whose danger it is , willing them , that though they were not moued with his case , yet they should not neglect themselues . But what is Temptation ? it is a tryall made of vs , how firmely wee will stand to Christ , how manfully wee will abide by his truth . Now as the Tempter is , such is his Temptation ; sometimes God tempts vs , and sometimes the Diuell . God tempteth vs onely by calling vpon vs to doe our duety , though he is pleased sometimes to cloath that duetie with difficulties , to see if we loue any thing in comparison of him ; that temptation is not here meant . The Diuell he tempteth , endeauouring to withdraw vs from doing our dueties , and perswading vs not to hazzard our liues or our liuings by standing fast in the feare of God . This is the Temptation that here is meant , and this is Temptatio ad malum culpae per malum poenae , sollicitation vnto sinne by the terrours of troubles ; Iudas came and Sathan in him , Sathan aymed at Malum culpae , at the Apostles reuolt from Christ ; and to worke his will , hee vsed Iudas his malice to persecute them that tooke Christs part . Now then when Christ bids them watch , lest they should enter into temptation , he biddeth them haue an eie as well to Sathan as to Iudas ; for now both were tempters , and they might now enter into the temptation of both : who would sleepe if he lay neare a corporall Lyon or Serpent ? shall wee sleepe that lye so neare the spirituall ?

But the Fathers Greeke and Latine obserue precisely the phrase of entering into temptation ; it is not our care that can put off temptations , the Diuell is a Hunter , and will alwaies be following his chase , he is a Fowler , and will alwaies be setting his ginnes , he will neuer neglect his care . Our care must be not to put our selues into the Lions mouth , not to throw our selues into his snares ; Daemoniacum est ( saith Theophylact ) it is a diuellish thing to be so desperate : we may not so much as desire to be tempted . In this very storie that wee haue in hand our Sauiour Christ prayeth more than once , Father , if it be possible let this Cup passe , giuing a secret checke vnto the Apostles pride , who so rashly offered themselues vnto death , which Christ so earnestly did deprecate . And how foolish is it for vs to affect it ? as if the Diuell and the World were not studious enough to ouercharge vs with it .

And indeed they may easily ouercharge vs as appeareth in the next reason , the reason of our prayer , The spirit is wil●ing , but the flesh is weake . I will not trouble you with the diuers sense that is put vpon these words , the best and the most agree that these two words note the two parts of a regenerate man , the spirit noting the New , and the flesh the Old man ; and so this passage agreeth with the like , Rom. 7. the phrases themselues doe giue vs to vnderstand , that our willingnesse to serue God is not from Nature , but from Grace , and our backwardnesse is not from Grace , but from Nature . If these two parts do not concurre , the spirit & the flesh , the flesh may plucke backe as much as the spirit putteth forward ; yea and though they doe concurre , yet the spirit is too quicke for the flesh , and will venture farther than flesh dares to follow . Tertullians rule is true , that these words import , Quid eui subijci debeat , whether of the parts should haue the command ; but all goeth not as it should , because one part is inabled to will , but the other is not inabled to obey : therefore St. Hierome saith well , Quantum de ardore mentis confidimus , tantum de fragilitate carnis metuamus , we must not suppose we can doe all we would , but we must pray that the spirit that is well disposed may also bee strong to subdue the flesh ; as by watching the flesh is dis-inabled to sinne , so by praying is the spirit inabled to rule . But more distinctly .

First touching the willingnesse of the spirit , there is great difference betweene the habit of grace and the vse thereof ; though wee be well qualified with the habit , yet except God excite and assist wee make little vse thereof . Now the willingnesse of the spirit here meant , is the ability of a regenerate man without the assistance of God ; and we must pray for the latter , because without it the former will auaile but little .

As for the weaknesse of the flesh , it must be vnderstood with a restraint ad bonum ; for to resist it is strong enough , strong enough to resist the spirit , but weake to resist temptation . And why ? the Tempter offereth to the flesh ( if it yeeld ) that which the flesh naturally desireth ; and if it yeeld not , he threatneth what the flesh naturally abhorres ; corporall comfort is that whereafter the body doth long by nature , as by nature it doth Ioath the losse thereof . The Tempter therefore hath an easie conquest vpon the flesh , except Gods hand goe with it , in vaine is it countermanded by the spirit ; many wofull examples haue the Primitiue Churches of this frailty of our nature , and euery day is too fertill in spectacles hereof : if the Tempter set vpon the flesh , he will easily carry vs away , though not without some contradiction of the spirit . And here we see the fountaine of all our sinnes of infirmity , the roote of them is this oddes betweene the flesh and the spirit , and this is the whetstone of Prayer ; the best men if they be buffeted with the messenger of Sathan ( as Saint Paul was ) their best remedy is that which Saint Paul vsed , Prayer vnto God , whose Grace onely can be sufficient for vs , 2. Cor. 12. ● . and whose strength is made perfect in our weaknesse . If this lesson be necessary for those that haue some inward alacrity , how much more for them that are altogether drowsie ? if the best must pray in conscience of their infirmity , how feruent in prayer should they be , that feele not in themselues that forwardnesse of grace ? how earnestly should they pray , O God make speed to saue vs , O Lord make haste to helpe vs ?

I conclude all . This whole Text is a lesson of modesty , and calleth vpon vs to worke out our saluation in feare and trembling , seeing it is God that worketh in vs both to will and to doe ; not that wee should wauer in our faith , but that we should not presume vpon our owne strength ; remembring that it is an easie matter to vow much while we are on the shore , whereof we will be little mindfull when wee be ouertaken at sea : Many faire flowers shoote forth when the Sunne shineth , which come to nought if they be nipt with a Frost ; we may not presume that we will be more constant than the Apostles , let their weaknesse teach vs to be humble , lest if wee promise more than we performe , Christ taxe our pride , and vpbraid our weaknesse ; the Tempter will euer set on vs , therefore let vs neuer cease to Watch. But the more wee finde out our danger by Watching , the more let vs flye to God in Praying , that the same God which hath giuen vs a willing spirit , may also giue vs obedient flesh , that both may hold out in the day of Temptation ; so shall they both reioyce in the liuing God , reioyce here while they sticke fast vnto Christ notwithstanding the Crosse , and reioyce hereafter when both comming out of all tribulation shall from Christ receiue an immarcescible Crowne .

THE SECOND SERMON . On Good-Friday . MARKE 14.35.36 .

And he went forward a little and fell on the ground , and prayed , that if it were possible the houre might passe from him .

And hee said , Abba , Father , all things are possible vnto thee , take away this Cup from mee , neuerthelesse not that I will , but what thou wilt .

IN the history of Christs Crosse ( which wee commemorate this day ) there are two remarkable parts : first , a feeling representation thereof which Christ made vnto himselfe : and secondly , a constant perpession thereof when it was imposed by others . The first may bee called Propassio , and the second Passio ; there went a Crosse before the Crosse , a fore-Crosse before the after-Crosse , a rationall before the sensitiue : Christ wrought a smart in himselfe , before hee was stricken by others . This feeling representation , this fore-hand Crosse , this selfe-affliction is the argument of those words that now I haue read vnto you .

The whole Tract is conceiued in forme of a prayer , and indeed it is an Offertory prayer ; Christ by prayer sets the stampe of a sacrifice vpon his death , and turneth his suffering into an offering .

In this Prayer wee are to obserue the circumstances that attend it , and the substance of it . The circumstances are two ; when and where . when , he prayed timely , he prayed before he suffered , he armed himselfe before he came vnto the conflict . But where ? in a priuate place ; that hee might more freely poure forth his soule to God , he withdrew himselfe from all company of men .

In the substance of the Prayer wee must see , first to Whom it is directed , and secondly , What is expressed in it . It is directed vnto the Father , and there is reason it should be so directed ; by him was the Crosse ordained , therefore a prayer against the Crosse must be directed vnto him . But as he to whom Christ directed his prayer is his Father : so in directing of it he doth expresse the behauiour of a Childe . The behauiour of a childe is Reuerence ; Reuerence is a vertue compounded ex timore & amore , of feare and loue ; it is eyther an awfull loue , or a louing awe : Christ expresseth both these affections in his prayer ; Feare in his humiliation , for he did prostrate himselfe before his Father ; Loue in his compellation , for the words are childe-like , or childelikely affectionate wherein he speaketh to his Father .

But more distinctly , you may obserue in them two excellent points of Rhetoricke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sweete insinuation in My Father ; they are melting words , and stealingly are able to alter the constancy of a resolute Father ; and an importunate feruency in Abba , Pater , or ( as the Syriac ) Father , Father , these are forcing words , the redoubling sheweth that hee meant to make his way by spirituall force , and breake into the eares and heart of his Father by an acceptable violence . So doth hee direct his prayer .

But what doth he expresse in it ? surely veleitatem naturae , & voluntatem gratiae ; a wish of nature , and will of grace . The wish of nature is against the Crosse , but the will of grace is for it .

More distinctly . The Crosse is noted by two words , hac Hora , hic Calix , this Houre , this Cup , which words import the same things , onely the Houre expresseth the time , and vnderstandeth the Crosse ; the Cup expresseth the Crosse , and vnderstandeth the time : both containe the determinate Passion of Christ . And against this determinate suffering is the wish of Nature bent , it appeareth in those words , transeat , aufer ; the Cup hasteneth to me , Let it passe by : or if that be not to be hoped , because I haue vndertaken as a surety , yet aufer , interpose between it and mee , and suffer it not to stay vpon me . This is the wish of Nature .

But it is a modest wish , therefore it commeth in with a Si , If it be possible . Things are possible eyther to Gods Power , or to his Will ; to his Power all things are possible that are not contrary to his Nature : but by his Will many things are impossible , which otherwise may bee done by his Power . So that Possible and Impossible must be vnderstood in respect of Gods will , and therefore doth St. Luke in stead of If it be possible , put in If thou wilt ; so that Christ doth not desire to speed if there be any impediment from Gods will .

This appeareth more plainly in the will of Grace , exprest in the last words , Not what I will , but what thou wilt ; wherein you must marke a distinction of Wills , and a submission of the one to the other . There is a will of God , and a will of Christ ; by Gods Will is meant his Decree , and by Christs Will is meant his Desire ; these agree not , and therefore there must be an yeelding : And as it is meete Christ doth here submit his Desire vnto the Will of God , Not my will , but thine be done .

Finally , compare the wish of Nature , and the will of Grace , and marke that the wish is conditionall , but the will absolute ; wee may not presse our desires without this restraint , If God will : but wee must surrender our selues wholly vnto Gods will , without any limitation from our owne will .

And so haue you such particulars as I apprehend in this Text , I will now ( God willing ) vnfold them more particularly ; I pray God I may doe it effectually also , that we may so heare as to learne , learne to follow those steps which Christ hath trod out before vs .

Let vs come then to them , and begin at the Circumstances , whereof the first is when Christ prayed ; that circumstance is rather gathered out of the contexture of the Chapter , than exprest in the Text , yet may it not be omitted . We must obserue that Christ prayed before he suffered ; and why ? it was the accomplishment of a Ceremony and a Prophesie . A Ceremony ; for the Leuiticall Sacrifices were first consecrated by praier , before they were burnt vpon the Altar ; and Christ comming to bee the truth of Sacrifices , did first deuote himselfe vnto God , before hee was nailed vnto the Crosse . As he did herein accomplish a Ceremony : so did hee a Prophesie also ; Oblatus est quia ipse voluit ( saith Esay ) hee dyed not of constraint but willingly ; and this Prayer doth testifie , that his bloudy suffering was a free-will offering . Neither indeede could his death haue beene meritorious for vs , if it had not willingly beene vndertaken by him .

But the words that Christ speaketh as they are a Prayer , so is that Prayer a feeling representation of the Crosse ; whereupon this circumstance will yeeld vs another lesson , and that is of religious policie , Christ put himselfe into an agony , before he was rackt vpon the Crosse , and suffered from himselfe , before he suffered from others . Why so ? such a preparation did fore-arme him against his Passion , and he vndauntedly tooke downe the draught after he had sowred his mouth with this foretaste of the Cup ; neyther doe we finde after this , hee being taken by the Iewes , crucified by the Gentiles , that ( till immediately before he gaue vp the ghost ) hee shewed any signes of a perplexed man . What wonder if we be leether when calamities ouertake vs , and faint in the day of affliction ? In prosperity we thinke not of aduersity , neither doe we by mortification inable our selues to bee more patient of mortalitie . Hee that resteth his bones daily vpon a downe-bed , and pampereth his flesh delicately euery day , hee that neuer pincheth his body with fasting , nor afflicteth his soule with spirituall sorrow , how should he beare hunger , thirst , nakednesse , tortors , anguish , &c. when God leaueth him to the will of his Enemies ? Euils feelingly premeditated doe lesse molest ; wherefore after the example of Christ we must still be ready to meete them , and then if they come , we shall be lesse distressed with them .

You haue heard when Christ prayed , you must now heare where .

As he prayed timely , so he prayed priuately in a retired place of the Garden of Gethsemane , the place was a Garden , that Garden was Gethsemane , and in Gethsemane he chose out a retired place ; euery one of these hath something remarkable in it . The place was a Garden ; There bee many things wherein we may parrallel the first and second Adam ; amongst other things this may goe for one ; the first fell in a Garden , and it is in a Garden that the second beginneth to suffer ; in a Garden did Adam lose Gods image , and incurre Gods displeasure , and in a Garden Christ did sorrow for the losse , and tremble at the danger .

The Place was not only a Garden , but also the Garden of Gethsemane ; and Gethsemane was a Garden at the foote of Mount Oliuet , set ( as it seemeth by the name ) with Oliue trees ; yea and therein was Torcular an Oliue presse , wherewith the oyle was strained out of the oliues ; for these reasons was it called Gethsemane , and that is by interpretation Vallis pinguium , a Valley of fat things . Behold an excellent Embleme of our Sauiour Christ , who is the true Oliue spoken of by Zacharie , cap. 4. by St. Paul , Rom. 11. and he hath his name from Oyle . Yea , and what was his Crosse , but the Oliue presse of Gethsemane , that so strained him the true Oliue , that his name became Oleum effusum ? Cant. 1. and the drops of Oyle that streamed from Christ haue anael'd many millions of men made Christians . Iohn 18. Christ tooke delight to walke in this Garden , intimating thereby that it was his delight so to be pressed with the Crosse .

But there is a third thing which we must marke in this place , in Gethsemane he withdrew himselfe from his Disciples , when he gaue himselfe to Prayer ; that he might more freely poure forth his soule vnto God , hee retired himselfe from all company of men : And indeed retirednesse is most fit for passionate and affectionate Prayers . Many things may beseeme vs in priuate , which in publicke are not fit ; the teares of the eyes , the sobs of our tongues , the beating of our breasts , the interruptions of our affections , the prostration of our persons , the villifying of our selues , expostulations with God , and such like , many of these modesty will stifle in company , or they may be abused to vaine glory ; but priuacie taketh away all hope of the one , as it giueth vs scope to bee free in the other . Therefore Christ here by example teacheth that , whereof in St. Matthew , cap. 6. v. 5. he giueth a rule , To pray in priuate , to pray in our closet . And many holy men haue not only practised , Aug. Bern , Anselm . Heb. 10. but recorded also their soliloquies and priuate conferences that haue passed betweene God and their soules . But this is not to be abused to the preiudice of the Communion of Saints , or publicke Prayers , they must be obserued : St. Paul blameth them that neglected the Assemblies ; these priuate Deuotions must bee added ouer and aboue the publicke ; Christ that vsed these , did not forbear the other , no more must wee .

The last thing that I will note vpon this Cricumstance is , that Christus separatus est in oratione , qui separatus est in passione , Christ associated none with him in this offertory Prayer more than he did in his propitiatory Sacrifice , or Suffering vpon the Crosse : he bids the Disciples pray for themselues , he neuer bids them pray for him ; the glory of the Redemption is so wholly his , that hee suffered none to haue the least share therein with him .

And so haue I vnfolded the Circumstances vnto you , let vs now come to the Substance of the Prayer .

Wherein we must first see to whom it is directed .

And we finde that the person is the Father ; and indeed he ordained the Crosse , and therefore there is reason that a prayer concerning the Crosse should be made vnto him . Iewes and Gentiles , wicked men and Angels had a hand in it , but it was but a secondarie hand , the primarie was Gods , they did no more than was determined by him . And God that determined it , determined it as a Father , out of the heart of a Father did hee ordaine it , and hee did mannage it with a Fathers hand . Had God beene as bowellesse as Adam was gracelesse , the fall of man had beene as desperate as was the fall of Angels ; but God forgat not to be a Father , when Adam forgat to be a Childe ; therefore out of his Fatherly affection did he prouide this recouerie of his lost childe , he prouided that his only begotten Sonne should dye , that his adopted sonnes might liue . Neyther did he only ordaine it out of a Fathers heart , but mannaged it also with a Fathers hand ; he included nothing in the ransome of the adopted Sonnes that tended not to the glory of the onely begotten Sonne ; neyther was Christ euer so handled by God , as that God did not shew himselfe a Father vnto Christ . We haue our afflictions , and happely we acknowledge they come from God ; but that is not enough , the Heathen did so much : as many as acknowledge diuine prouidence , acknowledge that from it commeth light and darkenesse , peace and warre , prosperity and aduersity . But our Afflictions haue this proper name of the Crosse , and when wee enquire after the Authour of them , we must behold God in the person of a Father , with this title must we sweeten his sowre prouidence . Are wee left to the will of our enemies ? yet he that holdeth the bridle is a Father , and they can doe no more than he will permit ; yea to him belong the issues of death , and he will suffer no child to be tempted aboue his strength . Doth God chastise vs himselfe ? as what childe is there whom the Father chastiseth not ? and by chastisement shewes that hee taketh him not for a bastard , but for a sonne ? then paululum supplieij satis est patri , his mercy will reioyce ouer his iudgement ; 1 Sam. 7. Heb. 12. he couenanted so with Dauid in the Old Testament , and in the New Testament he warranteth as much by S. Paul . Wherefore whensoeuer wee pray against the Crosse , let vs not forget to pray vnto God as our Father .

As we must put vpon God the person of a Father when we pray to him , so must wee not come to him but with the behauiour of a Childe ; Certainly Christ did not . The behauiour of a Childe is Reuerence , and Reuerence is a vertue compounded ex timore & amore , of awe and loue ; Christ expressed both these affections , his Awe in an humiliation , and in a compellation his Loue ,

His Humiliation was the prostrating of his bodie , He fell vpon the earth , saith my Text ; St. Luke , He fell vpon his knees ; St. Matthew , He fell vpon his face ; all agree that he was humble , very humble , Humilitatem mentis habitu carnis ostendit , the posture of his body made sensible the lowlinesse of his soule . The distance betweene the Creatour and the Creature is so great , that it may well beseeme the most glorious Angell in Heauen to fall downe low before his footestoole : certainely the 24. Reu. 5. Elders cast downe not onely their Crownes , but themselues also before his throne where they attend . And if the distance of a Creature from his Creatour call for such behauiour , what behauiour must a sinner vse when he appeareth before his iudge ? what humiliation of Body must true contrition of heart expresse ? must we not shew that we are vnworthy to looke to Heauen ? most worthy to bee reputed no better than vilenesse ? The Sonne of God in the forme of Man had but sinne imputed , and yet we see here how thereupon he is humbled , and how then should we villifie our selues in whom sinne is inherent ? We alwaies owe lowlinesse , but wee should striue to intend it most when wee haue most neede to deprecate Gods wrath ; the greater need wee haue of mercie , the more shew should wee make of our humilitie . How doth this checke the stiffenesse of our knees , the loftinesse of our lookes , the inflexiblenesse of our bodies ? if we be richer , if we be greater than others , we thinke we may be , more familiar shall I say ? nay more vnmannerly before God ; wee thinke wee should haue lesse sense of our sinne , because we haue in worldly things outstript our neighbours . And yet if you obserue , you shall finde that none are more ambitious after caps and knees , and more moody if they bee disregarded , than they that regard God least , and are least respectiue of his Maiestie . What shall I say then to you ? imitemur Ducem nostrum , let vs thinke Christs practice worth the imitation ; let not seruants sticke at that which is done by the Sonne ; let vs not bee ashamed to doe for our selues that which Christ hath done not onely before vs , but for vs also ; when we pray let vs pray most humbly .

The second part of Reuerence is Loue , and that appeareth in the compellation , My Father , Abba , Father . But I told you , that we were therin distinctly to obserue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in my Father : so St. Matthew deliuereth Christs words ; and they are a sweete insinuation , they serue stealingly to melt the affection of a Father . As a Father pitieth his childe ( saith the Psalmist , Psal. 103. seuen so doth the Lord pity them that feare him ; Esay goeth farther , cap. 59. Can a woman forget her sucking childe , that shee should not haue compassion on the sonne of her wombe ? yea she may forget , yet will not I forget thee : Our Sauiour Christ enlargeth this comparison , If you being euill know how to giue good gifts vnto your children , how much more shall your heauenly Father giue good gifts to them that aske him ? Mat. 7. So then where there is a Father , there are bowels on earth commonly , in heauen vndoubtedly . Lib. 1. de Abraham● cap. 8. What then St. Ambrose spake of the like words vttered by Isaac to his father Abraham , when Abraham went about to sacrifice Isaac ( a liuely type of this entercourse betweene God and Christ in the matter of the Crosse ) may I well apply to this compellation of God , Pulsatur pietatis vocabulis , these bee words that will try his bowels whether they be tender or no ; he giueth a good reason , Nomina vita solent operari gratiam , non ministerium necis , what stronger motiue to obtaine grace , than for a childe by mentioning the word Father , to put him in minde that he was the author of his life ? for can he be so hard hearted as to further the abolishing thereof by death ? St. Chrysostome weighing the very same words as they were vttered by Isaac , pronounceth of them , Sufficiebat hoc verbum ad lancinanda iusti viscera , Abraham could not digest the words , but hee must offer violence vnto his owne bowels . How powerfull then must Christs words be with God , if nature required that Abraham should be so moued with them , when they were spoken by Isaac ? Certainly , if My Father preuaile not , I know not what compellation will worke in the bowels of God . And yet here you must obserue , that as Isaacs My Father remoued not Abraham from his faithfull obedience , no more did Christs My Father alter Gods determinate course for the redemption of man ; his Loue vnto vs made him seem to be bowellesse towards his owne Sonne ; at so much the higher rate therefore are wee to value our Redemption .

As there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the compellation , so there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also ; besides the sweete insinuation Christ expresseth a feruent importunity , Abba , Pater , as the Greeke , as the Syriac , Father , Father .

The Greeke expresseth the language of the Iew , and the language of the Gentile , to signifie that God by Christs Crosse , was to become the Father as well of the Gentile as of the Iew.

But the Syriac doubleth the same word ; while Christ was in his Agonie ( saith St. Luke ) he prayed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more earnestly . Cap. 22. St. Paul , Hebr. 5. tels vs , that Christ offered vp prayers and supplications , with strong crying and teares , vnto him that was able to saue him from death . And the passion Psalmes how full of this zeale are they , Psal. 22. & 69. &c. and how do they ( as it were ) force a way by Gods eares vnto his heart ? Certainly God doth not loue cold prayers , that biddeth vs aske , seeke , knocke ; in the Parable of the vniust Iudge Christ teacheth vs this duty , and the Canaanitish woman is a good example of such acceptable importunity : but beyond all , this practice of our Sauiour Christ , for what can bee added vnto his compellation ? surely nothing , and yet it is little that so much religious Rhetoricke doth worke . And what doe wee learne herehence ? euen this , that though in praying we doe our best , yet we must not looke to speede alwayes , neither must it grieue vs , seeing Christ was contented to take a repulse ; God will haue vs entreate him with the best of our deuotion , but the successe thereof he will haue vs leaue to his disposition ; wherein I commend no more vnto you than I find done by Christ , as now you are to heare in the following part of my Text.

Hauing shewed you sufficiently to whom Christ directeth his prayer , I will now shew vnto you what he expresseth therein ; hee expresseth the wish of Nature , and the will of Grace .

The wish of Nature is against the Crosse , the Crosse is exprest by two words , haec Hora , and hic Calix , this Houre , this Cup ; the Houre noteth the time prefixed for Christs suffering , as that which Christ was to suffer is vnderstood by the Cup , yet so that the Cup includeth the Houre , and the Houre the Cup.

But to handle them distinctly ; Haec hora is an Ellipticall phrase , you may supply it out of the third of the Reuelation , where it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Houre of temptation . And indeede the Crosse put Christ to it , it tryed him to the vttermost : therefore well may it bee called Haec hora , more than an ordinary houre , for it was a most wofull time . But this word hath two additions elsewhere ; for sometimes wee reade Hora mea , my Houre , Luke 22.53 . sometimes Hora vestra , your Houre , Iohn 12.27 . It was a time wherein Christ was to be a patient , in that respect doth he call it His houre ; and the wicked were to be agents , in that respect hee calleth it their houre : each of them were to act their parts , and for that they had this time assigned them . But we must ascend aboue them both euen vnto God , who as he is Gouernour of the world , keepeth times and seasons in his owne power ; so that nothing is either suffered or done but in the time which he hath prefixed . And if it be true of all times , then specially of most remarkable times , such as was the time of Christs Passion , which being fixed neither himselfe did preuent , neither could it be preuented by others ; Christ doth more than once alledge for a reason why the malice and craft of his enemies tooke not place , but that maugre all their endeauours he went on in his Ministry , Hora mea nondum venit , the houre of the Crosse was not yet come .

Put Houre and Crosse together , and then this word will yeeld another note , which is , that though the time of the Crosse be bitter , yet it is but short ; the story of the Gospell shewes that it was quickly past ouer , within the space of a day was all the bitternesse thereof ouercome . And as the Crosse of Christ , so that of Christians is not lasting : St. Paul calleth them momentany afflictions , 2. Cor. 5. King Dauid telleth vs , that heauinesse may endure for a night , but ioy will come in the morning , Psal. 30. and that the rod of the wicked shall not rest vpon the lot of the righteous , Psal. 125.

But enough of the Time , wee shall insist longer vpon the Cup , and therein behold the nature of the Crosse .

Here then are two words , Calix and Iste , a Cup , and this Cup. Touching the Cup , I will not trouble you with the diuers coniectures concerning the originall of this phrase , I will deliuer that which is fairely grounded on the Scripture . Esay 63.8 . Reuel . 19. Psal. 75.8 . Obserue then that Gods wrath is compared to a wine-presse , and the effects of that wrath vnto the wine strained out ; in the Psalme it is called red wine , elsewhere deadly wine , wine that is able to make men drunke , sicke , mad , not corporally but mentally : it surchargeth their wits , and bereaueth them of all heart that drinke it . This wine of Gods wrath is meant by the Cup. But it noteth withall , that as calamities come from God , so hee apportions to euery man his part , hee giueth him to drinke as much as hee thinketh fit . Of this Cup you may reade in the 25. of Ieremy , where the Prophet is willed to send it from Nation to Nation ; and the contents of each of their Cups , or rather draughts out of the Cup , are foretold by that Prophet , and by others , in whom wee read their seuerall desolations . But wee haue not now to doe with the Cup in generall , but with this Cup , the Cup whereof Christ was to drinke , which was indeede an extraordinary Cup : you will confesse it , if I doe but touch at the quantity and quality of the liquor . Touching the Quantity , the Fathers obserue two kindes of ingredients , the Principall and the Accessory . The Principall are Malum Culpae , and Malum Poenae , Sinne and Woe ; the Sinne of Adam , a ranke roote , from whence haue sprung many branches , all full laden with euill fruit , and that of diuers kindes , of diuers growths . These Sinnes with their plenty and variety take vp a great roome in the Cup. And what Sinne doth not fill , Woe may ; for Woe is the inseparable companion of Sinne : God is offended with it , and if God be offended , then must the Sinner looke to bee afflicted ; the affliction due vnto vs is in one word called Death ; death temporall , death eternall , the seuering of the soule from the body , of both from God ; and if from God , then no lesse from blisse than from grace . To say nothing of the Harbingers of corporall death that set forward our mortality , and the companions of spirituall death that aggrauate our misery . All these ingredients being put into the Cup , if yet any thing be wanting , the Accessories added vnto these Principals will make full measure : I will mention onely two , the treason of Iudas , and the vnnaturalnesse of the Iewes . Of Iudas there is a passionate complaint in one of the Psalmes , where he is typed out in Achitophel , Had it beene anenemy that had done me this wrong I could haue borne it , but it was thou mysamiliar friend , with whom I did eate , of whom I tooke counsell . It is a miserable thing to be betrayed , but most miserable to bee betrayed by a friend , a Lord by his Seruant , a Master by his Disciple , Christ by an Apostle . Put this then into the Cup. And besides this the vnnaturalnesse of the Iewes ; Rom. 14. they were Christs kindred according to the flesh , and Christ did vouchsafe to be the Minister of the Circumcision , he preached his Sermons to them , and amongst them did he work his Miracles ; he termed all the world but dogs in comparison of them , and to seeke them whom hee compareth to lost sheepe , hee was contonted to come downe from Heauen . And see how they reward his kindnesse , nothing will satisfie them but his bloud , and that spilt in the most painfull , in the most shamefull fashion . And as if that were not enough , they make a blasphemous and desperate prayer , that the guilt of it might cleaue to them and theirs ; certainly this addeth not a little to the Cuppe . By this time ( I thinke ) we haue measured out a very large draught , neither is it possible to conceiue a larger .

But as the draught is great in regard of the quantity , so in regard of the qualitie it was very bitter : we must then obserue that this wine of Gods wrath is eyther merum , or dilutum , sheere , or allayed . Others that in this world haue had their cups haue had them more or lesse allayed ; neuer was any mans Crosse without some comfort ; if he were afflicted in soule hee had some ease in bodie ; if his honour failed , yet his wealth abode ; or if both failed , yet he found some friend to pitie him , at lest he had some refreshing of meat or sleepe , some way or other was his torture mitigated ; neuer did any man in this world drinke of this red wine vnmixt but our Sauiour Christ ; comfort from without hee had none , for all forsooke him , and he had as little in himselfe , his body was tortured from top to toe by the Iewes , and his soule was exagitated by the fiends of Hell ; As for his Godhead , though the Hypostaticall vnion was not dissolued , yet was the comfortable influence thereof into the manhood suspended for a time . By all this put together , wee may conclude that it was Vinum merum , there was no allay of that bitternesse that was put into the Cup , though it were poured in in great abundance . Adde hereunto that Christ was not ignorant , nor insensible of this great and bitter Cup ; not to know what we are to doe , not to haue sense to feele what we doe , is such stupiditie as may not be moued with such a Cup : but if the eye of the vnderstanding be cleere to behold it , and the heart be tender to feele it , then will it moue with a witnesse . Now none euer matched our Sauiour Christ , in sapientia & charitate , in a piercing iudgement , and a feeling nature , and therefore the deeper impression did the apprehension of this Cup make in him : I haue a Baptisme ( saith he , Luke 12. ) wherewith I must be baptized , & quomodo coarctor ? and how am I grieued vntill it be past ? But the Euangelists doe open his sense thereof more distinctly , they shew how it affected his head ; vpon the foretaste he beganne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bee amazed ; how it affected his heart , he began 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to droope , to faint ; how it affected all his soule 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it was all ouercast with a heauinesse to death ; finally how it affected his body , it made it sweat great drops of blood . Put these together , and you haue a faire commentary vpon that one word wherewith S. Luke doth expresse Christs sense , calling it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Agonie , or a sharpe conflict .

And indeed wee must confesse , that there was much extraordinary in Christs Crosse , and that it was such a draught as none could take but he . And by this wee must obserue in the Cup and Christs sense thereof , first that God would haue copiosam redemptionem , not onely in regard of the person suffering which was both God and Man , and therefore could to a little suffering adde an infinite worth ; but also in regard of the sufferings themselues , which God would haue to be as great as the person of Christ was capable of . And he would not haue it seeme strange vnto vs if we be put to a fiery tryall , seeing God was pleased so farre to exercise the patience of his owne deare Sonne ; after his example we must be contented to take not only Calicem , but Calicem hune , to drinke not only of a Cup , but of a very bitter Cup also ; as many in the primitiue Church , and later ages haue done . Secondly in the liuelinesse of Christs sense wee are taught quanti steterit salus nostra , with how great heauinesse and horror Christ vndertooke and went through the redemption of our soules ; the more he felt of that , the more are wee indebted to his loue , and should detest our sinne ; yea wee must learne of Christs sorrow to sorrow our selues for our selues , and by his heauinesse how to bee heauie when we haue offended God . But enough of the Crosse .

Let vs come now to the wish of Nature . It is exprest in two words , transeat , aufer , let it passe , take it away . The words import that the Cup was making towards him ; and indeed the word houre , sheweth that this was the time of taking it : now death the reward of sinne , temporall death fast clasped with eternall , came to require due satisfaction to bee made to God . Christ doth not denie that this is iust , therefore let it goe on , but yet transeat , let it goe besides me , let not me be the partie on whom it seizeth . But how can that bee , seeing Christ stood out as the surety of mankinde ? the execution must come out vpon him that hath vndertaken the debt ; if then God let his iudgements ire goe forth , certainely they will not transire passe by the person of Christ ; for they are right arming Thunderbolts , as the Wiseman calleth them . Therefore Christ addeth a second word aufer ; though of themselues they would seize on me , yet be thou pleased to take them from me ; let thy hand stay them which will not stay themselues .

But to leaue the words , and come to the things that are obseruable in the Wish . It is an inborne principle of nature for euery liuing thing to desire his preseruation and abhor destruction ; but this principle should be more liuing in the Sonnes of men who know that God made not death , Wisd. 1. and that it is the wages of sinne ; Rom. 5. Ambros & Theophylact. in bunc locum . because it is vnnaturall , because it is penall it may bee feared , it must bee deprecated ; we put off nature , if our nature bee not so affected . Especially if it be Calix iste , such a Cup as Christs , an extraordinary Cup , wee may not only deprecate it , but ingeminate our deprecation , as Christ three times prayed the same words : and St. Paul did the like against the buffettings of Sathan . But we must marke , that though all things were foreseene by Christ and resolued vpon , yet it pleased God that hee should permit euery power of his soule to doe and suffer what was naturall vnto it , Chrysostome . and thereby declare vnto the world that he was a true Man . Sermone 1. de Sancto Andrea . Yea St. Ambrose and St. Bernard obserue , that it was much more glorious for Christ to doe so , than to haue done the contrarie : that not only the passion of his bodie , but the affection of his heart also might make for vs : that whom his death quickned , them his trembling might confirme , his heauinesse glad , his drooping cheere , and his disquiet set at rest . Theophylact obserueth , that Christs Wish is a good warning to vs that wee doe not cast our selues into temptation . 〈◊〉 . de passione Christi . St. Cyprian giueth the reason , Quis non timeat , si timet ille quem omnia timent ? he prefaceth his words with a passionate Meditation ; and they are foolishly hardy that presume of more than is exprest in the Wish of Christ . And the Wish is not onely Admonitory , but Consolatorie also . It is no small comfort that it is lawful for vs to expresse our Wishes though they be contrary to Gods will , yea his knowne will , for so was Christs . The more rigid is their Diuinity that are so zealous for Grace that they abolish Nature , and will haue a Christian man forget to be a man .

But though this Wish may be common to Christ and vs , yet is there as great difference betweene it as it riseth in vs , and as it rose in him . It rose in him neuer but according to the prescript of reason , his reason was neuer preuented by his affection ; sicut quando voluit factus est homo , as he was not incarnate but when hee was willing : so onely when hee was willing did his affections stirre within him ; Nihil coactum in Christo , Damascen lib. 3 Orthod. sid. cap. 20. the obiects could not worke his affections , but when he saw it fit ; therefore shall you reade in the Gospell , that Christ troubled himselfe when he groaned in spirit , Iohn 11. But as for our affections , they out-step our discretion , and wee are transported with them before we are aduised , which maketh vs retract them with our after wits . Secondly , Christs affections , when they stirred , neuer passed those bounds which were set them by reason ; but ours will not so be bridled : seldome are we moued , but we eyther ouer reach or come short of that which wee ought to doe . Therefore our affections and Christs are fitly resembled to two Vials of cleane water , whereof the one hath a muddy residence , the other hath no residence at all : stirre the water that is in the Viall without residence , and though you trouble it , yet you shall not see any foulenesse in it ; but no sooner is that Viall that had the residence stirred , but the mudde mingleth with the water : euen so our affections are tainted with concupiscence ; from which , conception by the Holy Ghost did free our Sauiour Christ . You haue heard the Wish of Nature , and heard how it is bent against the Crosse .

But there is one point which may not be omitted , Christs modesty in expressing this : for it is but a conditionall Wish ; Christ limiteth it with If , If it possible let this Cup passe . Things are possible eyther onely to Gods Power , or also to his Will. All things are possible to Gods Power , that are not contrary to his Nature ; for he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and all things are his host , they subsist in him , and therefore haue their strength from his influence . Adde hereunto , that in this very case God could absolutely forgiue all sinnes and abolish Hell , being an absolute Lord . But Gods Power is moderated by his Will , and when the Will hath set downe a resolution , then the contrary is impossible , not simply , but because God cannot vary his iudgement . So that here commeth in a second distinction of Possible and Impossible , in regard of Gods Will . Now Christ doth not put in the condition in regard of Gods absolute Power , but in regard of his limitted ; therefore in St. Luke he saith , If thou wilt : as if he did not desire it if Gods Will were against it , if his Will made it impossible to his Power . So then Christ doubteth not Gods Power , but acknowledgeth that it is gouerned by his Will. This Maxime if it were well heeded , would determine many differences betweene vs and the Church of Rome , who talke much of Possible by Gods Power , when we speake onely of Possible according to Gods Will , in the argument of Transubstantiation . But I will not fall into a Controuersie . Out of all that you haue heard putting the condition to the desire , you may gather , that the Voyce of Nature is but Veleitas , a Wish , though a reasonable Wish ; for Oratio est rationalis actio , Christ could not conceiue his Wish in a prayer , and not guide his prayer by reason ; the fore-taste of the Crosse did not so farre ouerwhelme him , as that he knew not well what was vttered by him . Though later Diuines , as well Popish as our owne , so amplifie Christs agonie , that they seeme to conceiue otherwise ; yet seeing they doe absolutely free Christ from sinne , they may not in charity be thought to detract any thing from the reasonable aduisednesse of Christ in speaking these words ; Christ was free in vttering the lawfull Voyce of Nature , but lower he did not goe . Yea when he came thither , he soared higher , and in the Will of Grace , surmounted the Wish of Nature .

God is pleased that Christian men should be men , but being men hee will haue them Christians also ; he doth not deny vs the Wishes of men , but he will haue vs also haue the Will of Angells .

The Schooles distinguish between the superiour and inferiour reason , not but that reason is one and the same ; but the obiects are not the same whereabouts reason is conuersant : there are some that are called Rationes humanae , such motiues as are presented by the nature of man ; some are called Rationes diuinae , such motiues as are offered vnto vs from God . Reason may bee an Aduocate for both , so that in fauour of the lesser , it doe not preiudice the greater ; and in this discretion consists the Will of Grace .

But more particularly : Wee must obserue here a distinction of Wils , and a submission of the inferiour to the superiour . First , for the distinction . The Will of God is his Decree , the Will of man is his Desire . Gods Decree I must open a little farther ; as for mans Desire I neede not open it , you haue heard enough in the Wish of Nature . Gods Decree then is in the Acts called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Cap. 2.23 . a determinate Will ; he doth nothing in time , which before time he hath not determined , especially in this great work of mans Redemption : hee decreed how sinne should bee expiated , and himselfe pacified , how the Powers of darknesse should bee conquered , and man restored , how Mercy and Iustice should meete together ; all this commeth vnder the name of Gods Will . See then how hee doth cloath the Crosse with this sweete word , thy Will , not so much attentiue to his owne paine , as to Gods good pleasure .

The Wills being thus discerned , wee must now see how Christ doth submit his Will vnto his Fathers , Not my Will , but thine be done . Wherein you must first obserue , that Christ doth not desire death propter se , sed propter aliud , not for it selfe , as if there were any thing desirable in it , but onely to obey his Fathers Will . Secondly , that to obey it , he doth deny himselfe ; his owne life is not deare vnto him , so hee may doe his Fathers Will . Iohn 18. Shall I not drinke the Cup ( saith he to S. Peter ) which my Father hath giuen mee ? and elsewhere , Iohn 12. Father , saue mee from this houre , yet therefore did I come ; I came to do not mine own Will , but his that sent mee , Ioh. 6. And indeed to haue a Will subiect to none , is the property of God ; men must imitate the Planets that go not their own motions , otherwise than they are permitted per primum mobile : so should all the motions of our soule conforme themselues to the good pleasure of God . Christ in the Lords Prayer teacheth this by Rule , but here hee teacheth it by Example . We should be guided by the Rule , and our neglect is inexcusable , if we doe not follow it ; but our contempt is intolerable , if wee be not moued by the Example : Si Filius obediuit vt faceret voluntatem Patris , quantò magis seruus ? De orat . Dominic . ( saith St. Cyprian ) it is intolerable insolencie for a seruant to be selfe-willed , when a childe doth bend to the will of his father ; for man to bee headstrong when Christ is so pliable . Intolerable insolency did I say ? nay grosse folly ; Tert. de Orat. cap. 4. for Vel eo nobis bene optamus cum dicimus fiat Voluntas tua , quòd nihil sit melius Voluntate diuinâ , Wee cannot wish better vnto our selues , than to submit our selues vnto Gods Will ; for that there is no hurt that can be expected from his Will , no not when he doth correct vs , or lay the Crosse vpon vs : for Christs Crosse on earth brought him to the throne of Heauen , and our afflictions are not worthy of the Glory that shall be reuealed vpon vs . But from our owne will we can expect no good , it can reach no farther than our vnderstanding , which is but blinde , and oftentimes it is ouerthwart when that seeth right . And therefore as it is happy for the children of men , that being of weake iudgements , and of weaker affections , haue parents to whose direction and correction they are obedient , for their owne good : euen so should the children of God thinke themselues happy , that they haue a Father in Heauen that ordereth them better than they can order themselues , to whom if they submit themselues they are sure they shall not miscarry . But durus est hic sermo , it is hard to worke this lesson into flesh and bloud , into the voluptuous , into the couetous , into the ambitious , into the prophane , it is hard to make any wicked man to take this bridle ; Christ had so reuerent a respect vnto the sacred Will of God , that he endured the sharpest of paines to fulfill Gods commands : but so insolent , so foolish are the most of men , that they will haue their owne wils , satisfie their owne lusts , and rather than faile thereof , they will breake Gods bonds , and cast his cords from them . And what Cup can be bitter enough to purge such peccant humours ?

The last note that I gaue vpon the Text , is the comparison betweene the Wish and the Will , whereof I told you the one was conditionall , the other absolute , the one is but as it were a deliberation , the other a resolution . And indeed that difference we must hold when our Wishes and Gods Decrees are different , neuer to present our desires but with a condition ; but to take heed of capitulating with God : for that were to giue Law vnto the Law-giuer , which should not be attempted , and will not be endured .

But it is time to end : Tract. 104. Christ ( saith S. Austin ) being in the forme of a seruant , might haue conceiued this prayer in silence ; but It a se voluit Patri exhibere peccatorem , vt meminisset se nostrum esse doctorem , he would so performe his deuotion , as might make best for our instruction . And Saint Chrysostome noteth herein an extraordinary instruction , Sublimem admirabilis Philosophiae virtutem docet , etiam Natur â abhorrente & renuente Deum sequendum , It is an high straine of Christian vertue that is taught vs in this patterne of Christ , so farre to be masters of our naturall Affections , that will they , nil they , we will doe what God doth bid vs . St. Cyprian telleth ys that we are not onely taught by Christ What to doe , but How ; namely , to imitate Christs offertory Prayer , prostrating our selues humbly , inuocating our Father reuerently , and not presenting our desires otherwise than conditionally ; if we take this course we shall conclude with an absolute submission vnto the Will of God .

Certainly St. Bernard thought so ; for hee meditateth thus vpon my Text , Noniam despero , Domine , Lord , I am not out of heart now , be my case neuer so bad ; Let my tribulation be irkesome vnto me , and let me haue a comardly heart by nature , let me be forward , when I petition with Transeat , Let this Cup passe , take i● from mee : I haue learned of thee to betake my selfe , not to a carnall , but an heauenly comfort , Not my Will but thy Will be done , will hold in all murmuring , and hearten all fainting of my soule . These words then are exemplary words , they informe vs what Christ did , to direct vs what we must doe ; Christs example is without exception , because hee was without sinne , and is of good vse for vs , because we may fall into the like case . The like ( I say ) but not the same ; we may fall , though not into a Propitiatory , yet into a Probatory suffering . It is sacriledge to affect the one , the other is common to the whole Church . When we fall into it , if we take Christ for our patterne , we shall finde him our patron also ; we shall finde that his draught hath left little bitternesse in ours , and that which is left is much allayed . When Christ made this Prayer , an Angell from heauen comforted him , and if wee conceiue the like prayers , the Spirit of Christ will not faile to be a comforter to vs . Onely let vs ex non volito make volitum , giue the vpper hand to Grace aboue Nature , and we shall finde much ioy in affliction , which will be vnto vs the pledge of a greater ioy , which after our affliction wee shall enioy in the Kingdome of Heauen .

THis Grace he giue vnto vs , that in this practice hath gone before vs ; that as his , so by his , our patient obedience may open vs a way vnto a blessed Inheritance .

IHS A SERMON PREACHED AT St. PETERS IN OXFORD Vpon EASTER DAY . 1 COR. 15.20 .

Christ is risen from the dead , and become the first fruits of them that slept .

ANd these words are a part of that first Hymne wherewith wee solemnize this Feast , yea they containe a good and full Commentary vpon this dayes employment . For this day is spent in historia & Prophetia , we therein renue Christs , and foretaste our owne Resurrection ; that in the Seruice , and this in the Sacrament . These two Resurrections are inseparable , therefore St. Paul , willing to assure vs of the later , doth first establish the Doctrine of the former ; and he doth it by Witnesses , and by Reasons . By Witnesses , because a matter of fact ; and by Reasons , because this fact is an Article of Faith . For Articles of Faith are not only credenda , but also credibilia , though before they are reuealed , we cannot diuine at them , yet being reuealed , we may argue fairely for them ; many times out of Nature , but out of Scripture alwaies .

The Reasons here yeelded by the Apostle are of two sorts ; the first collects the Absurdities that presse all Gaine-sayers ; the second those Conueniences that must bee acknowledged by true Beleeuers . This Scripture stand● in the midst of these Reasons , and is compounded of the conclusion of the former , and foundation of the later . The refutation of the Absurdities warrants this truth , Christ is risen from the dead ; and the proofe of the Conueniences relyes vpon this ground , Christ is become the first fruits of them that slept .

The Resurrection then from the dead , is the maine point of this Text ; and the Text doth occasion vs to consider , 1. what it is , then , how applyed . What it is we cannot be ignorant , if we know the termes wherein it is exprest ; these two termes , Dead , and Resurrection . But when we haue found them , wee must discreetly apply them : for they haue different subiects , Christ , and those that slept ; they belong to both , but vnto those by him , for , He is their first fruits .

These be the contents of this Scripture , and of these shall I , by Gods assistance , and your Christian audience , now speake , briefly , and in their order .

And first of the termes , Death , and Resurrection . These termes are opposite , therefore by the one wee must bee led to know the other , and because death is first in nature , I beginne at that . All death ( if it bee antecedent to the Resurre&ion ) is eyther in sinne , or for sinne : Death in sinne is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Orat. 7 , as Nyssen defines it , an inabilitie to doe good , because we haue lost communion with God . But communion with God simply wee cannot lose , and be ; for without him nothing can subsist . It is then communion in that which is his supreme perfection , in wisedome , and in holinesse ; the soule that is destitute of these , that soule is dead , for it can neyther taste , nor see how good the Lord is , whom notwithstanding so to know is euerlasting life , and if it be so senslesse , it must needes be liuelesse ; It is dead in sinne .

But as there is death in sinne , so is there also for sinne , and this is double , eyther only the dissolution of soule and body , or else a penall condition that followeth thereupon . Touching the dissolution we must marke , that as we exceed a proportion stinted vnto vs in the vse of the Creatures , so they disproportion the harmonie of our bodies that are guiltie of this abuse , and God doth in the end separate vs from them , because wee for them , separated our selues from God . And this death we call the giuing vp of the Ghost .

But after these parts are dissolued , there should seize on eyther of them a penall condition ; On the body , for the graue is not only Sheol , but also Shacath ; it doth not onely couetously swallow , but digest it also , verè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , therein death gnaweth vpon this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this rotten mouldring house , this earthly Tabernacle of ours . The Reason of it is , because sinne is inherent , and this leprous house cannot be purged , except it be dissolued , dust it is , and to dust it must returne againe . This is the penall condition of our body .

And as corruption seazeth on our body , so should torments on the soule ; there is a worme to bite it , a fire to scorch it , vtter darkenesse to distresse it ; finally , fiends that execute Gods vengeance on it , being exiled from the ioyes of Heauen , whereunto it was created , and adiudged to the paines of hell which it hath deserued . This is the penall condition of the soule . Of these two penall conditions consists the second death for sinne .

By that which you haue heard concerning death , you may easily ghesse what is Resurrection , it is nothing but a recouerie from death , for this is an infallible principle , What riseth that dyed . Resurrection then is as manifold as Death : to the double death , the Scripture opposeth a double resurrection . The first Resurrection is from death in sinne , and it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nyssen . when Grace quickens the soule , and the soule is transformed formed into the Image of God , the Image of being , and doing good , which the Scripture cals the Life of God , and the partakers thereof new men . The second Resurrection is from death for sin , whether it be the dissolution , or the penall condition . Whatsoeuer the Heathen thought , it is plaine , that after the dissolution there is an habitude in the soule towards the body , and a naturall desire againe to inhabit it ; yea it doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as it were trauaile with that appetite , & appetitus non est frustra , Rom. 8. such a desire is an euidence of Gods purpose : The soule shall againe bee re-vnited to the body .

But to bee free from the Dissolution , is not the vttermost of mans desire ; he desires also to be free from the Penall condition , Non est viuere , sed valere vita , better these parts neuer meete , than not meete to their mutuall comfort : and therefore the last branch of the Resurrection , is the endlesse vnion of body and soule , in beatitudine plenâ , & securâ , in qua nihil concupiscet , nihil metuet , so throughly , so vnchangeably blessed , that they shall haue their hearts desire , and bee free from all feare of euill . I insist no longer hereon , because this point must be resumed againe .

Let vs come on then , and apply what hath beene said to the different subiects .

And here first wee must take for our guide a receiued rule , Talia sunt praedicata , qualia permittuntur esse à subiectis suis . Death and Resurrection must be limited differently , according to their different subiects .

And the first subiect is Christ . Death in sinne would not agree with Him , it will not stand with the grace of his holy vnction , much lesse of his personall vnion , he was the Holy one of God , Luke 1. yea the Holy of Holies , Dan. 9. Adde hereunto that a sinner implies a contradiction to a Mediatour , neyther can they both consist in one ; for such a high Priest it behoued vs to haue that was holy , harmelesse , vndefiled , separate from sinners , Hebr. 7. therefore could he not dye that death .

As he could not dye the death in sinne , no more could hee vndergoe all the death for sinne , hee could not vndergoe either part of the penall condition . Not that of the Graue , his body saw no corruption ; and why ? though it had sinne imputed , yet had it none inherent , and it is only sinne inherent that subiects vs to that part of death . And if his body were free from corruption , much more was his soule from torment , it left the body to take possession of Heauen purchased , and Hell conquered vpon the Crosse ; therein his meritorious power after conflict , brake the knot wherewith the dissolution of body and soule came fast clasped with the penall condition : and this he proclaimed in his last speech , Iohn 19. Consummatumest , the passion is now at a full end . There remaines then no part of death for Christ to suffer , but onely the dissolution , the separation of his soule and body , and to that he yeelded himselfe as an Offerer , that could not be inforced as a Sufferer : When hee had triumphed ouer principalities and powers , the fiends of Hell , and shewed his murdering crucifiers by the supernaturall Earth-quake and Eclipse , how hee could rescue himselfe from death , he laid downe his life in testimony of his loue to vs , and presented that sacrifice of a sweete smell to God , which only was able to redeeme vs .

This being the limitation of his death , the limitation of his Resurrection must needes be answerable , it must be restrained to the re-vnion of his body and soule , 〈◊〉 Serm. 1. de Resurrect . and it is no more in effect , than Quod potestate diuisit , potestate copulauit , with what power he laid downe his life , with the same he tooke it againe . Though the soule were seuered from the body , yet was the God-head from neither , the hypostaticall vnion persisted still , his body continued vitae sacrarium ; Ambros . Rom. 1. he declared himselfe mightily to be the Sonne of God , by the Resurrection from the dead .

But farther to open the Resurrection of Christ . These words seeme to be a bare assertion ; and indeed a bare assertion vttered by them that are witnesses 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , were enough to warrant an Article of Faith . But the words imply a manifold proofe , and the proofe lyes in the word CHRIST . Acts 10. For Christ signifieth Annointed , annointed ( as the Scripture speakes ) with the Holy Ghost , and with power . This vnction is with grace , and that eyther gratis data , or gratum faciens , of Edification or Adoption . The grace of Edification designed Christ to a threefold office , to be a Prophet , a Priest , and a King , and euery one of these implies a proofe of his Resurrection .

His Prophesie ; for his Resurrection was a principall argument of that , whether you looke vpon the types prefiguring , or the words foretelling it , he was to make both good , or else his Prophesie were liable to exception . As the Prophesie , so the Priesthood inforceth the Resurrection : How could it appeare that the obligation was cancelled , the Law fulfilled , God pacified , sinne purged , if hee had not risen from the dead ? What had become of his merit ? Finally , how could his Kingdome subsist without this Resurrection ? when could he haue receiued the keyes of Death and of Hell ? made all knees bowe to him in heauen , earth , and vnder the earth , been inuested with absolute power , if hee had not risen from the dead . He had neuer been honoured as a King .

The grace then of Edification argues his Resurrection . And so doth the grace of Adoption also ; yea that former proues onely the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but this the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thereof , that resolues strongly that it must be so , but this why it must so be ; for the Resurrection is not debitum carnis , but sanctitatis , it cannot be challenged by flesh , but by holy flesh , God will not suffer his Holy one to see corruption , Psal. 16. The Prince of this world came and had nothing in Christ , Iohn 14. therefore it was impossible that he should be detained of the sorrowes of death ; Holinesse and Happinesse are inseparable , as in God , so in Christ , the latter may 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bee for a time suspended , but because of the former , they could not be long seuered .

But the name of Christ doth not onely note the Truth , but the Condition also of his Resurrection ; for it must bee such a Resurrection as doth answer his double vnction . First that of Edification ; for it must answer the Prophesies , Bruise the Serpents head , Gen. 3. be the death of death , Osea 13. yea by death ouercome him that had the power of death , which is the Diuell , Hebr. 2. It did so , for he led captiuity captiue , Ephes. 4. It must answer the Priesthood , there must neede no more sacrifice for sinne ; with that which he hath offered , he must enter Heauen , and finde eternall redemption : He did so ; for hee sits at the right hand of God for euer to make intercession for vs . Finally , it must answer his Kingdome , and he must raigne as Lord of lords , he must haue the Key of Dauid , shut and no man open , open and no man shut . He doth so , in that state he walketh in the midst of the golden Candlestickes , Reuel. 1. & cap. 19. These bee things wherein his Resurrection is answerable to his first vnction .

But it must also be answerable to his second . Though we haue known Christ after the flesh , yet we must now know him so no more , all mortalitie and misery did end at his Resurrection : For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Euseb. de laud. Constant . was not onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rursum & sursum ; he not onely rose againe , but rose to an heauenly life , he brought to light life and immortality , Hilar. in Psal , 41. Id quod fuit in id quod non fuit surrexit , nec amisit originem , sed profecit in honorem , the same body arose , but not in the same state , hee retained his nature , but added glory to it ; The Lord shewed him the path of life , Psal. 16. in whose presence there is fulnesse of ioy , and at whose right hand there are pleasures for euermore . Therefore when he did eate and drinke after he rose , and retaine the prints of the nailes wherewith hee was crucified , all this was but dispensatio , as the Fathers well obserue , it serued onely to settle the Apostles faith , as also did the concealing of his glory when he appeared vnto them . But to conclude this point , Non magnum est credere quia Christus mortuus est ( saith St. Austin ) It is not hard to beleeue that Christ dyed , the Gentiles and Iewes , plotters and actors of his death , doe boastingly report it : Sed fides Christianorum est resurrectio Christi , Christians goe beyond them when they beleeue that Christ is risen , and risen so . The Priests bribed the Souldiers to deny it ; Euseb. the Heathen abolished the Sepulchre that gaue testimony of it ; the Diuell raised vp , euen in the Apostles dayes , Heretickes to oppose it : but maugre all , this truth stands , Christ is risen from the dead . And thus much of the first subiect .

I come now to the second : That is noted by Dormientes , those that slept , which is equiualent to Mortui , and as manifold ; in sinne , for sinne , as it is vnderstood spiritually of the soule and body .

I need not put you in mind that the tense is no limitation of the subiect ; for in generall arguments the Holy Ghost indifferently vseth all tenses , because all times are as one in God , he giueth vs to vnderstand so much in his word .

But to come to the matter . Marke a suddaine change ; while hee spake of Christ , he vseth the word Dead , no sooner hath hee taught that Christ is risen , but he changeth the Dead into Sleepers .

Surely then , Christs Resurrection made a powerfull alteration , it turned death into sleepe ; In Marc. lib. 〈◊〉 cap. 5. and therefore Mos Christianus obtinet ( saith Bede ) It is vsuall in the Christian Dialect , in acknowledgement that we beleeue the Resurrection , to call the dead , Sleepers ; hence are the places of sepulture called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dorters .

But are Dormientes all , or some ? Surely , the word will reach all mankinde , and the Scripture applyes it indifferently vnto all : take one place for many , Dan. 12. Many of those that sleepe in the dust shall awake , which words compared to the like Iohn 5. appeare to bee a description of the generall Resurrection . The death then of all is but a sleepe .

But wee must not mistake , this fauours not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it cast not the soule , but the body , into a sleepe , and makes the receptacle thereof , not of the soule , to bee but a temporarie habitation . The Sadducees of all ages thinke otherwise , because they would haue it so ; you may read their dreames in the Booke of the Preacher , and of Wisedome , together with the refutation of them ; I will say no more to them , but what this word warrants me ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there is none , though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there bee , their soules and bodies are to continue by Gods ordinance immortally mortall , and God will vnite them againe , neyther part shall cease to bee , because neyther part shall cease to suffer . The body shall not ; As the suggestions and actions of sinne were ministred and acted by it , so the vengeance of sinne shall be endured therein . And for the soule , it is disquieted euen with the sleepe of the body , while that rots , the soule forecasts what racks , what tortures are prepared for it , and this hath it for an accessorie to its owne paine . Sleepe then in this sense belongs to the wicked . But in my Text by those that slept are meant the faithfull . It is of them onely that this Chapter intreats , 1 Thes. 4. of those that sleepe in Christ ; their death is compared vnto a quiet , a sweet sleepe , because whereas in this life they are subiect to the Crosse impos'd , or voluntary mortification , in death they rest from their labours and sleepe without any terrours of euill ; so that this word doth encourage them to dye , for who would be troubled when he is called to lay his wearied bones at rest ? But as the word hath that encouragement , so hath it a better also , and which doth comfort more . For notwithstanding the rest expected , yet the parting of soule and bodie is irkesome ; the rather because we see that this sweet companion our body , must vndergoe so different a condition from the soule ; The soule goeth to Abrahams bosome there to be feasted with the foode of Angels , but the body must turne to dust , and become the foode of wormes . And who can endure this ? surely he that remembers that it is but for a moment , the body doth but sleepe , it shall awake againe , and awake to be of the same condition with the soule : for so much we are taught in the next word , which is Primitiae , first fruits , aequiualent to the Resurrection , a phrase well befitting the season .

To vnderstand it , we must obserue that in the Law there were two kinds of first fruits ; One generall , consisting of the first of all the Holy Lands increase , Leuit. 23. Verse 10. & 17. and those might bee offered at any time of the yeare ; another speciall , that was restraind to certaine seasons , Easter , and Whitsontide . The first season was Easter day , for the Passouer was slain vpon Good friday , the day whereon Christ dyed ; the next was to bee a holy Conuocation , wherein Christ continued in the Graue ; and the day following was the sheaff of first Fruits to be presented to the Lord , and that was the first day of the weake , the very day wherein Christ rose from the dead . So that this word Primitiae , is vere significant , and shewes how the Truth did answer the Type ; Christs Resurrection was meant by that first fruits .

Hauing found the originall of the phrase , let vs now rip it vp , and inquire into the meaning of it , and then we shall finde that it intimates two things , Christs Prerogatiue , and our Communion . First of Christs prerogatiue . Though the Resurrection belong to Christ , and them that slept , yet first to Christ : first dignitate & causatione , some adde tempore also : but I leaue it to bee disputed by the learned ; that may passe inter piè credibilia , but these two are articles of faith : for doubtlesse Christ had it in a greater measure , and the measure that we haue , we haue it from him . First of the digintie .

Vnumquodque recipitur ad modum recipientis ; as was Christs capacitie , so was his participation , his capacitie was infinitely beyond ours , his participation must be answerable . The capacitie may bee conceiued by his Vnction , and his Vnion : Our Mysticall vnion comes farre short of his Hypostaticall ; and the vnction of him the Head , farre exceeds the droppes that distill therefrom into euery one of vs that is but a Member ; when he rose his glorie was without all comparison . The best of men is but a Starre , of what magnitude soeuer hee bee , but Christ is as the Sunne , at the presence whereof the glory of all starres vanisheth . Therefore is hee Reshith Biccure , the first fruite of first fruits , as the Law speakes , eyther word notes an eminencie ; the first alluding to his title , The Head ; the other to his title of First borne ; how much more eminent then is he when both are ioyned together . This is his first Prerogatiue intimated by his being The first fruits .

But as he is Primus dignitate , so is he causatione also ; Scrm. 10. de Pas●h . for he caused his owne , and is the cause of our Resurrection . His owne ; St. Bernard so differenceth him from others , Reliqui suscitantur , solus Christus resurrexit , Well may others be raised , Christ only rose , hee only by himselfe could conquer death . Therfore though the word be passiue , yet must it be vnderstood actiuely ; Christ was so raised that he raised himselfe , and that not onely merito , but efficacia also ; as the Godhead graced the manhood to merit it , so was the manhood inabled by the Godhead to atchieue it .

But Christ rose , though in se , yet pro alijs , in his owne person for our good , that are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his purchase by death . 1 Pet. 2.9 . This is meant in the Law of First fruits , when God telleth the Israelites they shall be presented to make you accepted , and therefore as hee was the cause of his owne , so is he the cause of ours also ; Primum in vnoquoquegenere est causa reliquorum , God hath giuen eternall life , but this life is in the Sonne , He that hath the Sonne , hath this life , and he that hath not the Sonne , hath not this life , Ioh. 1.5 . for he only is the quickning Spirit , and hath the keyes of death and hell .

But Causa is eyther aequiuoca , or vniuoca , Christ is Causa Resurrectionis in both senses , he is Causa aequiuoca euen to the wicked ; for he is iudge , and therefore shall summon all in the Graue , his Angels shall gather as well tares as wheate , and the goats as well as the sheep shall he call before him . Yea hee shall not only cause their rising , but their incorruptibilitie also ; for it is by his Almighty power that they shall bee supported to endure their torment .

This causation only is not here meant , but causatio vniuoca also ; for he is Primitiae faciens primitias , what himselfe hath , he makes others to enioy , and therefore Theophylact obserues well , Primitiae ad sequentes respectum habent , these first fruits haue respect to others ; as if one of many should beginne to doe that wherein he is afterward to be followed by others .

And this appeares in our Communion , Communion in name , and in the condition answerable to the name .

In name : For as Christ , so wee are called Primitiae : so speakes Ieremy , cap. 2. v. 3 , Israel was holinesse to the Lord , and the first fruits of his encrease : and S. Iames , cap. 1. v. 18. Of his owne will begot hee vs , that we should bee a kinde of first fruits of his Creatures : and Reuel . 14. These are redeemed from among men , being the first fruits of God and the Lambe . Hee is not so then the first fruits , as if we were left to prophane vses : for though in comparison of vs Christ is the First fruits , yet in comparison of the world , we also are so esteemed ; Leuit. 23. and therefore there is a second First fruites mentioned in the Law , which was offered at Whitsontide , and represented the Church to whom the Law was giuen , and vpon whom was poured the Holy Ghost .

But as we communicate in name , 1 Cor. 15. so doe wee also in the condition answerable to the name ; for , Christus est Typus Christianorum , As wee haue borne the image of the earthly Adam , so shall we of the heauenly also .

To open this Point a little farther : Christus is Typus victoriae , & vitae ; There bee two things wherein the first fruits doe warrant vs communion with him , Victorie , and Life ; Victorie ouer all ouer enemies , they shall all be subdued , no more tentations , no more foyles , no more reproches , euea when we shall fall asleepe we may lay our selues downe in peace and take our rest , for Christ which only can , will make vs dwell in safety . As securely as himselfe rested in the graue , so shall our flesh rest in hope : there is the first taste of our victorie . But when wee awake , wee shall drinke our fill of it ; and shall with the Saints in the Reuelation , yea in this Chapter , insult and say , O death where is thy sting ? O graue where is thy victorie ? Thankes bee vnto God which hath giuen vs victory through Iesus Christ our Lord .

But he is Typus , not only victoriae , but vitae also , and that of grace , and glorie . Fulgent . p. 714. Of grace in Baptisme , and of glorie at the last day ; so the Fathers distinguish , Resurrectio carnis Christi gratiam nobis & corporalis & spiritualis resurrectionis attribuit , it raiseth out of both sleepes , the spirituall and corporall , and they doe it by the direction of St. Paul , for he makes him a Type of both , but in a different fashion .

Of the first , he is Typus analogicus ; of the second , exemplaris : Wee are buried with Christ in Baptisme , that as Christ dyed and rose againe from the dead , so should we walke in newnesse of life , Rom. 6.3 . Christ then in his Resurrection doth first preach vnto vs rising from sinne . And indeed if the name Christus , did imply the cause of his Resurrection , the name of Christians must imply the cause of ours : no hope of an answerable resurrection , if we haue not a part in the vnction ; for the first resurrection doth fit vs for the second . If we haue ( saith St. Paul . Phil. 3 ) our conuersation in heauen , we may looke for our Sauiour which shall change our vile bodies , and make them like vnto his glorious body .

This all should thinke vpon that little intend the first , and yet looke for the second Resurrection , whereas a spirituall body can be the Tabernacle of none but a spirituall soule ; and wee must feele the answer of a good conscience to Godward , before we can bee begotten to a liuely hope by the Resurrection of Iesus Christ ; Nyssen de opif. hom. c. 22. yea wee must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , foretaste glorie by the vse of grace . And if a man haue the Spirit of grace , Theophylact comforts him well , Ne angaris animo quod mort ali corpore cinctus sis , &c. bee not disheartned when thou lookest vpon thy house of clay , the Spirit of life that is in Iesus freeth vs from the Law as of sinne , so of death ; for if the spirit of him that raised Iesus from the dead dwell in thy mortall body , he that raised Iesus from the dead will also quicken thy mortall body , by the spirit that dwelleth in thee , Rom 8.

There is one thing more noted by the first fruits ; Leuit. 1. they were put on the Altar but not burnt ; to note , that they were ready for God without fire . The Crosse of Christ hath made an end of all affliction , there remaines nothing for vs but acceptation , that wee bee presented vnto God in his Temple , and receiued into those heauenly Tabernacles .

These be the things that the First fruits doe teach , and whereof we may not doubt ; for therefore the Fathers tell vs , that Christs resurrection is not only Auspex , and Examplar , but also fidei iussor , Theodoret. yea chirographum nostrae resurrectionis , they make a faire demonstration of it , Primitiae habent cognationem cum vniuerso eo cuius sunt Primitiae , the first fruits , and that whose first fruits they are , must needes be of the same kinde .

The cognation then is betweene Christs manhood , and ours ; in that he opened vnto vs the new and liuing way , Heb. 9. Non est dubit andum de consortio gloriae , sicut non est dubit andum de consortio naturae . And therefore the Fathers in the Primitiue Church testified their faith by standing vpright this day and many following daies while they prayed ; not onely to remember themselues whither their desires should tend , but also to testifie that this day is quodammodo imagoventuri saeculi , a representation of our blessed rising from the dead . It is true that as the Easter first fruits were presented before those at Whitsontide , so God hath put a distance between Christs resurrection & ours , we must stay our time ; yet the first fruits wils vs to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bee as sure as if wee were already risen .

The last note that I will giue vpon Primitiae , is , that they are Primitia dormientium , the first fruits of them that slept ; the same flesh awakes which slept , that first slept in sinne , and then for sinne . And is not this a wonderfull mercie ? This flesh , if you looke to the basenesse of it , how much more if to the sinnefulnesse , may seeme vnworthy of so great glorie , but God doth vouchsafe it , and leaues vs to stand and wonder at it . He that could haue created new bodies , chooseth rather to repaire our old ; that this our vnworthinesse might the more commend his goodnesse , hee will make these quondam Iustfull eyes , itching eares , bloudy hands &c. fit to doe him seruice in the kingdome of Heauen .

But it is time to conclude . I will shut vp all with a few admonitions that spring from the Text. There is in euery man 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a naturall querulousnesse against death . This Text will silence it , for the remembrance of the Resurrection 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Athanasius speakes ) furnisheth vs with a shield to quench that fiery dart , it will make vs resolue that death is better than life , because the passage to a better life . For the Resurrection is Pascha , Transitus ; death is not meta , but via , not our iournies end , but the passage thereunto : but it is to them that are Christians , that are according to the inner man Temples of the holy Ghost ; for where grace is , Leo de Pasch. Serm. 13. there is the passage vnto glorie ; Quare appareant nun● quoque in Ciuitate sancta , i.e. in Ecclesia Dei futurae Resurrectionis indicia , & quod gerendum est in corporibus fiat in cordibus ; Let our renued hearts bee vnto vs a pledge that our bodies shall be renued .

But grace must be Paschall , transitus sine reditu , wee must so rise from sinne that we returne not like dogges to our vomit , 1 Pet. 2. and like swine to our wallowing in the myre . Serm 10. de Pasch . St. Bernard complained of many in his dayes , Qui sacram Domini Resurrectionem Paschae priuabant nomine , to whom it was not Transitus , but Reditus , that though they kept the Feast for a day , and did partake the Sacrament also , yet after all this turned as good fellowes as euer they were before . I would it were not so with vs also : That it is so with the vulgar people , the Tauernes can witnesse , that are neuer better furnisht than about this time , I would they did not witnesse the like again ●vs also , whose breeding should remember vs of a better course , and teach vs that Easter must be transitus sine reditu , as in Christ , so in Christians .

Whereupon it followeth , that this meditation must make euery day to bee vnto vs an Easter day , and if it bee to our soules , it will hearten vs to hope well of our bodies also ; so that euery one of vs may boldly say with St. Bernard , Declam de bonis deser. Requiesee in spe caro misera , My flesh , fraile flesh , bee still , and rest in hope , he that came for thy soule , will come also for thee , and he that reformed that , will not forget thee for euer .

O Lord that art the life and resurrection , illighten all our darkenesse that we sleep not in death of sin , or for sin ; let vs all awake vnto righteousnesse , and sin no more : so shall wee in thy light see light , and by the life of grace , be brought vnto the life of glorie . Which God grant for his Sonne Christ Iesus sake , to whom with the Holy Ghost , all honour , glory , might , and maiesty be ascribed both now and euer . Amen .

Awake thou that sleepest , stand vp from the dead , and Iesus Christ shall giue thee light .

A SERMON PREACHED IN THE CATHEDRALL Church of Wells on EASTER DAY . MATTH. 26. Vers. 26 , 27 , 28.

And as they were eating , Iesus tooke bread , and blessed it , and brake it , and gaue it to the Disciples , and said ; Take , eate , this is my Bodie .

And he tooke the Cup , and gaue it to them , saying , Drinke ye all of it .

For this is my bloud of the New Testament , which is shed for many for the remission of sinnes .

Supply out of LVKE 22.19 .

This doe in remembrance of mee .

And out of St. Paul , 1. COR. 11.25 .

As often as you doe it , you shew forth the Lords death till his comming againe .

OVR Sauiour Christ being ready to dye , and by his death to redeeme his Church , the whole Church that began in Adam , and was to continue vntill the end of the World , immediately before honoured a Sacrament of either Testament ; the Passeouer that was an annexe of the Old , and the Eucharist that was to be the annexe of the New Testament . Of the Passeouer St. Matthew speaketh in the words that goe before , of the Eucharist in these that I haue read vnto you .

The Argument then of my Text is the Eucharist , the originall thereof . And of that ( fitting the present * * The receiuing of the Communion . occasion ) my purpose is to giue you a very plaine , and a very short Exposition .

Wee may resolue then the Originall of the Eucharist into the Author , and the Institution . The Author is here called Iesus . Touching the Institution , we are to see , 1. When , and 2. How he did institute it . When ; while they were eating . How ; partly by practice , and partly by precept . In the practice wee are taught What Elements were chosen , and What was done with them . The Elements were two , Bread and Wine : Christ chose these , He tooke Bread , he tooke the Cup. In opening what was done with them , the Euangelist informes vs of two workes ; first , Iesus his worke , and secondly , the worke of his Disciples . And eyther of their workes is double ; Iesus worke is first to consecrate , and then to distribute the Elements . In the Consecration we must see , first , How Christ did it , and secondly , Why. How ; he did it by blessing and thanksgiuing : blessing of the Creature , thanksgiuing to the Creatour . Why ; that the Elements might be , the bread the Body , and the wine the Bloud of Christ : so saith Iesus after Consecration of the bread , this is my Body ; and of the wine , this is my Bloud . My is a markable word ; for it improues the Body and the Bloud in that they are his , which is Iesus .

Secondly , about this Body , the Text instructeth vs in two other things ; first , How it must be considered , then Whereunto it was ordained . Though they bee the body and bloud of Iesus Christ that is glorified in Heauen , yet must they be considered as he was crucified on earth ; the body as it was broken vpon the Crosse , and there giuen for the Church ; the bloud as it was shed and let out of his body on the Crosse . The body and bloud so considered , were ordained to establish a New Couenant ; therefore are they in the Text called the bloud of the New Testament : this was the first end . A second is to assure the Church of remission of sinnes ; the whole Church : for the bloud is shed for many , and the good that the many were to haue thereby , is the remission of their sinnes .

Besides this first Act of thus consecrating the Elements , Christ performes another Act , he distributeth that which he consecrateth . In the distribution wee haue two things ; first , hee diuideth the Elements , he brake the bread ; and the like is to bee conceiued by Analogie touching the wine ; for though not actually , yet vertually he did diuide that , in that he would haue euery one drinke but a part of the whole . Hauing thus diuided , he deliuereth the parcels of the bread and the wine to bee drunke by parts : In this sense ( saith the Text ) he gaue the bread , he gaue the cup , he gaue both , and both consecrated .

Besides this worke of Iesus , we haue here a worke of his Disciples ; of the Disciples , for none might doe the worke but they , and all of them must doe it . That which they must doe , is , they must take that which Christ giues , and what they take they must eate and drink as it was consecrated ; Eate this which is my body , drink this which is my bloud , &c. And they must eate and drinke it to the same end for which it was consecrated : the doing of this is not arbitrary , it is enioyned by the commandement of Christ , Take , Eate .

I haue shewed you Iesus his Practice , which was the first mannerof instituting the Eucharist .

There is a second , and that is by Precept , that precept is here but implyed ; for the act being Sacramentall , must continue so long as the Doctrine doth whereunto the Sacrament is annext : the Sacrament of the New Testament vntill Christs comming againe ; for so long must the Gospell continue . But the precept that is here onely implyed , is in Saint Luke exprest , and repeated by St. Paul with some exposition added to it . The precept is , Doe this in remembrance of mee , which words require the Churches imitation and commemoration . Imitation ; Doe this , the Pastors , the People , both must performe their worke , they must doe . Secondly , that which they must doe is this , they must strictly obserue the patterne that is giuen in this place . Besides their imitation , here is enioyned them a commemoration , what they doe they must doe in remembrance of Christ . St. Paul openeth the phrase , They must set forth the Lords death . Finally , whereas Christ did it now once , and hee would haue them doe it againe , wee may see a difference between Baptisme and the Eucharist ; this may be reiterated , though the other may not .

And so haue I laid before you as many particulars as I thinke obserueable in this Text , which I will now vnfold briefly , and in their order : First , then of the Author .

He is here called Iesus , Saint Paul calleth him the Lord Iesus . Though Sacraments be Ceremonies , yet are they Ceremonies of efficacie . Were they onely of significancie , the Church might haue some power to ordaine them ; but being of efficacie , their ordination belongeth onely to God : because the efficacy floweth from his Spirit , and of his Spirit none can dispose but himselfe .

As onely God is the Author of Sacraments , so did hee institute them by the second Person , by him that is the Sauiour of the world doth hee institute the Sacraments of sauing grace : the Sacraments are his most liuely picture , therefore he was fittest for to draw them . He was fittest , as Iesu● for to draw them , and as the Lord to enioyne the obseruation of them ; therein especially stands his Kingdome in his Church , to prescribe the meanes vnto eternall Life .

But how doth he do it ? you shall learne that in the Institution ; I therein obserued the time , and the manner . The time ; while they were eating ( saith St. Matthew ) after Supper ( saith St. Luke ) Saint Paul , the same night that he was betrayed . St. Paul and St. Luke are easily reconciled ; for the Passeouer was solemnized at the same time , and St. Luke meaneth when they had done with that , so far as concerned the Paschal Lamb , but were not yet risen ; for that there was another Ceremony to be performed , as the Iewish Ritualls obserue : and that Ceremony was this , The Master of the Family after the Passeouer was eaten , distributed with solemne words concerning the deliuerance out of the Egyptian captiuity , bread and wine ; before that was done , Christ instituted the Sacrament , and so it might be while they were eating , though it were after Supper . Where out of St. Pauls addition that it was the night wherein Christ was betrayed , we may obserue , that for the terrour of the Crosse , which he fore-saw , Christ did not omit to doe any thing which concerned his office , and was to be for the comfort of his Church .

Secondly obserue , that they were not at a prophane but a sacred Banquet , which hindered not but they might be meete guests for Christs holy Supper ; while they receiued one Sacrament they were not vnfit for another .

And this teacheth vs the reason , why though Christ gaue the Sacrament to the Apostles while they were feasting , the Church commands vs to take it fasting . For their feast was sacred , the Church forbids that which is prophane ; so doth St. Paul , 1. Cor. 11. yea the Iewes were to sanctifie themselues before the receiuing of the Passeouer . How may we then come vnprepared to ours ? that the meate of our soules may the better be receiued , we must not be prepossest with the food of our bodies .

Where by the way , you may learne how to answer the cauill against our Liturgie , which saith , that the Diuell entered into Iudas after his vnworthy receiuing of the Sacrament . For put the case he were not at the Eucharist , which notwithstanding will not easily be proued , because the best Harmonists are against the conceipt , and so are the Fathers Greeke and Latine . But put the case he were not there , yet was he at the Passouer ; that is plaine in the Euangelists , and the Passeouer was a Sacrament , and so in effect the matter is all one .

Secondly , obserue on these words , While they were eating , that before the Sacrament of the Old was abolished ( for it was not abolished but by the death of Christ ) Christ instituted the Sacrament of the New , that because we haue alwayes so much need of grace , wee might neuer be without the meanes thereof . So did he substitute Baptisme to Circumcision , the Ministry of the Gospell to the Priesthood of the Law , the Lords Day to the Iewish Sabbath . Seeing then Christ hath been so carefull of vs , we must not be wanting to our selues ; if we want grace , the blame must not be laide on him , but on vs .

Thirdly , Christ abolished the Ceremoniall Law , but not all Ceremonies . We consist of a body and a soule , and God doth conuey grace vnto the soule by the body , which cannot be done without Ceremony . But ours are fewer in number than were the Iewes , Austin . though they are not inferiour in power : yea they are much more commodious , though they be lesse burthenous . Our charge being easier , and our comfort greater , our sinne is lesse excusable , and our neglect more challengeable , if we doe not practise such easie meanes , to compasse so great a benefit . Enough of the Time .

I come now to the Manner of the Institution ; where wee must first see what Elements were chosen : and here we finde bread and wine . Of this choice the reason is inquired . Some thinke it occasionall ; because the Father of the Family did after the Passeouer distribute bread and wine : Some thinke Christ tooke an occasion from that ceremony to institute this , & by this Truth to accomplish that Type . Others thinke the reason to be Propheticall ; Cap. 1. Malachy foretold , that from the rising of the Sun , vnto the going downe of the same , Gods Name should be great amongst the Gentiles , and in euery place incense should be offered to his Name , and a pure Offering ; the word is Mincah , and so doth import an accessory to the ancient Sacrifice , that was made commonly of fine flower and wine ; this accessory might in some cases be a principall , as appeares in the Law . Some rise higher vnto the dayes of Melchisedech , and because hee offered bread and wine , and Christ was a Priest after the order of Melchisedech ; therefore hee made vse of his Sacrifice , and perpetuated it to this heauenly vse . Now the bread and wine which Melchisedech brought out when hee met Abraham , are by many of the Fathers thought to be a Sacrifice . I might adde a fourth Originall , that is , Manna , and the water out of the Rocke , wherewith God sustained the Israelites in the wildernesse , St. Paul calleth them spirituall meate and drinke , 1. Cor. 10.

But to leaue these points which are subiect to dispute , I will come to that which is more cleare ; and that is , Bread and Wine are the choisest of food , bread strengtheneth mans heart , and it is the sustenance of all other sustenances , the Psalmist giueth Wheate as it were kidnies of fat , not onely alluding to the forme of the graine , but also to the effect thereof ; and God by the Prophet , when he threatneth a famine , expresseth it by breaking the staffe of bread , as if without it all food were heartlesse . As for wine , the Psalme teacheth vs , that it was made to cheare vp mans heart . The Parable of the Trees telleth vs it cheareth both God and man , Iudges 9. In the Probleme , Esdras 3. What is strongest ? wine is brought in as one . Ecclesiasticus hath made almost a whole Chapter of it , and holdeth that there is no life without it ; be we loue-sicke or sorrow-sicke , Cant. 2. Prou. 31 Salomon will tell vs , that wine is the remedy .

As bread and wine are the choisest of foods , so doe they comprehend entire food ; for humidum and siccum are all that are required vnto food : the bread , which is dry , as the foundation of nourishment ; and the wine , which is moyst , as a necessary requisite vnto the concoction of the bread , that it may be chylus : for except moisture incorporate it selfe into it , and helpe the stomach to digest it , it will hardly be prepared for the Liuer , and being prepared , for want of liquidnesse , it can hardly bee disperst through the body . So that neither of these parts can bee wanting in our sustenance corporall , if eyther be , the sustenance will be imperfect .

Finally , the Elements of bread and wine serue to set bounds vnto our meditations vpon sacred things . For though the heauenly part bee the life of the earthly , yet would wee lose our selues in sounding that great depth , if our thoughts were not guided and stinted by the earthly . Therefore hath God vouchsafed this gracious helpe both in the Sacrifices and the Sacraments ; by the Elements he hath confined our meditations , that being more distinct , they might be more profitable .

This being obserued concerning the Elements what they are , we must next obserue , that they are chosen , Christ tooke the bread , and he tooke the cup , the taking of them into his sacred hands , was a reall choice of them . And indeed , he onely that can institute Sacraments , can appoint the Elements , and he doth both vpon the same grounds which I touched before . Only here I note , that we must keep our selues to his choice , and we may not presume to alter the Elements .

Some are bold , and thinke , that as in the Apothecaries shop they haue Succedanea , one Simple to supply the want of another : so in case of necessity , in stead of the Elements taken by Christ , the Church may vse Analoga , such things as are to the people in stead of bread & wine . But that may well be doubted , except it be better warranted than by humane coniecture . It is true that God made Manna Sacramentall , and so did he the water of the Rocke ; but man may not presume to doe what God did . And seeing Sacraments haue necessitatem not Medij , but Praecepti , as it is a very foule fault to contemne the Elements chosen , when they may be had : so when they may not be had , it were better to want the Sacrament , than to vse Elements of our owne choice . God can supply to our faith rem Sacramenti sine Sacramento in a case of necessity , who happely will not be so gracious , if we be so presumptuous to prescribe .

If in case of necessity we may not be so bold , much lesse may we be as the old Heretickes were that corrupted the elements , substituting water when they might haue wine , which therefore were called Aquarij , against whom Saint Cyprian writeth . I meane not those that put water into the wine , which in the East Countries was vsed first to allay the heate of the wine , & afterwards the Fathers conceited a mysterie therein , of ioyning the people vnto Christ ; ( which Ceremony the Church of Rome doth pertinaciously defend , and of a thing indifferent , which may be vsed as it is found expedient for euery Church , they make it necessary vpon their command to be vsed by all Churches ; ) but I meane those that vsed onely water .

As some corrupted the element of wine , so some that of the bread , and that with so much lewdnesse , as is fit neither for Christian eyes nor eares to reade or heare .

Whether the bread should be leauened or vnleauened is a dispute . The Aduocates of the Church of Rome hold it a thing indifferent , & though them selues vse vnleauened , yet do they not condemn the Churches that vse leauened ; and of the Reformed Churches , some vse one , some the other . Though I may not omit to tell you , that the bread vsed by Christ in the Sacrament , though it were occasionally vnleauened , because of the Law , which commanded such bread to be eaten with the Passeouer ; yet was it made of dough , and not of batter , and so was that which properly is called bread , and is vsed with our meate , and not Wafers , which haue not that vse . 1. Cor. 10.16 . Therefore the Apostles giue it the name of bread , yea of a Loafe ; and from the Apostles dayes , during the Primitiue Church , the Fathers obserued that course of vsing Loaues of bread .

One thing more I must obserue concerning the elements , and that is , that neither of them must be embeazeled from the people , that neither of them must bee wanting ; for Christ tooke both . Neither may they bee confounded the one with the other , as some put the bread into the wine , Christ tooke them both apart .

Hauing sufficiently shewed you what elements were chosen , I now come to shew you what was done with them . And here wee finde two works : first , Iesus his work , and secondly the work of his Disciples ; both double . I begin with Iesus workes , whereof the former is , He consecrateth the Elements . And his consecration was performed by two acts : first , Blessing , then Thanksgiuing : blessing of the Creatures , and thanksgiuing to the Creatour .

Blessing is threefold , as the persons that blesse may be of three sorts : first , onely God , then the blessing is reall ; so he blest his creatures , Gen. 1. and promised to blesse Israel , Deut. 28. Secondly , only man , so the blessing is but verball ; thus Isaac blessed Iacob , and Iacob the twelue Patriarchs , Gen. 27.49 . so Kings , Pastors , Fathers , blesse their subiects , their people , their children , speaking the words , but reseruing the deedes for God . Thirdly , ioyntly God and Man , so the blessing is both verball and reall ; such was the blessing of Christ , hee spake the words as man , and made his words effectuall as God , when hee multiplied the Loaues and the Fishes , and when hee instituted the Sacraments .

Christ not onely blessed the creature , but hee gaue thankes also to the Creatour . Christ had power enough of himselfe beeing God , but hee did ordinarily ascribe the power vnto his Father while hee did worke the Redemption of man : so was he pleased by his humilitie to make amends for our pride , and to supply our forgetfulnesse by his thankefulnesse ; he acknowledgeth him the fountaine of all good , and giueth him the glory of all his wonderfull workes : teaching vs that the children of God only by adoption should be humble , as hee is our patterne which is the sonne of God by generation . The Psalmist goeth farther , and concludeth vs , if we be vnthankefull , to bee worse than beasts , seeing the eyes of all things looke vnto him which giueth them their meate in due season , Psal. 145.15 . Wherefore , whether wee eate or drinke corporally , 1 Cor. 10.31 . how much more if we eate or drinke spiritually ? we must follow the Apostles rule , and doe all to the glory of God ; wee must question with our selues as did King Dauid , Psal. 116.12 . What shall I render vnto the Lord ? and wee must with him answer for our selues , I will take the cup of saluation and praise the name of the Lord : vnto this end is this Sacrament called the Eucharist . Thus Christ conscerateth the Elements .

But why ? what good came to the elements by consecration ? surely much good ; for they are made the body and the bloud of Christ : so saith Iesus , This is my body , this is my blood .

The interpretation of these words is much controuerted , and it is much disputed , What change of the Elements the wordes of Christ did make ; for that Christ changed the bread when he consecrated it , wee make no doubt . Whereas then there are three things in bread and wine , 1. the name , 2. the vse , and 3. the substance ; wee confesse a change in the two first , but deny it in the third .

First , wee confesse a change in the name directed by St. Austines rule ; Ad Bonisa● . ep. 23. Because of a similitude , Sacraments commonly beare the names of the things themselues , the Sacrament of Christs body is after a sort the body of Christ , and the Sacrament of Christ blood is after a sort the blood of Christ . Of St. Aducrsus Iudaeos . Austins opinion in our case was Tertullian , Christ ( saith hee ) calleth bread his body . And Cyprian , the signifying elements , and the thing signified , De ●nctione Chrismatis . are caded by the same name . Our Sauiour ( saith Theodoret ) changed the names , and called the signe by the name of his body . Ambrose , Chrysostome , Ambros . de Sacraments . l. 5. c. 4. Chrysost. ad 〈◊〉 sarios ●●●nachos . and others might bee alledged to this purpose .

Secondly , wee acknowledge a change in the vse of the Elements ; for there must be some ground for which the signes may beare the names of the things themselues , and that is , The vertue , the power , the operation of the flesh and bloud of Christ , beeing mystically vnited to the signes , doe in a wonderfull sort manifest these things by the signes through the operation of the Holy Ghost . This we learne of St. Cyprian , De ●nctione Chrismatis . to the Element once sanctified not now their own nature giueth the effect , but the diuine vertue worketh in them more mightily , the truth is present with the signe , and the spirit with the Sacrament : De Sacramentis l. 4. c. 4. so that the worthinesse of the grace appeareth by the efficiency of the thing . Ambrose also , If there be so great strength in the word of the Lord Iesus , that all things beganne to be when they were not , how much more shall it bee of force that the mysticall Elements should bee the same they were before , and yet be changed into another thing ? Theodoret. The signes which are seene Christ hath honoured with the names of his body and blood , not changing the nature , but adding grace vnto nature . Thus farre wee goe in acknowledging a change of the Elements by consecration , farther we goe not ; wee acknowledge no change in the substance of the nature of the Elements , De Sacramentis , l. 4. c. 3. and herein we are guided by the Fathers also . Ambrose . Thou camst to the Altar and sawest the Sacraments thereon , and wondredst at the very ereature , De Coena Domini . and yet it is a solemne and a knowne creature . Cyprian . After consecration the Element is deliuered from the name of bread , and reputed worthy to bee called the body of the Lord , notwithstanding the nature of the bread still remaines . Ad Coesarios Monacbos . Chrysostome . The substantiall bread and cup sanctified with a solemne blessing is profitable for the life and safegard of the whole man .

To proue this the Fathers vse to parallel the Sacrament and the Person of Christ , De ieiunio 7. mensis . in their disputes against Eutyches . Gelasius . As the bread and wine after consecration are changed and altered into the body and blood of Christ : Dialogo secundo . so is the humane nature of Christ changed into his diuine . Theodoret hath the same parallel , and so hath St. Austine , as hee is cited , de Consecratione , distinctione secunda , Hoc est quod dico . Now a generall Councell , not onely particular Fathers , haue resolued that both natures continue in Christs person vnaltered ; so doe their properties ; so doe their actions ; only this honour the diuine doth to the humane nature , that as it hath associated it into one person , so doth it manifest her properties by it , and performe her actions : Euen so is it in the Sacrament , the heauenly , the earthly thing are both vnited to make one Sacrament , but each keepeth vnaltered its owne nature , properties , and actions ; onely the heauenly doth worke by the earthly , and doth not ordinarily without it manifest its operation . If in the person of Christ there was no alteration of the diuine nature , though the Scripture say the word was made flesh ; much lesse may we dreame of any alteration in the earthly part of the Sacrament , though it be said , the bread is the body , and the wine is the blood of Christ .

Out of this distinction of changing of the Elements , you may perceiue that Christs consecration was effectuall , though not effectuall to Transubstantiation . For in a sacramentall argument , both substances must remaine , and by reason of the mysticall vnion Disparats may be affirmed , the one of the other without absurditie . Whether the sacramentall vnion doe require moreouer a Consubstantiation may also here be disputed ; for some vrge it out of these words . But their answer is briefly this , The earthly and the heauenly thing may bee conioyned really , though not locally . And as they may be conioyned , so they may bee receiued , seeing the proper Exhibiter of the heauenly is the Holy Spirit , and the Receiuer is our faith . Our faith may ascend to Christ in heauen , and the Spirit beeing infinite may vnite vs vnto Christ though we be as low as the earth . Whereas then the words may haue their truth without any recourse to a miracle , or contradicting any other Article of faith , or forcing strange senses vpon other passages of Scripture ; we content our selues with this mysticall relatiue vnion , and forbeare all other vnnecessary speculations . Although we must needs confesse , that the words make more for Consubstantiation than they make for Transubstantiation .

We confesse then that in the Sacrament there is the body and blood of Christ , and that three manner of waies ; though we admit neyther of the two false waies Transubstantiation and Consubstantiation . First in regard of the signe ; for it was not chosen for it selfe , but with reference to Christ . Secondly , in regard of the resemblance ; it doth most fitly set forth the efficacy that is in Christ , the strengthning , the cheering efficacie ; you heard before out of the 104th . Psalme , that those properties are in bread and wine . Strength is eyther increased or recouered , and cheerefulnesse followeth eyther vpon the recouered , or increased strength ; wee are Babes , and must grow in Christ ; we are Souldiers and lose blood in his quarrell ; we must finde that which is wanting to both in him . The conscience of sinne doth deiect vs , and the want of grace slack that zeale that should bee in vs ; repaire of cheerefulnesse in both cases is to bee sought in Christ . Thus much wee are taught by the resemblance . A third reason why wee hold the Sacrament to bee the body and blood of Christ is , because the heauenly thing is conueyed vnto vs by the earthly ; the bread which wee breake is it not the communion of the body of Christ ? and the cup of blessing which we blesse , is it not the communion of the the blood of Christ ? In a word , the sacramentall vnion made by consecration serueth to make the sacrament fit for our participation ; t was so , it is so , in euery Sacrament of th● old , of the new Testament .

The addition of My to the body and bloud must not be neglected , for it doth insinitely improue them , when it tels vs whose they are . For there is not an eminencie in the person that doth not reflect vpon this body and blood , be it eminencie of dignitie , or of efficacie . The person is Iesus ; then it is the body and blood of the Sauiour of the world ; He is Christ , then it is the body and blood of the Anointed of the Lord , of the Prophet , of the Priest , of the King of the Church ; he is the Sonne of God , the only begotten , the dearely beloued Son ; how heauenly , how precious must that body and blood bee which are his ? For our better valuation and greater consolation , wee may carry My through all the attributes of this sacred person . But let vs goe on .

The Elements of bread and wine were consecrated that they might be the body and blood of Christ . But how are this body and blood to bee considered ? Surely not as Christ is glorified , but as he was crucified : for it is that body that was giuen ( as St. Paul speaketh ) was broken ; and the blood is that blood which was shed . And so doth it best answer the sacrifices of the old Law , and the Sacrament of the Passeouer . And no maruell ; for the glory of Christ can little comfort vs , except the crosse of Christ doe first proue that he hath merited it for vs . Christs merit is the pillar of Christian faith , whereunto his birth is but an antecedent , that hee might be able to merit , and his glory a consequent , witnessing that hee did merit . We must therefore in the Sacrament haue an especiall eye to this .

And this will not onely secure our soules , but settle our iudgements against the Sophistry of the Church of Rome , who not distinguishing betweene Christ crucified and glorified , or rather not building their conclusions answerable to this vndeniable Principle , The Sacraments represent Christ crucified , not glorified , are driuen to coine so many new Articles , 1 of reall presence corporall , 2 of a metaphysicall Transubstantiation , 3 of an ill applyed concomitancie . All which easily vanish , if we consider Christs purpose to represent himselfe in the Sacrament , not as hee now is at the right hand of God , but as he was vpon the Crosse . Not but it is the same body and blood which is in glory , but it must not be so considered , as it is in glory . Which will necessarily inforce vs to acknowledge , that theynion betweene the thing earthly and heauenly can be no more than sacramentall , and that respectiue also to what was done on earth , not what is in heauen , Was , I say , done formaliter on the Crosse , but is effectiuè working in Heauen . For that body which Christ sacrificed for vs , he presents in Heauen to propitiate God towards vs : not continuing the Act of sacrificing , for that was actiua Passio , or passiua Actio , many others concurred thereunto besides himselfe ; as it is cleare in the Euangelists : but perpetuating the effect of the sacrifice : the Act was but once done , and that only vpon the Crosse , but the efficacie thereof continueth for euer , though Christ sit at the right hand of God in Heauen , as St. Paul proueth at large in the Epistle to the Hebrewes . And this cutteth vp the very rootes from whence springeth the Masse , and all Attendants thereupon .

The last thing which I noted in the consecration is , Whereunto the Elements consecrated , and by consecration made the body and blood of Christ , the body as it was broken , the blood as it was shed , doe serue , and What is intended by them .

Here are two excellent ends ; we must behold therein , first the establishment of a new Couenant betweene God and vs . We need a new one that haue broken the old , by our mutabilitie before the fall , and since the fall through our great imbecilitie ; so that finding our selues vnfit for Hoc fac & viues , we must rest vpon Iustus fide suâ viuet . It is our comfort , that wee which cannot stand of our selues , may subsist in Christ ; and though the Law be too hard for vs without the Gospel , yet by the Gospel we haue a double good : first it giueth strength to performe the Law ; and secondly , because that will not reach home , it assureth vs that our iudge is our father , and contracts with vs in no other person . Of this Couenant God speaketh in Ieremy , cap. 31. and St. Paul openeth it in the Epistle to the Hebrewes .

Marke that the Couenant is annext to the blood ; and so it was in the Type , the Attonement was ascribed thereunto , because the burning of the Sacrifice did rather signifie a dedication of the person to God : but the shedding of the blood did note the death , and it was Christs death , in vertue whereof God was pleased to bee attoned , and to enter into a new Couenant .

The second end is the remission of sinnes ; the Sacrament is not onely vnto vs a pledge of a new Couenant , and warrants , Beleeue , and thou shalt be saued : But lest looking backe wee should be afflicted with the conscience of our sinne , the Sacrament assureth vs , that all shall be pardoned that is not , that hath not been performed according to the Law . Wee come then to the Lords Table not onely for meate , but also for medicine ; not onely for gold , but also for eye-salue : this water of the Sanctuarie runneth into vs as into mare mortuum , it maketh vs no lesse whole than fruitfull ; this is the true poole of Bethesda , no sooner hath the Angell descended into it , but whosoeuer entereth it may bee cured by it . And so haue I opened the first Act of Iesus , he consecrated the elements . The second Act followeth .

What hee consecrated , that hee distributeth . In this Act there are two things ; the first is the diuiding of the elements , the second is the bestowing of them . The breaking may represent eyther the vsage of Christs body when it was sacrificing , as in the old typicall Sacrifices ; the like also must be conceiued of the pouring out of the wine : or else it may fit the Sacrifice for distribution ; as is vsed in a Sacrament . Christ hath the fulnesse of grace , but wee haue euery one but his proportion according to our capacity . Euen as from the Sunne euery man receiues a beame of the same kinde , though not the same beame ; or from a Tree euery man gathereth an apple , though not the same apple ; or out of a Riuer euery man drinketh a draught of the same water , but not the same draught of water : euen so all doe partake of the same Christ , but not in the same measure , and no man whole Christ . Whole , I meane totum Christi , though euery man doth receiue him whole , that is , totum Christum ; euery man hath Christ alike intensiuè , though extensiuè wee haue him not all alike . And yet extensiuè euery man hath his full measure . As it was in Manna , Hee that gathered more had not too much , and he that gathered lesse had enough . The breaking then of the bread doth not onely represent Christs passion ; but also his proportioning of himselfe fit for our participation : For so it followeth , breaking was for giuing .

It is a question , Whether Christ himselfe did communicate in the Eucharist ; it may well be presumed that he did . It is euident that he did in his owne person sanctifie and honour both Sacraments of the Old Testament , Circumcision and the Passeouer . And touching Baptisme , the first Sacrament of the New Testament , there can be no question ; why should there then bee any question of this ? If any obiect the silence of the Holy Ghost in the words of Institution , that may receiue an answer , that it was not necessarily to be exprest , because it might well bee supplyed out of the correspondency of this Sacrament to that of the Passeouer . But the next words to my Text seeme to mee to put it out of all doubt : I will not henceforth drink any more of this fruit of the Vine , vntill that day when I drink it new with you in my Fathers Kingdome . Although St. Luke seem to place those words betweene the Passeouer and the Eucharist , which St. Matthew and St. Marke place after the words of the Institution .

But to let that point passe ; Though Christ did partake , yet it was not for any need that he had of it , but for that by his owne participation hee would giue vertue vnto this ; as he hath done to other Sacraments . Hee needed not to dye for himselfe , he dyed for vs ; therefore as he gaue himselfe for vs , so did he giue himselfe to vs : for vs , on the Crosse , to vs , in the Sacrament . Here appeareth the truth of the Apostles saying ; He that was rich became poore , that wee by his pouerty might be made rich , 2. Cor. 8.9 . He that knew no sinne , was made sinne for vs , that wee might be made the righteousnesse of God in him . And let this suffice for Christs worke .

Let vs come now to the Disciples worke . And here first we must obserue , that they that must meddle with these elements , must be Disciples , that is , profest Christians . For as none might eate of the Paschall Lambe , but they that were circumcised , no more might any receiue the Eucharist that was not baptized . The reason is plaine : No man can be nourished except he liue , and liue to God no man can , but he that is incorporated into Christ , and incorporated he is by Baptisme .

But euery one that is baptized is not fit to receiue the Eucharist , hee must be of age to examine himselfe ( as St. Paul aduiseth ) and to discerne the Lords body . It is true , that about St. Austins time they did put the Eucharist into childrens mouthes , before they could vnderstand what it meant : And this was done vpon the mistake of those words of St. Iohn , Except you eate the flesh of the Sonne of man , Cap. 6. and d●inke his bloud , you haue no life in you . But that errour was long since deprehended , and the custome discontinued , and none receiue but those which are come to years of discretion , and moreouer , are able to giue an accompt of their faith : Yea , by the laudable orders of our Church , none should receiue vntill they are confirmed ; and great pity it is , that so laudable a custome is not obserued . Were it , many aged ones would not liue , yea and dye too so ignorant of that which they receiue , as now they doe to the dishonour of our Church , and discomfort of their soules . Pastors , Parents , Masters , Churchwardens , yea and Godfathers and Godmothers also , should make more conscience of their dueties , their oathes , their vowes , wherein they stand bound to God , his Church , and their Charge , and take more care to remedy this than for ought I see they doe .

It is a question , Whether vnder the name of Disciples more are vnderstood than the twelue Apostles ? Some thinke yea : but not one of the Euangelists doth fauour their conceit . It should seeme by them , that onely the twelue Apostles did now represent the whole Church . And happely they onely were present , because Christ was pleased to teach them the forme , and giue them the charge of administring the Sacrament . Surely , that is more likely , although if wee doe conceit that other were present , there is no Heresie in it .

But I leaue the persons , and come to their worke . Their worke is double , as was the worke of Iesus . The first is , they must take , Take what Christ gaue ; for he therefore gaue it , that they should take it . And indeed it were a great contempt to bee present , and not to take part . Certainly the Primitiue Church thought so , whose Councels require scuere censures to be inflicted vpon idle gazers on .

And there is great reason for it ; for they abase themselues , and excommunicate themselues : at least range themselues in the order of Penitents , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who were not thought meete or worthy , for their simplenesse or their wickednesse , to be guests at the Lords Table . Yea and what a wretchednesse is it for them , that know what neede they haue of the New Couenant , to be carelesse of confirming their assurance thereof ? and for them that are loaden with sinnes and iniquities , not to vnburthen their consciences of the guilt , and purge them from the corruption , by taking the pledge of remission of sins , and meanes which should further the amendment of their liues ? He deserues to perish for want of grace , that hath it offered , and doth refuse it .

Besides this worke of taking , the Disciples had another work , and that is eating and drinking ; what they take , that they must eate and drinke also . These are corporall acts , but they must be vnderstood according to the food . And seeing the food consisteth of an earthly and a heauenly part , we must eate and drinke both . And God hath prouided vs wherewith we may doe it ; for wee our selues consist of an earthly and an heauenly part : We must bring both parts vnto this feast , and there vse them both ; our bodies must take , eate , and drinke the elements ; our soules must take , eate , and drinke the body and bloud of Christ . Yea our bodies must in these acts onely attend our soules ; for the Feast is not Ventris but Mentis , neither is our corporall feeding vsed otherwise than to helpe forward our spirituall .

Secondly , our eating and drinking must not onely feed vpon Christs body and bloud , but vpon them , as the one was broken , and the other was shed , as they were the propitiatory Sacrifice . And then thirdly wee must draw out of them , and digest in our soules the two comfortable ends of the Sacrament , that is , first , our assurance that wee are in the new Couenant ; secondly , that our sinnes are pardoned . If wee doe not take all these things in our eating and drinking , we doe not take all that which is set before vs , and offered vnto vs .

And here we must marke a difference betweene our corporall and spirituall food . Non ego mutabor in te , sed tu mutaberis in me ( as St. Austin bringeth Christ speaking ) . When we eate corporally , our food is turned into vs ; but when we eate spiritually , we must be turned into our foode : we must be transformed into Christ . First , into his Grace , wee must bee liuely Images of his heauenly Vertues , of his Patience , of his Obedience , of his Humility , of his Charity , of whatsoeuer other Vertue shined in his mortall life . And then wee shall be sure to be transformed into his Glory , and by vertue of this food , hee will change these our vile bodies , and make them conformable vnto his glorious body . And indeede this conformity doe the Fathers make a principall effect of this our spirituall foode .

Whom doth this feeding concerne ? I told you the Disciples ; here are two other words that may not be neglected , and they are all and manie : all that are Disciples and of age , and those all are many ; for Christs bloud was shed for many . Of the Poole of Bethesda it was said , that it could cure but one at a time , and that one which first went into the water after the Angell had stirred it : but Christs Sacraments are like vnto his garments ; Matth. 14. of them we reade in the Gospell , that as many as touched them were made whole , Matth. 14. and of these it is true , that as many as faithfully partake them , shall as truely bee made whole spiritually , as the other were corporally .

As many . The Sacraments are sufficiently soueraigne for all , not so efficiently , and yet efficiently for many : For although in comparison of vnbeleeuers , beleeuers are but few , yet considered in themselues , beleeuers are many , Reuel. 7. both Iewes and Gentiles . I will not trouble you with a dispute , Whether in this place ( as in some other ) the word many is put for all ; I will rather obserue vnto you , that this same feeding is not a thing arbitrary , but enioyned the Disciples , neither may they hope to haue any part in the new Couenant or Remission of sinnes , except they performe this commandement . And the commandement is not more than needs ; for whereas wee need no incitement for to take our corporall food , yet were wee not incited , wee would pine away for want of our spirituall ; therefore is God in the Prophet faine to call vpon vs , Esay 55. Hoe all ye that thirst come to the waters , &c. and Wisedome in the Prouerbes is faine to send her Maides , and say , Come eate of my bread , and drinke of my wine , Prou. 9. so likewise doth the King at the Marriage Feast , Matth. 22. and so is Christ faine to importune the Church of Laodicea , Reuel . 3. But remember that it is an affirmatiue commandement ; and so doth tye semper , though not ad semper .

I will dwell no longer vpon the practice , let vs come now briefly and see the precept . The precept is not here exprest but implyed ; for seeing here is the Institution of a Sacrament , it is the Institution of that that must be as lasting , as the Doctrine whereunto it is annexed . For a Sacrament is an annexe vnto Doctrine , euen as a seale is set vnto a Pardon . The Sacraments of the Old Testament were so annext vnto the ceremoniall Law ; so are the Sacraments of the New Testament vnto the Gospell . As he that taketh the Charter of Pardon without the Kings seale , when hee may haue it , loseth the benefit of his Pardon : so hee will haue but little benefit of the Gospell , that is a contemner of the Sacraments ; they must both goe together vntill the worlds end , or as S. Paul speaketh , vntill the Lords comming againe , 1. Cor. 11. This Institution of Christ , is like that of the Creation , not to bee stinted by this present act , but extended to euery of the like ; as it doth in the other Sacrament of Baptisme ; yea and of Ordination and Absolution . The first of euery of them was seminall , and to bring out others according to its kinde . Whereupon it followeth , that the words of Christ in his practice , are vsed by the Pastors not onely as historicall , but also as operatiue . And this is the ground of our faith and security in the effect of these and other sacred Rites .

But touching this Sacrament , the precept is cleare in St. Luke , Doe this in remembrance of mee . Wherein there are two markable things which the precept doth require . I will touch them in a word ; the first is Imitation , Doe this ; the other is Commemoration , in remembrance of me . Doe this , that calleth for the worke of the Pastour in imitation of Iesus , and the worke of the people in imitation of the Disciples : both must be doing in this Sacrament , and except they be both doing it is no Communion . Priuate Masses are a direct peruerting of Christs Institution , where the Priest onely is doing , but the People doe nothing , at least they doe not what they should , there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereas the precept doth not onely require that we doe , but that wee doe this ; the Priest must precisely doe that which Iesus did , he must take the same Elements , the same in nature , the same in number , and when he hath taken them , he must vse them as Christ did , consecrate them with blessing and thanksgiuing , to the end , and for the vses before specified , according to that of St. Paul , Quod accepi à Domino , tradidi vobis , 1. Cor. 11.

And what he hath consecrated , that must he distribute , and withhold no part : not the Cup , as the Church of Rome doth ; Christ gaue that , and for many hundred yeares the Church imitated him so doing ; and now they reserue it onely to the Priest that doth execute , or doe the honour to Monarches to giue them the Cup.

And that may worse be withheld from the people than the body . For the new Couenant , and the Remission of sinnes , is in the Text annext vnto the bloud , as if Christ would haue them especially remember it in that . Concomitancy is an idle shift ; for seeing a Sacrament is the participation of the sacrifice , they confesse that they cannot make vp the sacrifice without consecrating both bread and wine ; how doe they not then defraud the people of a part of the sacrifice , if they giue them the bread and not the wine ? or ( which is most absurd ) the Priest receiueth Christs body as it was crucified , because he receiueth in both kindes ; and the people as it was glorified , because the concomitancy maketh them receiue both in one kinde . Adde hereunto that they must mocke the people with vnconsecrated wine , or beare them in hand that it is arbitrary in the Church , whether they shall or shall not haue it . Their other reasons are ridiculous : certainly , they agree not with the precept , Doe this . No more doth whatsoeuer they doe besides , as their Reseruation , their Circumgestation , their Application of the Host vnto many vses , whereunto God neuer ordained it .

But the most notorious corruption of these words is , that they are made a part of the Priests Ordination ; as if they did giue him power to sacrifice both for quicke and dead : For from these words doe they deriue that part of the Priesthood ; yea vpon these words they build the Masse also , as if Hoc facite were as much as sacrifice , and immolate Christ vnbloudily . But I will not stand to refute them .

As the Pastors worke is enioyned in Hoc facite , so is the Peoples also ; they must doe as the Disciples did , take that which was distributed amongst them , eate that which was consecrated for them ; and they must feed thereon with their bodies and with their soules . Not only with their bodies , as carnall Christians doe ; nor with their soules , as the Papists teach their people to communicate mentally with the Priest ( as if a man were euer fit to communicate mentally , when he is not fit to communicate corporally ) but we must communicate with both , otherwise wee are not compleat guests of this entire Feast . And though of the two , better the body bee wanting than the soule , because the grace that possesseth the soule will redound to the body ; but the food of the body cannot benefit the soule : yet seeing the body and bloud of Christ is the fountaine of life spirituall to our soules , immortall to our bodies , our best course is to eate and drinke with both , that we may liue , and liue in both blessedly for euer . As the People must doe this , so they must take heed , that beside this they doe not eyther superstitiously adore the Elements , or Atheistically prophane them in swearing , either by the heauenly or the earthly part of the Sacrament .

The last Note that I will giue , is the Commemoration that is enioyned by the precept , Doe this in remembrance , St. Paul expounds the word thus , Shew forth the Lords death . And indeede the Sacrament is a liuely representation of the crucifying of Christ ; and but a Commemoration : For the Popish Masse is refuted in this very word , and St. Pauls phrase , which shew , that Christ is not crucified againe , but the manner of his crucifying Sacramentally represented to vs ; and so the Fathers tooke it .

But as the Pastor must commemorate the sacrificing in his worke , so must the People the sacrifice in taking and feeding thereupon as vpon the viaticum peregrinantium , & militantum .

Finally , that which remembreth vs , must be often frequented by vs : so must this Sacrament . Wherein it differs from Baptisme , which cannot be reiterated ; this may , yea it must . The first Christians thought so , who at first receiued it euery day ; they may make vs blush whose deuotion is now so cold .

But I end . That death which Christ endured for vs , and doth offer to vs , wee must remember in such signes , and apply to our selues by such meanes as he hath appointed , if we meane to be benefited thereby .

MOst mercifull Sauiour , that by thy powerfull word hast consecrated these holy Mysteries of thy most precious Body and Bloud , broken and shed , to be the vndoubted pledges of thy Gospell , and euer-running Conduits of thy Grace , curing the deadly wounds of all our sinnes , and satisfying as many as thirst and hunger after righteousnesse ; grant that we neuer neglect to receiue , and when we receiue , may euer be prepared , prepared both in body and soule so here by faith worthily to feed on thee , as thou representest thy selfe veyled in thy Church Militant , that we may hereafter fully enioy thee , as thou presentest thy selfe vnueiled in the Church Triumphant . And in acknowledgement of this present grace , and that future glory , let euery one of vs become a sanctified Eucharist , that with soule and body wee may now and euer sing , Glory be to thee O Lord , O Lord our strength and our Redeemer . Amen .

IHS THREE SERMONS PREACHED IN THE CATHEDRALL Church of Wells at the Feast of WHITSVNTIDE .

EPHES. 4. verse 7 , 8.

But vnto euery one of vs is giuen grace , according to the measure of the gift of Christ

Wherefore he saith , When he ascended vp &c. to the 17. verse .

THe Apostle in former Chapters hath opened the mysteries of the Gospell , but at this hee beginnes to deduce certaine rules of life which spring therefrom ; and hee doth specially recommend vnto the Ephesians three Christian Vertues , Vnitie , Pietie , and Constancie : he would haue them all agree in Gods truth , and expresse that truth in their liues , and not wauer in their liues for feare of the Crosse .

But more particularly touching Vnitie , he tels them wherein it consists , and wherefore it must be entertained . Wherein it consists we learne in the verses that goe before ; but wherfore it must be entertained we are taught in these that now I haue read vnto you .

The Reasons are partly the meanes whereby , and partly the end for which we receiue the gifts of God . The meanes are two ; one Principall , which is Christ ; the other Instrumentall , which are his Ministers . And the End is twofold , first , our Consummation in grace , & secondly , our Preseruation from errour .

These bee the particulars which take vp so much of this Chapter as reacheth from the seuenth to the seuenteenth verse . At this time ( sutably to the time ) I shall entreat only of the first of our meanes , of Christ the principall meanes whereby we obtaine the blessings of God .

And here we are to see first , What Christ doth , then What right hee had to doe it . What Christ doth is set downe three wayes , but all yeelde but one sense : first He giueth grace , secondly He giueth gifts , and thirdly He fils all things , that is , by him we haue Gods blessings .

But we may resolue them into two points ; the Gift , and the Giuer ; the gift is grace , and that grace hath power to fill , and this is nothing but a description of the Holy Ghost which descended this day , for he is the filling grace of God . Of this gift the Giuer is Christ , it is here called expresly his gift : and he giues it discreetly , because according to a measure , and yet vniuersally , not one of the Church which doth not partake it , to euery one of vs is giuen grace .

This Christ doth , and he doth no more than he may ; his right to doe it is gathered out of his Ascension , which St. Paul describes to be a deserued Triumph . The parts of a Triumph ( as they know which are read in stories ) were these two : first , the person of the Conquerour was carried in state , and secondly , the monuments of his conquest did attend his Chariot , and were disposed at his pleasure . Lo here our Sauiour Christ his person is lifted vp on high , and it doth not ascend single , but leades captiuitie captiue , and diuideth the spoyle , He gaue gifts to men , such an Ascension was a Triumph indeed . And as it was a Triumph , so was it a deserued one ; for Christ descended before he ascended , yea he ascended not so high , but he descended as low ; for he that ascended aboue all heauens , descended before to the lower parts of the earth ; the same person did both , and so became the Ascension the reward of his descension .

And so haue you the Contents of the first branch of my Text , whereof I shall now ( God willing ) vnfold so many as the time will permit .

I beginne at the Gift . And the gift is called grace , and grace is a free gift , it is such a gift as can neyther bee deserued before hand , nor bee required after it is receiued . Between men there passe three sorts of gifts : The first is Salarium , when a man giueth that which another hath earned ; of which the rule is , The labourer is worthy of his hyre : such a gift grace is not , for though God impose workes vpon vs , yet are they not , as they ought , done by any of vs : Adam failed , much more doe we , we can claime no salarie . The second kinde of gift is Honorarium , it is such a gift as testifieth the inferiours reuerent regard of his superiours eminencie : such a gift grace is not , for if the Angels light be darkenesse in comparison of God , and their perfection is imperfection ( as Iob teacheth ) how vile and base is man , who is but dust and wormes meat ? there is nothing which God should honour in him . The third gift is called Eleemosynarium , the almes which the rich giues to the poore ; this comes nearest to the nature of grace , and yet it comes farre short of it . For the rich are bound to relieue the poore , partly by Gods Law , and partly out of a consideration reflecting vpon themselues , that be they neuer so rich they may become poore , and stand in neede of the same reliefe which they afford to others . But God is bound to none , neyther can he possibly neede the helpe of any ; therefore his gift , and only his is properly grace , and comes within St. Austines definition that tels vs , that Non est gratia vllo modo si non sit omni modogratuita , no gift deserues the name of grace , except it be absolutely free , and such are Gods gifts . The more are we indebted if we receiue them , and the lesse proud should wee bee : for whereof should he be proud whose tenure is altogether pura & perpetua Eleemosyna , meere Almes , and the most free Charity of God ? Nay , the very word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Loue of God , for the Gift proceeding from loue , doth put vs in mind , that our eyes should not be fixt so much on that which we haue , as on him that gaue it , and we must not take so much content in our owne state , as in his fauour .

But it is moreouer to be noted , that grace in the Scripture is contradistinct to nature , and the workes thereof are different from those of the creation and preseruation of the world . It is true , that all the workes of God wherein hee doth communicate of his goodnesse vnto the world , spring freely from his fauour ; for hee might haue chosen whether hee would at all haue made the world , or bestowed such excellent endowments vpon any man : but yet the Holy Ghost is pleased to vnderstand this word of those blessings which belong to the second Couenant , the Couenant of the Gospel ; it is an Euangelicall word , and signifieth only those gifts wherein the Euangelicall Couenant doth consist , and whereby it is furthered . They are of two sorts ; in the Schooles the one is called gratia gratum faciens , the other gratia gratis data : not but that both are gratis datae , freely giuen ; for in that respect the members of the Distinction are coincident , but because they are not reciprocall ; all grace that is freely giuen is not that grace which doth recommend vs vnto God . This is the peculiar of the grace of adoption , the grace of aedification reacheth not so farre .

But that which we must principally note , is the heeding of the Pelagians Heresie , who confounded nature with grace , and grace with nature ; who as they did too shallowly thinke of the Fall , so they did derogate much from the fauour which God vouchsafed in restoring of man . But we must learne as to neglect no gift of God , so to set a right estimate vpon the gifts of the Gospel ; these gifts are by an excellencie called Grace . And thus much of the nature of Grace , wee come now to the property thereof , which is to fill .

Some refer this word vnto the person of Christ , as if that did fill all places ; and indeed it liued on earth , descended into hell , and so did enter into heauen ; it was successiuely in euery of these places . Others straine it too farre , that would haue the Manhood to communicate with the Deity in vbiquitie , and to be at the same time in euery place . But as we grant Attributa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that supernaturall endowments in the highest degree were conferred vpon the Manhood of Christ : so may we not admit any Attributa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 therein , we may acknowledge no Attributes that destroy the nature of his Manhood ; the truth of his Manhoode is the greatest comfort of a Christian , whether wee respect what he hath done for vs , or the blessed conformitie that we shall haue to him .

It is true that these words of filling doe concerne Christs Manhoode , or rather his person as hee was no lesse man than God ; for it speaketh of some thing that Christ did after his Resurrection ; there is no doubt but he filled all things with his Godhead before which is euer infinite : but the Manhood making one person hath diuers prerogatiues by vertue of the Hypostaticall vnion . First , it is euery where present , though not with , yet to his Godhead , and Christus is totus vbique , though totum Christi is not vbique ; the whole person fils heauen and earth , though the manhoode be finite . Secondly , both the natures are associat in their Actions , the Manhood is priuie vnto , and consents with the Godhead in all the works of Christ , yea , and the merit of Christ whereunto the Manhood concurred doth moderate all the Actions of the Mediatour . Thus farre wee may safely speake of an Vbiquity of Christ : but the proper sense of this place is not of the person , but the worke ; it is true that he that fils is Christ , but that wherewith he fils is his grace .

And grace is the only thing that fils . And it fils two manner of waies , first , sistendo appetitum ; for whereas all other things which wee desire grow quickly loathsome and tedious vnto vs , and wee are faine to shift because wee finde wee haue not lighted vpon that which should giue vs content , as we may gather out of the Preachers censure , Vanitie of vanities , and all is but vanity , when wee come to grace there wee rest : St. Austine giues the reason of it , Fecisti nos Domine propter te , & irrequietum est cor nostrum donec requiescat in te ; and K. Dauid expresseth it most passionately , Psal. 73. Whom haue I in heauen but thee ? and there is none vpon earth that I desire besides thee ; my flesh and my heart faileth , but God is the strength of my heart , and my portion for euer . And no wonder ; for nothing can giue constant content but that which is verum and summum bonum , that which is good indeed , and is our soueraigne good : these are found only in God , none finde them but they that partake of him . Secondly , the same grace that doth sistere appetitum , doth also explere ; as it doth giue vs content in that we desire no other thing , so of that only we may haue our fill . Other things are not onely worse than that wee principally desire , but they are lesse ; and we therefore doe loath them , not because they are not good at all , for they are the creatures of God , and they are made for our vse , but because they beare not proportion vnto our desire ; when we haue them we finde a great want of something else besides them : let a man haue all the riches in the world , all the honour , yea all the wisedome , they will not satisfie him ; yea let euery power haue his distinct obiect , yet they will not satisfie him : There is a common obiect that they all desire , and which onely can fill them , the desire of them all , and that is Grace , Grace is the fulnesse of God , ( as the Apostle cals it , Ephes. 3.19 . ) and the Prophesies of grace doe promise fulnesse , Ieremie 21. God will not onely prepare a table for vs , but our cup shall ouerflow , Psal. 23. here we hunger and thirst for a time , but if grace be our portion , we shall be satisfied , and we shall be admitted to the tree of life , and drinke our fill of the riuers of Gods pleasure .

But I told you that this which you haue heard is nothing else but a Periphrasis of the Spirit ; for the filling grace is nothing else but the Holy Ghost : This day ( as we read , Acts 2. ) when hee came he filled , and filled not only with the Type , but also with the Truth . That you may vnderstand this you must obserue , that as Christ our Passeouer was sacrificed iust at the time of the legall Passeouer , and as he became the first fruits of them that stept , rising that very day that the first fruits were offered : euen so the Spirit was giuen vpon the very same day when God with his owne mouth pronounced the Law in the hearing of the People , the mysterie whereof was this , that man can neuer haue the benefit of the Law , but by the grace of the Spirit iustifying him by faith , and making him a new man .

But by the Spirit we must vnderstand not only the grace , but the person also , or else it will neuer fill : For as the corne that is sowne is but a small graine , but being watered with the dewe of Heauen , and comforted with the Sunne , it comes to a full eare ; euen so grace when it beginnes in man it is very scant , there must bee some bodie to foster and cherish it that it may come to perfection , and that is the Spirit . And herein appeares a difference betweene Adam created , and Adam restored . Adam created was furnished with grace , and being so furnished was left to himselfe , whereupon he quickely became an vnthrift , and brought to nought that portion which he receiued of his heauenly Father ; but being restored he is better prouided for , hee hath the person of the Spirit bestowed vpon him as a liuing roote : so that although hee haue his Winters and his Autumne , he doth not alwaies spring , nor is alwaies loaden with good fruit , yet he hath life in the roote which will shute forth againe , and he that seemes to be dead , will reuiue , and like corne that stockes better when it is nipt with frost , will afterward beare the more fruit .

You haue heard the Gift what it is , now heare of the Giuer ; and the Giuer is Christ . Christ is the Giuer of the Spirit duplici iure , originis & meriti ; in that the Spirit doth proceede from him , so he is said to bestow him , because ordo ad extra is answerable vnto ordo ad intra : He hath also a right by merit , he deserued in doing the worke of a Redeemer to haue the bestowing of the Spirit ; in this later sense must wee vnderstand it in this place , and of this sense in the next part of the text .

And here we must consider the difference betweene the Hebrew of the old Testament and the Greek of the new ; Accepit dona , saith the Psalmist ; Dedit dona , saith the Apostle : They are easily reconciled if you marke Christs second power of giuing the Holy Ghost ; for , Accepit quae daret , accepit ex merito , quae daret ex arbitrio ; therefore St. Austine saith well , Vtroque verbo altero Prophetico & Apostolico altero plenissimus sensus redditur ? The Apostles are the best Commentators vpon the Prophets , and when we parallel texts that are found in both , wee must not oppose the one to the other , but expound the one by the other ; which we may safely doe , because in vtroque est diuini sermonis auctoritas , as the same Father speaketh .

Seeing then Christ receiueth what he giues , receiues of his Father what he giues to vs ; these words must be vnderstood of Christ incarnate : as God he could not receiue , because he had all things ; wherefore if he receiue , it must be as he became man ; so indeed he was Christus anointed , and his name was as an oyntment poured out , Cant. 1. the precious oyntment poured on his head ran downe vnto the very skirts of his cloathing , hee was made the Sonne of righteousnesse and became the father of lights , precious promises are giuen vnto vs by him , and of his fulnesse we all receiue grace for grace .

Finally , we must marke , that though hee receiued as he was Incarnate , yet he giues as he is God ; for though Accipere be meriti humani , yet Dare is potestatis diuinae ; though in neither giuing nor taking wee must seuer the person , yet must wee in eyther obserue which nature is principally respected .

As Christ is the giuer of the Spirit , so doth he giue him discreetly and vniuersally ; discreetly , for he giues 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee keepes a measure in his giuing . There is this difference betweene the Head and the Body of the Church , the Head hath the Spirit without all measure , but the members of the Body haue it in measure ; neither doth this argue any impotency in Christ the Giuer , but his wisedome . It is true , that as it is in Christs power to giue or not to giue , so hee may giue as much or as little as hee will ; for hee may doe what hee will with his owne : but hee doth not onely follow his Will , but the counsell of his Will , as this Apostle teacheth vs ; Occumenius . and the counsell of his Will or his Wisedome , doth respect 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the endowment of the Church .

As in our body naturall , God hath ioyned beauty and commodity in framing the limmes , so that euery one hath that proportion as is most comely and vsefull : so the Church , though vna , yet is varia ; though it be but one body , yet hath it diuers members , and though the one body be quickned with the same spirit , yet in euery member the spirit doth varie his gifts , and the Church thereby is the more beautified and benefited ; so that no man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sufficient of himselfe , but hee is thereby vrged to desire the Communion of Saints , wherein stands our mutuall comelinesse and comfort .

Seeing then Christ giues as hee thinkes meete , euery man is bound to thanke him for that which hee hath , and enuie must not make him murmure for that which hee hath not . It is absurd for a man to dislike with the dispensation of Christ , it is as if the members of the body should grudge that they haue not the endowments each of the other ; wherein if God should satisfie them , the deformity and discommodity which would follow , would quickly make them weary of their desires .

Though Christ be thus discreet in giuing , yet is hee kindly bountifull also ; for he giues to euery one . St. Ambrose hath a good rule , In donis officiorum diuer sitas est , non Naturae , all drinke of the same spirit , though they drinke not the same draught : As in our naturall body there is no member that liues not by the soule , no more is there in the mysticall Bodie any member that liues not by the Spirit ; Christ will haue euery one haue some token of his loue , and will haue euery one stand the Church in some stead .

The Church ( I say ) for the particle All is limited by Vs. There are gifts that are bestowed vpon all the world , as wee acknowledge in our daily grace , The eyes of all things looke vp vnto thee , O Lord , and thou giuest them their meate in due season , thou openest thy hand , and fillest with thy blessing euery liuing thing , Psal. 145. but the graces here meant are the peculiar of the Church , you heard it in the Gospell this day , The spirit is such a thing as the world cannot receiue , but the Church seeth and knowes him , and he shall abide with her for euer ; for it is onely the Church that can say , The Let is fallen to her in a faire ground , she hath a goodly heritage .

But the gifts , that as vpon this day descended on the Apostles ; were visible gifts , and they had corporall effects , speaking in diuers languages , casting out diuells , curing of diseases , treading vpon serpents , &c. these gifts we haue not , how then haue we the spirit that descended this day ? Gregory the Great answereth well ; Thou hast it , though it appeare in another sort : Thou canst not speake diuers tongues , but of what Nation soeuer thou art , thou canst speake the language of Canaan , and it is as great a miracle that all Nations vnderstand the same heauenly language , as that the same person should speake all languages : Thou canst not cast out Diuels out of mens bodies , but out of their soules thou mayst , and cure the diseases of their soule , though thou canst not the diseases of their body ; yea & bruise thou mayst the old Serpents head , though thou canst not safely tread vpon a Snake . In a word , thou mayst doe many things inuisibly and spiritually , which are not inferiour to those things which the Apostles did visibly and corporally , and doubt not but if thou beare the fruit of the Spirit , the Spirit of Christ doth rest vpon thee .

And if wee doe solemnize the memory of Saints , how much more should we solemnize the memory of the Sanctifier ? wee are all bound to keep this day holy to the Lord , because this day the Lord gaue that gift which doth concerne vs all . Wherefore let vs all say ,

BLessed be the Lord God , euen the God of our saluation , hee daily loadeth vs with his gifts , euen the spirituall gifts of Grace : Hee that giues them , fill vs with them , that as we are called to be , so we may be indeed comely and profitable members of the mysticall Body of Christ , and liue for euer conformable to our Head . Amen .

THE SECOND SERMON . On Trinity Sunday , at an Ordination of Ministers . EPHES. 4.11 .

He gaue some to be Apostles , some Prophets , and some Euangelists , and some Pastors and Teachers .

THE passage of Scripture contained from the 7. to the 17. Verse , doth informe vs of the reasons which perswade Christians to agree in Gods truth . These reasons are two , drawne the one from the meanes whereby , the other from the end for which the Church receiues the spirituall gifts of God : The meanes is Christ .

And touching Christ , St. Paul teacheth vs in this passage what he doth , and what right he hath to doe it . That which hee doth is expressed three wayes , but all yeeld but one sense : 1. He giues grace , 2. He bestowes gifts , 3. He fils all things ; that is , his gift is a filling grace . Grace is a free gift ; a gift , Donum , non salarium , not an hyre of our labour , but an argument of Gods fauour . And this gift is free , it is grounded vpon no obligation ; all gifts of men are in part due , as the reciprocall between equals : for loue challengeth loue , or those that are not reciprocall between vnequals , be they Honoraria or Eleemosynaria , whereof the inferiour oweth the former to his superior , in acknowledgement of his eminency ; and the superiour owes the latter vnto his inferiour , out of a fellow-feeling which hee must haue of his wants : but Gods gifts can neither bee deserued nor requited , neither doth he finde ought worthy his regard in vs , neither doth any danger of his moue him to commiserate vs : His gift then is absolutely free .

But this is common to the gifts as well of Creation as of Redemption ; but the Scripture restraines the word Grace vnto the gifts of Redemption , which are not onely non debita , but indebita , whereof God owes vs no one , but he owes vs the contrary , that is , plagues : and therefore hee doth giue not only non dignis , to those that are without all merit of good , but also indignis , to those that are full of the merits of sinne . The word then is plainly Euangelicall , and signifieth such blessings as accompany the New Testament , those blessings are most properly termed Grace .

This grace hath a power to fill which no other thing hath , and it fils sistendo and explendo desiderium , it fixeth our wandring desires , so that we desire no other obiect , and this is able to satisfie to the full , and satisfie the whole man . Now this filling grace is nothing else but the Holy Ghost . But by the Holy Ghost we must vnderstand not onely his gifts , but also his person , both are bestowed on vs , the gifts to qualifie vs , and the person to continue and increase these qualities in vs .

And herein stands a great difference betweene Adam created , and Adam redeemed ; Adam had rich gifts , but hee had not the promise of the Spirit to perpetuate his gifts ; but we haue in Christ . And indeed Christ is the Giuer ; St. Paul saith so , but the Psalmist makes him a Receiuer : they are easily reconciled ; for he receiued that which he gaue : Therefore Christ here is vnderstood as hee is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God and Man ; hee receiued as Man , that which he gaue as he was God .

And he gaue this discreetly , according to a measure ; not his power , but his wisedome moderated his gift , and his wisedome had an eye to the comelinesse and commodity of his mysticall Body the Church . And although he gaue discreetly , he gaue vniuersally , to euery one is his grace giuen ; euery member hath a marke of his fauour , and hath some gift wherewith he may stead the Church .

And thus farre we came the last Sabbath in opening what Christ doth , we must now goe on , and see another point herein contained in this 11. Verse ; Christ giues grace , but hee giues it not without meanes : for hee giues Ministers . And of these Ministers this Verse doth shew vs the different degrees , and the common originall ; the different degrees , for some are Apostles , some Prophets , some Euangelists , &c. the common originall , for Christ giues them all . Of these points ( God willing ) briefly , and in their order .

First then , Christ that is our means vseth means himself , & giues grace before he giues grace . To vnderstand this , we must obserue a distinction of grace : There is grace of Adoption , and grace of Edification ; the first makes Christians , the second maketh Ministers , Christ giues the latter , that by it he may giue the former . The Ministers Calling then stands in grace of Edification , that is , in ability to bring others to the state of Christians ; Christ could doe it of himselfe , he that at first made man after his Image , could repaire that Image againe in man .

And that he can doe it , he sheweth plainly in those whom he first cals , and maketh meanes to call others ; of these wee haue patternes , Adam , Abraham , the Apostles . So that though causa salutis be coniuncta , yet it is arbitraria , the vse of meanes in our saluation is not necessary but voluntary : no Minister may dreame that Christ doth vse him , because he needs him , he must rather acknowledge how much he is bound to Christ , that he vouchsafeth to vse him , though he hath no need of him . He doth honour him with the name of a Co-adiutor and fellow-labourer , in the whole course of mans conuersion ; Ministers beget vs to Christ , they nourish vs in Christ , they binde and loose our soules , they open and shut Heauen , and in a word , they saue . All these things Christ doth by them , and the people must acknowledge causam coniunctam , the co-operation of the Minister with Christ : St. Paul doth excellently expresse it by the resemblance of an Epistle written , whereunto he compares the Corinthians , 2. Cor. 3. and makes the author thereof the Spirit and himselfe : Hee vseth another similitude of Husbandry , 1. Cor. 3. whereunto concurreth God and himselfe ; The foolishnesse of Preaching , and the demonstration of the Spirit goe together , and Faith is wrought by Gods Word , but as it is heard from men . The people then may not seuer these , they may not looke for inspirations from heauen without preaching on earth , nor thinke that preaching on earth will preuaile without inspiration from heauen .

But causae coniunctae are eyther coordinatae or subordinatae , they are both of equall power , or one hath soueraignty ouer the other ; Christ concurres with man , and man with Christ : But farre be it from vs , to thinke that their power is equall in this businesse ; no , Dominium est Christi , Ministerium hominis , Christ is Lord , man is but the seruant : and therefore whatsoeuer man doth , he must doe according to his instructions , he may not presume to doe more or lesse , Balaam could tell Balaac so , and St. Paul deliuers nothing but what be receiued of the Lord . We may not make new Articles of Faith , nor institute new Sacraments , we may not publish any other Couenant betweene God and man , than our Master is pleased to enter into , nor set to any other seales than his . The Angels behold Gods face alwayes , to direct their seruice , and Christ did not his owne , but his Fathers will when hee was on earth ; and shall man arrogate more vnto himselfe ? No , he must still remember his subordination , and venter no farther than he hath commission .

I haue not yet opened enough the inequality betweene Christ and vs in this worke ; for indeed a Minister is not only a subordinate cause , but also no better than an instrument : the efficacy of all that hee doth , proceedeth from him that vseth it . Other Soueraignes giue their charge , and leaue their seruants to vse their owne faculties in dispatch of their businesse , and the worke is no greater than their faculties can compasse : the Embassadors and Commissioners of Princes beare witnesse to this truth ; according to their weaknesse or wisedome doth their errant speede : But it is not so in that worke wherein Christ and the Minister concurres ; it is true , that the Minister must vse the vttermost of his endeauour , and husband his talent to the best aduantage , but his planting , his watering , his watching , his building is of little force , except the worke be set forward with a stronger hand , except Christ giue increase ; there is an inward influence which is soly Christs , and produceth the Heauenly light and life . In regard of this , Ministers are but Imagines ( as Saint Ambrose speaketh , in Psal. 38. ) they do but outwardly delineate , and represent in the Word and Sacraments , what Christ doth powerfully worke by his Spirit . So that the Minister seeth how farre hee is employed , and how short hee comes in this worke of equality with Christ . And seeing Christ will haue our ministry vsher ( as it were ) his efficacy , and will haue the people to reuerence our words , if they meane to bee partaker of his workes , Chrysostome speaketh not amisse , when he saith that we doe in potestate seruire , so serue our Master , that we haue authority ouer the Church , and so we need not be ashamed , nor may be contemned whose seruice is so honourable .

And thus much in generall of the calling of the Ministry ; I come now to speake of their degrees .

And here we must marke , that they haue all a degree aboue others , but yet they differ in degrees betweene themselues ; grace of Adoption is common to all the Church , not so grace of Edification , the Apostle implyes it in these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , restraining the later grace to some few . And indeed if all should haue it , the gift would bee contemptible ; for who cares for that which euery one hath ? and the distribution would be vnreasonable ; for how shall one member further another when all haue the same gift ? But in calling some and not the rest God doth prouide that his gift is mag is augustum , more reuerend , and the body of his Church is mag is ordinatum , better proportioned ; all then doe not partake this Calling .

It was a mutinous speech of Corah , Dathan , and Abyram , when they said to Moses & Aaron , You take too much vpon you seeing all the Congregation is holy . It is true that all are holy in that they are Christians , yea , in that they are Christians they are anointed Priests ; so the Scripture cals them , 1 Pet. 2. Reu. 1. and they haue spirituall sacrifices which they must offer : but it is one thing to offer Sacrifice , another thing to offer publicke sacrifice ; it is one thing to offer for themselues , another thing to represent the whole Church vnto God ; this publicke function is peculiar to some , the other is common vnto all . The like must we thinke of the other part of the Ministrie ; euery one may reade Gods word vnto himselfe and to his familie , and may instruct himselfe and them therein ; but in Gods house , and in the presence of the whole Congregation to dispense the Mysteries , or to take vpon him any where to set to Gods seale of the Sacrament , is so peculiar to the Stewards of his house , that others may not presume to meddle therewith . But yet this is the honour that God hath done vnto all men , that they are de genere Sacerdotali , euery one is capable of holy Orders ; euery man , I say , ( for St. Paul vpon good reason hath excluded women ) if hee bee fit , he may be called to serue in the Sanctuarie of God , and administer in sacred things . And this is no small honour though the world thinke otherwise , who thinke not that so to minister to God was a prerogatiue of the first borne ; the Patriarkes made it their chiefe employment ; our Sauiour Christ did not disdaine it , and they are basely proud that thinke themselues too good for it . But enough of the first difference , the difference betweene the Minister and his flocke , and the degree they haue aboue it .

As the Clergie doe all differ from the Laitie , and haue a degree aboue them ; so doe they differ betweene themselues , and haue each degrees aboue others : it is cleare by the diuision that St. Paul makes in my text , some Apostles , some Prophets , some Euangelists , &c.

It is true , that the Gospell is but one that is committed to them all , and all agree in this , that they are but Ministers : but the same abilitie is not giuen vnto all to publish the Gospel , neither are they all trusted with alike ample charge . And yet this distinction is not such as that diuers of these degrees may not meete in one person ; though the gifts differ formally , et may they meete in the same subiect . A vegetable soule differs from a sensitiue , & a sensitiue from a reasonable , and yet notwithstanding they all three meete in the soule of a man : euen so though it be one thing to bee a Pastor , another thing to be a Doctor , &c. yet may one man sustaine all these persons : you will perceiue it when I open the particulars .

Of these degrees then some be extraordinary , some be ordinary ; the three first are extraordinary , and serued for the first plantation of Christian Religion . Of those three the Apostles had plenitudinem Ministerij , the fulnesse of Ministeriall power ; for their calling comprehended all the other degrees . And why ? they were to lay the foundations of the Church ; so the Apostle teacheth vs in this Epistle , and St. Iohn cals the twelue Apostles the twelue foundations of the heauenly Hierusalem , Reuel . 21. they had infallibilitie of knowledge , because they were to set downe the Canon of the Scripture ; their Diocesse was all the world , they might plant Churches euery where ; their flocke were not only all Nations , but all Pastors ; they had power not only to ordaine them , but also to inable them ; neuer was the like Ministeriall power giuen vnto meere men . As for the other two the Prophet and the Euangelist , they had each of them a piece of the Apostles power . The Prophet of the new Testament was he that was so well seene in the Prophets of the old , that he could discern the new Testament in the old , and shew how the one is confirmed by the other . This was his proper gift , though hee had some other accessory ; which was , to foretell future things , to aduise in perplexed cases answerable vnto Vrim and Thummim , and to discouer the secrets of mens thoughts , which were occasionall works of the Spirit of Prophecie ; but the ordinary was that which I first specified . The Euangelist deliuered the new Testament only , and in doing that was assistant to the Apostles , following their directions , and supplying their place whithersoeuer they were sent . This was their principall worke , whereunto some of them had an accessory , which was , to record the summe of the Gospel indited vnto them by the Apostles ; so did Luke and Marke . Besides these there were other gifts extraordinary , as of speaking with strange tongues , curing of diseases , working of miracles , but they serued rather for to raise attention than to conferre the grace of adoption , and therefore they are not here specified ; these here specified are those which serue properly for that principall end , and therefore they are only specified .

The other two degrees are ordinarie , Pastors and Teachers . Some of the Fathers make these different , some take them to be but one degree . They that make them different hold the Doctor or Teacher to bee that person whose care is only to deliuer truth , and the ground thereof whereby it is confirmed , & maintained against opposite errours : such as were the Catechists , or Lecturers in Cathedral Churches in the primitiue times ; of whom we read often mention in the Ecclesiasticall story , and the Chancellors of Churches were founded for this vse . But now it is apparent in the Vniuersities , where therebe speciall Professors appointed to train vp youth in the knowledge of the truth : and this is the principall vse of those Nurseries of learning ; a blessed vse . The Pastor is hee that resides vpon his Cure , and takes care of the people to instruct them in the knowledge and feare of God , and recall them when they goe astray , and comfort them in perplexities of conscience .

As it is true that there must be Nurseries of learning , and the testimony there of doth much recommend the Pastour to the people : so we must know , that none may bee a Pastor which is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , able to teach , though many be able to teach which are not Pastors . Therefore many of the Fathers vnderstand one degree by these two names ; and the obseruation is , that the names put the Minister in minde of his duety , hee must feede by teaching : Man liues not by bread only ( saith Moses , Deut. 8.3 . ) but by euery word that goeth out of the mouth of God ; Gods word is the bread of life , and it is that wherewith Pastors are trusted . Neither may any man in the Church take vpon him the name of Pastor , bee hee neuer so holy , except God hath furnished him with some part of this prouision : how should he be a guide that is blinde ? how should he be a steward that is not stockt ?

But more particularly . If a Pastors knowledge must bee food , it is not enough if that which he preacheth be true , hee must preach nothing but that which is profitable ; the Pulpet is neyther for curious , nor idle questions : St. Paul hath censured both , and it were to bee wished , that all Pastors of our Church were so discreete as they did not neede such a censure .

Secondly , whereas of food some is wholesome and some is vnwholesome , it is not enough for the Pastor to bring foode , he must looke that it be wholesome food ; errours and heresies must be heeded , and he must deliuer nothing for which he hath not good warrant , he must feede the Israel of God with no Manna which comes not downe from heauen , and they must drinke of no water but that which flowes from the spirituall rocke , which rocke is Christ . Young Students take vp much Diuinitie vpon trust : but whom doe they trust ? promiscuous Authors both moderne and ancient ; they should be aduised in making their choyce , and whomsoeuer they reade try before they trust , try it at the touchstone of Gods word , and weigh what is said in the scales of the Sanctuary , which while they doe not , they mistake them selues , and misleade others .

Thirdly , it is not enough that the foode be wholesome , but it must be conuenient ; for there bee babes in Christ , as well as strong men : so that the Pastor must haue milke and strong meate , and it is absurd to feede eyther men with milke , or babes with strong meate ; each must be prouided for according to the power of his digestion . And here appeares much indiscretion in those that fit not their matter to their auditors , being more carefull eyther of their owne praise , or ease of their paines , than of their good to whom they speake . In a word , a Pastor must neyther starue , nor bane , nor neglect reasonably to satisfie his flocke ; and blessed is the seruant whom his master when hee comes shall finde so doing ; yea , and blessed are the people , for God hath giuen vnto them Pastors according to his owne heart , Ier. 3. if they so feede with knowledge and vnderstanding .

But it is not enough that the Pastors deale so , the people also must carry themselues answerably vnto him ; they must not only heare Doctorem , but Pastorem , they must not only be the wiser , but the better for that he saith : the knowledge which they doe treasure vp in their head , must as good food bee digested also in their heart ; and as good foode if it nourish , sheweth it selfe in the vigour of our body ; so good Lessons , if they doe worke as they ought , will shew themselues in our life and conuersation .

Finally , as the degrees are partly extraordinary , and partly ordinary ; so must the ordinary keepe correspondencie with the extraordinarie ; Ministers now are not Apostles , yet they must bee Apostolicke ; they are not Prophets , but they must bee Propheticall ; they are not Euangelists , but they must be Euangelicall , that is , they must imitate them in doctrine and discipline . And indeed what is a Doctor but a Prophet ? for both search out the true sense of the Scripture ; the one did it by reuelation , the other must doe it by meditation . And what is a Pastor but an Euangelist ? for both feede the flocke of Christ , though both be not enabled thereunto by the same meanes . And if the Euangelist and the Prophet doe share in the Apostolicke function , then the Pastor and the Teacher comming so neare them , must needs haue good cognation with the Apostles , in the substance of their calling , though not in the amplitude , in that which they doe , though not in the abilitie to doe it . And as the extraordinary differ in degree , euen so doe the ordinarie also , and so haue they euer done in the Church ; the Bishops haue succeeded the Apostles , though in a smaller modell , yet in this , that all orders are included in the sphere of their calling ; and as Euangelists and Prophets doe share in the Apostolicke function , so Presbyters and Deacons haue some parts of that higher calling which is in a Bishop ; and they striue to bee wiser than the Holy Ghost , that call for an equalitie , the mother of confusion ; as if the same reasons did not still hold , which moued the Apostles to subordinate Pastors . All may no more now be trusted with gouernement , than they might heretofore , and schisme is a weede that will spring in all ages : yea , the latter times are the worser , and therefore they more neede the remedie . So that though the ground were onely humane , which cannot bee proued , the change of Ecclesiasticall policie will be very dangerous ; and others haue made so ill tryall of equalitie , that wee shall doe well for to continue the inequalitie , especially considering the Originall , Ipse dedit : Nazianzent inferreth Ne contradicas , obserue and reuerence the distinction , considering the Author , and the Author is Christ .

Leauing to speake further of the degrees , I will now then come to speake of the originall .

Ipse dedit ; two words which yeeld two notes , the person that giues , He ; and the title of his Ordinance , 1 Cor. 12. Acts 20. it is a Gift . He , the person is Christ . It is true that the ordination of Ministers is ascribed sometimes to the first Person , sometimes to the second , and sometimes to the third . And indeed , seeing the ordination is by the gift of the Spirit , all that can giue the Spirit may be reputed the originall of holy Orders : this being a worke ad extra , of those we must pronounce 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 euery of the persons hath a hand in them . Eccumenius In all such works we must acknowledge the Trinitie in Vnitie , Vnitie in the action , representing the vnitie of the essence of God , and a Trinitie in the efficients , representing a trinitie of the persons in God .

And indeed this mysterie of Trinitie in Vnitie , the memoriall whereof wee solemnize this day , cannot better bee studied than in the effects that giue vs a glimpse of it ; and of all effects none more comfortable than those of our Redemption , and the meanes whereby wee are made partakers thereof , wherein euery person is pleased to shew his loue to man . But yet , as in other workes , so in this , they keepe an order , and that order the Greeke Fathers call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Latine Fathers dispensationem ; though with consent and concurrencie of the other two persons , some one shewes himselfe principally in the worke . In this worke , the second Person ; He as head of the Church , Master of the Assemblies , and chiefe shepheard , and high steward of Gods house , appoints all vnder officers ; He sent the Apostles , and by the Apostles others .

And this his sending is called here a Gift : and well it may be so called ; for God might haue left vs in the dregges of our corrupt nature , or after we are called , suffer vs to relapse ; but hee is pleased to appoint meanes of our new birth , and to recouer vs when we fall ; which wee may well call a Gift . Secondly , it is such a gift as men desire . In the fift of Deuteronemie it appeares that when the Israclites had once heard God , they desired to heare him no more , they desired a Moses , and God was pleased to yeelde to their desire , and hath euer since fedde them by men . Thirdly , this dedit is not restrained only to the Apostles time ; for they had semen in speciem , the Church hath still the same commandement and the same promise , and must propagate these functions ; and what wee doe Christ doth by vs . Fourthly , no man must take it before it s giuen ; no man must take this office before he is called , seeing it is a power , no man must vsurpe it without his leaue to whom God hath giuen all power , especially seeing the sinewes of it are the assisting Spirit , of whose presence no man may presume without imposition of hands ; for he breathes where he will , not where we will ; Christ though hee bee gone from the Church , doth not destitute his Church , if the Church will follow his Ordinance . Finally , holy Orders are a Gift , therefore not to be bought ; Symony is opposite to the nature of them ; Precio res nulla Deiconstat . Tertul. apolog. This generall Rule is specially true of holy Orders , and therefore ( I thinke ) the Schooles call grace of Edification gratis datam ; I am sure these things must be freely receiued & giuen .

I conclude ; when wee looke vpon holy Orders we must obserue two duties that are required , Reuerence , which is called for by the Author , and Obedience by the vse .

ANd God grant that we may both Pastor and People so be affected to these meanes , and so be wrought by them , as that God may haue his glory , and we may reape our good . Amen .

THE THIRD SERMON . EPHES. 4. Vers. 8 , 9 , 10.

Wherefore he saith , when he ascended vp on high , heled captiuitie captiue , and gaue gifts to men .

Now that he ascended , what is it , but that he also descended first into the lower parts of the earth ?

He that descended , is the same also that ascended vp , farre aboue all Heauens , that he might fill all things .

THE Church is but one , and therefore the members thereof should liue at one ; two speciall reasons mouing hereunto , the Apostle in the second part of this Chapter alledgeth : the first of which is drawne from the meanes whereby , the second from the end wherefore the Church is indued with manifold graces . Of the meanes I haue begun heretofore to speak , and told you that the meanes is Christ , and touching Christ , the Text doth teach what he did , and what right he had to doe it : Of these two points I haue handled the former , at seuerall times I haue shewed you what Christ did ; it followeth that I now goe on , and shew what right he had to doe it .

And the Apostle will shew vs , that Christ did no more than he might , he gathereth it from Christs ascension , for that ascension was a deserued Triumph . In a triumph ( as they which are read in stories doe know ) there were two obserueable things , the person of the Conquerour was carried in state , and the monuments of the Conquest did attend his chariot , and were disposable at his pleasure : behold these things in the Ascension of Christ ; first , Exaltation of his person , Hee ascended on high , farre aboue all Heauens : secondly , the Attendants vpon his exalted person , Hee led captiuity captiue , and gaue gifts to men , such was his Triumph . And this Triumph was deserued ; for he was not exalted before he was humbled , that hee ascended , what was it , but that hee first descended ? yea he ascended not so high , but hee first descended as lowe ; as hee ascended farre aboue all Heauens , so hee descended into the lower parts of the Earth : The same person is the subiect of both , He that ascended , is the very same that descended .

These are the particulars , whereof I shall ( God willing ) now speake briefly and in their order : and first of the Exaltation of his person .

And the Exaltation was the ascending thereof on high ; Ille triumphato Capitolia ad alta Corintho Victor agit currus . On high ( saith St. Hierome ) that is , to an high place and state . First , to a place ; Localis Homo , &c. saith Fulgentius ad Thrasimundum , Christ being man , wheresoeuer he is , he is in a place ; and St. Austin , Tolle spatia corporibus non erunt , Christ could not haue a body , and that body not contained in a place : whatsoeuer deuices the Vbiquitaries haue to colour their conceits of the illocality of Christs body , by that rule of St. Austin , and St. Austins rule is grounded vpon the nature of bodies , they cannot auoide a contradiction .

Into a place then Christ ascended , and it is behoofefull for vs so to thinke ; for as Christs Ascension was , so shall ours be : Christ speaketh it expresly , Where I am , Iohn 17. 1. Cor. 5. there ( saith Christ in his prayer ) I will that all that beleeue in me be also ; and St. Paul doth distinguish betweene our presence and absence from the Lord , which could not be if Christs body were euery where .

Where the place is whereinto Christ ascended , we may gather out of the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which doth often signifie Heauen : God on high , is as much as God in Heauen ; but St. Paul here puts it out of all doubt , when hee saith he ascended farre aboue all Heauens : meaning the visible Heauens ; and so pointing at the place which hee elsewhere calleth the third Heauen , 2. Cor. 12. which is a place appointed to bee the receptacle of Saints . What manner of place it is , we need not curiously enquire , wee should rather striue to come to the place ; of this wee may bee assured , that being the place which God hath assigned wherein hee will haue Angels and men enioy blessednesse , it must needes bee a blessed place : it is resembled to Paradise , wherein grow the trees , and runne the waters of euerlasting life ; it was shadowed by the holy Land , flowing with milke and honey , it was represented to St. Iohn in that glorious heauenly Hierusalem that came downe from Heauen ; it is called Gods House , Gods Sanctuary , the City of God , and the Kingdome of Heauen , the pleasures thereof we finde touched in the 16. and in the 36. Psalmes . This must be obserued concerning the place , because it is the first steppe of felicitie ; this earth is the valley of teares , and they that liue here are in condition answerable to the place , mortall in a mortall place , and Christ hauing put off his mortality , was no longer to abide in a place of mortality . But enough of the place .

Christ ascended not onely in place , but in state also ; in a blessed place he had a blessed state , and his state is reduced to two branches , Glory and Power : for he sate downe on the right hand of God , and the right hand of God singifieth both ; first glory . They that come neare in place to the person of a King , come neare also in glory and dignity vnto him . St. Paul saith he was receiued vp into glory . Dauid , Psal. 8. he was crowned with glory and worship : The Author to the Hebrewes , he is set downe at the right hand of Maiesty , farre aboue all powers and principalities , hauing a Name giuen him aboue all names . And this is opposed to the forme of a seruant , which Christ tooke in the dayes of his flesh ; while hee was in the world , he emptied himselfe of glory , and made himselfe of no reputation , becomming as the scorne of men , and out-cast of the people , not a house to hide his head , but after the Resurrection he appeares in another habit . In the first of the Reuelation , and other passages of that Booke , Iohn saw him as the King of Glory , and the Fathers interpret those words in the Psalme , Be opened O ye gates , and be ye lifted vp ye euer lasting doores , and the King of glory shall come in , of the Ascension of Christ , and entring into his glory ; for then did he lift vp himselfe aboue the Heauens , and his glory aboue all the Earth .

As his state was full of glory , so was it also of power ; for all power was then giuen vnto him both in heauen and earth , and all knees bowed vnto him , all things were put vnder his feet , and he became King of kings , and Lord of lords ; Heb. 4. yea he heares vp all things with the word of his power , it usharper than any two-edged sword . The Psalmist compares it to sharpe arrowes , Psal. 45. he hath an tron scepter in his hand , wherewith he breakes the wicked as a Potters vessell , finally , he reignes in the middest of his enemies . And this power is opposed to that weaknesse wherein he appeared in the dayes of his flesh ; the condition of that time is amply set downe , Esay 53. wherein you shall see nothing but passion and subiection ; and the Gospell confirmes that Prophesie , wherein you shall finde , that from the day of his birth , vntill the moment that he gaue vp the ghost , Christ endured as if hee were the subiect of euery wicked mans blasphemous tongue , or bloudy hands : but the case is now altered ; for his enemies are now the patients , and he the agent , they are subiect vnto him , and hee can , as hee will , bridle and crush them ; for his Kingdome is ouer all . This is the summe of the Exaltation of Christs person , and our nature in his person ; for hee made vs sit with himselfe in heauenly places : that will appeare better in the second part of the Triumph .

Wherein I noted two particulars ; the first was , that the monuments of the Conquest did attend the chariot of the Conquerour , Incedunt vinctae longo ordine gentes , Quam vartae linguis habitu tam vestis & armis ; to this allude these words , He led captiuity captiue : and indeed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes that which is taken by force , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Christ was the Lyon of the tribe of Iudah , and Esay cap. 63. he is described as a glorious Conquerour ; Shah the prey be taken from the mighty ? or the captiuity of the iust be deliuered ? Thus saith the Lord , the captiues of the mighty shall be taken away , and the prey of the terrible shall be deliuered , Esay 49. Christ the stronger man , entered the strong mans house , he bound him , he rifled him .

But St. Austin on these words obserues a distinction of captiues and captiuity ; In Psal. 67. Austin on these words obserues a distinction of captiues and captiuity ; there is inuolunt aria captiuit as and voluntaria , whereof the former is misera , the later faelix : the fiends of Hell were taken captiues , Christ triumphed ouer them , and made a shew openly of them ; and the children of God were taken captiues ; Col. 2. 1. Pet. 2. 2. Cor. 10. for they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a purchased people : And St. Paul tels vs , that the weapons of his spirituall warfare are mighty through God to the pulling downe of strong holds , casting downe imaginations , and euery high thing that exalteth it selfe against the knowledge of God , and bringing into captiuity euery thought to the obedience of Christ . The children of God are deliuered from captiuity , but to continue captiues still ; for they must take vpon them Christs yoake , and they must account themselues not their owne but his ; The very same doth St. Paul meane , Rom. 6. when he saith , that of seruants of sinne we are made seruants to righteousnesse ; for servus and captivus are Synonoma's . But betweene these captiues there is this difference , that the first are vnwillingly captiues , and in their captiuity are miserable ; for they are reserued in chaines of darknesse for the iudgement of the great day , and they take little content in this thraldome : But as for the children of God , they are glad that they haue so changed their Master , and well they may be ; for they are made happy by the change , for their seruice is perfect liberty , and what can our heart more desire ? In this difference captiuity being vnderstood of both sorts , it is true that they attend Christs chariot ; the wicked vincti , as Prisoners , the godly coronati , as being Conquerours ; for what Christ did , hee did for them , and there is a sense thereof in euery one of them .

But how is this true , that eyther the one or the other are so captiues ? seeing this our Apostle in this very Epistle doth tell vs , Cap. 6. that we striue not with flesh and bloud , but with powers and principalities , and spirituall wickednesse in heauenly places . We must therefore obserue , that Christ hath taken away from Sathan two things , ius in nos , and dominium in nobis . His right vnto vs hath Christ taken away absolutely in his owne person ; for Christ hath the keyes of death and hell , and Sathan cannot stirre , but when , and as farre as Christ giues him leaue . As for dominium in nobis , Christ hath taken that away , by putting his spirit into vs , and thereby mortifying the old man ; but yet so , that wee still consist as well of the old as of the new , the flesh rebels against the spirit , and the spirit against the flesh : Thus Christ is pleased to exercise vs , that wee may imitate his Triumph , and by experience of our trampling vpon Sathan , be vndoubtedly assured , that Christ hath bruised his head . St. Paul was buffeted by a messenger of Sathan , he prayed , and Christ answered him , My grace is sufficient for thee , my strength is made perfect in weaknesse : If we would but resist the Deuill , he would fly from vs , if we would resist , I say , stedfast in faith ; for the shield of faith is able to quench all siery darts of the Deuill . The Martyrs tryed it , who neither were circumuented by the Serpent , nor dismayed by the Lyon , but ouercame by the bloud of the Lambe , in that they loued not their liues vnto death ; and therefore with Crowns , with Palms , and Harpes they sing the triumphant song of Moses . And we must all be resolued , that as Ioshua , when he had ouercome the Kings of Canaan , brought them , and made the Heads of Israel to set their feete vpon their neckes : euen so Iesus , that hath spoyled the powers of darknesse , will haue his members with like confidence to insult vpon them . Yea it is a part of that iust and glorious reuenge of Adams cowardise : in his great strength hee yeelded himselfe a prey to Sathan , when he had full power to withstand him ; to blot out that shame , hee will haue the sonnes of Adam , that are much weaker , to encounter and trample on that mighty Hunter , and serpentine Lyon . And wee much neglect the honour that Christ would doe vs , and the manifestation of that power which hee is pleased to vouchsafe vs , if so be wee haue no testimony from our owne conscience , that wee haue in our owne persons experience of this Triumph . Tertullian hath a good rule , that oftentimes men are foyled , not because he that set on them was the stronger , but they did not know or vse their owne strength that did resist . It is the case of most men ; I neede no other proofe than their enormous falls : the reason why they become Sathans prey , is their cowardise or their negligence , eyther they doe not at all resist , or they pray not for assistance vnto God ; if they did , they might confidently say with Saint Paul , I can doe all through him that strengthneth me , Philip. 4.16 . and that is Christ . But howsoeuer , we faile in doing what we should , this is sure , that this conflict is no disproofe of the Triumph , seeing the intent of it is to be a perpetuall euidence , or rather an euident perpetuation thereof .

And so haue you the first attendant vpon the Triumphant Chariot .

The second is the disposing of the spoiles , He gaue gifts , and hee that rifled the strong man , distributed whatsoeuer hee found in his House . Touching the nature of the gifts , I need not speake now , former words of my Text occasioned mee to open them ; here onely you must marke originem and mensuram donorum ; though they were giuen often before , yet tho dispensation depended vpon Christs Ascension . Cap. 7. In Saint Iohn we reade , that the Spirit was not giuen because Christ was not yet glorified : And Acts 2. Saint Peter tels the Iewes , that Christ being exalted poured forth the Spirit ; yea Christ himselfe , Acts 1. when hee was readie to ascend , biddeth his Disciples stay at Ierusalem , vntill they were endued with power from aboue . And no wonder that it depends vpon his Ascension , seeing it is an effect of his Kingdome , and his Kingdome began properly at his Ascension . And as this is true of the Originall , so is it also of the Measure of the gifts ; though hee gaue them before , yet hee neuer gaue them in that measure , whether you respect the number of persons that partake them , or the degree of the gifts which were bestowed on them . Saint Peter , 2. Pet. 1. compares the gifts of the Prophets vnto a candle , the Gospell vnto the day light ; a great oddes betweene the lights , and as great oddes is there betweene the Spheares of their actiuity ; for it is no great roome that a candle can illighten , be it neuer so great a candle ; and the Prophets went not out of the Holy Land ordinarily , and that was but a corner of the world ; but the Sunne goeth out from one end of Heauen , and the circuit thereof is vnto the end of it , and there is nothing hid from the heate of it , Psalme 19. euen so the Sunne of Righteousnesse shed his beames ouer all the world , and Christ , after his ascension , made his Church Catholike ; euen wee that are assembled here , are beholding for this our sacred assembly vnto the Ascension of Christ , from thence it is that this light is come to vs . And as often as in our Creede we remember his ascension , let vs thankfully remember that we owe this our spirituall condition vnto it . And let this suffice for the opening of Christs Triumph .

My Text doth not onely tell vs of a Triumph , but tells vs also that that Triumph was deserued ; Christ by vertue of his Hypostaticall Vnion was able to doe all that is specified in the Triumph , to ascend in place and state , to leade captiuity captiue , and to giue gifts . But hee would not attaine it onely by power , hee would receiue it by merit , and why ? hee stood out for man , and therefore would obserue the Articles of that Couenant which God did enter into with him : and the Couenant was , Hoc fac & viues . Though Adam being created holy , was immediately fit for Heauen , yet God would not haue him come vnto Heauen , but by vse of his Holinesse in obedience to God : euen so Christ would fulfill all righteousnesse , and vndergoe the Crosse in satisfaction for our sinne , before hee would enter into Glory . And wee must not deceiue our selues , and dreame of any other course ; for though wee cannot equall Christs Crosse , yet by mortification and tribulation wee must resemble it ; though wee cannot fulfill the Law , yet must wee doe our vttermost endeauour . And this course must bee vnto vs , though not causa , a merit , as it was to Christ , yet via regnandi , the meanes vnto the Kingdome of Heauen , without which no man shall euer haue accesse vnto the blessed presence of God .

But more distinctly : Wee must marke that the Descension went before the Ascension , and that the degree of the Ascension beares correspondencie to the degree of the Descension .

First , the Descension goeth before the Ascension , and it must needs doe so in Christ , you will acknowledge it , if you know what the Descension is : The Descension is the incarnation and the passion of Christ , in respect of these the Sonne of God is said to descend . And indeede , he fell below himselfe , when he submitted himselfe to them , by so much as a man is below God , and so to bee vsed being a man , is little answerable to the Maiesty of a God . Had hee not thus descended , hee could neuer haue ascended ; for whither should hee ascend that was in the forme of God ? and so as coaequall , as coaeternall , what state , what place could hee bee aduanced vnto , that as God was highest in both ? But his pleasure to descend , made it possible for him to ascend , it was possible for him to ascend , in regard of that wherein hee did descend , hee might glorifie his manhood in which hee was pleased to be humbled .

Secondly , as the Descension must needes goe before the Ascension , so doth the Ascension keepe good correspondency with the Descension ; Christ ascended high farre aboue all Heauens , and hee descended lowe into the lowest part of the earth , not onely to the earth , the lowest part of the world , but euen to the lowest part of the earth : for wee say in our Creed , He descended into Hell , he tooke his rising from the lowest place , to ascend into the highest . And herein doth Christ reade a good Lecture to vs ; hee teacheth vs that Humility is the way to glory , and the more we are humbled , the more wee shall be exalted . Adam and Angels were both ambitious , both did desire to climbe ; but they mistooke their rising , and so in climbing tooke grieuous falls . If wee would climbe without a fall , wee must learne to climbe of Christ ; so shall wee bee sure to tread the steppes of Iacobs Ladder , which from earth will reach as high as heauen .

I may not omit to obserue , that the Apostle speakes significantly , when hee saith , that He that ascended , is the same also that descended ; Non ascendit alius licet aliter . Nestorius was condemned for an Hereticke , who distracted Christs two natures , and made of them two persons : but as it is Gods truth , so it is our great comfort , that the person is but one , and these are the workes of one and the selfe same person , they both concerne the same person in the nature which hee tooke from vs ; Hee that was humbled , is the same person that was exalted . And so will God deale with vs , crowne no other person than him that doth conflict , and in the depth of our Humiliation euery one of vs may say with Iob , Chapt. 19. Though after my skinne wormes destroy this body , yet in my flesh I shall see God . Non alius .

Sed aliter , though the same person of Christ ascended which descended , yet hee ascended otherwise than hee descended : for hee descended Metaphysically , ascended Physically , hee descended not by changing of place , but of state ; the Godhead that is infinite , could change no place , but it could exinnanite it selfe , and become of a worse condition than it was . But in the Ascension the person changed place , the manhood remoued from earth to heauen ; hee that in his Incarnation being onely God became man , in his Ascension went into heauen God and man ; hee that to make way to his passion , suspended the influence of his Godhead into his Manhood , did in his Ascension permit the one to indowe the other , so far as a Creature was capable of the influence of his Creatour . And wee shall ascend though not other men , yet otherwise than wee descend ; wee descended morally , but wee shall ascend physically : in our descending wee put on other affections than before wee had , wee exchange our naturall pride for Christian humility ; but in our Ascension wee shall change our place , remoue out of this wildernesse into Canaan , from earth to Heauen , and the same God that is pleased here for a time to make vs sowe in teares , will then yeeld vs a plentifull haruest which wee shall reape in ioy ; wee shall then see the fulnesse of his loue towards vs , which too vsually wee misdeeme by reason of the Crosse , which hardly can wee conceiue , that it can stand with his good will towards vs : Castigo te , non quod odio habeam , sed quod amem , is a proposition more true than euident , the combination is so strange , that it is no wonder if we be hard of beleefe ; but God will then cleare it , and we shall confesse we had no reason to discredit it .

One Note more , and so an end . Before you heard of Grace , now you see that grace is a spoile , a spoile taken from that enemy that tyrannized ouer vs , and this is no small improuement of grace . Before you heard , that grace did fill vs , but now you see that wee were captiues , and the condition of captiues is to endure hunger , nakednesse , all kinde of miserie , and how welcome is that grace that fils such empty persons ? Before you heard , that this grace was a gift , but here you finde that Christ payed dearely for it ; the more it cost him , the more precious should it bee in our eyes . What shall I say then to you ? but wish you to couple this third Sermon with the first , that you may bee more feeling of the loue of God in Christ .

O Lord , that wouldest descend before thou diddest ascend , grant that wee may make our way through Humility to Glory , giue vs grace to consummate thy Triumph , by manfully resisting and conquering of Sathan ; Let vs not feare to tread on him whom thou hast disarmed , yea , enrich vs wee beseech thee with the spoyles which thou hast taken from him , and make vs euer willing and deuout captiues of thine : Let it neuer grieue vs to serue thee , who hast so mercifully saued vs ; Let vs now ascend in heart whither we hope to ascend in place , and so prepare vs on earth by a holy conuersation , that wee may partake with Christ of a happy condition in the kingdome of Heauen . Amen .

IHS A SERMON PREACHED IN WESTMINSTER BEfore his Matie. the Lords , and others of the vpper House of Parliament at the opening of the Fast . Iulie 2. 1625. 1 KINGS cap. 8. vers. 37 , 38 , 39 , 40.

If there bee in the Land famine , if there bee pestilence , blasting , mildew , locust , if there bee Caterpillers , if the enemie besiege them in the Lund of their Cities . Whatsoeuer plague , whatsoeuer sickenesse there be .

What prayer and supplication soeuer bee made , by any man , or by all thy people Israel , which shall know euery man the plague of his own heart , and spread forth his hands towards this House .

Then heare thou in Heauen thy dwelling place , and forgiue , and doe , and giue to euery man according to his wayes , whose heart thou knowest . For thou , euen thou onely knowest the hearts of all the children of men .

That they may feare thee all the daies that they liue in the Land which thou gauest to our Fathers .

THese words are a Clause of that Prayer wherewith King Salomon did dedicate the Temple , and expresse that vse thereof which commeth very neare our present case . Our case is twofold ; we suffer from Gods wrath , wee are suppliants to Gods mercy . And lo two like cases are presented in these words ; the case of Sufferers , verse 37. and in the three next verses the case of Suppliants .

But more distinctly to rip vp the Text : We will consider therein , first , the manner of the deliuerie , and secondly the matter that is deliuered . The Manner , it is a Prayer ; the words are conceiued in that forme . In the Matter we shall see 1. Whom these words concerne , and 2. Wherein they doe concerne them . Those whom they concerne are the inhabitants of Canaan , the children of Israel , the People of God : this you may gather out of the 37. and 38. Verses . And they concerne them in two maine Points ; for they shew , first , that they may vnderlye the heauie hand of God , secondly , that they must then haue recourse vnto the Throne of Grace .

The heauie hand of God is here set downe ; first definitely , it may afflict Israel , eyther only in their persons , by famine and pestilence ; or onely in their possessions , by blasting and mildew , distempers of the Aire , whose corruption breedeth also vermine to worke the same mischiefe , Locusts and Caterpillers ; or ioyntly in their persons and possessions by the sword , when the Enemie doth besiege them in the Land of their Cities . Definitely thus is the heauy hand of God exprest .

It is exprest also indefinitely ; lest Israel should thinke that these bee all the instruments of Gods wrath , Salomon addeth a more liberall phrase , Whatsoeuer plague , whatsoeuer sicknesse there may bee , it may bee in the Land ; God hath many more waies to afflict Israel than are exprest . This is Israels first case ; a bad one .

It hath another , and a better . When Israel doth vnderlye the heauy hand of God , then must Israel haue recourse vnto the Throne of grace . And here we will obserue ; first , that God which sendeth calamities prouideth his Church of a remedie . Secondly , though the calamities bee many , yet the remedie is but one ; the onely remedy of all calamities is penitent deuotion , my text calleth it Prayer and Supplication .

Touching this deuotion we shall learne here , the Performance and the Acceptance of it . Vnto the Performance two Acts concurre ; one inward , Penitents must know euery one the plague of his owne heart ; the other outward , the Penitents deuotion must be attended with conuenient Ceremonies ; here are two specified , the one of the hands , they must bee strecht out , the other of the eye , that must looke towards the Temple of Salomon . Thus must the deuotion be performed . And it must be performed by euery Israelite in particular , any man that will bee penitent must performe it so , and all Israel must performe it so , if they will be penitent ; the text is plaine for both .

The penitent Deuotion that is thus performed , God will accept ; and touching his acceptance , wee are here taught , Wherein it consisteth , and whereat it aymeth . It consisteth in two things ; God will giue Accesse to penitent Prayers , Then heare thou in Heauen the place of thy dwelling . Secondly , hee will giue redresse vnto the sufferings of the Penitent ; a redresse to the cause of them , that is , he will forgiue sinne ; a redresse to the effect of sinne , that is , Woe ; He will doe what they desire , and giue ease to their paine .

But marke ; God dispenseth his double grace discreetly ; He will giue to men , but according to their waies : & those waies not outward , but inward , He will giue according to their wayes whose heart he knoweth ; and this heart , though vnknowne to all others , cannot be hid from him ; He he only knoweth the hearts of all the children of men . As God dispenseth discreetly , so vniuersally ; He dispenseth vnicuique , to euery man of eyther sort according to his wayes . Well , God doth accept penitent denotion . But Whereat doth he ayme in this Acceptance ? Surely at the Amendment of Israel ; He doth it that Israel may feare him , and be constant in this Amendment , feare all the dayes that they liue . And the place where they liue putteth a double Obligation vpon them : first , it is Ha Aretz , Ha Adama , a very eminent Land : secondly , their Tenure is francke Almoine ; Hee whom they must feare gaue it to their Fathers .

You see ( beloued ) that the particulars which I haue pointed out are many ; and they are pertinent ; yet feare not that I will be ouer long ; I remember the mortalitie of your hearing & my speaking ; it shall therfore suffice that I moderately touch at them ; only God vouchsafe by them to touch vs all to the quicke . Let vs then beginne with the Manner of the deliuerie .

My text is conceiued in the forme of a Prayer ; but in the next Chapter this Prayer is made a Promise : So that I shall not mistake if I turne the words into seuerall Assertions : and you shall lose nothing ; for in the Close I wil returne them into a Petition againe . This is all I will say of the Manner of deliuerie .

In the Matter deliuered wee must first see Whom these words concerne ; and the Text telleth vs that they are the inhabitants of Canaan , the children of Israel , the people of God ; if I say no more , this were enough to notifie them , but it is expedient for my purpose that I moreouer dignifie them ; they were the peculiar of God , Exod. 19. his Iewell of Men , a royall Priesthood , an holy Nation , Rom. cap. 2. & cap 9. trusted with Gods Oracles ; Depositaries of his Couenant ; they possessed the Arke , and Christ according to the flesh , was the off-spring of that Nation ; Ier. cap. 3. & cap. 12. Ephes. 2. you may finde more of their Honours in the New Testament , and in the Old ; but these may suffice to shew how neare they came , and how deare they were to God .

And yet may this people vnderlye the heauie hand of God ; Israel may be made as Egypt , a Theater of Plagues ; the Paradise of God may become like Sodome and Gomorrah , a monument of vengeance ; the Holy Ghost foretold it , and the euent hath iustified it . The Church hath no priueledge from Gods iudgements , God spareth sinne in none , Hee will visit it with scourges wheresoeuer hee findeth it . Yea so farre is the Church from being priuiledged , that it is , though a strange one , yet a prerogatiue of the Church , to drinke first of the cup of Gods wrath . Iudgement ( saith St. Peter , cap. 4. v. 17. ) must beginne at Gods house . God in the stripes of his children letteth the world see what it must expect . And indeed the perswasion would not be forcible , if the argument ranne thus ; God striketh his enemies , therefore he will strike his friends ; who would be moued with it ? But if it runne thus , He striketh his friends , therefore he will not spare his enemies , the Conclusion is vnauoydable .

What then is our Lesson ? Bee not high minded but feare , Rom. 11. and , Let him that standeth take heed lest he fad , 1 Cor. 10. For he that falleth into sinne , will fall vnder wrath : the Israelites are to vs Types of morall correspondencies , what befell them may befall vs . And it is happy that it may ; for nulla poena , maxim a poena , a man is neuer in worse case than when hee is most at ease ; such ease temporall is the harbinger of eternall paine ; neither doe men much intend their saluation , who are not quickned thereunto by some temporall affliction . A stray sheepe will neuer returne into the way except it bee forced by the shepheards staffe , and God neglecteth them as bastards , Heb. 12.8 . who neuer feele that rod wherewith hee vseth to correct his children . You see then that the Prerogatiue of the Church which I fore-specified is not onely an vndoubted Truth , but whatsoeuer flesh and bloud may thinke to the contrary , it is a great blessing , it is a blessing that the Church may vnderlye the heauie hand of God ; it was Israels blessing , and it is ours , that wee may vnderlye Gods heauie hand .

May ; nay doe . It cannot be doubted that wee may , seeing it is euident that we doe ; the next point in the text will confirme that , wherein we shall see the heauie hand of God which we vnderlye . It is set forth , first definitely , then indefinitely , both clauses make vp an abridgement of the 28. of Deuteronomie , a Chapter which was read but euen now vnto you , a Chapter which he that will bee penitent cannot reade too often , and if he reade it feelingly , it will make him penitent indeed : I am sure the holy Ghost thought so , that doth borrow into the other Canonicall bookes many passages hence to worke this pious affection .

But you will say , what is this to Christians ? it was spoken of the Israelites : Yes , it concernes Christians much , for in the new Testament our Sauiour Christ in his Sermon Matthew chap. 24. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . speaking of the end of the world , saith , there shall be famine , and pestilence , and warre , the very plagues mentioned in my Text. St. Iohn in the Reuelation , cap. 6. commenting vpon that Sermon of Christ , doth tell vs of the like plagues which should follow in the world after his time ; they haue bin in other ages before vs , and they are euen now in ours , yea they are come vpon vs . Come and see the blacke horse , he is gone forth , whose Rider hath ballances in his hand , and proclaimeth a measure of wheate for a penny , and a measure of barley for a penny , and vse wine and oyle thriftily , Reuel . 6.5 . the words denounce a famine , in phrases respectiue , and agreeable to that Countrey , which I will not now stand to expound : only thus much let me tell you , that the vnseasonable weather which hath continued long with vs , may make vs feare that God this yeare will breake the staffe of our bread , send vs cleannesse of teeth , and pinch vs by the belly . And this plague is not a little aggrauated by the Circumstance of time . Naz. Orat. 26. It is a pitifull thing when we haue seene a fair spring , and the fruits of the earth in a good forwardnesse , when haruest commeth , Deplerata colonis Votaiacens , longique perit labor irritus anni . to haue a great deale of grasse and little hay ; a great deale of straw , and but a little corne ; and surely if God send not better weather , the Husbandmans hopes and paines will proue but vaine and fruitlesse . If any man desire to know the fearefull euill of this first plague , famine , let him reade in the 28. of Deuteronomie , the holy Ghost hath there so described it , that his heart must needs bleede that readeth it . 2 King . 6. Surely a King of Israel , a wicked King , could not but be moued when hee did but heare that there was a proofe thereof in Samaria ; and how passionately doth the Prophet Ieremie lament the like proofe in Ierusalem ? Lam. 4. Let vs in our humiliation pray God that wee bee neuer driuen to experience the like . You may call this plague the plague of Luxurie .

You haue heard the first plague , a grieuous plague , but not the onely plague ; for we may say in the Prophets words , Esay 9. yet for all that his wrath is not turned backe , but Gods hand is stretched out still . And that because of another yet , which we finde in the Prophet Amos , cap. 4. Yet for all that haue yee not turned vnto mee , saith the Lord . If the first plague doe not rowse men , God hath a second to send : the first is a plague of poore men ; he that hath mony in his purse will say , if there bee no victuals in England , I haue wherewithall to fetch them from beyond Sea , I will not starue ; God hath a plague in store for such , which their purses cannot keepe from them . I would therefore haue them come and see the pale Horse and his Rider , his name that sate thereon was Death . By death St. Iohn meaneth Pestilence , hee speaketh in the Dialect of the Septuagint , who render the Hebrew Deber , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , both in Moses , Deut. 28. and in my text ; the reason is , because the Pestilence is indeed a mortall disease . The Hebrew Deber signifieth a word , a word gone out of Gods mouth against all sorts of men . In the booke of Wisedome , cap. 18. wee reade that when the first borne of Egypt were destroyed , they were destroyed by the Almighty word of God that leaped downe from heauen as a mighty man of Warre : Certainely it imports that wrath is gone out from God , and by Gods commandement the punishing Angell hath the sword put into his hand . You may call this Plague the Plague of pride and disdaine . For how can God better answer it in his iudgement , than by bringing men to such a case , that not onely their bodies are filled with a loathsome disease , but also that their nearest and dearest friends stand aloofe from their sore , Psal. 38. and they cannot in reason desire that they should come neare them ? in so desperate a danger they are in a most disconsolate condition .

I might out of Histories describe the miserie of this disease ; out of our owne Chronicles I might shew you , Regno Edw. 2. & Edw. 3. how desolate it hath made many places in this Land . But to what end should I spend time ? whereas it is not so long since the last great Plague , but that the most of this Auditorie may well remember the euill of it ; and I doubt not but euery one of vs will feare it , though hee bee not admonished . Only let me aduise you to correct one wicked phrase which is too frequent in mens mouthes ; whether in iest , or in earnest , thus they vse to curse others with whom they deale , A Plague , or The Plague of God bee on him or on his : And God hath heard vs , though not to satisfie our wicked desire , yet to punishout wicked tongues . I will say no more of this second Plague , the second of those plagues whereby God afflicteth only our persons .

But Gods iudgements are not confined to our Persons ; Yet for all this his wrath is not turned backe , but his hand is stretched out still . And why ? because yet for all this plague we returne not vnto the Lord ; therefore God hath another Plague in store whereby he doth afflict our possessions , Blasting and Mildew , distempers of the Aire , proceeding sometimes from too much drought the cause of Blasting , sometimes too much moysture the cause of Mildew ; at leastwise the words in the originall doe point out an excesse in these two qualities . God promised to Noah that there should be winter and summer , seede time and haruest , Gen. 8. but this promise must bee vnderstood of Gods generall prouidence ouer the world ; and no doubt but in many parts of the world the parts of the yeare haue that seasonable temper . But God hath not tyed himselfe to euery particular place , as if he may not for sinnes make ( as he threatneth in the Law ) their heauen brasse , and their earth iron : so that neyther the heauen shall drop downe his vsuall fatnesse , nor the earth shew forth her vsuall fruitfulnesse ; if we disorder our liues , God will disorder the Seasons of the yeare ; and wee should reflect our eyes from the great heauen and earth , vpon the heauen and earth of this our little world , see the correspondencie of the one to the other , and rectifie this , if wee desire that the other should bee rectified .

From the distemper of the Aire proceed the vermine here specified , second afflictors of our Possessions , Locusts and Caterpillers , which haue their names , the one from being a great deuourer , the other from comming in great swarmes , so great , that sometimes they haue darkened the Sunne , as Stories report ; both lay all waste wheresoeuer they come ; the Scripture maketh them Godshost , Ioel 1. and surely when they set vpon a Nation the greatest armies of the mightiest Potentates are more easily rectified than they can bee . Wee are not , God bee thanked , so much troubled with those Creatures as hotter Countries are , and yet wee are not free from them altogether , they haue sometimes done much mischiefe in this Land . There is a kinde of Metaphoricall Locusts and Caterpillers , Locusts that came out of the bottomelesse pit , I meane Popish Priests and Iesuits ; and Caterpillers of the Common weale , Proiectors and Inuentors of new tricks how to exhaust the purses of the subiects , couering priuate ends with publicke pretences . But I will not now trouble youwith them . Only let me tell them , that in well gouerned States they were wont to bee called Pestes Reipublicae , Plagues of the Common wealth .

But to goe on ; Neither doth this Plague exhaust all Gods wrath , it is not turned backe , but his hand is stretched out still . And that because that yet for all this we doe not returne to God .

Come therefore and behold the red Horse , and him that sitteth thereon , to whom power is giuen to take peace from the earth , that men may kill one another , and to him a great sword was giuen . And indeede this was the plague of the sword , which is a manisold plague , Plaga complicatissima . it seizeth not only vpon our persons , nor only vpon our goods , but vpon both ; it spareth neyther a mans own person , nor his familie , nor his goods , it containeth in it famine , and pestilence ; especially if it be a besieging sword , such as is specified in my text . The rich may prouide against famine , great men may shift their dwelling to escape the pestilence ; who can fly from the sword which beareth downe Kings and Kingdomes , Princes and Principalities ? Let vs goe no farther than a Royall Branch of this Kingdome , who hath long been a pitifull instance of this plague of the sword ; wee now labour for the recouery thereof , and let it be none of the least importunities of our Humiliation , to sollicite God that we may happily effect it . To point out the miseries of warre , were too tedious a worke for this time , I referre you to the Prophecie of Ioel , cap. 2. where you may see the image of it , especially to Ieremies Lamentations , which are able to make euen a stonie heart lament it ; bitterly lament the impiety , the impurity , the iniquity that followes the sword .

Wee reade indeede in the Gospell of a Centurion that built a Synagogue for the Iewes , Luke 7. but how many Centurions doe wee reade of that haue spoyled and ruined thousands of Churches ? We reade of a Centurion which gaue much almes , Acts 10. but how many Centurions are there that make all prey that commeth to hand , and grow rich and mighty by the destruction of whole Countries ? Happely you reade of one Scipio that tendred the honour of Matrons and Virgins ; but what more common with Souldiers , the greatest Commanders amongst them , than to rauish Wiues and Daughters ? Souldiers ( for the most part ) feare neither God nor man . We may then well conclude , that the sword is a fearefull plague .

Behold now in these definite stroakes of God , how Gods iudgements answer our sinnes ; wee starue our soules through neglect of grace , and God pineth our bodies with want of food . Wee disperse the vernome of our wickednesse , and infect others out of the malignancy of our nature , which is maliciously ambitious to spread it selfe ; and God hee sendeth a venome into our bodies that is most contagious , and poysoneth all that come neare vs : the pestilence of the body is herein very like to the pestilence of the soule , they are both alike malignant vnto others . Wee fight against God by our sinnes , as if we would dethrone him , and vsurpe his Kingdome ; wee attempt it foolishly and in vaine , but God sendeth those against vs , that shall not onely assault , but subdue , triumph ouer vs , and trample vs vnder their feete . Finally , we vndervalue and dis-regard God , and he maketh the basest of his Creatures to confound vs , and lay our State waste .

Secondly , consider how the wrath of God commeth on by degrees ; God is compared to a consuming fire : now you know , that in fire there is first smoake , a flame , and coale ; the first onset of Gods wrath is but like vnto smoake ; if that doe not moue vs , we shall feele the flame ; and if wee be not the better for the flame , Nazianz. Orat. 26. then the coale shall burne vs . This gradation of iudgement is excellently set forth by Moses , Leuit. 26. where chaining a following to a foregoing iudgement , hee bringeth God in speaking thus , If yee will not for all this hearken vnto mee , but walke contrary vnto mee , then will I walke contrary to you also in fury , and I , euen I , will chastise you seuen times for your sinnes .

I haue sufficiently opened vnto you the heauie hand of God , as it is definitely set forth by Salomon . Lest we should thinke , that God hath no more instruments of vengeance than these commonly knowne ones , which are in the Scripture by an excellency called the Plagues of God , Ezech. 14. Salomon addeth an indefinite clause , Whatsoeuer plague , whatsoeuer sicknesse , importing that God hath many more in store . And indeed , Deut. 2● . Moses in the Chapter read vnto you this day , specifieth many more ; yet hath he not specified all that God can send ; and of late there hath hardly past a yeare , wherein we haue not heard of some new disease .

But there is one plague which I may not omit ; I haue called you to see three Horses , the black , the pale , the red , and the Riders thereon ; there is in the same Chapter of the Reuelations a fourth Horse mentioned , a White Horse , and he that sate thereon had a bowe in his hand , a crowne on his head , and he went forth conquering . It is commonly conceiued that this is the Gospell of Christ preuailing in the world ; wee misse that White horse now ; as it did in the first Age goe on planting : so it did in this last hundred yeares goe on restoring of the Gospell . But now for many yeares together this Conquerour doth not appeare , and the Orthodoxe Church is much straightned . And wee should count it a greater plague that this Horse is missing , than that the others are so visible in the world , considering that spirituall plagues are much more heauie than corporall ; and we should in our humiliation ioyne our cryes with those soules vnder the Altar , that were slaine for the Word of God , and the Testimony which they held , saying , How long , O Lord holy and true , doest thou not iudge and auenge our bloud on them that dwell in the earth ? Reuel . 6.10 .

The Vse of all this first part of my Text that is the case of Sufferers , is this , That we know not God to halues : God describeth himselfe to be Iust as well as Mercifull , Exod. 34. and the sonne of Syrach tells vs , Ecclus. 5. that God is as mighty to punish , as to saue ; therefore we must not look vpon onely Gods Mercy , but vpon his Iustice also , which is so palpable in the plagues .

And yet must wee not so plod vpon Gods Iustice , as not to carry our eye from thence to his Mercy ; for as in the first case exprest in my Text , we haue seene the Church suffering from Gods wrath : so now in her second case we must behold her as a Suppliant , hauing recourse vnto the Throne of grace . And here first wee must obserue , That though God for sinne be pleased to humble his Church , yet doth hee afford her a meanes of reliefe , whereby shee may come out of her greatest distresse . And why ? God is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a Destroyer , but a Sauiour of his Church ; he doth not punish her but to recouer her , as anon you shall heare more at large .

But though the Church be subiect to no more calamities than she hath remedy for , yet of her manifold distresses the remedy is but one ; Penitent Deuotion is the onely remedy of all distresses . And this Deuotion is here called by two names , Prayer and Supplication . The words in the Originall are fitted to the argument ; the first is Tephillah , which is such a prayer as a prisoner maketh to him before whom hee is arraigned : you may interpret it by those words in Iob , cap. 9. I will make supplication to my Iudge . And indeed , a Penitent must so come to God , as if he came to the Barre , hee must suppose himselfe to bee an indited person . And being such , the second word will teach him what his plea must be , euen a Psalme of Mercy ; for so Techinnah signifieth : hee must come vnto God with Haue mercy vpon mee , O God , after thy great mercy , Psal. 51. and hee must pray with Daniel , cap. 9. O Lord , righteousnesse belongeth vnto thee , but vnto vs confusion of faces .

In the Primitiue Church they had stationary dayes ; Tertullian saith their name is borrowed from warfare , and Christians vpon that day putting on the whole armour of God , did stand vpon their guardes against powers and principalities , Serm. 36. and spirituall wickednesses in heauenly places . St. Ambrose more plainly saith , stationes vocantur Ieiunia , quòd flentes & ieiunantes in ijs inimicos repellamus . These were the weekly fasting dayes , Wednesdayes and Fridayes , whereon Christians repaired to the Church , and therein quasifactâmanu , like an Armie with spirituall weapons of fasting and praying , weeping and lamenting of their sinnes , they put to flight all their ghostly enemies , and remoued all the heauie pressures of the Church . We keepe the dayes , but haue lost the truevse of them : It is much to bee wisht that they were restored againe , and that thereon we did , as our Fore-fathers were wont , plye God in these sinnefull and wofull times especially with Tephillah , and Techinnah , the Prayers of guilty ones , and Supplications for the mercy of God .

But more fully to rip vp this Deuotion , so farre as wee are led by my Text ; obserue that it consisteth of two acts , one inward , and another outward . The inward is a liuely sense of the Penitents euill case , and an expression of his deuotion out of that sense , Euery one of them must know the plagues of his owne heart . Where first obserue , that the plagues inflicted are corporall , but the sense required is spirituall . And why ? the originall of sinne is in the soule , whereunto the body concurres but as a pliable instrument ; therefore God would haue the body serue by his smart to awaken the soule , make it apprehensiue of Gods displeasure , and tremble at his iudgements .

The word which we doe render plague , doth signifie a wound ; now in the heart there may be a wound of sinne , or a wound for sinne . The wound of sinne , 1. Pet. 2. is that which sinne giueth to the soule : St. Peter tels vs , that our sinfull lusts fight against the soule , and in fighting giue the soule many a stabbe ; the sonne of Syrach expresseth this excellently , All iniquity is as a two-edged sword , the wounds whereof cannot bee healed , Ecclus. 21. And what meane we else , when we say that sinne is mortall , but that it giueth mortall wounds ? Besides this wound of sinne , there is a wound for sinne ; you know that when a man in fight hath receiued a wound , the Chirurgion must come with his instrument and search that wound , scoure it , and put the wounded man to a second paine : euen so when wee haue wounded our soules with sinne , wee must wound them a second time for finne , if wee meane to be deuoutly penitent ; wee must be prickt at the heart , we must rent our hearts , we must breake our stonie hearts , wee must melt our hearts , we must poure forth our soules , our spirit must be wounded within vs , and our heart must be desolate . This is that which God commanded the Iewes , Leuit. 16.31 . when hee bid them afflict their soules in the day of their solemne Fast : This is that godly sorrow , which St. Paul , 2. Cor. 7.10 . speaketh of , sorrow not to be repented of ; Animae amaritudo est anima poenitentiae , this vexing of our soules is the very soule of repentance .

As a penitent man hath these two wounds , so he must know them : but wee come very short of this ; all this mortall life of ours is nothing else but a masse of plagues , full of temptations , Iohn 7. and trauelleth with vanity of vanities , and vexation of spirit , Psal. 38. all the sonnes of Adam doe daily suffer from the wrath of God in some thing or other , and euerie one of vs may say , as Augustus the Emperour sometimes said , that he sitteth inter lachrymas & suspiria , betweene sighings and teares . Certainly , as the Christian world now standeth , wee are encompast with lamentable spectacles both abroad and at home . But many men are so hardened , that they feele not their owne disease , much lesse others ; yea so farre they are from feeling the ordinary plagues of man , that they doe not feele the extraordinary ones wherewith God doth rowze sinnefull men . Wherefore we must hold it for one of the gifts of grace , wherewith God doth endue his children , that they recouer againe the sense of godly sorrow . And wee may well conclude , that hee that is senslesse is gracelesse , and they which haue no sense beare the heauiest plague .

The word doth carry with it not onely knowledge but acknowledgement : Knowledge without acknowledgement is of little regard with God , & auailes vs but little ; he knoweth his wounds as a penitent , that by searching findeth what cuill he hath done , and though to his owne confusion , yet layeth it open before the tender eyes of God , and so qui addit scientiae addit dolori , Eccles. 1. the penitents knowledge is the fountaine of his forrow . Saint Austin wittily wresteth those words of the Preacher to this purpose .

Marke moreouer the word his owne : for men are most willing to know and make knowne other mens wounds , but vt nemo in sese tentat descendere nemo ? Men loue not to bee knowne to themselues , yet many a man hath inward plagues , which none knowes but God and himselfe . But it is an absurd thing to passe ouer our owne wounds , and inquire into other mens . It is much to be wisht therefore , that we would translate this scrutinie , and spend it vpon our selues , take pity vpon our owne selues , Nazianz , Orat. 26. and let the sense of our owne ill deseruings , open a passage to the relieuing bowels of our most mercifull Father , who relieueth none but those which know the euill which they haue done and suffer . Esay 26. When wee come according to the Ordinance of the Church , to make confession either at the entrance to common Prayer or the Eucharist , euery man should haue premeditated his owne sinnes , and acknowledge them vnto God in the secret of his heart , and craue pardon for them .

But though a man must haue this passion in regard of his owne case ; yet must he not be without compassion toward the ill case of others . If it be but a priuate mans case , we must be compassionate towards him , because he is a member of the same body : We know the Parable of the man that went from Ierusalem to Ierico , and fell amongst Theeues , who stript him and wounded him ; the Priest and the Leuite are taxed for want of compassion towards him , as the Samaritane is commended for hauing it . And if we must shew compassion towards priuate mens cases , how much more towards the publicke ? It is a grieuous complaint that God maketh against the great men of Israel , Amos 6. who stretch themselues vpon Iuorie beds , eate the Lambes of the flocke , &c. but were not grieued for the affliction of Ioseph ; if the whole feele the distresses of euery part of our body , should any part be so senslesse , as not to suffer for the whole ? especially seeing if the whole perish , euery part perisheth ; whereas the whole may subsist , though this or that part doe perish and fall away . The miserable estate of Christendome , especially the Orthodoxe Church , and our own generall calamities , importune mee to recommend this compassion vnto you , and beseech you to include it in this dayes Humiliation ; and to let the one be as long liued as the other ; to let neither of them decay , much lesse dye , till God returne to his Church and this State , in his wonted mercy , and with his wonted blessing .

You haue heard the first inward act of a Penitent . There is another act here specified , which is outward : Penitent Deuotion must be accompanied with conuenient ceremonies ; here are two mentioned , one of the hands ; they must be stretcht out : this is a naturall ceremony ; for marke a childe when he hath offended his parents , as hee falleth vpon his knees , so he lifteth vp his hands ; so doth a seruant to his master , a subiect to his Soueraigne , and the conquered to the Conquerour , and it importeth as much as Do victas in tua vincla manus , Sir , I am at your mercy . The word Supplicium hath its name hence , because it humbleth the weaker vnder the hand of the stronger , the inferiour to the superiour , and maketh him supplicare , submit vnto him .

From hence it is translated vnto Praier , and made a ceremony thereof , both in the Old Testament , let the lifting vp of my hands bee as an euening Sacrifice , Psal. 141. and in the New Testament , I will that men pray in all places lifting vp pure hands , 1. Tim. 2. This is the first meaning of this ceremony , when it is applyed to penitency . As God stretcheth out his hand to strike : so the Penitent stretcheth out his hand for mercy . Though I am not ignorant , that it may also signifie the correspondency of the inward to the outward man , that as the heart lifteth it selfe vp to God : so must the body also by the hands . This is excellently set forth in the Psalme , I stretch forth my hands to thee , my heart thirsteth for thee as a thirsty Land , Psal. 143. and in this sense Moses in the warre against Amalecke , Salomon in this Dedicatory , and others may bee thought in their prayers to haue stretcht forth their hands vnto God . The former sense doth not exclude this .

The second ceremony is of the Eye , & that is mysticall ; the Eye must look towards the Temple of Salomon , that is the place where God put his Name , and where the cloud representing God resided betweene the Cherubins vpon the Mercy seate . This brings it home to that which before I told you was to be done by the Suppliant , who hath recourse to the Throne of Grace ; and as Tephillah , the prayer made vnto the Iudge , did require a ceremony of submissiue stretching out of the hand : so Techinnah , the prayer of Mercy , requires a cast of our eye vpon the Mercy seate : the ceremonies fit well the Deuotion . The riches of Gods nature are infinite , but wee vse to single out such of Gods Attributes as are most fit for our Deuotion to behold , not excluding the rest , but desiring that the rest may not hinder , but further rather that Attribute vpon which wee lay hold . Salomons Temple is long since ruined , there is now no typicall Mercy seate whereunto wee should looke , according to the example of Daniel and others . But the truth abideth for euer ; God that was in Christ reconciling the world , doth accept our prayers if wee offer them though Iesus Christ ; where Christ then is , thither must we bend our eyes , euen to the right hand of God , whereat he sitteth to make intercession for vs .

Out of both ceremonies ioyntly , gather , that the place whither we direct our Deuotion , sheweth from whom the plagues come , and that is , from God , and he sendeth them for sinne ; the confession thereof is plain in the acts of the Deuotion : the plagues come not by chance , neither are they sent without a cause . The Heathen did acknowledge the Author , and therefore pacified God with their solemne Supplications ; Christians knew him , and propitiated him much better , as appeares by the ancient Letanies . To say nothing of the Law and the Prophets , which are plentifull in teaching that all plagues come from God .

As God sendeth them , so he sendeth plagues for sinnes ; being offended with our crying sinnes , he poureth vpon the world grieuous plagues ; Maledicta terra propter te , the first Curse was for mans sinne : The Law runnes in the same tenour , and so doe King Dauids Penitentialls ; God commands wicked seruants to bee beaten , Deut. 28. I will conclude thi● point with two short admonitions , one out of the Prophet , Heare the rod , and who sends it , Micah 6. the other is out of the Psalme , As the eye of a seruant looketh to the hand of his master , and the eye of a mayden to the hand of her mistresse : euen so our eyes looke vnto the Lord our God , vntill he haue mercie vpon vs , Psal. 123.

Other ceremonies were vsed by Penitents in the Old Testament , and in the New especially , who were wont to humble themselues vsque ad inuidiam coeli , as ancient Writers doe Hyperbolize , but with no ill meaning ; they did so farre afflict themselues for sinne , that the very Saints in Heauen might enuie their deepe Humiliation . But tantae seneritati non sumus pares , those patternes are too austere for these dissolute times : onely let mee obserue this vnto you , that Repentance must be an Holocaust , all our inward our outward senses should concurre to testifie our godly sorrow for sinne , wee should suffer not one of them to take rest themselues , or giue rest to God . By this you may perceiue , that Penitentiall Deuotion is an excellent Vertue , but not so common as the world thinketh .

The last thing that I noted vpon this Deuotion , is , that it must be performed by euery one in particular , and by the whole Congregation in generall : for the same remedy serueth both ; the publike must take the same course which euery priuate man doth , and euery priuate man must take the same course that the publicke doth . The reason is , because the Church is corpus Homogeneum , and therfore eadem est ratio partis & totius ; in the peformance of those religious dueties , no man must thinke himselfe too good to humble himselfe , neyther must any man thinke himselfe vnworthy to appeare before the Throne of grace . In our priuate occasions wee must come by our selues , and wee must ioyne with the publicke when the publicke wounds call vs thereunto : as now we do , and we haue comfortable Precedents for that which we doe , in the Prophet Ioel and Ionas . Behold how good and ioyfull a thing it is for brethren to dwell together in vnitie , can neuer be more comfortably sung than at these religious meetings , when , as one man , with one voyce and heart , we present our deuotions before God , I doubt not but as hopefully as humbly .

It is true that God in Ezechiel , cap. 14. threatneth that if Noah , Daniel , and Iob were in Ierusalem , as I liue ( saith the Lord God ) they shall deliuer neyther sonne nor daughter , they shall but deliuer their owne soules by their righteousnesse , when I send but a pestilence into the land ; how much more when I send my foure plagues ? The like is threatned in Ieremy , cap. 15. But we must obserue , that then God was risen from the Mercy Seat , and in punishment of their many contempts had giuen the Iewes ouer to their owne hearts Iust. But God be thanked this Assembly sheweth that we haue not so far forsaken God , neyther hath God who hath put these things into the mind of the King and State so forsaken vs , but wee may hope for Acceptance . Which is the next part of my text . What Israel performeth , that will God accept ; for hee is as mercifull as iust . Blessed are they that mourne ( saith Christ ) for they shall bee comforted , Matth. 5. for Christ came to heale those that were broken in heart , Luke 4. You aske ( saith St. Iames , cap. 4. ) and haue not ; hee addeth a reason , because yee aske amisse ; but if you aske aright , then Christs rule is true , Aske and ye shall haue , seeke and ye shall find , knocke and it shall be opened vnto you , Mat. 7. He that shall confesse to Gods name , and turne from his sins shall finde Acceptance with God ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the teares of repentance are not only not displeasing , but pleasing to God as incense .

But Gods acceptance consisteth of two Acts ; the first is , God will giue accesse vnto their Prayers , Heare in heauen his dwelling place : The prayers were to be made towards the Arke , but God heareth in Heauen . And what is the cause of this change why God should not heare there whither we direct our prayers ? Surely we must ascend from the Type to the Truth , that is but a manduction to this . It was a maine errour of the Iewes to diuorce them , and haue in most esteeme the least part , rest in the Type , passing ouer the Truth . Heauen is the place of Gods habitation , only because the place of his manifestation : The Septuagint render the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a place fitted for God , to distinguish it from the Church below , which is but a place a fitting . The Chaldee rendreth it domum Maiestatis , a maiesticall house : And surely the place of Gods dwelling is locus amplus et angustus , a large & a stately Palace , adorned with holines & glory .

And when wee thinke vpon God , wee must not conceiue of his state by things below , but by things aboue : the earth is but as a point vnto the visible heauens , much more in comparison of the Heauen of Heauens , and they though they are the goodliest place created , yet are they not a worthy habitation for the infinite maiestie of God , onely he vouchsafeth there most to manifest himselfe . The Church that is resembled to heauen , and called Gods dwelling place , must be remembred hereby , that God must not dwell therein or in any member thereof angustè or sordidè . We must inlarge our hearts to receiue God , and purifie them that they may somewhat beseeme the Residentiary therein , which is God . Finally , it is no small fauour that God doth vouchsafe to heare , that beeing in heauen hee doth vouchsafe to heare vs that are on earth : for sometimes hee hideth himselfe as it were with a Cloud , Lam. 3. so that our prayers cannot haue accesse vnto him : and our sinnes separate between him and vs , and he is as if he heard not ; not that the eare of iealousie heareth not all things , but he is not pleased to giue a gracious signification that hee doth heare . But the spirituall clamor of the contrite , expressed from the secret closet of the inward man , hath the power of a loud voyce and piercing , which can enter the heauens , and approach acceptably vnto God . God will not onely heare , and giue accesse to the Prayers of the penitent , but redresse their sufferings also . Quando non geniculationibus nostris & jeiunationibus etiam siccitates sunt depulsae ? saith Tertullian ; what calamitie was there euer which wee haue not diuerted by our penitent deuotion ? The Prayer of a righteous man auaileth much , if it be feruent , Iames 5.

But God doth redresse the sufferings of Israel orderly : first he redresseth the cause , which is sinne , and then the effect , which is woe ; He will forgiue , and then He will doe and giue ; neyther may a sinner looke for peace , except he first speede of mercie . First then God forgiues : Exod. 3● . it is one of his properties so to doe , to forgiue iniquities and transgressions . And without all doubt , God ceasing from anger which is contrary to his nature , will embrace mercie , which is agreeable to his nature , if we repent ; neyther would he euer haue giuen Christ to death for vs , if hee had desired our death . But our God is mercifull , and hath appointed vs Ministers to be sponsores misericordiae , to giue assurance of his mercy to penitent sinners ; and our message what is it but the Gospel ? that is , glad tidings of the Reconciliation of God and man . Neyther doth he only redresse the cause , but the effect also , that is , the Woe : for Woe is the effect of sinne , and where God remitteth the guilt of sinne , hee will also remoue the punishment thereof , eyther wholly , or he will at least , irae merum clementia diluere , by clemencie much allay the seueritie of his wrath ; where condonare goeth before , there donare followeth after , giuing doth accompany forgiuing .

In the text there are two words , God will doe and giue : which are not put in vaine ; for the first signifieth that God will doe that which wee request , that is , as the Psalme speaketh , Psalme 145. Hee will fulfill the desire of them that feare him , he also will heare their cry and will saue them . In our extremities wee call onely for ease of our paine , and God will doe that . But that is not the vttermost of his fauour , he will also giue vs many good things ; he will ( as the Prophets speake ) delight to doe vs good , and as if he did repent of his vengeance , hee will multiply his blessings , and redeeme as it were the time of our affliction with an extraordinary measure of peace and prosperitie . Such promises and such performances we reade in the Scripture , and our hope may entertaine them as belonging to our selues , if we be deuoutly penitent .

Yet must you obserue , as it followeth in the text , that God doth dispence this double grace , grace of forgiuing , and grace of giuing discreetly , according to mens wayes . As all men are not alike deuout , so God intreates them not all alike ; Hee rewardeth euery man according to his workes , as the Scripture speakes , Rom. 2.6 . Faber est quisque fortunae suae , Men shall finde God , as God findeth them ; surely Gods prouidence proceedeth so , if you looke vpon the second causes ; touching the first , and St. Pauls maxime , 1 Cor. 4.7 . Quis te discernit ? a point that much troubleth the world at this day , it is no time now to dispute ; the plainest and shortest resoluion is that of the Prophet , Hosea 13.9 . Perditio tua ex te Israel , exme salus . They that perish must blame themselues , but they that are saued must giue the glory thereof vnto God .

But the waies , according to which God dealeth with men , are eyther inward or outward ; God dealeth with men according to their inward waies , for God seeth not as man seeth , neyther iudgeth according to the outward appearance , but according to the inward disposition . The reason is twofold , 1. because vera bonitas & malitia sunt tantùm in corde , true goodnesse and malitiousnesse are only in the heart ; in the outward actions they are not farther than they are deriued from thence , according to the rule in the Schooles , Our actions are so farre vertuous and vitious , as the will hath a hand in them . A second reason is this , The knowledge of the heart is the strongest proofe that can bee produced in iudgement ; and because Gods iudgement is the most infallible , the euidence produced therin is the most vndeniable ; his euidence is such , and none but his , for He , and He only knoweth the hearts of the children of men , as Salomon addeth . He is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the searcher of the heart and reines , he is more priuie to our secret thoughts than we our selues are ; and as St. Iohn saith , 1 Iohn 3.20 . greater than our heart . Therefore God in iudgement non facta numerat , sed corda , when he commeth to reckoning , look how many good hearts hee findeth , so many good men , and so many ill men as hee findeth ill hearts . Men in their iudgements cannot proceede so exactly for want of this knowledge of the heart ; they are faine to rest vpon weaker proofes , which though they satisfie in humane cognizance , yet may they possibly be false , and the person arraigned may bee mis-deemed and mis-doomed .

Two things follow out of this Doctrine , the doctrine that God onely knoweth the hearts . The one is , that God often taketh not off his heauie hand , notwithstanding we humble our selues , because wee doe not turne to the Lord with all our heart . The second is , that God taketh away many a man in the Act of his Repentance , lest he should relapse , and malice change his heart . Wee must therefore not be out of heart if God should take away any of vs euen in the middest of this good worke .

As God dealeth discreetly in dispensing of his grace , so that supposed , He dealeth vniuersally , He dispenseth the grace with euery man according to his waies ; as euery man is sensible of his own ill case or not sensible , so God applieth , or applieth not a remedie thereunto , no penitent man but may speed of the grace , no impenitent man may looke for it ; for God will deale with euery man according to his waies .

You haue heard what Gods Acceptance is ; It remaineth that you now heare whereat it aymeth , it aymeth at the amendement of Israel , God vouch safeth Israel grace , that Israel may feare him . Psal. 130. And so saith the Penitentiall Psalme , With thee , Lord , there is mercy that thou mayst bee feared : Gods iudgements are not onely penall but medicinall , therefore are they called Corrections , because they set vs straight that went awry ; Eruditions , because they ciuilize vs that were growne wilde ; Castigations , because they make vs spiritually chaste that went awhooring . And what is Repentance but renascentia animae , a renuing of our minde , by putting off the old man , crucifying the flesh , becomming new men ? Tertullian saith right , Penitentia sine emendatione vitae vana , quia caret fruclu suo cui eam Deus seuit , In vaine is that Repentance which is not followed by a better life , because it beareth not that fruite for which God planted it , that is the saluation of men , or it bringeth not forth the peaceable fruit of righteousnesse vnto them which are exercised thereby , Heb. 12.

Mercy is shewed propter spem , for hope of amendement ; so Parents spare their children , Masters their seruants , Princes their subiects , and we may not expect that God will spare vs vpon any other condition ; therefore when we vnderly Gods heauie hand , wee must say with Ephraim bemoaning himselfe , Thou hast chastised me , and I was chastised , as a bullocke vnaccustomed to the yoke ; turne thou mee , and I shall be turned , thou art the Lord my God , surely after that I was turned , I repented &c. Ier. 31. God spares vs not that we should continue in sinne , but that we should returne and feare him , feare him walking in his waies , as it is in the parallel chapter , 2 Chro , 6. and becomming more wary , that wee prouoke not his wrath . Out of all this you may gather that the feare is not seruile but filiall ; wee must feare not so much to smart from God , as to offend him , it must be fear that doth not only hold the hand , but change the heart ; it must be that fear that is the beginning of wisedome , of which the Psalmist , a good vnderstanding haue all they which doe thereafter ; it is a well doing feare .

And such a feare doe I commend vnto you at this time of humiliation ; giue me leaue to shew you how you must practise it . The first plague which before you heard of was Famine , God , if hee remoue that , doth it that we might shew our feare of him by repressing Luxurie . Now Luxurie is represt two manner of waies , 1. by the voluntarie sobrietie of euery man ; and it were to be wisht that euery man would be a Law vnto himselfe , and out of his owne detestation of sensualitie enioyne himselfe the diet of mortification , that he would bring his owne body vnder , and by his endeauour thereof testifie his vnfained sorrow for former excesses .

But this is not to be expected that sobriety will be so forward if men be left to their free will ; therefore a compulsory course must worke vs vnto that , from which wee are by nature too auerse . The rather , if long peace , and plentie of Gods blessings make the way easie to our sinnefull Lustes . Sumptuarie Lawes therefore , if euer , are in these loose dayes most requisite , they are most requisite to set bounds vnto our backe and belly which are euen mad with vanitie ; whole bookes might be written of our many metamorphoses , both of diet and apparell : and not to flatter you , wee are the most infamous morall changelings that are in the world ; prodigall , yea prodigious are the expences that our Nation is at to make it selfe the by-word of other Nations . Adde hereunto that many good and great Families are so exhausted with this vanitie , that in these times of publicke supplyes , they that by their rancke should , are least able to helpe the State . Wherefore lest the Common weale bee not able to support it selfe by reason that the priuate weale is vainely profused , and that the poore may haue some comfort of that which is saued from riot ; let the State put a remedie to this politicke consumption , lest the whole perish by the waste of euery part .

Mistake mee not , I know that there are Requisita personae , as well as naturae ; Reason and Religion as it rangeth men into sundry degrees , so doth it proportion their expences , and the greater men are , the more costly may their apparell bee , and their fare the more daintie . But two things great men must doe ; the one is , they must learne from morall Philosophie to distinguish Maiestie and Magnificencie , from Luxurie and Vanitie ; the one is ordered by discretion ; but they are brain-sicke that entertaine the other . Secondly , wee must remember that there is a time for euerie thing , a time to fast , and a time to feast , a time to weepe , and a time to laugh ; we must take heede therefore of Diues example , who fared delitiously euery day , and euery day wore fine linnen and purple : you know what became of him ; if we feare his end , let vs not imitate his life .

Our second Plague was Pestilence ; if God spare vs , and stay that infectious disease , we must take care to stay the contagion of sinne ; crying sinnes spread farre , and euery day poyson many ; they are growne so rise , that they are growne past shame , and Gods tenne Commandements are become ridiculous ; wee are thought but weake men , when we remember the sonnes of Belial of their obedience to them . Whether Lawes bee wanting aduise you , it is certaine that if there be any , they are as if they were not , when iustice sleepeth both in City & in Country , and enormous sinners passe commonly vncontrolled ; Magistrates would be awakened and quickned to stoppe this morall Pestilence , that so by Gods mercy the corporall Pestilence may be stayed also .

The next Plague was the Sword : If God spare vs from the slaughter thereof , he doth it that we should testifie our feare of him in fighting his battels against sinne , the world , and hell ; hee doth not remoue the sword from our throats that we should flye at his ; flye at him wee doe in vaine , but it will betray the malignitie of our will , when we open our mouthes against heauen , and become 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rebels against God , send him this message , We will not haue this man raigne ouer vs , but we will do what seemeth good to euery man in his owne eyes . That God may turne our swords into plowshares , and our speares into mattocks , let vs turne our members that haue beene Instruments of vnrighteousnesse vnto sinne , into members that became instruments of righteousnesse vnto God , Rom. 6.

I told you that there is a Plague that lighteth vpon our Goods or Possessions ; if God remoue that plague , he doth it that we should testifie our feare of him in that fashion as Daniel taught Nabuchodonozer ; Dan. 4. in his words will I speake vnto you , Let my counsell be acceptable vnto you , and breake off your sinnes by righteousnesse , and your iniquities by shewing mercy to the poore , if it may bee a continuing of your tranquilitie : Let our charity , who are yet free , extended to those poore ones vpon whom God hath laid his hand , begge mercy for vs , and hold off Gods heauie hand from our Goods ; for there is nothing that can sooner preuaile to make the earth bring forth her increase , and God , euen our owne God to giue vs his blessing ; and if we make friends of our wicked Mammon , this may be our comfort , if we should faile in these perillous times , they wilreceiue vs into euerlasting Tabernacles . Luke 16.

The last Plague which I specified was the great diminution of the Orthodoxe Church : And what thinke you is the best way to repaire the decayes thereof ? No doubt but politicke vnions of States is a very good meanes , and warlike preparations the vsefull instruments of those vnions ; if they be timely , if they be competent , they are fit meanes to bring them to reason perforce , with whom ciuill Treaties , and brotherly Intreaties cannot preuaile . But the best meanes is to make much of Gods truth while we haue it , and to make a sauing vse for our eternall comfort , which God knoweth hitherto wee haue not done as much as we should , and wee doe euery day lesse and lesse : And what wonder , if that be weary of vs , seeing wee grow weary of it ? Neither is it enough for vs to make much of it for our own good , but also wee should propagate it to others . And here let me tell you , that there lieth a great guilt vpon Christian States , & this amongst the rest , that they haue not been carefull to bring them that sit in darknesse and in the shadow of death , to the knowledge of Christ , and participation of the Gospel . Much trauelling to the Indies , East and West , but wherefore ? some go to possesse themselues of the Lands of the Infidels , but most by commerce , if by commerce , to grow richer by their goods . But where is the Prince or State that pitieth their soules , and without any worldly respect endeauours the gaining of them vnto God ? some shew we make , but it is but a poore one ; for it is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an accessorie to our worldly desire , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is not , it is not our primarie intention ; wheras Christs method is , Mat. 6.33 . first seeke ye the kingdome of God , and then all other things shall be added vnto you ; you shall fare the better for it in your worldly estate . If the Apostles and Apostolicke men had affected our saluation no more , we might haue continued till this day such as somtimes we were , barbarous subiects of the Prince of darknesse .

Those of the Church of Rome boast of their better zeale for the Kingdome of Christ , but their owne Histories shew that Ambition and Couetousnesse haue beene the most predominant Affections that haue swayed their endeauours , and they haue with detestable cruelty made their way to those worldly ends , & in stead of sauing soules haue destroyed millions of persons . We should take another course for their conuersion , yea the same that was taken for ours ; and if wee doe , it is to be hoped God will continue vs his people , and adde daily to his Church such as shal be saued .

For Popish Recusants let me speake a word ; their case is mixt , consisting partly in ignorance of the truth , and partly in the seed of disloyaltie . Wee haue made many good Lawes , if not to roote out , at least to keepe downe so much of their corruption as is dangerous to the State ; it were to bee wisht that greater care were taken for informing their consciences ; and indeed there should our Lawes beginne with them , vnder a reasonable paine to vrge them to conference ; for why should we doubt but that God would blesse the honest endeauours of the Ministers of the truth , who permits the Seducers to steale away so many hearts from God and the King ? Of this we may be sure , that eyther God will worke that which we wish , the recouery of those which are seduced ; or at least their obstinacie will bee without all excuse , and the punishment thereof by sharpe Lawes will be no more than is iust in the sight both of God and man . The neglect of this care of infidels and recusants is no small cause of that great distresse which at this day is fallen vpon the reformed Churches , and God thereby calleth vpon vs to amend these defects .

Let vs vse our punishment well , and let Gods chastisement prouoke vs to a better life ; though it seeme grieuous to vnderlie Gods heauy hand , yet it is much more grieuous to be neuer a whit the better for the plagues , for it is a second refusing of grace ; the same God that doth at first recommend vnto vs pietie , by sweetning it with temporall blessings ; when that course speedeth not , tryeth whether wee will bethinke our selues if we smart for our vntowardlinesse : and certainly his case is desperate who is the worse for his stripes , as you may reade in Gods complaint passionately exprest by Esay , Cap. 1. Cap. 5. Cap. 4. by Amos ; and Ieremie hath illustrated it by an excellent simile of reprobate siluer , which is molten in vaine , because the drosse cannot bee separated from it . Amend then wee must . That is not enough , we must be constant in our amendment , we must feare God all the dayes of our life ; that is true Repentance , when a man so turneth to God that he doth not returne againe like a dogge to his vomit , or a sow to wallow in the myre ; Relapses are dangerous , ( as Saint Peter teacheth , 2 Pet. 2.21 . and our Sauiour Christ tels the recouered lame man in the Gospel , Iohn 5. Behold thou art made whole , goe thy way , sinne no more , lest a worse thing happen vnto thee . I will hearken ( saith the Psalmist , Psal. 85. ) what the Lord will say vnto me , for he will speake peace vnto his people , and to his Saints that they returne not again vnto their folly . We should all remember Lots wife , who for looking backe was turned into a pillar of salt , Animae in vitia relabentis accusatricem , a visible inditement of relapsing soules . Most men are to God-ward like Planets , sometimes in coniunction with him , sometimes in a more or lesse aspect , too often in plaine opposition : but let vs take heed we be not in the number of those wandring stars , of whom St. Iude speaketh , to whom is reserued the blacknesse of darknesse for euer . To begin well , and not to go on , is as if a man should put a soueraigne plaister to a dangerous wound , and after a while teare it off againe ; thinke you that man would bee the better for his salue , or the worse rather ? you heard before our sinnes are wounds , and although repentance be a soueraigne salue , yet proueth it not such vnto vs except it be lasting . There is a good reason giuen by St. Bernard , Cecidimus in lutum & lapides , our sias are like vnto fals into the myre wherein there are stones ; the mud doth soile vs , and the stones bruise vs , we may soone wash away the myre , but we cannot so soone recouer our bruise : euen so the guilt of our sin is sooner remitted than the corruption can be purged . Therefore Repentance taketh time to restore our spirituall health , and doth not compasse it but with much fasting , watching , praying , almesdeeds &c. and is watchfull ouer vs that second wounds make not the first more dangerous ; in a word , being deliuered from our enemies , and the hands of all that hate vs , we endeauour to serue God in holinesse and righteousnesse all the dayes of our life .

Here are added two motiues vnto this constant amendment , taken from the place wherein they liue . It is true that wheresoeuer they liued they were to feare God all the dayes of their life , because God is euery where a knower of the the heart , & a rewarder of men according to their workes . But the place of their aboad put no small obligation vpon them ; first , because it was an eminent place ; eminent corporally , a good Land , a Land flowing with milke and honey ; eminent mystically , for it was the seate of the Church , and a type of heauen ; and who should bee fruitfull in good workes rather than they that dwell in a fruitfull Land ? and holinesse beseemeth Gods house for euer . But to sin in the Land of Immanuel , in the Land of vprightnesse , is no small improuement of sin ; and hee that is barren of good works in a fruitfull Land shall haue the earth that brings forth her increase rise vp in iudgement against him . Our Countrey hath both these prerogatiues , and therfore it preacheth vnto vs that which Canaan preached to Israel , Amendment of life , and constancy therein .

The second Motiue which the place doth yeeld , is , the tenure thereof , God ( saith Salomon ) gaue it to our fathers , they held in franck Almoigne , and God telleth vs in the Psalme , that hee gaue it them to this end , that they might keep his statutes , and obserue his Lawes . And should not men bee dutifull vnto God , when God is so liberall vnto men ? Wee may thinke haply that this doth not concerne vs , because we came otherwise by our Lands . If we thinke so , wee plod too much vpon the second causes ; but we must know , that whether we come by them by purchase , or by gift , we are beholding vnto Gods blessings for the mony wherewith wee purchase , and for their good will which bestow it on vs ; and the same God that could haue hindred vs of both , can strip vs of both at his pleasure . But to shut vp the matter of my Text. You see the end of Gods plagues , and of his mercy ; They doe sollicit vs to returne in time ; This doth call vpon vs not to bee weary of well-doing .

Wherefore let vs entertaine Gods chastisements prudently , let vs not contemne them , because they are fearefull , and the contempt of this temporall will but procure vs eternall wrath ; at least in this life God may rise from smaller vnto greater plagues : Nor let vs despaire , because God is mercifull , yea he hath shewed a great deale of mercy , in that multi corriguntur in paucis , in presenting before vs some few mens harmes , hee bids vs all beware ; and what should our praier be but Domine ne in supplicijs nostrie alios erudiamus , Let not vs by thy heauy hand bee made examples to others , cum liceat nobis aliorum cruciatibus emendari , whereas if wee haue grace , other mens corrections may be our instructions . To you of this assembly let me say boldly , That the greater we are in place and power , the greater share should we haue in this worke of Repentance , by our example we should teach the people compunction for sin , correction of life , the two most preuailing folliciters of Gods mercy , and preseruers of a State ; God forbid that it should be with vs as it was with Israel , Ier. 5. Amos 6. that God should find the great men more sons of Belial than the meaner sort , it would be a shrewd prognostication of very euill dayes to come . This day promiseth better things . I pray God the continuance be answerable , and that we repent not that wee haue resolued to repent ; but that euery day sinne may more and more dye in vs , and grace liue more and more : if we do so , we may be sure , that though for a time we sow in teares , yet in due time wee shall reape in ioy .

Nothing remaineth now that I haue for your greater edifications opened and applied the pious assertions that are contained in my text , but that wee should returne it againe into that forme wherein King Salomon conceiued it , and make it our common petition vnto God .

LOrd there is great feare of a famine , the pestilence hath entred already far vpon vs , by the enemies of thy truth and our peace we are forced to prepare for war ; we knowing euery man the plague of his owne heart , cast our selues downe before thy Throne of Mercy , deprecating thy wrath , and supplicating for grace ; beseeching thee to take off thy heauie hand from vs , and fight for vs against our enemies , because without thee vaine is all the strength of man : Heare thou in heauen thy dwelling place , forgiue , do , and giue to euery man of vs according to his waies , Thou which only knowest the hearts of all men , that we may fear thee all the dayes which we liue in this good Land which thou hast giuen to our fathers , And bee vouch safed after this life to attend thy Throne with thy blessed Saints in the Kingdome of Heauen . Amen .

יהוה TWO SERMONS PREACHED in WELLS at the Ordination of MINISTERS .

THE FIRST SERMON . MATTH. 28. Vers. 18 , 19 , 20.

All power is giuen vnto mee in Heauen and in Earth .

Goe ye therefore and teach all Nations , baptizing them in the Name of the Father , and of the Sonne , and of the Holy Ghost .

Teaching them to obserue all things whatsoeuer I haue commanded you : And lo , I am with you alway , euen vnto the end of the world . Amen .

THese words contain one of the last solemne acts which our Sauiour Christ performed immediately before he ascended into Heauen , and that was , his sending of his Apostles to conuert the world . In this act our Sauiour Christ doth informe them , first of his owne right to send , All power is giuen me both in Heauen and in Earth ; then of the errant whereupon they were to be sent , Goe yee therefore and teach all Nations , baptizing them , &c.

But more distinctly . About Christs right our first enquiry must be , of what sort the power here mentioned is , and wee shall finde that it is heauenly , and my Text will teach vs that this heauenly power of Christ is lawfull , because giuen vnto him ; and full , because in it selfe vnlimited : it is All power , and extendeth to euery place , it worketh both in Heauen and Earth . Vpon this power of Christ is grounded the Apostles Embassage ; that must you gather out of the Illatiue , Therefore . In the Apostles embassage or errant , we will consider their common charge and comfort . In the charge we shall see 1. What they must doe , they must Goe , Ite : 2. To whom they are sent , and whereabout . They are sent farre and wide , Goe yee to all Nations . That which they must doe is to winne them vnto Christ , teach them , or as the Originall hath it , make them Disciples . If they preuaile with any , if any entertaine the Gospell , then they are to consecrate their persons vnto God , Baptize them in the Name of the Father , and of the Son , and of the Holy Ghost ; and to worke their obedience wholly conformable to euery one of those precepts which themselues had receiued from Christ , Teach them to doe all things whatsoeuer I haue commanded you . This is their common charge .

Their common comfort standeth in the powerfull and perpetuall assistance of Christ : Assistance , He is with them , and this presence is powerfull ; for he that is present , is Ego , I that haue all power both in Heauen and Earth ; and it is perpetuall , Hee is with them alwayes vnto the worlds end : Alwayes without intermission ; vnto the worlds end , therefore not onely with their owne persons , but also with their successors .

Vpon this common comfort they must all fixe their eyes , Ecce , Behold it , and their faithfull prayer must hopefully expect it ; so much is meant by the close of all , Amen .

These bee the particulars which offer themselues in this Text to our consideration , I will ( God willing ) speake of so many of them as the time will permit . Consider you what I say ; and the Lord giue you a right vnderstanding in them all . I begin with Christs right .

Wee are first to enquire of what sort it is . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word vsed by the Euangelist doth signifie an Eminency ; now that may be either in Ability , or in Authority : in men these are often times seuered ; some haue abilities that haue no authority , some haue authority that haue no ability ; some haue good gifts that are in no place of gouernement , and some are in place of gouernment , that haue no sutable gifts . But in God and Christ it is not so , both concurre in them , and in them both are equall ; the Authority to the Ability , and the Ability to the Authority . And it should be so in those that serue them ; it is pity but that those which haue good gifts , should bee set in good places , but it is a shame for them that are set in good places , to be without good gifts . Wherefore let this be your sacred ambition , who are now to receiue holy Orders , neuer to let your preferment out-steppe your indowments ; labour to bee as able to serue , as you are willing to be employed .

Something we haue said of Christs power ; but not that which is principally intended here . To make you see that , I must remember you of a Logicke Rule , Talia sunt praedicata , qualia permittuntur esse à subiectis suis , when any attribute or title is giuen to a person , it must bee conceiued in such extent as the person is capable of . Now in Christ there are two capacities ; for he is God , and he is also Man . If we looke vpon him as hee is onely God , so hee hath an infinite and an eternall power ; hee is as Almighty a Gouernour as Maker of all things . This is potestas innata , not data : But becomming Man hee had another capacity , and power proportioned thereunto ; a power fitting to a Mediatour , a Mediatour that should recouer man fallen , and reconcile him vnto God , gather a Church , and establish a Kingdome of Heauen . Of this power our Sauiour Christ speaketh , when he confesseth vnto Pilate that he is a King , but addes , My King dome is not of this world , Iohn 18. and St. Paul , the Kingdome of Heauen is not meate and drinke , it standeth not in any earthly thing ; but in Righteousnesse , and Peace , and Ioy in the Holy Ghost , Rom. 14.17 . The Scepter of this Kingdome is the Gospell , the seate of it is the Conscience of man , it is as Christ speaketh in St. Luke , chapt . 17. Regnum Dei intra nos , a Kingdome of God within vs , a spirituall Kingdome mannaged with a spirituall power . Such is the power of Christ the Mediatour .

But this power doth not in Christs person exclude the other power of a Creatour , nor the Deriuatiue therefrom , the power of Scepters and Crownes which are all subiect thereunto ; they are by Christs Ordinance , and he that is Mediatour hath power ouer them , and doth dispose of them as is best for his Church . But hee doth not doe this as a Mediatour : Kingdomes are founded vpon another ground , a ground that went before the Fall , vpon Paternall Authority , though in time it hath receiued many variations , yet did not the Mediatour intermeddle with those humane policies , he erected no power ouer those powers , but left them to the former Prouidence of God , neither would hee haue them any way preiudiced or impeacht by the entertainment of the Gospell . This Christ testified in his time , the Apostles in theirs , the Primitiue Church for many hundred yeares , as our Writers haue clearly proued against the Vsurpation of the Bishop of Rome , who claimeth by some of his Aduocates directly , by other some indirectly a power , at least ouer all Christian Scepters and Crownes : But this is to confound that which God hath distinguished , the power which the Church deriueth from a Mediatour , which is a spirituall power , with the power which Kings deriue from the Creatour and Founder of humane policy .

Obserue then in few words , how Princes and Pastors are superiour and subiect in seuerall respects one to the other . In Foro Poli , in cases of Conscience , and things that belong to ghostly counsell and comfort , those things that belong to the saluation of the soule , the Prince must be ruled by the Pastor , so long as he is a faithfull Minister of Christ . But in Foro Soli , in the Iurisdiction that is annext to the sword , the Pastor must submit to the Prince , and obey his command . This you may learne out of the Titles which are giuen them : For as Princes are Children of the Church , and Pastors reputed their ghostly Fathers : so Pastors are Children of the Kingdome ; Ezechias calleth the Leuites his Sonnes , 2. Chron. 24. and the Prophet calleth Princes nursing Fathers and nursing Mothers of the Church , Esay 49. Constantine the Emperour distinguished well in his speech to the Prelates , Vos estis Episcopi ad intra , ego ad extra , you are Bishops seruing for the administration of sacred things , and mannaging of the Keyes ; but I also am a Bishop of the Church to see it well gouerned , countenanced , and protected : While they serue God , Princes are as it were Sheepe of the Fold , but they are Shepheards also , and must see God well serued .

This I obserue the rather , because that you seeing the fountain of your Calling , may keepe your selues within the Boundery thereof ; and not with either Papists or Schismatickes encroach vpon the Princes Sword , deny vnto him his Iurisdiction Ecclesiasticall , or vsurpe vpon his Temporall ; two diseases which raigne much in this age , which a man may more wonder at , that readeth the New Testament , wherein the Iewes dreame of their Messias worldly Kingdome is so plainly discouered , and the ambition of the sonnes of Zebeaee , Iames and Iohn , who would sit one on Christs right hand , and the other on Christs left hand in his Kingdome , is checked so discreetly , and that generall rule giuen , Matth. 20. the Kings of the Nations beare rule , & they that are great men exercise authority , but it shall not be so with you , you shall receiue a spirituall , but no temporall Iurisdiction ; you shall haue power not of the Sword , but of the Keyes , not ouer mens bodies , but their soules , in them must I raigne , & you must erect my Kingdome there . And thus much of the kind of Christs power .

This power of Christ is lawfull , because giuen to him , giuen by his Father as elsewhere we learne . And here wee must first obserue , that if data , Iohn 3. Daniel 7. Esay 49. Psal. 2.48.13 . Rom. 14. then it is not rapta , that which is giuen is not vsurpt ; the Prince of this world hath power euen in the consciences of the children of disobedience , and their soules are captiued to his pleasure : God hath permitted this , but he hath made him no grant of this power ; onely hee is contented to leaue men to his will , by reason of their sinne ; though the Diuell be so arrogant vpon this permission , that hee told Christ himselfe , The Kingdomes of the earth and the glory thereof are mine , and theirs to whom I will giue them , Luke 4.6 . notwithstanding he is but an Vsurper . Neither is Antichrist any better , who sitteth in the Temple of God , and carrieth himselfe as God , 2. Thos . 2. taking vpon him that power ouer the consciences of the people , which Christ neuer gaue him ; the particulars are many , you may meete with them in the Casuists , and in the Controuersie Writers , I will not trouble you with them .

Our Sauiour Christs power is iust : For it was giuen vnto him . But when ? First , in his Incarnation ; for no sooner did he become man , but he was annointed with the Holy Ghost and with Power : therefore the Angels that brought the newes of his Birth to the Shepheards , said , that to them was borne a Sauiour , which was the Lord Christ . No sooner did the Sonne of God become man , but hee was inuested with this power , the eternall purpose of God and Prophesies of him began to be fulfilled ; the Godhead communicated to the manhood this power , not changing the manhood into God , but honouring it with an Association in his workes ; the manhood is of counsell with the Godhead in his gouernment , and Christ from the time of his Conception wrought as God and man , who before wrought onely as God : Of this gift speaketh the Psalmist , Thou art my Sonne , this day haue I begotten thee ; aske of mee , and I will giue thee the Heathen for thine Inheritance , &c. Psal. 2. and in Daniel , chapt. 7. one like the sonne of man is brought vnto the Ancient of dayes , and to him was giuen a kingdome , &c.

But though this gift were bestowed at Christs Conception , yet was the execution thereof for the most part suspended vntill his Resurrection ; some glympses he gaue of it , and shewed his glory in his Miracles ; but for the most part he appeared in the forme of a seruant , and his Humiliation was requisite , that he might goe through with his Passion ; his power though it were not idle before , yet was the carriage of it veiled , and therefore acknowledged but by a few . But after his Resurrection , God gaue him this power manifestly , and the world was made to see it clearly ; for Christ did then not onely cloath his person with Maiestie , but shewed himselfe wonderfull in the gouernement of his people : Therefore the time of the gift is by the Holy Ghost limited to the Resurrection , and declared to be a reward of his Passion ; so saith the Psalme , Thou hast made him a little lower than the Angels , that thou mightst crowne him with glory and honour , Psal. 8. St. Paul applyeth it vnto Christ , Heb. 2. Rom. 14 , and tells elsewhere , that Christ dyed and rose againe , that hee might be Lord both of quicke and dead . The same he teacheth the Ephesians and the Colossians , Cap. 1. Cap. 2. but especially the Philippians , Christ being in the forme of God , took vpon him the forme of a seruant , and did exinanite himselfe , and became subiect to death , euen the death of the Crosse ; therefore God exalted him , and gaue him a Name aboue all Names , &c. This gift or manner of giuing is properly meant in this place , the gift of power in reward of Christs merit ; for by this merit did he enter into his Glory , and into his Kingdome . And from this must Ministers deriue their power , which Christ hath right to conferre vpon them , not onely by the gift of his Conception , but also by the reward of his Passion .

As Christs power is lawfull , so is it full also ; for hee hath all power , a plenary power . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth note sometimes a passiue power , sometimes an actiue ; a passiue power , as in those words of the Gospell , to them that receiued Christ hee gaue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power to bee the sonnes of God ; Iohn 1.12 . actiue , when Christ sent his Disciples hee gaue them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , power ouer vncleane spirits , Matth. 10.1 . that is , to cast them out . According to this double acception of the word , is the fulnesse of Christs power diuersly expounded . Some say it is full passiuely ; before Christs Resurrection Christ was obeyed but per nolentes , by those that serued him against their will , and so hee was serued but to halfes ; but afterward hee gathered Populum spontaneum , an ingenuous willing people , Psal. 110. a people that should serue him readily , not with a mixt will , halting between two , or between willing and nilling , but with all their heart , and cheerfully , not like luke warme Laodiceans ; for the Kingdome of Heauen suffereth violence , and the violent take it , Matth. 11. This is the Interpretation of some ; true in it selfe , though not so proper to my Text. Therefore we must vnderstand it of an actiue power , that power which by allusion out of the Prophets words is specified in the Reuelation , Cap. 3. He hath the Key of Dauid that shutteth , and no man openeth , openeth and no man shutteth ; he hath both Keyes of the Church , Clauem Scientiae , and Clauem Potestatis , the Key of Doctrine , and the Key of Discipline ; hee giueth all men their Talents , and calleth them to an account for the vse of them : It is he that separateth the Sheepe from the Goates , and from his mouth proceedeth as well Goe ye cursed , as Come ye blessed .

But if you will haue it to the full , it is comprehended in those three offices whereunto Christ was annointed ; he was annointed to be a Prophet , a Priest , and a King , all by an Excellency , all Heauenly ; and what power is there belonging vnto spirituall gouernment , which is not reduced vnto these three ? And they were all three in him without exception , without restriction , and so he had all power , or , as I told you , a power vnlimited in it selfe .

And yet marke the phrase ; it is omnis Potestas , not Omnipotentia : though in Christ as he is God , there is Omnipotency , yet that power which hee hath as Mediatour is of a middle size ; it is greater than any Creature hath , Angell or Man , but yet not so great as is the infinite Power of God , that extends ad omnia possibilia , to all that possible may bee : But the power which God hath giuen to the Mediatour , is proportioned not to scientiae simplicis intelligentiae , but visionis , it extends as farre as the Decree which God made before all times , of all that shall be done in due time ; especially concerning the Church , it hath an hand in mannaging all that Prouidence , and mannaging it in an heauenly manner .

As the power is vnlimited in it selfe , so it extends to all places ; Hee hath all power in Heauen and in Earth . Heauen and Earth are the extreame parts of the world , and in the Creed are vsually put for the whole ; but in the Argument we haue in hand , we must restraine it to the Church , which consisteth of two parts , one Triumphant in Heauen , the other Militant on Earth : Christ hath power in both ; for both make vp his body , and he hath reconciled both vnto God . In Earth he giueth men Grace , in Heauen he giueth them Glory , here he commandeth our seruice , there he giueth vs our reward ; in Earth hee bindeth and looseth by his Ministers , and what soeuer they binde or loose here , himselfe doth ratifie in Heauen ; he reigneth in Heauen in glory , and by his Spirit hee ruleth on Earth : therefore the Angels and Saints adore him in Heauen , no lesse than the faithfull doe here on Earth ; both are recapitulated in him , as the Apostle speaketh ; hee is that Iacobs Ladder , one end whereof reacheth to Heauen , and the other to the Earth , vpon him continually do the Angels ascend and descend vnto these two places . Finally , the Angels at his Birth congratulate both places , Glory be to God on high , that is in Heauen , in earth peace , good will towards men , Luke 2. and the Apostle saith , it is the fulnesse of Him that filleth all in all . And thus much of Christs right or power to send .

Come we to the Errant he sends them on . This is grounded vpon that power of Christ wherof you haue heard ; the Illatiue Therefore importeth as much . And indeede , a Kingly power hath good right to send Embassadors , and the Dignity of the Embassador is answerable to the King from whom he commeth ; he that looketh vpon the persons of Ministers only , will not much esteeme eyther them or their words , but adde whose Ministers they are , and that requireth reuerence to bee yeelded to their persons , and obedience to their doctrine . Especially , if we consider , that all those to whom they come are at his mercy from whom they come ; for he hath power ouer them all ; and such power hee must haue that sends : so it is not a message sent by a King to a neighbour King , but by a King to his Vassals ; the more are they to be respected , and their words heeded . But let vs come to their Charge .

Ite , Goe yee . They were not to abide still at Ierusalem , after they were endued with power from aboue , they were presently to be walking ; their names , Apostles , Angels , Embassadors , all sound a walking life . But in the word take notice of two things : First , the Apostles doe not goe before they are sent ; it is the marke of a false Apostle to bee so forward . Hebr. 5. No man should take vnto himselfe this honour except hee be called by those to whom Christ hath giuen authority . It is an Anabaptisticall dreame , that euery man may thrust himselfe into this worke , as he findeth himselfe moued by the Spirit ; and it is an impious attempt of some vagrant Schollars , that make vp a poore liuing by exercising this Function , whereunto they were neuer ordered : how farre are both these from that modesty which was in Moses , in Ieremy , and others ? who were so farre from going before they were called , that they held backe when God would send them , and pleaded their insufficiency ; so did Chrysostome , Nazianzene , other Lights of the Church . And indeede , Quis ad haec idoneus ? He is ouer well conceited of himselfe whosoeuer he be , that doth not thinke it to be an ouer-weighty burden , a burden that will crush the strongest shoulders , if he beare it as he should . Notwithstanding , when God commeth to Quid statis hic otiosi ? Why stand you idle as many as are fit to worke ? wee must yeeld our paines , and doe as well as wee can , though wee cannot doe so well as wee should ; it is no lesse a fault to bee too backward , than to bee too forward : and yet there are many such , whether because they thinke the calling vnworthy their gifts , and below their birth , or because they will not vndergoe the paines and danger that doth accompany the same ; men that will neuer bee Labourers , except they be thrust into the Haruest , thrust not by the Lord of the Haruest , but by their owne necessities or aduantages .

A second Note in this word Ite is , that wheras the world should come vnto God out of a sense of their owne want , God is faine to send to them ; this word iustifieth that saying of God in the Prophet , I am found of them that sought mee not , I am made manifest to them that enquired not after mee , Esay 65. Neuer would Adam haue returned to God , if God had not sought him out , and the sonnes of Adam would perish in their sinnes , did not he seeke them likewise . The Marriage Feast would hane no guests , if the King did not onely inuite them , but send his seruants also to call , yea compell them : Therefore this Ite should remember vs to magnifie the goodnesse of God , which is so indulgent to vs carelesse men .

But let vs come to the particulars of the Charge , and first see to Whom they are sent , They haue a great Iourney to goe ; for they must goe to all Nations .

In the first Mission the Apostles were restrained to the lost sheepe of Israel , and forbidden to goe into the way of the Gentiles , or into a Citie of the Samaritanes ; that Commission is here recalled , and the partition Wall is broken downe , and their Circuit is enlarged , they are taught that in Iesus Christ there is neyther Iewe nor Gentile , Grecian nor Barbaria● , bond nor free , male nor female , all are one in him ( as St. Paul saith ) and St. Peter warned by a Vision breakes out into this confession , I perceiue of a truth , that there is no respect of persons with God , but in euery Nation hee that feareth God , and worketh righteousnesse , is accepted of him ; the Prophets foretold it should be so ; ●●ay 2. & 49. Psal. 2. & 71. and now the Apostles heare from Christ , that they must make good those Prophesies , their sound must goe out into all the world , they must be the Light of the world , or rather carry the Sunne of Righteousnesse round about the world ; and they must be the Salt of the earth , that must season all mankinde , which Christ sanctified in his person : Rom. 10. compared with Psulmo 19. and though by others hee were called the Sonne of Dauid , yet the name which hee commonly giueth himselfe is the Sonne of man .

And here see a difference between the Typicall and the true Redemption ; the Typicall extended to one Nation , and Moses Law went no farther ; the true reacheth all mankinde , and the Gospell must be carried as farre . But here wee must take heede of a mistake : the Nations are oftentimes opposed to the Iewes ; so wee finde it in the writings of the Prophets and Apostles : But it is not so here ; for the Apostles are willed to preach vnto all Nations , beginning at Ierusalem ; and so saith St. Paul , To you ought the Gospell first to be preached ; but because you make your selues vnworthy of it , loe we turne to the Gentiles . And here also wee must not mistake ; for from the contempt of the Iew , occasion was taken of preaching sooner to the Gentiles , not simply of preaching to them ; had the Iewes entertained the Gospell , the Apostles would haue spent more time with them , and they spent the lesse time with them , because they did not entertaine it . The truth then is , that all Nations comprehend both Iewes and Gentiles ; and in the Prophets , the re-vnion of Iuda and Israel so often mentioned , meaneth no other than the knitting of the Iewes and the Gentiles into one Church , and making one Flocke of these two kinde of Sheepe : The Oliue Tree will beare both branches , Rom. 11. the Seale of God is to be set vpon both , Reuel. 6. and both make vp one peculiar purch●sed people of Christ , one Houshold , one Kingdome , Ephes. 2. all are Christs by the merit of his Passion , and therefore the Apostles must goe to all ; euen to all that sit in darkenesse and in the shadow of death , Luke 1. and none are in any better case , as St. Paul proueth to the Romanes , they were dead in their sinnes , and destitute of the glory of God . All need the Gospell , and therefore it must bee preached vnto all : And that it might bee preached , the Apostles were endued with all Languages .

The world is much troubled now about Vniuersall Grace , the Resolution in short may be this , that ( forbearing to bee ouer-busie with Gods Predestination , who is not pleased to acquaint vs with his Counsell in his distinguishing persons , in a Ministers Commission Grace is Vniuersall ; we should labour the conuersion of all and euery one : neither should any man except himselfe , but labour to bee in the number of that all to whom God sendeth .

One Note more before I leaue this point . This large circuit was one of the Perogatiues of the Apostles ; they were not restrained to any Diocesse or Prouince , as Bishops now are : but as the Spirit led them , and they saw cause , they might euery one plant and water the Church euery where . It is true , that for conueniency and expedition of their message , they diuided themselues into seuerall Quarters , but without excluding each the other ; in this sense was Peter the Apostle of the Iewes , Paul of the Gentiles ; yet did Peter preach to the Gentiles , and Paul to the Iewes . The power of Orders in their successors is not limited in it selfe actually ; all that are ordered are inabled to exercise their Function in any part of the world , and they may be sent to conuert any Nation ; and it is but for the more orderly gouernment and edification of the Church , that the exercise of euery mans Orders is restrained to a certaine charge ; and without leaue , or a case of great necessity , those that breake these Canons offend grieuously : and there bee not a few that offend that way . I hope that you which are now to be ordered will not proue such .

Hauing competently been told Whither the Apostles are sent , it followeth that yee now heare Whereabout .

They must teach ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Text , make Disciples . And indeede , it is not a bare Historicall narration that they must make of the Gospell , they must seeke by morall instruction to winne the people vnto Christ ; so teach , that their hearers may become the followers of Christ .

And here obserue first the wonderfull goodnesse of God . The Iewes and the Gentiles conspired both to crucifie Christ , they put him to a shamefull and a painfull death , would not you feare least , and looke that he should send messengers against both with fire and sword to take vengeance on them , and worke their vtter desolation ? But see , our sweete Iesu came not to destroy but to saue , Luke 9. hee forgetteth and forgiueth not onely Peters deniall , and the rest of the Apostles forsaking him , but also the impious blasphemers of his holy Name , and barbarous murderers of his sacred Person ; hee is ready to receiue them vnto Grace , and admit them to be his Disciples . A goodnesse so wonderfull , that all the world may stand amazed at it .

Secondly , all the world was rent into Sects ; the Iewes into Pharisees , Sadducees , Herodians , &c. the Gentiles they were distracted , not only in their Philosophy , but in their Diuinity also , and had as manifold deuotion , as they had opinions : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sheweth that the time was now come that they should all grow into one , and in point of Religion speake one and the selfe same thing , and serue one and the selfe same God , All Nations should remember themselues , and be turned to the Lord , Psal. 22. the Prophets foretold it ; Esay 44. One shall say , I am the Lords , and another shall call himselfe by the Name of Iacob , and another shall subscribe with his hand vnto the Lord , and surname himselfe by the Name of Israel ; so speake the Iewes : but not the Iewes onely ; for in Zachary , chapt. 8. the Prophesie is deliuered thus , The Inhabitants of one Citie shall goe to another , saying , Let vs goe speedily to pray before the Lord , and to seeke the Lord of Hosts , I will goe also : Ten men shall take hold out of all Languages of the Nations , euen shall take hold of the skirt of him that is a Iewe , saying , Wee will goe with you ; for we haue heard that God is with you . And that they goe vp to be Disciples , it is plainly affirmed by Esay , chapt . 2. Many people shall goe and say , Come ye , and let vs goe vp to the Mountaine of the Lord , to the House of the God of Iacob , and he will teach vs of his wayes , and wee will walke in his pathes . In Micah you shall reade the very same : All comes to that which our Sauiour Christ speaketh , Be yee not called Rahbi ; for one is your Master , euen Christ , Matth. 23. And the weapons of the Apostles warfare were mighty through God , to bring into captiuity euery thought to the obedience of Christ , 2. Cor. 10.

But those weapons were not carnall but spirituall . It is for Mahumetans to make their Muselmans ( as they call them ) that is , right Beleeuers ( if he beleeue aright that beleeues in the Alcaron , a sinke of all senslesse and sensuall dreames ) by the sword . But such a manner of making Schollars is fit for the matter they shall learne . And I would too many Christians were not too neare followers of them in this barbarous course ; who pretend the reclaiming of Heretickes ( so they call the Orthodoxe ) but indeede would propagate their owne Heresies , and what they cannot doe by the Word , that they endeauour by the Sword . Of this we may be sure , that the Apostles neuer made Disciples that way ; neither would Christ haue Schollars come to him by constraint : Teaching is the Heauenly meanes of Conuersion ; those that are Gods Schollars are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taught of God , and his Law is Thora , a Doctrine ; Christ went about teaching , Matth. 10. and it was by teaching that the holy Ghost led the Apostles into all Truth , Iohn 14. & 26. And indeede , this is the most noble kinde of winning men , to winne their vnderstanding and winne their will ; winne his reasonable faculties , then you winne a man . Not so if you force his body ; that may make him yeeld against his conscience , but at best hee will be but an Hypocrite , and you haue gotten but the worser part of him ; not a man , but his Vizard , which can neuer proue good , either to the conquerour , or the conquered . Well then ; seeing Teaching is Gods method of conuerting , you see whereof you must take care ; the Word of God must dwell richly in you , especially , you must arme your selues with the sword of the Spirit , Colos. 4. Ephes 6. 2. Tim. 4. Tit. 2. which is the Word of God , that you may bee able to instruct the ignorant , and refute those that are contrary minded . And this care doth St. Paul commend earnestly to Timothie and Titus . And you know , that it was a very bitter reproofe which Christ vsed vnto Nicodemus , Art thou a Master in Israel , and knowest not these things ? Ier. 3. If you will be Pastors according to Gods owne hrart , you must feede his people with knowledge and vnderstanding . And let this suffice concerning the manner of bringing men to Christ ; In the next place wee are to see what must be done to them that entertained the Gospell .

First , they must consecrate them vnto God , Baptizate , Baptize them . This is not the first Institution of Baptisme ; for not onely Iohn the Baptist , but the Apostles also baptized , as it is in St. Iohn , chap. 4. And howsoeuer there is a question , Whether the Baptisme of Iohn the Baptist , and of Christs Apostles be the same ? ( for Christ baptized none in his person ) and of the same efficacy : yet there is no question but that the Baptisme is the same , and of the same efficacy which the Apostles administred both before and after Christs Passion . So that Christ in this place extended the Baptisme vnto the Gentiles , but doth not of new institute it .

To baptise is properly to dip into the water ; in that fashion were they wont to baptise , except in case of infirmitie , wherein the Church allowed springling in stead of dipping : But nicitie hath almost worne out the old forme , at least in many places ; And yet the old forme doth most liuely represent that which St. Paul maketh the life of Baptisme , that is , our conformitie to Christ : Know you not ( saith he , Rom. 6. ) that so many of vs as were baptised into Iesus Christ , were baptised into his death ? therefore we are buryed with him by Baptisme into death , that like as Christ was raised vp from the dead to the glorie of the Father , so wee should walke in newnesse of life . And indeed , to baptize is not only to dippe into the water , The word dibaphum which signifieth Scarlet , as it were twice dipt and dyed , retaine● the steps of that signification . which is immergere , but it is tingere also , to dip as it were into a dye-fatte ; so that a person dipped in , commeth out of another hue than hee went into the water , though not physically , yet morally . Go to ( saith Gregorie Nyssen ) thou that art baptized , thou art become another man , it doth not appeare in the lineaments of thy body , it must appeare in the lineaments of thy manners ; thou must be dead vnto the sinne whereunto thou diddest liue , and liue vnto God , vnto whom thou wert dead , thou must haue put off the Old , and put on the new Man ; Mortification and Viuification , Remission of sinnes , Adoption to be Gods sonnes , Iustification and Sanctification are the Blessings that wee reape by being put into that Bath of Regeneration : Which is also the very gate of saluation , and maketh vs capable of all other sacred Rites of the Church , which they call Sacramenta , or Sacramentalia , Sacraments , or things that haue cognation therewith . And indeed it is called Sacramentum initiationis , the Sacrament of initiation , or our Admission into the Church . All Religions haue some ceremonious Forme whereby they admit Professors into their societie ; Austin cont . Crescon . Gramaticum . l. 3. c. 25. the Iewes had Circumcision , the Gentiles had seuerall kindes of Purifyings , though herein the Gentiles were but the Apes of the Iewes ; the same God that annext Circumcision to the old Testament , was pleased that Baptisme should bee annext to the new , and by that toadmit all the world into one body of the Catholicke Church . But let vs come to the Forme .

They were to baptize in the name of the Father , Sonne , and the holy Ghost . And here we meet with the first and greatest fundamentall Principle in Religion , which is , Vnitie in Trinitie , and Trinitie in Vnitie ; In Nomine , in the Name noteth the Vnitie of the Godhead against Arius ; for were there more Gods than one , the holy Ghost would say , in Nominibus , and not in Nomine .

Secondly , in the phrase in Nomine , Note , that where no one Name is specified , all the Names of God are comprehended ; for all note but one and the selfe same nature , the riches whereof we cannot comprehend but vnder diuers names ; which helpe our weake vnderstanding , but doe not diuide it . The mention of the Father , Sonne , and the Holy Ghost , refutes Sabellius , and shewes , that though the Nature of God is but One , yet in that One there are three Persons , whereof no one is the other , neyther is one euer called by the name of the other , when they are considered in relation one to the other ; but in relation to vs , they communicate in the Name Father , and Spirit is their common attribute , because God is a Spirit . Saint Basil hath a short , but a good note , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; We must obserue the Forme of Baptisme which is deliuered in the Gospel , and we must beleeue in them into whom we were baptised , and we must glorifie as many as we beleeue in , the Father , the Sonne , and the holy Ghost . And indeed without the true knowledge , and acknowledgement of the Trinitie , we cannot reape the comfortable fruite of our Baptisme ; for wee owe it vnto all three persons , though to none but to them three . St. Ierome saith right , Vna diuinitas , vna largitio , the Deitie in all three is One , and therefore all three bestow the same gift vpon vs ; we haue the same Author of our Regeneration , as we had of our Creation ; all three persons concurred to worke it , and all three to put vs in possession of it . Which that wee may the better perceiue , Lib. 6. cent . Donatist . learne of St. Austine , that this Forme of Baptisme doth containe the whole Creede ; for the Creede is is diuided into three parts , euery part doth expresse one of the three persons , and the benefit which the Church reapeth from that person ; for so in the Catechisme we teach children to summe vp the Creede : when we aske them what they learne therein , they answer vs , they learne three things ; first , to beleeue in God the Father that made them and all the world ; secondly , to beleeue in God the Sonne , that redeemed them and all mankind ; thirdly , to beleeue in God the holy Ghost , that sanctifieth them , and all the Elect of God : Marke then St. Austins conclusion , Symbolum igitur profitetur quis , eo ipso quod baptizatur , the receiuing of Baptisme is a Profession of the Christian Faith . And this is a principall reason , why the Sacrament of Baptisme was ( as St. Austine telleth vs ) called Sacramentum fidei , the Sacrament of Faith .

A little more distinctly now to open this Forme , you must take notice of these vsefull Obseruations .

First , to baptize in the Name of the Father , Sonne , and the holy Ghost , doth signifie to doe it by their warrant and commission ; for as God only is the fountaine of grace , so none can appoint the meanes of conueying grace , but only God . This checketh the presumption of the Bishop of Rome , in multiplying Sacraments ; and we must be warned to do nothing in Gods seruice without his warrant .

Secondly , to baptize in Nomine , is to baptize in the person of the Trinitie ; a Minister is a publicke person , whatsoeuer he doth in the Church , he doth it in anothers Name ; the parts of his Ministrie being two , to administer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to present the peoples deuotion to God , or to minister 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to bring Gods message to the People , hee should offer no other Prayers to God , but such as the Church appointeth , because he speaketh in her Name ; and so when he bringeth any thing from God , he must remember , that he doth represent his person to the Church . This must warne vs to come with holinesse to performe sacred Acts , because we sustaine the person of God ; the Leuites washt their hands and their feete , and we must wash our selues in the blood of Christ .

Thirdly , to baptize in nomine , is to ascribe the efficacie of Baptisme to the Trinitie ; the Minister must remember himselfe to be onely an instrument , as St. Peter confesseth when hee wrought the Miracle vpon the lame man , Acts 3. Wee baptize with water , but the gifts of the holy Ghost come from God . Wherefore let vs giue the glory of whatsoeuer successe we haue in our Ministrie to the principall agent , that is God .

Fourthly , in Nomine Trinitatis , is to baptize vnto their seruice , and to dedicate vnto them the originall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes as much . And therfore the Ministration of Baptisme is accompanied with an Abrenunciation ; those that are baptised ; by themselues ( if they be of age ) or if children by their sureties , renounce the Diuill and all his workes , the pompes and vanities of the wicked world , and all the sinfull lustes of the flesh ; then they deuote themselues vnto God to beleeue the Articles of the Creede , and to liue according to the tenne Commandements . To this end wee should baptize , and we must put the people in minde of this morality , and let not their thoughts dwell vpon the ceremonie , as if when that were past , all were done . Finally , inuocatur nomen Trinitatis super nos , from the time that wee are baptized , wee must acknowledge that the Lord is our God , Hee hath made vs , not wee our selues , wee are his people , and the sheepe of his Pasture ; or as the Apostle speaketh , Wee are not our owne , because wee are bought with a price ; wherefore we must glorifie God with our bodies , and with our soules , for they are his . We that are Ministers then , as we doe not baptize in our own name , so must wee not denominate Disciples from our selues , as the Corinthians ; some held of Paul , some of Apollo , some of Cephas , we must teach them all to hold of the same Lord , of him into whose Name they are baptized .

As the Baptizer , so the Baptized should make vse of euery of these obseruations ; they must 1. beediscreet in not admitting more Sacraments than God sendeth ; 2. reuerence the Minister in regard of his person whom hee sustaines ; 3. giue the glory of the grace which they receiue vnto God ; 4. appropriate their seruice vnto him ; and 5. let him be their only Lord .

One scruple there is about this Forme ; for in the Acts , cap. 8. v. 16. it should seeme that some were baptized onely into Christ ; and some haue thought that the Apostles at pleasure did vary the Forme : But the constant practice of the Church in all parts of the world retaining this Form , permits vs not so to construe the words in the Acts : The meaning seemeth rather to be this ; That those persons confessing their Faith in the Redemption wrought by Christ , were baptised after the vsuall Forme . Some difference there is also betweene the East and West Church ; for in the West Church the Minister speaketh thus to him that is baptized , Ego baptizo te ; in the East Church thus , Baptizetur iste ; but the difference is confest on both sides not to be materiall , therefore I passe it ouer .

You see here none of those many Ceremonies which the Church hath multiplied , whereof many are very ancient , and might be continued , if they had not beene corrupted ; by the Church of Rome especially . Themselues hold them not to be of the essence , but of the solemnitie of Baptisme , they cannot , they doe not deny but that wee keepe the essence intire : of those things which belong to the solemnitie our Church hath retained so much as is thought fit for edification , the rest it hath cut off , not without cause , and out of that libertie which euery Church hath in such things .

One thing I may not omit to remember you of that are to be ordered ; That these solemne words , In the Name of the Father , Son , and holy Ghost , are vsed in your Ordination , and therefore what instructions I haue giuen vnto you vpon the Forme of Baptisme , you may make vse of euery one of them , when you meditate vpon your Ordination . And I wish you so to doe .

Now lay together teach and baptize , and then you see the Method of your Ministrie ; you must first catechise and bring your hearers to beleeue , and then dedicate them vnto God ; because without faith it is impossible to please God , Heb. 11. so St. Iohn baptized ; so baptized the Apostles ; and the rule is , Non potest corpus Baptisma recipere sacramentale , nisi Anima accipiat fidei veritatem ; Hieron . and Baptisme saueth no man , but Faith is that which maketh a man partaker of grace ; and this Faith doth not rest vpon the Water , but vpon the Word ; Accedat Verbum ad Elementum , & fit Sacramentum , non quia dicitur , sed quia creditur .

But as Faith hath Necessitatem medij , so Baptisme hath Necessitatem praecepti ; we may by no meanes neglect Baptisme if it may bee had , and the contempt hazardeth saluation , Except a man be borne againe of water and the holy Ghost , bee cannot enter into the Kingdome of Heauen , Iohn 3. But Faith in no case may be wanting . Mistake not ; Tertullian , and Nicetus vpon Nazianzen , orat . de Baptismo , mis-construed these words , and thought that Children , except it were in extreame danger of death , should not be baptized , because they could not bee taught . The Anabaptists out of this place , and Marke 16. proue , that no childe must bee baptized vntill he commeth to the yeares of discretion . But they grosly mistake ; for Christ is here and in St. Marke to be vnderstood de adultis , none without the Church were to be receiued in , except they were first catechised , and could professe their Faith . The Ancients write much de Catechumenis worth our reading and imitating in the same case ; and of those adulti , or Persons come to the yeares of discretion , must you vnderstand all those rules in the Scripture , which require those acts of the reasonable soule , Faith , Hope , and Charitie , before admission into the Church ; of whom yee may require one , you may require all , and of whom you may not require all , you may require neuer a one . But Christ doth not here prescribe who shall be baptized , but How . At least Christ doth not forbidde them to be baptized which are not taught , but commands them that are taught to be baptized : Children of the faithfull must bee baptized vpon another ground ; they are not increduli , they haue no actuall vnbeliefe , neyther can they Ponere obicem , resist the grace of the Spirit , or make themselues vncapable thereof . Secondly , they are foederati , they are in Gods Couenant by meanes of their Parents , whom when God receiued into the Church , he receiued them with this Promise , Ero Deus tuus , & seminis t●ui . So then there is an obligation that lieth vpon children , by a natiue allegiance vnto God ; the Vow that their Sureties make for them is not arbitrary but necessary , and he is bound to make it good ; aswell as a childe vnder age is bound when hee commeth to age to satisfie his Tutor for whatsoeuer hee reasonably doth expend vpon his health , foode , apparrell , and whatsoeuer else the child did owe himselfe by the Law of Nature , and of Reason . See then ; is the child on his part so bound vnto God in his infancy , and is not God bound vnto the child by his Promise , euen in the same infancie , to giue him the grace of his Couenant ? and the Minister in his Name to seale vnto the childe the assurance thereof by the Sacrament ? Surely hee is , otherwise the stipulation is not mutuall . And take away this , what is the prerogatiue of a Christians childe beyond the childe of a Turke or Infidell ? To thinke there is none is impious , and besides this , they can name none . As then Kings giue vnto their naturall subiects euen so soone as euer they are borne , the benefit due vnto subiects , though they expect their personall Homage , till they come to yeares of discretion : so doth God deale with the new-borne subiects of the Kingdome of heauen . And as it were very hard for a King to put a childe borne vnder his allegiance out of the protection of his law , till he is of yeares to doe his owne Homage , and take his Oath : so standeth it not with the goodnesse of God to with-hold the benefit of the Sacrament , from him whom he hath taken to bee his childe , till he can with his owne voice professe that hee doth vow himselfe to bee such . Nay , as in the Primitiue Church , many together with holy Orders receiued the qualities fit to discharge the calling , though others were qualified before they were ordered : euen so in Baptisme , some receiue the grace of Faith , Hope , and Charity by the Sacrament as infants , though those which are come to yeares of discretion must bee in some sort seasoned with them before they are baptized .

But the time biddeth mee end , and reserue what I haue farther to say vpon this Text till some other time . Wherefore

LEt vs pray God , that the Pastors may so teach , and the People so learne , that both doing their duety in the Kingdome of Grace , may receiue their reward in the Kingdome of Glory , from him that hath all power both in Heauen and Earth . This he grant into whose Name wee are baptized , the Father , the Sonne , and the Holy Ghost ; To this one God in three Persons , be rendred all honour and glory now and for euer . Amen .

THE SECOND SERMON . MATTH. 28. Vers. 20.

Teaching them to obserue all things whatsoeuer I haue commanded you : And lo , I am with you alwayes vnto the end of the world . Amen .

THis Text , with the former Verse , doth containe Christs right to send , and his sending of his Apostles ; Hee had good right to send , because hee is Soueraigne Lord of all the World . Hee sendeth them with a common charge and comfort . Their charge is , to goe through the whole world , & to endeauour to conuert all both Iewes and Gentiles vnto Christ . If in doing their errand they speed with any , they are first to consecrate them vnto God by Baptisme , and then to conforme their liues vnto the Gospell . This is the summe of the common charge .

Their common comfort standeth in the powerfull and perpetuall presence of Christ ; Christ promiseth to be with them , Hee will be with them , that hath all power both in heauen and earth . And hee will neuer forsake them , he will be with them alwaies , or with their successors , Hee will bee with them vntill the worlds end . Vpon this comfort they must sixe their eyes , Loe , or Behold ; and their hopefull prayer must desire this , Amen .

These be the particulars whereinto heretofore speaking vnto you vpon a like occasion , I brake this and the former Verses ; I then handled Christs right to send : I haue opened vnto you the large Diocesse ouer which the Apostles were set , you haue seene how they must endeauour their conuersion , and last of all , I opened vnto you the manner of consecrating beleeuers vnto Christ ; farther I could not goe at that time , except I would trespasse too much vpon your patience : I purpose now ( God willing ) to goe on , and goe through with the particulars which remaine vntoucht .

Of the Charge then there remaines one point to be handled , and that is , the conforming the liues of beleeuers vnto the Gospell of Christ . The Apostles are willed to teach beleeuers , to keepe all things whatsoeuer Christ had commanded his Apostles .

In which words I will obserue vnto you these two things ; first , whereunto the seruice of a Minister is resembled , to the office of a Schoolemaster ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 alludes thereunto : and they must proceed in this manner , they must praeire verbo & exemplo , by word and by deed ; Christs word , for they must teach them to doe all whatsoeuer Christ hath commanded : but the deedes must bee their owne ; for Christ hath layed his commandements immediately vpon the Apostles , to do all things which I haue commanded you .

But let vs open these points a little more fully ; first , the resemblance of a Minister to a Schoolemaster .

The resemblance is very fit : The first name that euer was giuen vnto Christians , was the name of Disciples , that is , Schollars ; wee finde the name in the former Verse implyed in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , make Disciples : Now if the beleeuers are Disciples , then the Pastors are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Masters of those Schollars ; they are appointed to instruct them : and so the most renowned of the Fathers , are in the writings of the Fathers , oftentimes termed .

But that which I will obserue vnto you that are to be ordered , is , from Schoolemasters to learne a point of discretion ; they range their Schollars into Formes , and though themselues bee neuer so learned , yet they reade vnto their seuerall Formes no deeper points than they are capable of : if they should doe otherwise , well might they shew their learning , they would shew no discretion , neither would the Schollars be the better for that which they should teach them . And you must remember that it concernes you so to distinguish your Auditors , feede some with milke , some with strong meate ; you must catechize the youth , plainly , 1. Cor. 3.2 . Hebr. 5.12 . briefly ; the elder , that are riper in yeares and iudgement , must be built on with more learning , and more full instruction . This is that our Sauiour meaneth , when hee saith , that the Steward of the Lords House who is faithfull and wise , will giue to euery one of the Family his portion , Luke 12.42 . and that in due season : In due season ; not only speaking Verbum Dei in die suo , opening such passages of Scripture , as are sutable to seuerall Times and Feasts ( a thing which discreet Ministers should looke vnto , and thinke that the Church hath therefore disposed the passages of Scripture in the Liturgie agreeable to Times , that the Minister should therehence learne what Arguments hee should chuse for his Texts . ) But this is not all that is meant by giuing the beleeuers each one his portion in due season ; it is meant also , that they must so breed all that are committed to their care , that the old shall not neede to come backe againe to learne their rudiments , wherein they should haue beene throughly instructed when they were young . If this were done , so many discontents would not grow betweene pastor and people , while they contend which of the Flocke should be , or should not be catechized ; neither should Ministers haue cause to complaine of the grosse ignorance which they finde in many that are well stricken in yeares . But this comes to passe , for that the wholsome Ordinance of the Church is neglected , which requires , that you should call vpon children to performe in their owne persons that vow which was made for them by their Sureties , and not suffer them to partake the Communion , and other sacred Rites , till they can doe it so well , that you may vpon your knowledge present them to the Bishop , and the Bishop vpon try all confirme them , and admit them to the other priuiledges of Christianity ; But as foolish Schoolemasters , that ignorant people may thinke their Schollars are very forward , reade Greeke to them when they scarce vnderstand any Latine : so doe many vnaduised Ministers teach the people great mysteries of Religion , who vnderstand not the elements thereof , and their catechizings are more profound than their preachings should be . I wish you would , I hope you will take heed of this errour , and shew your selues more skilfull Schoolemasters in breeding your Disciples .

There is another errour , and it is some kinne to this , and that is , to teach them that are present the duety of some that are absent , teach the people what is the Pastors duty , and the Pastor what is the peoples duetie ; in a Country Parish to speake of their faults that are in authority , and at an Assembly of Iudges , of Iustices , to discourse at large of those things which concerne the duety of a Country man , &c. I will not deny , but that the Moralities are so intermixt in Scripture , that occasion may bee giuen to intermingle Instructions concerning different Auditories ; but discretion requires that we should then passe by , or at least lightly passe ouer what concernes others , and insist vpon that which is fitting to the present Auditory ; otherwise wee shall but feed a corrupt humour which is naturall to vs all , and that is a desire to heare other mens dueties , especially their faults , and in the meane time to be carelesse of our owne dueties , and to be puft vp with the conceit , that our selues are the better , because we heare others are so bad : thus many are brought to sigh for other mens sinnes , who might better spend their griefe about their owne . It were well if it were no worse , it breeds an ill conceit of others , which proceeds to vncharitable and vndutifull both words and deedes ; the world hath had too much proofe of it , it is a seede of sedition , your precise Preachers haue sowne too much of it . But surely , this is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to imitate discreet Schoolemasters in teaching of the people .

But Pastors must not onely bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they must teach the people 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to keepe that which is taught them , or obserue it in their liues and conuersation . A discreete Schoolemaster doth not onely teach his Schollars Grammar Rules , whereby , for example , true Latine may bee made ; but hee teacheth them also to make Latine according to those Rules , neither doth he thinke his paines bestowed to any purpose , before his Schollars can doe that . Euen so a discreet Minister must teach his people , not onely to know , but to doe their duetie , to turne their Science into Conscience , so to learne Christ , as to become Christians , Christians in that sense which St. Paul speaketh of to the Galathians , Cap. 5. My little children , with whom I am in trauell againe till Iesus Christ bee formed in you ; which you may farther interpret by his words in the first of that Epistle , I liue ( saith St. Paul ) yet no more I , but Iesus Christ liueth in mee . To the Corinthians likewise thus hee writes ; ● . Cor. 3.2 . that they are his Epistle written by the Spirit of God , in the tables of their hearts by his ministry , so legible , as that it might bee seene and read of all . And elsewhere he saith , that to learne Christ is to put off the Old man and put on the New . And certainly , Iames 1. Psal. 19. hee is a very truant in the Schole of Christ , whose life doth not expresse his learning , that is not aswell a doer as a hearer of the word . It is a grosse conceit , that true beleeuing without godly liuing will aduantage a Christian ; and yet it was an ancient conceit : St. Austin was occasioned by it to write his Bookes de fide & operibus ; yea before him the Apostles in euery Epistle forget not to correct that errour . And indeede Baptisme , which is Sacramentum fidei , the obsignation of our faith , doth it not represent vnto vs our dying vnto sinne , Rom. 6. and rising vnto righteousnesse ? and if wee doe not make this vse of it , non prodest , sed obest , they that are not the better by it , shall fare the worse for their Baptisme : for the indelible character which we receiue in it will testifie against vs in the day of iudgement , that wee haue not only transgrest Gods commandements , but also broken our vow of obedience ; which will adde to our guilt , and increase our paine ; for the seruant that knoweth his Masters will and doth it not , shall be beaten with more stripes . Luke . 12.47 . and you know in the Gospel , that of the two sonnes , he was the worse that told his father he would goe worke in the Vineyard , and did not .

But keeping doth signifie not only obseruing of that which wee learne , but the encreasing thereof also , we must not thinke that the first steppe is the highest , but we must grow in grace , and from vertue to vertue ; there is a perfect age in Christ , whereunto we must all contend to come . We must keepe that which is taught vs , as the earth keepeth seed corne ; the earth keepeth the seed to multiply it into one or more eares , loaden with many graines : the vnprofitable seruant kept his talent , hee was punished because he did not vse it to increase ; and surely we must not looke to be approued of Christ , if wee are not the better , the longer wee liue . Of this truth , if we were well resolued , we would profit more than vsually wee doe by the paines of the Minister .

I haue dwelt long enough vpon the resemblance of your calling ; let vs now see how we must proceede . We must praeire Proecepto & Exemplo , wee must lead the people by a good Rule . A Schoole-master that will make good Schollars chooseth good or classicall Authours , which he readeth vnto them ; and Christ the chiefe Master of the great Schoole of the Church , leaueth not Ministers , which are but vnder-Masters , to reade what they will vnto their Schollars , but tyeth them to Quae ego praecepi , that which himselfe hath giuen in charge . Whereupon St. Paul , 1 Cor. 11. vseth those words , Quae accepi à Domino , tradidi vobis , what I haue receiued of the Lord , that haue I deliuered vnto you . The Apostles ( as I told you on the former Verse ) were Embassadors of Christ , and so are all that succeede them in the Ministrie ; now you know that Embassadors deliuer not their own minde , but the mind of their Master , the words that they speak are his words : euen so the Ministers of Christ must deliuer Christs message vnto his Church , it is to his will , not their owne , Mat. 23. Iames 4. that they must require the peoples obedience ; the only Law-giuer is Christ , and he the only Master .

This I would haue you take notice of , because one of the crafty insinuations , wherewith Popish seducers worke vpon simple people , is this ; You are baptized into the faith professed in the Church of Rome , at least as many of you as liued in Queene Maries dayes , in Henrie the Eights dayes , and before ; and if in your owne persons you were not , yet your Ancestors were , and if they or you were , you haue vowed obedience then to the Bishop of Rome , you ought then in conscience to be reconciled vnto him . Thus pleade the Seminarie Fugitiues in their Apologies . But though they haue stained baptisme with many superstitions , yet haue they not therein , or in the forme thereof set out by Authoritie of the Councell of Trent , so farre countenanced their forgerie , as to binde Christian people in their Baptisme to any , but to Christ ; They that are baptized ( saith the Apostle ) put on Christ , and in Baptisme are adopted to bee children of God , to obey the voyce of their Father , to heare the command of Christ their Sauiour . True ; saith the Papist , we require no more . But the Pope is Christs Vicar , and Gods Deputie ; from him we must receiue Gods pleasure . Wee will , prouided he alwaies shew vs his Euidence ; if vpon triall it appeare not to be counterfeit , we will submit to it : but this the Papists haue not done , neither indeed can they , and therefore what without good record they obtrude to the Church , Christian people may refuse without breaking their vow they made in Baptisme .

The Baptizer and the baptized are the one to deliuer , the other to receiue 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whatsoeuer Christ giueth in charge to the Church ; Christ requires them both , not to take from , nor to adde to that which he commanded . We must not take from it ought . Hee that will obey of Christ his charge some part , and omit some other , doth not follow Christs will , but his owne ; for he taketh what he will , not what Christ will haue him take : but he must know , that tota obedientia is copulatiua , as the Schooles speake , all the Commandements of God are knit together with a coniunction copulatiue ; consider them asunder you may , you may not seuer them . The Philosophers held that the cardinall Vertues are so knit together , that he that hath one must needes haue all , and hee that hath not all hath neuer a one . This is more true of the theologicall Vertues , Faith , Hope , and Charitie ; hee that hath Faith , must haue Hope , and Faith and Hope will not be without Charitie . So that no one branch necessary to saluation can bee kept , at least be kept salubriter , but in communion with the rest : St. Iames therefore telleth vs , cap. 2.10 . Hee that is guilty of one , is guilty of all , because hee that commandeth one , commandeth all . The Law runneth in generall termes , Deut. 27.26 . Cursed is hee that abideth not in euery point of the Law to doe it . Christ will haue vs resigne our selues wholly to his pleasure : the Pastor must not conceale ought from the people ; Christ deliuered to his Disciples whatsoeuer he had heard of his father requisite for their saluation ; and St. Paul opened to the Ephesians all the counsell of God , Acts 20. faithfull Pastors must imitate these good patternes , neither for feare nor fauour must they spare to deliuer any part of the truth of Gods Word ; that were to humour men , or rather to foster corrupt humours in them to their destruction . And People must not bee like vnto those that haue queasie stomacks , who must choose their meate , else will not feede on that which is set before them ; they must vse their stomacks to all spirituall sustenance , and learne to digest whatsoeuer God speaketh to them by his Ministers , not doubting but that though many things rellish not pleasantly to flesh and bloud , yet the things are wholesome which Christ commendeth vnto them .

This All is exclusiue , they that must keep all that which Christ commandeth , must doe that only , they must adde as little to , as they must take from it : Doe all ( saith God vnto Moses , Exod. 25. ) according to the patterne shewed in the Mount ; the Prophets , the Apostles kept themselues strictly to their charge . And you know that it is dangerous for an Embassadour to patch any deuice of his owne to his Masters instructions . What Balaam answered vnto the Messengers of Balaac , may well beseeme euery faithfull Pastor , If Balaac will giue me his house full of gold , Numb. 22.18 . I cannot goe from that word which I receiue from the Lord , to doe more or lesse . What this same All is , it would bee too much to open distinctly at this time . St. Marke , cap. 16. calleth it in one word the Gospell : and indeed that is properly Christs charge . St. Luke , cap. 24. resolueth it into the doctrine of Remission of sinnes , and of Repentance . We may reduce it vnto that which is represented in Baptisme , which is a conformitie to Christ dying , and rising from the dead : In a word , all Christs commandements are eyther affirmatiue or negatiue ; In regard of the affirmatiue wee must imitate Dauid , a man after Gods owne heart , Acts 13. who did facere omnes voluntates Dei , doe all that which God would haue him doe ; And touching the negatiue , wee must imitate the same Dauid , who saith of himselfe , that All wicked wayes he did vtterly abhorre , Psal. 119. If thus we liue , we shall doe as we pray , Gods will in earth as it is done in heauen .

But who can doe so ? it is more than is possible for this fraile life ; wherefore we may vnderstand All two manner of wayes ; secundum partes , and secundum gradus . According to the parts of our duety , wee must omit no part , but must exercise our selues in euery thing which Christ requires : As for the degrees , though we must striue to attaine the highest , yet if we reach not so farre we must not despaire : Austin . Quisquis non potest implere quod iubet Christus , amet eum qui impleuit , & in illo implet ; that which was impossible for the Law by reason of the weaknesse of our flesh , Rom. 8. God sending his sonne in the similitude of our flesh , for sinne condemned sinne in the flesh , that the righteousnesse of the Law might bee fulfilled in vs , Cap. 19. which walke not according to the flesh , but according to the spirit .

Hitherto you haue seene how the Minister must praeire praecepto , lead the people by good Instruction ; now see in a word how hee must lead them by good Example .

The commandements that Christ gaue , he gaue to the Apostles , meaning that they should make vse of them themselues , as well as perswade the people to it : St. Paul vnderstood it so , who saith of himselfe , 1 Cor. 9. I beate downe my body , and bring it vnder , lest when I preach vnto others my selfe become a Reprobate , and biddeth Timothie bee an example to his flocke ; we must not be like Scribes and Pharisees , Mat. 23. that bound heauie burdens and layd them vpon the peoples shoulders , whereat they would not lift with one of their fingers . It is too foule a reproach for a Minister so by his liuing to contradict his preaching , as to deserue to be replyed vnto in that Prouerbe , Medice , cura teipsum , and so destroy more than he can build . This dishonour I wish you to auoyd .

And so at length I haue done with the Charge , come we now to the Comfort . That I told you standeth in the powerfull and perpetuall presence and assistance of Christ ; Christs presence is noted by Ego vobiscum , I am with you , which doth shew vs the truth of Christs name Immanuel , God with vs ; Mat. 1. Esay 8. the Holy Land was called Terra Immanuel , the Land of God is with vs , and because that was but a Type , look into the place where God put his name . Ezekiel in the vision of the new Hierusalem telleth vs , that the name of that Citie is Iehoua shamma , Cap. 48. Dominus ibi , the Lord is there : both in the new Testament and in the old , that saying of Wisedome in the Prouerbs , cap. 8. is receiued , My delight is to be with the sonnes of men .

But how can Christ which is ascended into heauen , be with them vpon earth ? the name of Christ containeth the Manhood as well as the Godhead ; now the Manhood is finite , & therfore cannot be both in Heauen & Earth . True ; the Manhood cannot , but the Man may . No man ( saith Christ , Iohn 3. ) ascendeth vnto heauen , but hee that descended from heauen , the sonne of man which is in heauen ; this Christ spake when he was vpon the earth . If the sonne of man could bee in heauen while Christ was on the earth , surely the sonne of man may bee on the earth while Christ is in heauen . We must vnderstand it of the Person which is but one , though two Natures subsist therein ; and both natures concurre in the production of the seuerall workes of the Mediator , in a manner which wee cannot conceiue . But we must take heede of the Lutherans racking of this conceipt , who would make the Humanitie of Christ to haue a double existence ; one finite , which they call Physicall , the other infinite , which they call Hyperphysicall ; which distinction is such as I thinke themselues doe not vnderstand , I am sure they doe not expresse it so that it may bee conceiued : no more doe Papists , that to beare out Transubstantiation haue coined the like .

But to leaue them ; Christ that is man is present euery where ; though not in his Manhood , yet in his Godhead . If this bee too obscure take a plainer manner , his Presence by his Holy Spirit ; Misit Vicarium spiritum sanctum ( as Tertullian speaketh ) If I go not away ( saith Christ ) the Comforter will not come ; Iohn 14. but if I goe , I will send him to you from my Father ; and where the Spirit is , there is Christ ; St. Iohn teacheth vs so , By this wee know that he abideth in vs by the Spirit that he hath giuen vnto vs . 1 Epist. 3. But it is not a bare presence that we haue to doe withall , I told you it is a powerfull presence ; the word Ego , I , must bee vnderstood with an Emphasis ; I that haue all power giuen mee both in heauen and earth , that haue ouercome the world in my owne person , and in my own person cast out the Prince of this world , that haue all iudgement giuen vnto me from the Father , whom all the Angels doe worship . And indeede the Presence of such a person was behoofefull , whether you respect those to whom they were sent , or that which they were to doe ; the Apostles , though they carried heauenly treasures , it was but in earthen vessels , themselues were but plain men , of no great parts nor parentage in outward shew , likely not only to be scorned , but also to be persecuted when they had deliuered their message ; the Dragon and all his Angels were like fiercely to oppose them ; ea , Christ told them , that he sent them as sheepe amongst wolues . And how vnlikely might they thinke themselues to preuaile with all sorts of men , and perswade them to forsake their Idolatry , and turne to God , to beleeue in Christ crucified , take vp their crosse and follow him ? The vndergoing of such a danger , the compassing of such a designe , require a powerfull Presence , without which the Apostles would neuer haue ventared to vndertake their charge . When God bid Moses goe to Pharaoh and command him to let Israel goe out of Captiuitie ; how doth he excase himselfe ? dis-inable himselfe ? what adoe hath God with him ? nothing could put him in heart but Ero tecum , I will be with thee ; Exod. 3.12 . that so emboldned him , that being but a single and a silly man , at least the companie that hee tooke with him were of no great regard , yet they ventured into Pharaohs Court , into his presence , and without feare of him , or his greatnesse , deliuered their message plainely and roundly , and renued it more than once : so resolute did Gods presence make them . Whereas afterward , when God threatned to withdraw his presence , by reason of the vntowardlines of the Israelites cariage , Moses speaketh plainly to God , If thou wilt not go with vs , send vs not hence ; and yet then he had 600000. men with him and more ; notwithstanding all that ayde , he had no heart to enter vpon Canaan till God promised againe that hee would goe with him ; as also his being with Iosua made Iosua valiant , and of a good courage . To passe ouer the like promise made to Gedeon and others , not so pertinent to our purpose , though shewing how auaileable Gods presence is : Cap. ● . Cap. 3. Ieremie and Ezekiel that were Prophets had an employment in nature much like vnto this of the Apostles ; and wee finde , that both of them startled at their message , and held backe , till God drew them on with a promise of being with them . But of all promises that is most markeable which is made to Zorobabel , Zachary 4. Who art thou , O great Mountaine ? before Zorobabel thou shalt become a plaine ; hee shall bring forth the head stone thereof with shoutings , crying grace , grace , vnto it . This is the worke that Zorohabel shall doe ; but what is the meanes ? not by might , nor by power , but by my spirit , saith the Lord . Mat. 10. In this sense our Sauiour Christ when he sendeth the Apostles hee biddeth them not to take care what they should speake , for that not they , but the spirit of their Father should speake in them ; and Christ promised to giue them such a mouth and wisedome , Luke 81. as all their Aduersaries should not be able to gain-say , nor resist , By this you may perceiue that it is not a generall presence that is promised , which is common to the good and the bad , but a speciall , and that a gracious Presence ; a Presence which hee to whom it is vouchsafed may well ioy in , and be comforted by : for what good shall he want , what euill neede he feare , with whom Christ is so present ?

But you may resolue Christs presence with his Apostles into the Protection of their persons , and Cooperation in their worke . Prosp. ib. 2. de wocat . Gent. The protection of their persons ; Non vt nihil patiantur , sed vt non superentur ; Christ did not protect them so , as that they should not suffer the Crosse , but that they should conquer by it , as himselfe had done ; their Martyrdome was their conquest , and they most aduanced the Gospel when they sealed it with their bloud . As for Christs Cooperation , it is plaine , that the conuersion of the world was Mutatio dextrae Altissimi ; that in such a moment of time the Gentiles in all knowne parts of the world should bee so brought to entertaine the Gospell , was a worke of no weaker power than that of the Almighty ; it was his worke Qui facit mirabilia magna solus , that onely doth great Wonders .

But what is this to vs that are Ministers now ? wee are not Apostles . True ; but wee are the Successors of the Apostles , and Christ promiseth not onely a powerfull but a perpetuall Presence , he promiseth to be with them alwayes vnto the worlds end . I might tell you that the Apostles liue in their writings , to which all succeeding Pastors are tyed , and the miracles which they wrought are to Posteritie the warrant that their worke was Christs , and so Christ in vs is with them . But more distinctly . If hee had said vnto them onely alwayes , wee might haue vnderstood it as of a personall Promise , a Promise proper vnto them , but when he addeth , to the worlds end , others are comprehended also , euen the succession of Pastors ; wee also must comfort our selues with the promise of Gods protexion ; we shall neuer want crosses in the world , but we must hope that God will make perfect his strength in our weaknesse . And we must comfort our selues with the Cooperation of Christ , and acknowledge , that wheresoeuer Paul planteth and Apollo watereth , it is God that giueth the increase ; it is not we , but the Grace of God with vs , that doth produce these supernaturall effects in the people , their Regeneration , their Absolution , their ghostly Consolation , &c.

Vnder Vobiscum , With you , you must comprehend not onely Pastors , but People also , for Where two or three are gathered together in my name ( saith Christ ) I am in the middest of them ; and in the Reuelation , Christ appeareth walking in the middest of the golden Candlesticks . In regard of protection , Zach 12. he promiseth to bee a wall of fire vnto his people ; and in regard of cooperation , he promiseth that they shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taught of God , and they haue an Vnction that teacheth them all things .

Finally , the phrase I am is not to bee neglected in this perpetuity ; for it doth not onely suite well with Christ who is alwayes the same , and changeth not ; but it noteth also the constancie of his operation , whether he defend or worke by the Pastors , and in the People . Oh would to God wee did all acknowledge this presence of Christ in his Church ; it would make vs carry our selues more holily , and more readily doe our duety ; and in so doing continue alwayes the same .

Before I leaue this point of Perpetuity , I must refute a Calumnie of the Church of Rome , and correct their Arrogancie . First , to meete with their Calumnie . They charge vs that contrary to this text , we hold the Church hath failed , and may faile ; but certainely they can name no Author of ours that euer deliuered such an opinion ; wee beleeue and confesse that Christ hath built his Church vpon a Rocke , Matth. 16. and that the gates of bell shall neuer preuatle against it ; that there shall not want Christian Pastors and People in the Church , Ephes. 9. vntill Christ shall come to Iudgement . But this wee say ; that there is no branch of the Church Militant which is not subiect to corruption in opinion , and in conuersation ; yea , many degenerate so farre herein , that they may be lopped off from Gods Vine , and cease to bee a Church : wee haue many wofull examples hereof in Africa , in Asia , in Europe , long since swallowed vp by Mahumetans ; yet the body of the Church hath continued still , though it haue lost many of its branches . God was neuer pleased to suffer corruption so farre to preuaile , but that he prouided a new Plant to shoote out before he forsooke that which degenerated . You see how the Church was continued till the floud in Noah , who succeeded the Patriarches that descended from Seth ; & after the floud God preserued a Sem at the least , vntill the Church was setled in Abraham , in whose posterity hee did continue it vntill Christ came in the flesh ; neither did he vtterly forsake the Iewes till the Church was rooted in the Gentiles ; & amongst the Gentiles he hath continued it notwithstanding Tyrants , Hereticks , &c. but not without the spirituall husbandry ; cutting off those branches which were past recouery .

This is true will the Romanist confesse of all particular Churches ; the Church of Rome is more , that is the very trunke of the Tree , it is more than a branch ; the other Churches may faile , she cannot faile , she , and she only , hath a priuiledge from erring , from falling from the truth deriued from St. Peter . But I told you when I brake vp the Text , that the charge and comfort were common to all the Apostles . St. Crprians Rule is true , the Apostles were sent , Pari consertio potestatis & honoris . Cypr. de simplicit . clericorum . And that their successors are all equall herein is cleere , because both charge and comfort are common to them all vntill the worlds end . Were there no other Text in the Bible , this is plaine enough to refute the vanitie of their priuiledge . Doth not Christ here speake to all the Apostles , yea and their Successors too , as themselues confesse , and promise to bee with them to the worlds end ? and yet wee see that many Apostolicall Churches haue long since failed . They might , saith a Romanist , but we cannot ; read St. Paul to the Romans , and read there , that St. Paul doth not onely repute them but a Branch of the Church grafted in the old stocke , Rom. 11. but biddeth them Not to bee high minded , but feare ; for they are not so grafted in , but they may bee broken off againe , no lesse than the Iewes , if they giue God the same cause . Nay , St. Paul goeth farther , and insinuateth to the Thessalonians , 2. Thes. 2. that the Romans will fall away , & their Bishop be the man of sinne , who shall sit in the Temple , and vndermine the Orthodoxe Faith .

But I will trouble you no farther with this point , onely obserue two errors of the Romanists . One , that they appropriate to themselues the common Promises made vnto the whole Church ; the second , that they vnderstand them absolutely , whereas they are meant conditionally . This difference they would haue vs obserue between the promises made to the old Testament and the new . In the old Testament they say , that God promised indeed a perpetuall Residence , but it was , if the Iewes performed their obedience : And they say true in it ; the Promised of Gods being with the King , with the Priest , with the Nation , all were made vpon such a condition ; Take for example the storie of Iosua ; in the first chapter God promised he would not leaue him nor forsake him ; yet wee see that not many Chapters afterwards hee did forsake him , offended with Achans sacriledge . But obserue , that this condition is not alwayes exprest in the Promise ; it is vnderstood then when it is not exprest . It is no better with the new Testament ; the forecited Chapter of the Romanes confirmes this truth , and the euent hath proued it true . For though touching the Elect it is true that God will preserue them , and it is true absolutely , that God will euer haue a Church wherein those Elect shall bee ; yet no man , nor congregation must vnderstand the Promises of God made vnto them , but with condition of their performance of that which God requires : If they doe , they doe but vainely flatter themselues , and wofull experience will make them spectacles to the world of this vaine presumption .

To conclude this point ; The Apostles had a Charge and a Comfort ; the comfort was to encourage them to performe their charge , and the one must not goe without the other ; and as the Apostles , so we must entertain them .

St. Chrysostome biddeth vs take notice that Christ mentioneth the End of the world , that hee may thereby hearten his Disciples , and preserue them , preserue them from being besotted with any worldly hopes ; seeing they are transitorie , and must haue an end , they haue nothing in them for obtaining whereof they should forgoe their calling : And as for the Crosse which they are to suffer , they should not bee troubled with that , that also must haue an End : wherefore , doing their dutie , Christ would haue them minde that Prouerbe , Non si male nunc , & olim sic erit , this world shall not last euer : yea , this worlds comming to an end bringeth vs to a world that shall haue no end ; Persecuters and Vnbeleeuers shall find another world , wherein , stript of all their earthly comforts , they shall haue miserie without end : and the faithfull seruants of Christ , they also shall come to another world , where they shall enioy the reward of their paines , a blessed life for euermore ; So that the End is not only an End of consumption , but of consummation also , both to good and bad , Whereupon followeth another Note , that the word donec vntill , doth not meane that after the end of the world Christ wil be no longer with vs ; that sense of the world , condemned by St. Hierome writing against Heluidius in the case of the Mother of Christs Virginitie , must also receiue the same sense here . Christ shall bee with the Church then , but in another manner than now , not modo mediatorio , as mediating to God for vs , for then God shall bee all in all ; but he shall be with vs as he is with the Angels that are confirmed in grace , the enioying of his blessed presence shall be no small part of our eternall happinesse .

I haue opened vnto you the Charge and the Comfort that are exprest in my Text : Two points remaine to be touched very briefly .

The first is contained in the word Loe , which telleth vs whereon wee must place the eyes of our minde . Wee are apt to busie them about disheartning obiects , and plod vpon the difficultie of our charge , and our own disabilitie , and thereupon to shrincke backe , and be vnwilling to bee employed in such seruices of God ; we can , with the cowardly Israelites , obiect the sonnes of Anak in comparison of whom we are but grashoppers , the high wals which we can neuer scale , and so giue ouer our iourney , our warfare . But God taketh off our eyes from these bugbeares that so affright vs , and biddeth vs looke vpon him , Ego vobiscum , I am with you . If God be with vs , who can be against vs ? Rom 8.3 . hee can cowardize all the hearts of our enemies , and can curbe all their fiercenesse , and can crush all their might : nay , he can turne a Laban or an Esau that deadly hate vs , at least into seeming friends , so farre as to salute , to entreat vs kindly , euen then when we expect they will doe vs mischiefe : He can doe more , turne euen Saul into a Paul , make him a conuert when hee is hot in persecution : Finally , he can make his , Sampson-like , conquer more dying by the hands of the enemie , than when hee liued to encounter them . Whensoeuer God putteth vs vpon any hot seruice , Ecce , looke vpon this , let this bee in our eye , it wil suffer no feare to dismay vs . For seeing it is not our strength that must withstand them , but Gods power sustaining vs , and there is no proportion betweene the power of a Creator , and all the Creatures , what is there that should trouble vs ? Therefore let vs keepe our eyes on him , and we shall bee vndauntedly patient of any disgrace or danger that wee must passe in performing our charge .

Againe ; though we bee naturally proud , and thinke our selues worthy of high preferment , and sufficient for great employment ; yet when wee are called to these supernaturall Acts , we are farre from being ambitious , yea we are plaine incredulous that euer such things can be done by vs , or that we are fit to be vsed in doing them ; wee can then plead our imperfections , the imperfections of our head , the imperfections of our heart ; it is strange then to see how vile we will be in our own eies , and be glad that any one should haue the honour of this seruice rather than our selues : we see this truth in Moses , Ieremie , and others . But this is a mis-placing of our eyes , Christ taketh them off from this contemplation , and placeth them vpon himselfe , Behold , I am with you ; it is my spirit , my wisedome , my grace that produceth these heauenly effects , I doe you the honour to make you my Instruments , but I will be the principall Agent , regard not your weaknesse but my power , and doubt not but that I will doe by you whatsoeuer I shall giue you in charge . Let this be your encouragement , Christ would neuer send vs to baptize with water , but hee meaneth to baptize with the holy Ghost ; hee will neuer send vs to dispence bread and wine , but hee will bee present to giue vnto beleeuers his body and blood ; if he send vs to binde and loose on earth , himselfe will binde and loose in heauen ; finally , the foolishnesse of Preaching which he vttereth by our mouths , himselfe doth accompany with a demonstration of his Spirit ; Ecce , Behold this , Behold how I am with you , how I cooperate with you .

The last particular which I obserued is contained in the last word Amen , and this must second Ecce , Behold . So soone as euer our eyes are vpon the right obiect , and wee see what shelter , what succour wee haue , who doth support vs , who doth worke by vs , we must fall to our Amen , we must vndoubtedly beleeue the truth of Christs promise , and heartily desire the accomplishment thereof ; the word Amen implieth both , and we must say Amen both waies : Christ doth promise I am with you , I will not leaue you , nor forsake you , whensoeuer , or whithersoeuer you goe in my seruice ; we must answer Amen , Lord I am assured it will be so . I am sure it will be so also when thou sayst , Loe I am with you , by you to giue light to them that sit in darkenesse , and in the shadow of death , and guide their feete into the way of Peace . And seeing what thou Lord sayst shall bee , what is my desire but that it should bee ? Da Domine quod iubes , & inbe quod vis , Lord be thou with me , and I care not what charge thou dost impose vpon me ; thou biddest me goe into all the world , Amen , so bee it , I will goe ; thou promisest to be with me wheresoeuer I goe , Amen , so be it . Thus should Ecce , Behold , set a-work Amen , and Amen , So be it , should euer attend this Ecce , Behold .

I haue done with my Text , and with the particulars which I pointed out therein ; lay those particulars together , and see how many things there are to be obserued by you that are to enter into Holy Orders .

Here you may see that the Originall of your calling is from Christ ; that Christ calleth you to bee his Embassadours ; the errand whereupon you are sent is the gathering of Gods children into his Church ; Hee trusteth you with the seales of his Couenant , his Sacraments ; He maketh your mouthes his Oracles vnto the people ; his presence maketh your persons secure and sacred ; whether hee bee pleased that you be Patients or Agents , his presence shall make you conquerours vnder the Crosse , and conuerters of sinnefull men . And this hee will doe by you , and those that shall bee honoured with the like calling , vntill the number of the Elect are fulfilled , and we all meete comfortably , after our seruice is happily ended , to raigne with him for euer in his Kingdome of Glory .

HEe that giueth you this Charge , grant you this Comfort , and make you so behold it , that you may say Amen vnto it . Amen . Amen .

IHS A SERMON PREACHED AT A VISITATION At BATHE . ZACHARY 11. vers. 7.

And I tooke vnto me two staues , the one I called Beautie , and the other I called Bands , and I fed the flocke .

THis Chapter containes the last and worst destruction of the Iewes , the manner and the cause is contained herein .

The Manner is most wofull , for it is Libellus Repudij . God will haue no more to doe with them , and they were to be Lo-gnammi , no longer the peculiar people of God ; no degree of person was to bee exempted from this plague , neyther were they euer to recouer their state againe .

Of so wofull a manner the cause was most iust , Curati noluerunt curari , God gaue the Iewes ouer , Pastors and People , to a totall , to a finall desolation , because in their day , the last of their dayes , they would not know , they did not regard those things that belonged vnto their peace . What those things were , for the most , for the best part , wee are taught in these words that now I haue read vnto you .

The whole text is a Parable , wherein a ghostly shepheard is resembled to a bodily , and the care of the one is represented in the others care . This is the summe of the whole text . But more distinctly .

In moralizing the Parable wee are to make two enquiries ; first , Who it is that speaketh these words ; secondly , What that is which he meaneth by this speech . By laying together the parts of this Chapter , you shall finde that he that speaketh is our Sauiour Christ , it is he that saith , I tooke to my selfe two slaues , &c. As it is he that speaketh , so that which hee speaketh concerneth himselfe , the contents of his words are his owne exemplarie pastorall care .

In opening this care the text will teach vs 1. how hee did furnish himself sutably to his calling ; 2. how he did employ his furniture to the good of his charge . His furniture was Authority and Ability ; Authority , noted by the staues ; for Padum insigne Pastoris , a Shepheard is designed by his crooke , and the crooke is an embleme of Authoritie .

Authority is not enough , he hath Abilitie also ; his Ability is noted by the propertie of the staues . The properties are two , and so the abilitie groweth to be twofold ; the first is noted by Beauty , by which is meant Veritas Euangelica , a Shepheards skill in the couenant of Grace ; the second is noted by Bands , whereby is noted Charitas Christiana , the Shepheards care of the Churches peace . With these doth the Shepheard furnish himselfe , so hee saith , I tooke vnto my selfe ; I tooke , he receiued this furniture from his Father , so I gather out of the fourth verse , and what hee tooke , therewith he qualified himselfe , it fitted him for the charge which his Father imposed on him .

As the Shepheard was full furnished , so was hee well employed , he employed his furniture for the good of his charge . His charge is noted by the Flocke ; a short , but a faire description of the Church is intimated in this word ; for a Flock is Congregatio Ouium , an assembly of Sheep ; euery member of the Church is resembled to a Sheepe , and as Sheepe , so are these members sociable . Of such a societie Christ tooke care , he fedde them , hee wrought the properties of his Statues into them , hee instructed euery Sheepe in truth , and vnited them all in peace . This was Christs pastorall care , a care which we must hold exemplary , & if exemplary , then other Pastors must exemplifie it ; it beseemes vs to bee conformed to the chiefe Shepheard of our soules .

I haue laid before you the Contents of this Scripture , I will now begin to enlarge them , and fit them to this occasion .

Qui pascit pastorem ; the Master Shepheard that feedes the vnder Shepheards , so feed mee , that I may herein be the better able to feede you , and both of vs may proue duetifull obseruers and followers of his Pastorall care .

The first inquirie that must bee made is , Who he is that speaketh these words ; hee is not exprest , therefore the Interpreters differ . Of those that speake probably , some will haue him to bee Zacharie our Prophet , some our Sauiour Christ ; they are easily reconciled . It is an vndoubted rule ; that there are aswell reall as verball Prophecies , and not onely persons but things also were Typicall in the Old Testament ; the Prophets did often times act their persons whose stories they related : certainely Zacharie in this Chapter doth personate both good and had Shepheards , the bad in the end of the Chapter , and the good in this seuenth verse . And this good Shepheard is our Sauiour Christ ; St. Matthew puts it out of all doubt ; for in him wee read that certaine words in this Chapter were fulfilled when Iudas sold Christ vnto the high Priests ; now hee that was sold was hee that spake these words , that is plaine by the contexture , therefore he that speaketh these words must needes be our Sauiour Christ . Neither is it strange that he should be resembled to a Shepheard ; the Prophets , the Apostles doe so compare him , and least they should seeme to doe it with disparagement , Christ is pleased in the tenth of St. Iohn to warrant their doing by doing the same himselfe .

But that which I worke hereout is , that this Shepheard is Non seruus sed filius , he is no seruant , but the sonne of God , there is eminency in his Person ; and indeede seldome is hee remembred without some addition importing his worth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Shepheard of speciall note , the good Shepheard , the great Shepheard , the chiefe Shepheard of our soules , are his honourable titles . The higher his person , the more regard is due vnto him ; St. Paul argueth so , Heb. 2. Contempt cost the Iewes deare , and it is to be wished that other mens harmes make vs beware .

Secondly , if the sonne stoope to this calling , what seruant ( without intolerable pride ) may thinke himselfe too good for it ? No man can vnderualue it , but withall hee must needes disgrace his blessed Sauiour . I note this the rather , because it checks the Gentrie , the Nobilitie , that thinke so well of their birth , that they thinke scorne to be of our Coate . In the beginning of the world for many hundred yeares , the Kingdome and the Priesthood did concurre in the same person , when they were seuered they were diuided between two brethrene Moses and Aaron ; yea at this day Christian Kings haue somewhat of the Clergie conferred on them at their Coronation , and they disdaine not to be reputed mixt persons . I will not remember those Senators and Officers of State that in the Primitiue Church became Clergie men , nor the Princes that in the Church of Rome at this day vndergoe our calling , though according to the fashion of that corrupt Church with more policy than piety . Onely this I will say , that seeing our calling in the state of grace is to bee Kings and Priests , hee is vnworthy as a priuate person to haue this honour that scornes it in a publike one , which hath an addition not a diminution , and maketh them Fathers which were before but Sonnes ; the enlarging of the Prerogatiue should vindicate it from contempt , especially seeing therein wee haue communion with Christ . And let this suffice for the first Enquiry .

The second Enquiry must be into the meaning of the words . I told you they meane nothing but the pastorall care of Christ . In the deliuery wherof the first thing that I obserued in the text was the Shepheards furniture , and thereof the first part appeared to be his Authority , for it is his Authority that is noted by the Staues .

The Originall of this phrase is partly historicall , and partly mysticall , the history is briefely this . The first Patriarches ( as it appeares in Genesis ) were for the most part Shepheards , and yet to them being such , God did commit both ecclesiasticall and ciuill power . In an honourable remembrance hereof , when the Church of domesticall became nationall , the title continued still , the Priest , the Prince , both were called Shepheards , and each is said to haue his Shepheards staffe , Moses no lesse than Aaron , and Aaron no lesse than Moses ; though in time the Princes Staffe was changed into a Scepter , and the Priests into a Crocier , yet are both monuments of the old Shepheards staues . This is the Originall of the phrase which we finde in the Rituals .

But I may not conceale from you a later birth of the Crocier ; wee read it in that part of the Ciuill Law which is intuitled Consuetudines feudorum , there you shall finde that after the translation of the Romane Empire vnto the Germanes , the forme of inuestiture of any person with Office or Land was per traditionem baculi , the party doing his homage was inuested by receiuing of a Staffe . As our originall is from those Nations , so are their customes retained amongst vs ; when the great Officers of the Court , of the Crowne , are created , they haue a staffe deliuered them , and Copie-holders in Court Barons are admitted by the deliuerie of a Wand : Bishops holding large Temporalities did homage for them , and were inuested with them for many years per traditionem haculi & annuli , by receiuing a Staffe and a Ring from their Soueraigne from whom they held their Temporalities . About this manner of Inuestiture the Popes neuer left wrangling with the Emperours , and with other Kings , vntill by Peters keyes , and Paules sword , excommunicating them and vncrowning them , he wrested it from their hands , and exempted the Clergies person from the Oath of Allegiance , farther than it was subordinate vnto him , and made himselfe Master of all such Inuestitures , to the preiudice of all Christian Kings and States . But we must learne to distinguish the old Symbolicall Staffe from this Historicall , and not confound the power spirituall which a Pastor hath from Christ , with the temporall which he deriueth from Princes ; the confusion hath shed much Christian blood , and we must take notice of this , that we neuer be engaged in the like vniust quarrell . But enough of the Historie .

There is a mysticall meaning which the holy Ghost aymeth at in mentioning the Staffe , and that is the Analogie betweene the care that is taken for irrationall sheepe , and that which must bee taken for the rationall ; God that trusteth Princes and Pastors with the gouernment of his people , will haue them to set before their eyes a Iacob feeding Labans sheepe , or a faithfull Shepheards care , and thereof doth he put them in minde in this phrase .

But I forget my principall Note ; I told you that the Staffe is the Hieroglyphick of power , and indeed power is here meant , Virga potentiae , as it is called in the tenth Psalme , it is a Rod of power ; the titles that are giuen vnto Pastors they all sound superioritie ; Episcopus , Oeconomus , Bishop , Steward , Leader , Architect , Ghostly father . This cannot bee denied vnto the Pastor , of whom this Text speaketh , who ( as you haue heard ) is not Seruus but Dominus , is Lord of the house , and therefore rules 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with soueraigntie and with power .

Touching the Seruants there may bee some question , because to them is committed onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they are onely Ministers . But their Ministrie must not be mistaken ; for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they doe administer indeede , but it is the power of Christ that they administer , so saith Christ himselfe , As my father sent me , so send I you . A Steward is a seruant in a house , but such a seruant as vnder the master commands the whole familie ; wee are Stewards , the Keyes are committed vnto vs , we are to rule , not to be ruled by the people .

But this Power brancheth it selfe into two parts ; for there is baculus directionis , and baculus correctionis , the Pastors power is first to teach the people their dutie , they must receiue his words as the words of God , and Gods words are commanding words , and they are binding Lawes ; it is not left vnto the peoples choyce whether they will or will not obey them , they proceede from the staffe of direction , that directs in foro Poli not Soli , the consciences of Christian people .

As the Power is of direction , so is it of correction also ; not ciuill . T is true that the Bishop of Rome hath patcht such a power to his pastorall Staffe , but we can claime none such from Christ ; our Censu●es are spirituall , we binde or loose mens soules , we remit or retaine their sin●es , open or shut the Kingdome of Heauen vnto them . But though the weapons of our warfare are not carnall , but spirituall ; yet are they mighty ( through God ) to the pulling downe of strong holds , 2 Cor. 10. and to reuenge all disobedience . Iustly therefore is this branch of Power to be awed that is contained in the Staffe , the staffe that is the embleme of the power of Correction .

I will obserue no more vpon the first part of the furniture , the Pastors Authoritie that is noted by the Staues . I come on to his Abilities , which are gathered out of the properties of the same Staues , whereof one is the Staffe of Beautie , the other of Bands .

I might tyre out both my selfe and you if I would scan the seuerall coniectures of the learned commenting on these words ; some by them distinguishing the Sheepe , eyther into the Families of Noah and Abraham , or into the Nations of Iewes and Gentiles ; some distinguishing the Shepheards into good and bad ; some the furniture of the good Shepheards which they will haue ; some to bee the Law of Nature , and the written Law ; some restraine it onely to the written word , and finde in these words the sweetnesse of the Gospel , and the seuerity of the Law . The grounds and mistakes of these seuerall opinions I list not to discusse , the truest Commentarie is that which wee finde in this Chapter . At the tenth verse then we reade that when the Shepheard brake his staffe of beauty he disanuld with that fact his Couenant that he had made with all people ; And what was that but the Couenant of Grace ▪ At the fourteenth verse where he breaketh the staffe of bands , he addes , that by that fact hee did dissolue the brotherhood between Israel and Iuda ; And what is that but the band of Charitie ? Whereupon it fairely followes , that these words doe note the properties of the Shepheard ; the properties of the Euangelicall Shepheard , who must be well seene in the Gospell , and keep Christians at one ; Veritie and Charitie are meant , the one by the beauty , the other by the bands of the Staues .

And indeede these are the two grounds of a blessed Church ; Veritate nihil pulchrius , nihil fortius Vnitate , there is nothing that allures more than the Gospel , or that holds faster than Charitie ; the losse of eyther of these will much distresse a Church . For it will thereupon be either deformed , or distracted ; deformed with heresie , if it want the truth , and distracted with Schisme , if it want charitie ; it will become Tohu 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Bohu , without shape , and voyde , returne to its former Chaos . Christ the great Shepheard was Melchisedech , King of Righteousnesse , and King of Salem also , that is , King of Peace ; hee not onely beautified his Church with Righteousnesse , but fortified it with Charitie also . And whatsoeuer Pastor vnder him doth not herein resemble him , he is too like the Idoll shepheard mentioned at the end of this Chapter , and hath eyther his arme dryed vp , or his right eye darkened , he wants a staffe of beauty or of bands , and so will be the cause through defect of his Abilities , that the Church be eyther despised by Schisme , or with Heresie disfigured .

But let vs●ake these Abilities asunder , and looke into them seuerally . First into the staffe of beauty .

The word in the Originall signifieth Pulchritudinem & Suauitatem , Fairenesse and Sweetnesse , whereof the later is a consequent vpon the former ; for the fairest persons , if they degenerate not , are most commonly the sweetest natures . Certainely it was so in our Sauiour Christ , who was the fairest of the Sonnes of men , and grace was poured in his lips ; and so the Gospell that commeth from him beareth both the characters of his nature , fairenesse , and sweetnesse . Touching fairenesse Cyrillus Alexandrinus on this text giueth this Note , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the doctrine of the Gospell is eminently beautifull ; but hee addes well , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wee must not mistake , it is no corporall but a spirituall beauty , for the Kings Daughter is all glorious within .

But the corporall may teach vs what to obserue in the spirituall : Corporall beautie consists of figura and forma , proportion and complexion ; euery member of a body must haue his iust lineaments , and his proper die , and then the body is beautifull . Something answerable hereunto there is in spirituall beautie , in the beautie of the Gospel ; it teacheth how all men should bee ranged in their orders , and rest contented with their measure of gifts ; it teacheth the true reference between parents and children , masters and seruants , magistrates and subiects , pastors and people ; yea between pastors , it noteth the inequalitie , which it maketh good by the Analogie which is betweene our naturall body and the Church . As it doth thus teach proportion , so doth it complexion also ; the blood of Doctrine , as Tertullian cals it , is defaecated , clensed from all earthly dreggs and drosse , it endureth no earthly and grouelling affections , no melancholy or dismall cogitations . As no humour more than melancholie doth deforme the beauty of complexion , no more is any thing more opposite to the truth of the Gospell , than sowre and hellish desires and thoughts . But vnto beauty it is not enough that the blood be purged from melancholy , the colour will not bee viuidus & floridus , fresh and cheerefull , if the blood be eyther dilutus or sublimatus nimis , too watery through phlegme , or too fierie through choller , the one maketh a fallow complexion , the other too high coloured . And verily the Gospell doth not humour men , nor feede their raw and vndigested vanities whereunto our adle heads , and euil hearts , while we affect commerce with this world , are prone . As it doth not humour the carnall wantonnesse of men , no more doth it make them Enthusiasts , nor carry their thoughts into the closet of Gods secrets , there to reade what hee hath not reuealed in his word , it teacheth them not to seeke the things that are too hard for them , nor to search rashly things that are too mighty for them ; it clippeth the wings of such soaring spirits with the admonition of the Apostle , Rom. 12. Let no man presume to vnderstand aboue that which is meete , but that hee vnderstand vnto sobrietie . The Gospell that worketh such spirituall proportion and complexion is iustly termed a staffe of beauty . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith an old Philopher ) no painter or caruer can limme or graue any picture or statua that in any sort can represent the exquisite beauty that is in truth . He spake it of philosophicall , it is much more true of theologicall truth . The Sonne of Syrach compares Simon the sonne of Onias the high Priest ministring in the Sanctuarie , vnto the Morning starre in the middest of a cloud , ●cclus . 50. vnto the Moone when it is at full , to the Sunne shining vpon the Temple of the most high , to the Raine-bow bright in the faire clouds , to the fairest flowers , the goodliest trees , the richest iewels ; he concludes , Wisd. 8. when hee put on the garment of honour he was cloathed with all beauty ; so likewise ( saith the wise man ) in the long garment was all the ornament , or ( as some reade ) all the world , as if all the beautie of the World were concluded therein : Yet all this was but a transitorie Type ; Types come short of their Truths , and things temporall of those things which are eternall : If those were so beautifull , how beautifull are these ? learne the inequalitie from St. Paul , If the administration of condemnation were glorious , much more doth the ministration of righteousnesse exceede in glorie , for euen that which was glorified was not glorified in this point , that is , as touching the exceeding glorie ; for if that which should be abolished were glorious much more shall that which remaineth be glorious , 2 Cor. 3. This is excellently represented in the image of the Church , which we haue ●euel . 12. with the Moone , that is , all mutable and transitorie things vnder her feete , her selfe was cloathed with the Sunne , and had vpon her head a crowne with twelues starres .

I will not trouble you with the portraiture of the Church : which is made , Cant. 4. where euery limbe of her is set forth in its proper beauty . That which I will onely note is , that this beauty came by the Gospell ; Cap. 60. so Esay foretold , Arise O Hierusalem , bee bright , for thy light is come , and the glory of the Lord is risen vpon thee ; and the Apostle confirmes it , when out of another place of the same Prophet he congratulateth the time of Christs comming , Cap. 62. and the publishing of the Gospell by his Ministers with those words , Rom. 10. How beautifull are the feete of them which bring glad tidings of peace ? surely that was the time wherein Christ came to make his Church sine macula & ruga , without spot or wrinkle , to make heauenly Hierusalem , the perfection of beauty , as it is called in the Psalme , and described in the end of the Reuelation . I doe not now wonder at Dauids exclamation , O how amiable are thy dwellings ? &c. Psalme 84. and his , One thing haue I desired &c. Psalme 27. for hee cannot but bee rauished with loue that hath a sight of this heauenly beauty .

The word doth not onely signifie beautie , but sweetnesse also ; and indeed Christ was wholly delectable ( as we read in the Canticles ) his fruit was sweet vnto his Spouses mouth ; the Gospel is sweeter than honey , and the honey combe : the Prophet Esay compares it to a banquet of sweet wines , of meat full of marrow ; the Gospell , to a marriage feast ; his spirit is the spirit of Adoption , and of Libertie , his burden is light , his yoke is easie : St. Paul , Gal. 4. doth amplifie this by the opposition of Mount Sion to Mount Sinai ; In a word , Christ hath his name from oyle , euen sweete oyle , to signifie the softnesse and pleasantnesse of his nature ; Zacharie foretold he should come meeke vnto his Church ; himselfe bids his Disciples Matth. 11. Learne of him , because he is meeke ; and St. Paul exhorts the Christians by the meeknesse of our Sauiour Iesus Christ . St. Bernard found much sweetnesse in the name of Iesus also , when he conceiued that it was mel in ore , melos in aure , iubilum in corde , honey in the mouth , musicke in the eare , and the very ioy of our hearts ; so that Christs first staffe was a staffe not only of fairenesse , but of sweetnesse also .

And this is for our imitation that are Pastors . At the deliuering of the Crocier we finde in the Ritualls , that the Ordainer speaketh these words to the ordained , Accipe baculum Pastoralis officij , vt sis in corrigendis vitijs piè seuerus ; our staffe inableth vs to strike at sinne , but we must neuer strike but with tender compassion towards the sinner ; in curing of spirituall sores wee must imitate good chirurgions , haue Lions hearts , but Ladies hands . This is that we must learne from the staffe of beauty .

I come now to the other staffe , the staffe of bands , or the second Ability that must be in a good Pastor . As he must bee well skild in the Couenant of grace , and furnished throughout with Euangelicall truth , which is the sweet beauty of the Church ; so must hee also be prouided of Chariti● , and tender Christian peace , taking care that the parts fall not asunder the one from the other ; Greg. Nyssen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when men are come so farre as Gods truth , there is nothing they should prize so much as Christian peace . And this peace depends much vpon the Shepheards staffe ; Philo Iudaeus . for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it depends much vpon the Pastors gouernment whether the people shall liue at peace or no , it depends vpon his exemplarie and doctrinall charitie . For Charitie is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Nazianzene speaketh ) it is louing , nay it is the mutuall loue of men ; St. Paul speaketh more closely to our purpose , when he saith it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 3. the band of perfection , or the knot of those that are initiated in truth .

And well may it be called a Band ; first , quia adhibet impedimenta . There are two impediments which stay the dissoluing of Societies ; the one is , if a man doe no wrong , the other is , if hee be not ouerfeeling of wrong done vnto him . Now Charitie hath both these properties , it is innocent and patient , it doth no euill , and it is long-suffering , it couers a multitude of sinnes , and taketh heede that it giueth no offence ; you shall find these properties in the thirteenth of the first to the Corinths . As it is accompanied with these impediments , so is the nature of it to worke Societie ; for Charitie is virtus vniens ; as the soule knits together the heterogeneous parts , euen so doth Charitie different persons , and maketh them all as one , by it is wrought the communion of Saints .

But the staffe is not of a band but of bands , which implies that the Charity is manifold . And indeede so it is ; there is the loue of God and the loue of our Neighbour , each is a band : St. Chrysostome compareth one to the bodie , the other to the soule ; the body without the soule , and the soule without the body cannot make a man ; no more can the loue of God without the loue of our neighbour , nor the loue of our neighbour without the loue of God make vp a full Charitie ; if the loue of our neighbour be wanting , we want the body of Charitie , and wee want the soule , if there bee wanting the loue of God : put both together , and then the Charitie becomes vincula , bands .

Some obserue a threefold loue in Charitie , Amorem honestum , iucundum , vtilem . It is true that these three are reckoned in Philosophie for distinct , and may goe asunder , as the vegetable , sensitiue , and reasonable soules doe ; yet as none hath a reasonable soule but hee that hath all three : so doth Charitie containe all three kinds of Loue ; 1. honest loue , because of vertue , without which there is no charitie ; 2. pleasant loue , because of familiaritie , for Charitie is sociable ; 3. profitable loue , for none of them that are in Charitie thinketh any thing of that which hee possesseth to be his owne , but they haue all thing common , Acts 4. common quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though not quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for their mutuall vse , though without preiudice to their distinct propriety . This is the second reason why Charitie is called bands .

A third reason is , because as Chrysostome wittily obserues , by Charitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee that is but one becommeth many ; looke how many friends a man hath , so manifold is he , hee hath so many bodies , so many soules , so many paire of eyes to watch for him , so many paire of eares to heare for him , so many tongues to speake for him , so many feete to go for him ; finally , so many paire of hands to fight , or to worke for him ; so may Charitie make a thousand to be but as one , and one to be a thousand times himselfe ; worthily therefore is Charitie called bands , and reckoned the propertie of one of Christs staues . And indeede Christ came especially to recommend this vnto the world ; it is the new Commandement that he gaue vnto his Church , that we should loue one another , and tels his Iohn 13. that by louing one another all men shall know that they are his Disciples ; for the spouse of Christ is as an Armie with banners , Cant. 6. and Ierusalem is as a Citie that is compacted in it selfe , Psal. 122. she is vna in vno , one Church vnder one head Christ ; so much these compounds import , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 2.3 . &c. they note all the effects of the staffe of bands . Let this suffice concerning the second Abilitie .

Hauing thus vnfolded the meaning of the Staues , I must now shew you , how Christ furnished himselfe with them , for so he saith , I tooke vnto my selfe . Which words looke backe vnto the fourth verse , where the Father layeth the Commandement vpon him , saying , Pasce oues , feede the sheepe appointed to the slaughter ; here hee professeth his obedience to his Father ; signauit Pater , the Father designed him , and he came into the world to doe his will that sent him , Iohn 6. St. Paul giueth the rule , No man taketh the honour of Priesthood but he that was called of God as was Aaron , therefore Christ took not vnto himselfe this honor to be made the High Priest , but hee that said vnto him , Thou art my sonne , this day haue I begotten thee , Heb. 5. gaue it to him . And if Christ did not take this honour before it was giuen , much lesse may any other without a lawfull calling intrude into this sacred calling , and entermeddle with these holy staues .

Secondly , Christ tooke vnto himselfe ; though this phrase may bee here ( as it is elsewhere ) Pleonasticall ; yet is it not amisse to obserue that Christ did qualifie himselfe with the Staues before hee did exercise himselfe in his calling . Many venter to bee heads before they are worthy to be hands or feete , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Nazianzene speaketh ) purifie others being impure themselues ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , such men may rather goe for stage-players than graue teachers of the people : for a graue teacher must first haue the staues before he vse them ; secondly , he must worke the effect of the staues into himselfe , before he endeauour to worke others by them . But many ( saith Nazianzene ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wrangle like Artisans , to make their partie good , rather than like graue Diuines keepe the people at one . Thirdly as a Pastor must haue both the staues , so must hee take them in their order , the staffe of beauty before the staffe of bands ; for the holy Ghost goeth before the Catholicke Church , 1 Tim. 3. and communion of Saints , yea the Church is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; so that he is not in the Church that is not for the Truth ; there can be , there may be no vnitie where there is not veritie .

There can be none ; the Historie of Hereticks in Epiphanius and Irenaeus testifie as much ; there may be none , for what communion hath light with darknesse ? the enmitie betweene the seed of the woman , and the seed of the serpent is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a sacred warre , neyther may the Church entertaine any peace with those that haue warre with their Sauiour Christ .

You haue seene how Christ did furnish himselfe sutably to his calling ; it remaines that I shew you now in few wordes how hee did employ his furniture to the good of his charge .

His Charge is called by the name of a flocke , which I told you is , though a figuratiue , yet an implicit definition of a Church . For a flocke is a congregation of sheepe , and euery member of the Church is a sheepe ; so they are often called , and all true members are so indeed . But wee must remember a distinction of St. Austins , Lib. 4. de Baptism 9. cap. 5. multae oues foris , multi lupi intus , there bee many wolues in sheepes cloathing , and many sheepe in wolues skinnes ; both in time will appeare in their proper hue , and a sheepe shall be only he that is a true member .

I will not enter vpon the manifold analogie that is betweene a member of the Church , and a sheepe ; I will keepe my selfe to the words that go immediately before my Text , wherein they are called grex occisionis & pauperes terrae , they are appointed to beare the crosse , that is their portion in this world ; and the world thinkes it cannot be better occupied than in slaughtering of them . Neyther are they thus vsed only by their enemies , but by their own shepheards also ; God complaineth hereof in this chapter , as also in Ieremie 23. Ezekiel 34. the stories of the Maccabees and Iosephus confirme this truth ; to say nothing of the Ecclesiasticall storie of the New Testament . As they are appointed to the crosse because sheepe , so are they pauperes terrae , poore , not so much corporally , though that of●en followes the crosse , but poore in spirit , lowly in their owne eyes , humble out of the conscience of their owne vnworthinesse , tractable vnder ●he hand of their shepheard , and pliable to his staffe ; such are sheep that pelong to the fold .

Of such sheep the Church is a flocke . Solitarinesse is a note of saluage●esse in beasts ; for those that are tamed heard and flocke together . It is no lesse true of rationall than irrationall sheep ; true sheep doe fold together , and if any stray , his complaint will shew his propension to the fold ; and if any doe stray and not complaine , it is to bee doubted whether hee haue the true nature of a sheep . Which they should obserue , that can bee contented to liue and dye either excommunicating themselues , or beeing excommunicated by the Church ; a shrewd argument that they are no sheepe . But I must goe on .

As this was his Charge , so Christ bestowes his furniture vpon it ; He fed he flocke . I cannot better expound the phrase than to say , he wrought the properties of the staues into the sheepe . Of Iacob a good shepheard , it is obserued , that when hee would haue speckled sheepe , hee pild certaine wannes , and layd them in the watering troughes , and when the sheepe ●ame to drink , and were in heat before the rods they brought forth young ●f partie colours . And no doubt but Christs sheepe , if they be spiritually warine , when they come to drinke of the water of life in Gods Church , they would be altered by the Shepheards staues : Certainly St. Paul saith as much of the efficacie of the Gospel , We all with open face behold , as in a mirrour , the glory of the Lord , and are changed into the same image from glorie vnto glorie euen by the spirit of the Lord .

There is a speciall reason why Christ is said to feed the flocke ; because he made himselfe food for it : His flesh is meat indeed , and his blood is drinke indeed , Iohn 6. and with what he fed , with the same must we feed ; we must desire to know nothing amongst our people , but Christ and him crucified . But as we must so feede , so must wee doe it discreetly and constantly ; the sheep are not all of one growth , some must haue milke , and some stronge meat . Secondly , we must remember that grace is like meat , it must be supplyed , otherwise the sheepe will starue ; certainly neuer come to their full growth . Last of all , neither must the Pastor administer , nor the people expect any better patterne than that of this great Shepheard ; wee can haue no better furniture than the staffe of beauty and bands ; and the people can learne no better Lessons than Truth and Peace .

WHerefore let vs all pray God , that we that are Pastors in our seuerall places , may execute the iudgement of Truth and Peace in the gates of our Hierusalem , and the People that heare vs may profit in the knowledge , and in the loue of God . So shall not these Staues bee wanting to vs , and wee shall bee conformed vnto them , and both Pastours and people shall truely and comfortably sing the three and twentieth Psalme , The Lord is my Shepheard , therefore doe I want nothing , hee maketh vs to rest in greene Pastures , and leades vs by the still Waters , he restores our soules , and leades vs in the path of Righteousnesse for his Names sake . To whom , with the Father and the Holy Ghost , bee rendred 〈◊〉 honour and glory &c. Amen .

A SERMON PREACHED AT A VISITATION At BATHE . 1 COR. 15. vers. 10.

By the grace of God I am what I am ; and his grace which was bestowed vpon me , was not in vaine : But I laboured more abundantly than they all ; yet not I , but the grace of God which was with mee .

SAint Paul testifying to the Corinthians the Resurrection of Christ , and ranging himselfe amongst the select witnesses thereof , doth at verse the ninth meet with an exception that might bee taken to his former life , and remoue all preiudice to his testimonie that might grow herehence . For as hee doth ingenuously confesse , that he was most vnworthy of his sacred calling ; so doth hee also thankefully acknowledge a wonderfull alteration that God had made of him . And this alteration is the argument of those wordes that now I haue read vnto you .

Touching this Alteration the text will teach vs whence it sprang , and wherein it stood . It sprang from a Cause powerfull and mercifull ; powerfull from God ; mercifull , for the preuailing Attribute was Grace ; from this gracious power , or powerfull grace , the Alteration sprang .

But wherein stood it ? in St. Paules Indowment and in his Employment ; in both we shall find somthing common to the whole Church , and something proper to the Clergie .

The Clause that expresseth the Endowment is short and dark , I am that I am ; you must resolue and cleare it thus , I am a member of Christ , that is an endowment common to the whole Church ; I am also a Minister of the Church , that is proper to the Clergie . But what I am , I am by grace ; by the grace of Adoption I am a member of Christ ; and I am a Minister of the Church by the grace of edification . Such was St. Paules Endowment .

Touching his employment the text teacheth vs two things : first , that he did not neglect Gods gifts ; as he was not emptie , so hee was not idle , Gods grace bestowed on him was not in vaine : not the grace of Adoption ; he was not carelesse of a holy life , of the common Endowment : not the grace of Edification , the proper Endowment , hee was no vnprofitable seruant , neyther stood he in the market place idle when hee should labour in his Lords Vineyard .

Secondly vnto his vse of these gifts there concurred more workers than one ; Hee tels vs Who they were , and What was eyther of their preheminence . They were two ; Himselfe , I laboured ; and Gods grace , that laboured also with him . Either of these workers had their preheminence ; St. Paul had , He laboured more than all ; and that in either grace , He striued to exceed all in holinesse of Life , and in the painefulnesse of his Ministrie .

As St. Paul had a preheminence in working , so had grace also , it had a preheminence aboue St. Paules preheminence ; yea St. Paul doth confesse , that hee doth owe all his preheminence in working to the preheminent working of Gods grace , I laboured more than all ; yet not I , but Gods grace that was in me .

When we haue thus considered the particular branches , we shall point at two good obseruations that arise out of the whole bodie of the text , they are St. Paules Sinceritie , and his Modestie . Sinceritie , in giuing God his due glorie ; he ascribeth vnto God the originall , the gifts , the vse of whatsoeuer was good in him , or was done well by him . And there can be no greater Modestie vsed by a man in speaking of himselfe , than St. Paul expressed here in his extenuating and correcting speeches ; He was a member of Christ , a Minister of the Church , he mentioneth neither , he contenteth himselfe with this commendations , I am that I am . And for his vse of Gods gifts hee attributeth no more vnto himselfe , than that which was next vnto nothing , Gods grace bestowed on me was not in vaine ; so he extenuateth his worth . And because hee was to say something more of himselfe to stoppe the mouthes of his maligners , I laboured more than all , he presently correcteth himselfe as if he had ouer-reached , hee drownes all the conceit of his owne eminencie in the contemplation of the much greater preheminence of the grace of God .

I haue opened the contents of this Scripture , ( which God willing ) I shall now farther vnfold , and haue an eye in vnfolding of them vnto this present occasion . And because they will concerne both Pastors and People , I shall desire both to follow me with their religious attention .

First then wee are to see whence the Alteration of St. Paul did spring . I might in a generalitie tell you it sprang from Heauen ; so we find in the Acts of the Apostles , De grat . & 〈◊〉 . arbitr. cap. 5. and St. Austine hath obserued it . And indeede it is no fruit that springeth from the earth ; the earth may make men of better become worse , by reason of mans mutabilitie , and the kingdome of darknesse ; but if of worse men become better , the cause thereof must bee sought in heauen . Especially , if as St. Paul , of wolues they become sheep , of blasphemers beleeuers , of persecuters preachers of the Faith .

But I told you , this heauenly cause is powerfull and mercifull ; powerfull , God is the Cause . And the cause cannot be lesse than God ; for the Alteration is a Creation , so it is called by St. Paul , 2 Cor. 5. Euery one that is in Christ is a new Creature . Now Creation , as wee reade in the entrance of our Creede , is a worke of an Almighty power . And indeed it must bee so ; for it produceth things either ex non ente simpliciter , out of nothing at all ; or else ex ente non disposito , out of that which in nature hath no possibilitie to become that which it is made : yea St. Paul meaning to shadow our new Creation by the old , chooseth the branch wherein the subiect was so farre from being disposed , that it was directly opposite to that which it was made ; God which commanded light to shine out of darkenesse , is he which hath shined into our hearts to giue vs the light of the knowledge of God in the face of Iesus Christ , 2 Cor. 4. St. Paul , Rom. 11. vseth another similitude of graffing a branch of the wilde Oliue into the true , but contrary to nature : For nature aduiseth to set sweet graffs into sowre stocks ; and though it be naturall for the stocke to be vehiculum alimenti , to conuey the nourishment to the graffe , yet naturally virtus temperamenti , the qualitie of the iuice is from the graffe , not from the stocke . But in our supernaturall graffing it is farre otherwise ; the branch of a wilde Oliue is made partaker not only of the roote , but of the fatnesse also of the true Oliue . Being then a worke so contrary to nature , it must needs be a work of the God of nature . And indeed we learne in St. Iohn , cap. 1. that the Sonnes of God are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God ; Hee of his owne will begetteth vs by the word of truth , that we should be the first fruits of his Creatures , Iames 1.

As the Cause is most powerfull , so is it also most mercifull ; for the Attribute that preuaileth with God in this worke is grace . All good gifts before the fall vouchsafed Angels and men proceeded from his goodnes : but after the fall his fauours are ascribed to his mercie , which mercie the Scripture vsually vnderstandeth in the name of grace ; for mercie is nothing else but sauing grace . Now grace then importeth free loue ; Tit. 2. for it excludeth all merit : for , Quis prior dedit ? Who euer preuented God in well doing , that God should make him amends ? Grace giueth not merenti , to one that deserueth , rather it giueth immerenti , to an vnworthy person ; to man polluted with his owne blood , grace saith , Thou shalt line , Ezek. 16. Yea , dat contraria merenti , grace is indulgent euen before a man is penitent ; God setteth forth his loue in that when we were enemies Christ dyed for vs , Rom. 5. And such was the grace that altered St. Paul ( as St. Austin obserues ) vt tam magna & efficacissima vocatione conuerteretur Paulus gratia Dei erat sola , quia eius merita erant magna sed mala ; St. Paul doth very iustly ascribe the change that was made in him to this powerfull and this mercifull Cause .

And seeing we are all by nature children of wrath , we must all ascribe our Regeneration to the same Cause , Tit. 3. It is worse deceipt than that of Alchemie , for a creature to assume vnto himselfe the transforming of a sinner ; God only can change as earthly mettals , so earthly men ; of vessels of dishonour make vessels of honour , of vessels of wood make vessels of gold , and of vessels of wrath make vessels of mercie ; Who is found of them that seek him not , and manifested to them that enquire not after him , Esay 65. This destroyes the errour of the Pelagians : And let them that are receiued into grace , remember to whom they are indebted for it , it will make vs modest , and not to insult vpon others that haue lesse .

Hauing found the originall of the Alteration , we are now to see wherein the Alteration standeth . I told you the first thing wherein it standeth is St. Paules Endowment ; the phrase that expresseth it is , I am that I am : where first I may not omit the phrase , lest it bee mistaken , I will shew you the true meaning of it . For I am that I am , is the stile of God , and containeth ( as the Iewes well obserue ) the force of his incommunicable name , his name Iehoua ; which giueth vs to vnderstand that all his Attributes are his nature , that all in God is God , which cannot be affirmed of any creature ; for all are compounded , and consist of many things besides that which is their nature , yea whereof they may be stripped , and yet their nature remaine ; such as are in man the many qualities both in body and minde . How then doth St. Paul vsurpe a style that is peculiar vnto God ? marke the addition wherewith he doth qualifie the phrase . The addition is by grace ; this differenceth the words , as they are applied vnto St. Paul , from them , as they are applyed vnto God . God saith absolutely of himselfe , I am that I am , he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath his being of himselfe : St. Paul also saith of himselfe , I am that I am , but hee addeth , by the grace of God ; so that to the grace of God he oweth his being , and it is he that hath made vs , and not we our selues , we are his people and the sheepe of his pasture .

But man hath many beings ; for hee is a little world ; hee hath abodie made of the elements like the stones vpon which you tread ; hee hath a vegetable being , like the graffe and plants that grow in the field ; he hath sense and motion like beasts ; he hath vnderstanding and a conscience , as all men haue in the world . But none of these beings are properly here meant ; there is a being that goeth beyond all these , the being of home theologicus , the being of a man as Diuinitie considereth him ; and Diuinitie considers him as he is a part of the Church .

But I told you that the clause is short and darke , I must therfore resolue it , and cleare it , that you may the better vnderstand it . St. Paul then had a double being in the Church ; the being of a member , and the beeing of a minister ; and he had both these beings by the grace of God . The first was common to him with the whole Church ; I will speake of that first .

Arbor Scientiae spoliauit Adamum arbore Vitae ; no sooner did Adam taste of the tree of the knowledge of good and euill , but presently hee lost all his being to Godward , or the life of God , his being holy , and his being happy . Now Grace doth properly repaire this being , without which it were better not to bee than to bee : In which respect by an excellencie this communion with God is termed our Being . Wisedome ( saith Salomon , Prouerbs 8. ) causeth them that loue her to inherit flesh , that is Substance . Circumcision ( saith St. Paul , Gal. 5. ) is nothing , nor vncircumcision , but a new Creature : and the Preacher , Eccles. 11. Feare God , and keep his commandements , this is a whole man . When God then quickneth vs that are dead in sinnes and trespasses , he calleth those things which are not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as things that then begin to haue a being .

This is the cause why the three theologicall Vertues wherein consists the true being of a Christian , haue giuen vnto them in the Scripture , expresly or by implication the name of substance . First , Faith . We are made partakers of Christ ( saith St Paul , Heb. 3. ) if we hold fast 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the beginning of our substance , that is , our Faith in Christ ; for hee infers it vpon this exhortation , Take heed , Brethren , lest there bee at any time in any of you an euill heart of infidelitie to depart away from the liuing God . Secondly , Charitie . If I haue no charitie I am nothing , 1 Cor. 13. if without charitie there be no substance in man , then charitie is his substance . Thirdly , Hope . St. Paul describes that by the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 2 Cor. 8. for Hope is a ioyfull expectation of Gods performing what he hath promised ; so that substance of reioycing and ioyfull Hope are all one . Cyril Bishop of Alexandria opening those words of the Apostle , Lib 4. Comment. in Esay . ora● . 2. My little children of whom I am in trauell againe till Iesus Christ be formed in you , saith , Formatur in nobis Christus Spiritu sancto diuinam quandam formam per Sanctificationem & Iustitiam indente ; Sic enim in omnibus nostris elucet Character substantiae Dei ; which is all one in effect with that of St. Peter , 1 Pet. 1. By grace we are made partakers of the diuine nature . Aben Ezra a Rabbi of the Iewes hath a witty conceit of the Hebrew names that signifie man and woman , Ish and Ishah ; they haue in them , saith hee , some letters that are part of the name of God ( Iehouah ) which if you take away there will remaine no other letters than those that make vp the word which signifieth fire ; the morall of the conceit is , that their subsistence is in God , and they will both come to ruine , if they be seuered from him . St. Paul , Phil. 3. ( with whom wee haue now to doe ) speaketh more plainely ; though hee had many worldly things to stand vpon , and which might seeme to make him some body , yet he professeth , that he accounted them all dung and loss● in comparison of the excellent knowledge of Iesus Christ our Lord . I would we did all learne of him whence to take , and how to make the estimate of our being ; we would not so ouer-value our nothing , and vnder-value that which only can make vs something , as commonly we doe . Our true being standeth in our vnion with God , and communion in his grace ; if any man without these thinke himselfe to bee any thing , hee is indeed nothing , but deceiueth himselfe in his vaine imagination ; be he worldly noble , or rich , wise or mightie , if he measure his being by these things , he deceiueth himselfe in his vaine imagination . And let this suffice touching the part of St. Paules Endowment , which is common to him with all the Church , of his grace of Adoption .

He had another Endowment which is proper to the Clergie , the being of a Minister ; And this was the gift of grace , the grace of Edification ; and is , though not solely , yet principally intended in this place . That it is a grace St. Paul obserues , Rom. 1. Ephes. 3. He receiued grace and Apostleship ; he doth not vsurpe , hee was neyther 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Yea in that he was an Apostle St. Austin calleth it abundantiorem gratiam , an extraordinarie grace ; a speciall trust was reposed in him , a weighty embassage was committed to him , he was made steward of Gods house , a disposer of the secrets of the Kingdome of God , an Oecumaenicall both Steward and Disposer ; Et ad haec quis idoneus ? No man that is not qualified by grace , and by grace not only called , but inabled thereunto , as St. Paul was , that was not only an Apostle , but had also Apostolicall gifts .

But I said I would haue an eye to this present occasion ; wherefore I will enlarge this point as fitteth the present Auditorie .

The grace of a Minister is eyther inherent or assistant , the first giueth Abilitie , the second Authoritie ; by grace inherent hee vnderstandeth the Scripture ; by grace assistant hee hath power to retaine and remit sinne . Of these two graces both are requisite to the being ( as it were ) of a Pastor ; there should be a sufficiencie in him vnto whom authoritie is giuen , and hands should not be imposed on them which haue not a competencie of gifts . And yet it falleth out too often , that through the ambition of ignorant men , and ouer-facilitie of those that haue power to lay on hands , many weake , yea wicked ones , are honoured with that sacred calling , whereunto themselues are no meane dishonour ; who in regard of the grace of inherence cannot say with St. Paul , by the grace of God I am that I am ; inward grace in this kinde they haue plainely none . I would they would redeeme this shame , and not liue to bee scandalls of our Church .

But the sinne of such doth not impeach their power ; they are true , though they are not fit Ministers . Which must bee considered by those which factiously refuse , or scrupulously forbeare to be Sheepe vnder such Shepheards , or to communicate with them in sacred things ; although hee come short in regard of grace inherent , yet God is not wanting to him in regard of grace assistant , whether he dispence the Sacraments according to Gods ordinance , or present according to the ordinance of the Church the peoples deuotion vnto God .

And let this suffice touching St. Paules Endowment ; I come now to his Employment .

And here I told you , first , that St. Paul did not neglect Gods gifts , Gods grace bestowed vpon him was not in vaine . Vaine is eyther emptie or idle ; emptie is that which hath a shew but no substance ; idle is that whose efficacie is not answerable to its abilitie . The grace that St. Paul had was neither way vaine ; for he had Gods spirit indeed , not in shew onely , and his deeds did beare witnesse that Gods spirit was in him . In this place the Apostle meaneth not so much emptinesse as idlenesse ; for though whatsoeuer is emptie must needs be idle , yet whatsoeuer is idle is not emptie ; otherwise there could be no sinne of negligence , whereof notwithstanding there is too much in the world . Negligence of both kinde of graces ; of the grace of Adoption which is common to all the Church : for how many be there whose vnderstanding God illightneth with the knowledge of the truth , that neuer make vse of it in ordering of their liues , but liue as if they knew neyther Creede nor ten Commandements ? how many good motions doth God kindle in the hearts of many a man , who ( notwithstanding ) liueth frozen ( as it were ) in the dregs of his owne impure lusts , and those good motions set him not a whit forwarder towards heauen ? Nay , as water that hath beene warmed is apt to bee bound faster with the frost : so after-lusts are the more violent by reason of former good motions . But this is a foule neglect of Gods good gifts . Wherfore let me remember you all in the Apostles words to follow his good example , not to receiue the grace of God in vaine : St. Paul did not , the more grace he had , the better he liued , and so must we ; if there be light in vs it must shine forth from vs , and they must feele the heat of our inward zeale , that conuerse with vs outwardly in the world . In a word ; wee must all walke in that spirit by which wee liue : they that boast of Gods gifts let them shew the effects of them ; for I haue chosen you ( saith Christ ) that you may goe and beare fruit . Gods grace that makes vs other men , must make vs also profitable men .

As none of the Church must neglect the grace of Adoption : so must not the Ministers neglect their grace of Edification ; they must not hide their talent , consult with flesh and blood , bee disobedient to the heauenly visions ; they must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stirre vp the grace of God , blow off the ashes that would ouer-cast it , sound the trumpet , and giue timely Alarums , be instant in season and out of season ; being salt , wee must euer be seasoners of the world ; being light , we must euer be dispelling the darkenesse of men ; being Architects , wee must euer be building of Gods house ; being Husbandmen , wee must euer bee labouring in Gods field ; finally , being Shepheards , we must euer be attending on Christs flocke : so was St. Paul , so must we . Otherwise Gods grace is bestowed on vs in vaine ; our conscience cannot yeeld vs this good testimonie which St. Paul giueth here vnto himselfe , it will rather challenge vs of our neglect , and the grieuousnesse of our neglect will bee answerable to the gifts which wee receiue from God . And God knowes there is too much of this neglect of our calling in many ; at whose hands God will require the blood of many perishing soules .

But I will dwell no longer vpon this first branch of St. Paules employment . St. Paul did not neglect the gifts of God , but vnto his vse of them there concurred more workers than one ; he doth specifie them , and the preheminencie of eyther of them .

The workers are two ; St. Paul , and Gods grace . And here I must put you in minde , that though in our first conuersion we are only passiue , yet being conuerted we become actiue also ; God onely maketh vs new men , but being new , he will haue vs make vse of our new vnderstanding , and our new will , and our new affections , he will haue vs vse them all . And it were grosse for vs to neglect our selues when God hath giuen vs abilities which we may employ , yea honoured vs so farre , as to enable vs to work out our saluation , and walke the waies that leade vnto eternall life ; neither doth hee euer deserue to come there , that will not set forward that way . And yet many such wretches haue you , that leaue themselues to be carried to heauen by God , while they giue themselues ouer-securely to fulfill their owne wicked lusts , that hope well of God , but themselues doe no good at all . And as there bee such carelesse Christians , so are there carelesse Ministers also , who presuming vpon dabitur in illa hora , do all things extempore , preach , pray , and what not ? as if premeditation and studie did not concerne them , but the spirit of God would alwaies supply them , and giue them an extraordinarie abilitie . But this is grosse presumption , and dangerous also , euen the high way vnto Enthusiasme , Anabaptisme , and all those mischieuous Sects , the banes not of Learning only , but of Religion also .

St. Paul is one worker , but there is another also , which is , Gods grace ; God doth not endow vs , and then leaue vs to our free will , if hee did so , our endowing grace would quickly perish or doe nothing ; therefore hee giues a second grace , to the operant he addes a cooperant . That must worke also . The reason is euident whether you cast your eies vpon the common workes of pietie , or else vpon the speciall workes of the Ministrie . See it first in the speciall workes of Pietie .

If our vnderstanding , and our heart be left in their pure naturals , the one will neuer perceiue , the other wil neuer sauour the things that are of God ; therefore must the one be lightned , the other must bee purged by grace ; otherwise they will neuer comprehend their obiect , they will neuer bee able to doe any supernaturall worke : How much lesse will they bee able to doe it , their naturals being corrupted , as by sinne they are ? But before in the endowment we found a man indued with grace , and here we finde mention made of grace againe ; wherefore wee must obserue , that God vouchsafeth a man a double grace , an habituall , and an actuall ; a grace that giueth him abilitie , and a grace that setteth his abilitie on worke . Touching habituall grace that is true which St. Basil hath , De Spiritu sancte . c. 26. it is semper presens , but not semper operans , it may be in vs , and yet be idle ; he expresseth it by a similitude of the eye sight , wherewith a man may see oftner than he doth see . De Natura & gratia . c. 26. St. Austin vseth that simile more fully to our purpose , vt oculus corporis etiam plenissimè sanus , nisi candore lucis adiutus , non potest cernere , &c. as the sharpest eye-sight can discerne nothing except it haue the help of outward light ; no more can a man perfectly iustified , liue well , except he be holpen from aboue with the light of the eternall Iustice . Neither is this cooperation of grace a transeunt , but a permanent Act ; so the same Father teacheth . Sicut Aer praesente lumine non factus est lucidus , sed fit , quia si factus esset non fieret , sed etiam absente lumine lucidus maneret ; sic home Deo sibi praesente illuminatur , absente autem continuo tenebratur ; Gods grace in man is like the light of the Ayre , the one steeds our bodily eye so long as it is maintained by a perpetuall influence of the Sunne , and the other steeds our soules so long as it is excited and helped by the holy spirit , and grace will be as vnfruitfull without this helpe of the Spirit , as the light of the ayre will be fading if you intercept the influence of the Sunne . So that a mans soule must be like vnto the Land of Canaan , vpon which the eyes of the Lord were from the beginning of the yeare to the ending , to giue it the former and the later raine , Deut. 11. our sufficiencie and our efficiencie must be both from God .

Neyther is this second grace needfull only for the work of Pietie , but for the workes of the Ministrie also ; the Lampes that burne in the Temple must continually bee fedde with oyle ; St. Paul though hee calleth vs Labourers , yet he calleth vs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is another Labourer with vs . And indeed , as Moses told God , If thou wilt not goe with vs , send vs not hence ; so vncomfortable were the worke of the Ministrie , were it not for Christs promise , Lo I am with you vntill the worlds end ; if he did not hold the starres in his hand , they would quickly become wandring , quickly become falling stars . Besides our selues therfore we must acknowledge another Worker .

Hauing found the two workers , wee must now see what was eyther of their preheminencie . First , the preheminencie of St. Paul , He laboured more than all ; the word all must be vnderstood not collectiuely but distributiuely . He was not so arrogant as to equall himselfe to the whole either Church or Ministrie , but to any one he might wel equall himselfe ; he might well affirme that not any one did equall him in labour . But it is a question whom he meaneth by All , whether only false Apostles , or also true . There is no doubt but he went beyond all the false Apostles , if he went beyond the true . And he went beyond the true ; it is euident , if you consider the circuit of his trauell , which is described Rom. 15. and in the Acts ; especially , if you adde that he planted Churches wheresoeuer he came , and enlarged the Kingdome of Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as himselfe speaketh . Adde hereunto his many Epistles sent to so many remote places and persons , so profoundly opening the mysteries of saluation , and resoluing the hardest knots thereof . But aboue all things take notice of the two Supporters of his paines , with which no man euer bore himselfe out more resolutely , they are the prouerbiall , Sustine & Abstine . How did he despise all profit , all pleasure , that would take no salary for his paines , but laboured with his owne hands that hee might make the Gospell of Christ free ? that when he might lead about a Wife , a Sister , as Cephas , and the other Apostles did , made himselfe an Eunuch for the Kingdome of heauen . You see what his Abstine was , or despising of profit and pleasure . As for his Sustine , enduring of afflictions , that was no lesse remarkeable ; reade but the eleuenth of the second to the Corinths , there we finde them collected to our hands ; and what kinde of Affliction is there , which wee doe not finde there ? if you reade it you will say he was a manifold Martyr . I cannot dwell longer vpon this point ; only this I obserue , though no man can suffer or abstaine more than he should , or labour beyond his dutie ( supererrogations of any of those kindes are Popish dreames , as they expound them ) yet may one man goe farre beyond another , and some there are which are Miracula hominum , they may rather be admired than imitated ; And such was St. Paul .

Neither was he such a Pastor only , but such a Christian also ; and indeed his Sustine and Abstine must be referred to his grace of Adoption , though they did attend his grace of Edification . But if that will not suffice , see how he did buffet his bodie and keep it vnder , lest while he preached to others , himselfe should become a reprobate , 1 Cor. 9. when he was buffeted with the messenger of Sathan , 2 Cor. 12. hee neuer left importuning Christ with his prayers , till Christ answered him , My grace is sufficient for thee , my strength is made perfect in weakenesse : his constant care was to keepe an inoffensiue conscience towards God and men , Acts 26. But aboue all places , reade and exemplifie those two memorable descriptions of a true religious heart , striuing against sinne , Rom. 7. and making towards heauen , Phil. 3. you cannot better see his Pietie , and learne to bring your owne to a commendable highth , than by profitably reading of those places . You shall learne thus much also , that factus Christianus , is much more pious than is natus ; he that out of a forlorne state is by the mercie of God brought to the state of grace , when he is come to the yeares of discretion , doth abound much more in the fruits of righteousnesse , than he that is borne in the state of grace : and so will euerie true conuerted sinner abound more than he that neuer tooke a grieuous fall .

But I must hasten to the preheminencie of Grace ; a preheminencie beyond St. Pauls preheminency , euen by the testimonie of St. Paul himselfe , Not I , but the grace of God that is with me , he correcteth himselfe as if he had presumed too farre . Where marke , that though a man worke with grace , not only per effectum , but also per consensum , not only to the producing of the effect , but also vnderstanding and willing it ( for hee is instrumentum rationale , and God doth not deale with men as with blockes and bruit beasts ) yet is a man but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Instrument , the principall Agent is the grace of God . And although there be two workers , yet must they not be reputed coordinate but subordinate , neither doth man worke otherwise than as hee is moued by grace ; and the children of God are led by his spirit . Whereby you may gather how wicked a doubt that is which now doth perplexe the Church , Whether ( forsooth ) our will determines Gods grace , or Gods grace determines our will , in the point of iustification ; Certainly St. Paul thought the point out of question , when he vsed this correctiue , Not I , but the grace of God that is with me ; mecum , or quae in me . The grace of God doth not cooperate with our free will except it bee first regenerated by grace . Therefore the defence of free will is idly gathered hence , seeing Papists meane it in actu primo , and St. Paul speakes here de actusecundo .

He is most vnthankefull then , and so vnworthy of grace , that doth not giue the preheminence to the grace of Adoption cooperant in all his workes of pietie . And so to the cooperant grace of Edification must we giue the glorie of all the workes of our Ministrie ; Paul planteth , and Apollo watereth , it is God that giueth the increase ; wee haue heauenly treasures , but we conuey them in earthen vessels ; the foolishnesse of preaching is ours , the demonstration of the Spirit is from Heauen ; Non vos estis qu● loquimini , sed Spiritus Patris , Matth. 10. wee speake the words , God openeth the heart ; wee wash with water , Christ with the Holy Ghost ; we giue the bread and wine , Christ his body and blood ; Ros coelestis sacit messem terrestrem , wee may not thinke better of our selues than of Ministers , the power of whose worke dependeth on the Spirit of our Master ; wee are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but Christi , a second grace is the cause why our first is not frustrate : so was it before the fall , much more is it so now .

I haue done with the particulars of my text ; two things I gathered out or the whole bodie of it , which I will note in a word . The first is St. Pauls sinceritie , who giueth the glorie vnto God of the originall of the gifts , and of the vse of the gifts wherewith he was endowed ; condemning all sacriledge of this kinde . What God told Zorobabel re-edifying the Temple of the earthly Hierusalem , the same is fulfilled in the restauration of our heauenly , neyther by armie , nor strength , but by my Spirit ( saith the Lord of Hosts ) men shall bring forth all the stones thereof with shouting , crying grace , grace , Zach. 4. Therefore let vs say , Not vnto vs O Lord , not vnto vs , but vnto thy name giue the praise ; for of thee , and through thee , and for thee , are all things ; all things that belong to the being of thy Church , the being both of Pastor and People ; Let him that glories , glorie in the Lord .

As St. Paul dealeth sincerely in regard of Gods glorie , so doth he also modestly in regard of himselfe ; as he extolleth God , so doth he abase himselfe ; witnesse the extenuation of his endowment , of his employment , and the correction of that speech wherein hee might seeme to value himselfe at too high a rate . I cannot stand to amplifie this vertue of his , though the pride of our nature deserues to haue it amplified , that it may be admonished thereby ; I will onely commend vnto your meditation King Dauids Psalme , Lord I am not high minded , I haue no proud looks &c. and Christs exhortation to vs to become as little children ; hee that exalteth himselfe shall bee humbled , and that humbleth himselfe shall bee exalted . Let vs not therefore bee ashamed to cast downe our selues , that the Lord may lift vs vp ; and seeing our helpe standeth in the Name of the Lord , and without Christ we can doe nothing ; for quis te discreuit ? and what hast thou that thou hast not receiued ? because it is hee that worketh in vs both to will and to doe , let vs continually pray , Lord make speed to saue vs , Lord make haste to helpe vs , saue and helpe both Pastor and People , that both may truly say with St. Paul , By the grace of God I am that I am , and euery one may haue this sweet repose of conscience , Gods grace was not bestowed on me in vaine .

Finally , the Apostle ascribing before his sinnes to himselfe , and his vertue to God , doth teach , that we are sufficient to our owne ruine , not so to our rising , according to that of Hosea , Destructio tua ex te , &c. Therefore the Minister must with meeknesse teach the contrary minded , 2 Timothie 2.

I haue set before you an exact patterne of a good Pastor and Christian , wee should all endeauour to conforme thereto ; but this is rather to bee wished than hoped , because of the frailtie of our nature . Wherefore a timely suruey of the Church is requisite ; to make such a suruey is the reason of this meeting . The world hath many Saules , blasphemers , oppressors , wicked liuers , but you vse to present All as Pauls , you say All is well , when euery man may see that much is amisse . Remember that this is Iudicium ante iudicium , a medicinall Iudgement before a mortall , the iudgement of man to preuent the iudgement of God , Doe not by cruell indulgence exempt any from the iust censure of the Church , to expose your selues and them , to the intolerable vengeance of God . Rather let vs all ioyne , of Saules to make Paules ; that so wee may repaire the decayes of the Church , and heare a comfortable doome when we all come before the Tribunall seat of Christ .

THe Lord giue vs all this effectuall grace , the vndoubted pledge of eternall glorie .

Hee that hath begunne in you a good worke , perfect it till the day of the Lord . Amen .

IHS A SERMON PREACHED IN TRINITY CHVRCH IN WINCHESTER AT An ASSIZES . 1610. EZRA 7. vers. 26.

And whosoeuer will not doe the law of the Lord thy God , and the Kings law , let him haue iudgement without delay , whether it be to death , or banishment , or confiscation of goods , or imprisonment .

THese words that I haue read vnto you , are the close of a Commission , granted by Artashasht King of Persia , at that time also King of the holy Land , vnto Ezra a religious Priest , and learned Scribe of the Iewes .

This Commission consisteth of manie branches ; the last commands the creating of Iudges in the Territorie of Iewrie : concerning whom it is expressed How they ought to be qualified , and Whereunto they are authorised . Their quality is set downe vers. 25. their authority is the argument of my Text ; a great authoritie , because it is of the Sword , the King giues this power that biddes them giue Iudgement .

But that their power may be as good , as it is great , they must vse it against malefactors ; so saith the King , against them that will not doe the law : and against them they must vse it so , that , first , they frustrate not the end of the law . A iudgement vnseasonable , is vnprofitable , they must therefore giue iudgement without delay . Secondly , they must not sway the indifferencie of the law ; to haue respect of persons in iudgement is not good , they must then giue iudgement against whomsoeuer , whomsoeuer will not doe the law .

But there are lawes diuine and humane ; the Iudges must proceede against the violaters of both , against them that will not do Gods law , against them that will not do the Kings law ; but with two cautions : they must take heed that the God be the God of Ezra , the true God , they must no : maintaine false religion ; and they must not forbeare to giue iudgement against them that violate the kings lawes , though he be a king of Persis ; a false religion doth not hinder him from being a lawfull Soueraigne , the Iudge must not foster seedes of rebellion . They that violate the lawes of that God , of this king , the Iudge must draw his sword against them .

But how farre may he draw it ? and how deepe must he strike with it ? Surely so farre as the Magistrate is Gods instrument for the peoples weale , so farre may he be his instrument for their woe . His prouidence reacheth to their liues , liuings , and libertie , so farre may his vengeance reach also ; thus farre he may draw his sword . But he must giue no deeper wound therewith to offenders , than offenders giue to the law ; the degrees of punishment must answer the degrees of offences , some must dye , some be fined , some restrayned , euery one as he deserues .

You see the substance of this Scripture , & withal conceiue that theron we must consider of these two points ; The power , & the vse of the sword , & the vse two-fold , lawfull , & full : I speak to them that haue vnderstanding , therfore need I touch these particulars but briefly ; but that I touch them not vnprofitably , I beseech you in the feare of God to iudge what I say .

And first some may demand , why being to speake in the name of God vnto Iudges sent from a Christian king , I remember vnto them the instruction of a king indeede , but a heathen king , such an author as may much lessen your regard of the matter . It may , but not except it be mistaken . For besides that it is correspondent to the like in Moses , and the Prophets , Ezra acknowledgeth in the next verse that this Commission was indited by diuine inspiration , God put it into the heart of the King . And were it not so , yet it is of no small moment , to heare reason concord with religion . The vse of this power is the more obseruable , when it is enioyned by the pen , not onely of God , but also of man ; yea the lesse likely a Heathen King is to write it , the more faulty a Christian Iudge , if he set light by it . Heare then what is your power , it is to giue iudgement .

But iudgement is either of Discretion , or Iurisdiction , the first is common to all , the second belongs but to a few , all may discerne right from wrong , but all may not right them that suffer , or correct them that doe wrong . He that takes the sword vngiuen , shall perish with the sword , as Christ told Peter , Mat. 26. and told it him when hee was too busie with his sword ; it is not giuen to euery man . And it is well that it is not giuen ; our affections do with such a false light delude our iudgements , that where there are scarce moates , we see great beames in other mens eyes ; but beames in our owne are so insensible , Matth. 7. as if they were not so much as moates . And as wee apprehend , so would wee proceed ; Our strength would be the law of vnrighteousnesse , Wisd. 2. and as Tacitus well notes , Malice the more vniust it is , the more violent : How many Cains would there start vp in the world , that would kill their owne brother Abel , onely because his deedes were good , and theirs euill ? And if some would not be so vnnaturall , yet would they be so vnreasonable , as Simeon & Leni , of whom their own father pronounced , Cursed be their wrath , for it was fierce ; and their rage for it was cruell , Genesis 48. we are so partiall and impotent when we haue the law in our owne hands , and may satisfie our own lusts , that wee will proceede without cause , or at least aboue measure .

God knowing this vnbridlednesse of our nature , hath laid this charge vpon all priuate men , Auenge not your selues , but giue place towrath ; for vengeance is mine , and I will repay , saith the Lord , Rom. 13. Whatsoeuer therefore they pretend of the lawes of honour that apologize for Duels , in a ciuill , in a Christian common weale , they should be reputed no better , and it were good if they did fare no better , than murderers ; they would not be so common , if they were branded with their true name , and had their iust reward . Priuate men may not reuenge .

But who may ? It is only his right that is the Law-giuer , or theirs that hold from him , to recompence euery man according to his deeds , Gods law is , Deut. 19. that when two striue together they shall stand before the Lord , euen before the Iudges , where the Iudges are , there the Lord is , Psal. 82.1 . God standeth in the assembly of Gods , he iudgeth among Gods , the Apostle therefore calleth them the Ministers of God , Rom. 13. So that a Iudge doth not only represent the person of a King , but is in part with him the Deputie of God . When the burden was too heauie for Moses , God assisted him with the Seuentie , but marke how he inaugurated them , He took of the Spirit of Moses , and conferred it on the Seuentie , intimating his immediate presence , and concurrence with them . Wherefore what Shecaniah spake to Ezra , cap. 10. when he lamented the disordered liues of the Iewes , that must I say vnto you , Arise , for the matter belongeth vnto you , bee of good comfort , yea and courage too ( for this age moues more than teares ) and do it , Giue Iudgement ; God and the King are your warrant , you may take the sword . But your power must bee put in practice , you must vse it against Malefactors ; Peccare & peccantes non cohibere iuxta putato ( saith Agapetus to the Emperour ) the proper sinne of the Magistrate , is , not to represse sinners , and sinners are they that doe not the Law .

Iudgement hath two workes , as the law hath two parts . The parts of the Law are Proeceptum & Sanctio , the workes of iudgement are , Conuiction and Execution . The King followes this methode in his commission , hee will not haue any executed , before he be conuicted . St. Basil in an Epistle to Eustathius Bishop of Sebastia , doth excellently describe the manner of the Iudges proceeding in his daies , Quirerum potiuntur in hoc mundo quando facinorosum aliquem sunt vindicaturi cortinas obducunt &c. The Iudges in temporal causes , when they are to sentence a malefactor , retire themselues , desire to heare what the wisest of their assistants can say in defence of the arraigned , they pause long , sometimes beholding the prisoner , sometimes reflecting their eyes vpon themselues , as communicating with him in the same nature , and feelingly bemone his case whose life they must cut off , not moued thereunto by any passion of their owne , but performing that seruice which is vndeniably imposed vpon them by the Law . The Law then must speake before the Iudge , and not the Iudge before the Law ; for iudicium legis is iudicium solius rationis , but iudicium hominis est iudicium rationis & libidinis , no man murmures if his doome be euidently the voice of the Law , though it bee a very grieuous doome , but let it bee neuer so light if it bee onely the voyce of a man hee is very patient that doth not murmure at it . The King therefore doth wisely subiect his people to the Law , and wills the Iudges to vse that for their rule , and try therewith who deserues the stroke of the sword : and all Iudges must subscribe to Ireneus his note , Indumentum iustitiae leges habet Magistratus ; if a Magistrate would be reputed iust , he must referre euerie mans case to bee ordered by the vnaffectioned Law .

Secondly , marke that a malefactor is described , not by doing against the Law , but by not doing of the Law ; the reason whereof is , The first intention of the Law is the working of the common good . It should be in the world of men , as it is in the world of other creatures , euerie thing furthereth the felicitie of the whole , he is not worthy to bee a member of a State , by whom the State is no whit the better . The Romanes wel vnderstood it , when they instituted their Censors to inquire into euerie mans course , and to note them with infamie , that could not giue an account of some good vse of their life . It is pitifull to consider how many there are in this Land , whose glorie is their shame ( as the Apostle speaketh ) the Chronicle of whose life was long since summed vp by the Poet , Nos numerus sumus & fruges consumere nati , &c. no better than cyphers , if you respect the common good they doe ; but if you looke vnto the common euill , they are the vipers of the State . Surely they doe not the Law , which they should ; but which they should not , they doe against the Law ; they are daily seene , and who doth not know them ? I meane riotous swaggerers , and masterlesse vagabonds ; but ( by whose default I know not ) few are challenged , fewer punished , and so they swarme because they feele not the sword , and yet they are the proper obiect of the sword . For whereas St. Paul , Rom. 13. expresseth two vses of the sword , one the laude of them that doe well , the other the terrour of them that doe euill , this commission remembers only the later ; the reason whereof is giuen by Ireneus , Quoniam absistens à Deo homo in tantum efferauit , imposuit ei Deus humanum timorem , vt moderentur ad inuicem in manifesto positum gladium timentes . Had there been no fall , there should haue beene a power indeede in man ouer man , but it should haue beene only directiue ; it is now coerciue also , wee neede now , not only correction for doing ill , but coaction also to do well ; and this is the principall employment of the sword ; whereunto accords that of St. Paul , Lex non est posita iusto , if all men were good , euerie man would bee a law vnto himselfe , but there are few that can guide themselues , too many that will not bee guided by others ; Aristotle . and those the Philosopher calleth fooles , of whom you know Salomon saith , Arod must bee for the backe of fooles . The Magistrate must vse the sword against them .

And he must vse it without delay . Sero medicina paratur , cum mala per longas conualuere moras , is no lesse true in the politicke than in the naturall bodie , whether wee consider the corrigiblenesse of the delinquents , or the preseruation of the State ; both should bee intended by iudgement , but both grow desperate through delay . In the heart of euerie man there are principles of honestie , which when first lust casts into a slumber , the Magistrate may awaken to checke sinne , by holding him in that was running riot ; but if the Magistrate winke , Consuetudo peccati obducit callum conscientiae , by impunitie men will grow senslesse , and shamelesse ; the Preacher confirmes it , Because sentence against an euill worke is not executed speedily , Eccles. 8. therefore the heart of the children of men is fully set in them to doe euill , Secondly , sinne is like a contagious disease , it will spred like a leprosie , especially where the law of leprosie is not in force , and where the wicked are not forced by the stroke of the sword , to cry vnto the sound that approach them , I am vncleane , I am vncleane , Leuit. 14. And so in time conniuencie breeds vitia adulta & praeualida ( as Tacitus calleth them ) and a State becomes like Rome ( of which Liuie speaketh ) Neque vitia , neque remedia ferre possumus : though the sinnes bee so strong that they vuioynt the whole State , yet the patient growes so tender , that it will sooner dye , than endure the setting of the ioynts againe . How neere wee are to our Climactericall yeare , I leaue it to the Statesman to consider ; onely this I will remember you , that a Iudge which is a Father in his Countrey , must be a louing Father , and of such a one Salomon speaketh , Pro. 13. Hee that loueth his sonne correcteth him betime . Or if a louing Father be too meane a precedent , imitate a good King , King Dauid , Betimes ( saith he , Psal. 101 ) will I rise to roote out the wicked . Or if you will goe higher , learne of God , who speakes thus vnto Cain , Genesis 4. If thou dost ill , in foribus peccatum , that is , ( as the Sonne of Syrack speaketh , Ecclus. 35. ) The Lord will not be slacke , the Almighty will not tarry long , till hee hath smitten in sunder the loynes of the vnmercifull , and auenged himselfe of the heathen . This I presse the rather , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Nazianzene speakes ) It is a very dangerous thing to be ouer prodigall of mercie , for it is nothing else but an occasion of crueltie , when rancke sinnes will not be cured without letting of great quantitie of blood ; a little seuerity in time would preuent a great deale of crueltie , I will not say , but somewhat that will resemble it , which the iniquitie of the times doth hasten to wrest from you , or , which is worse , to bring vpon the State . You see the admonition that ariseth from this place , is , that your feet bee not nimium lanei , lest your hands proue nimium ferreae , you must strike soone , that you may not strike too often , or too deepe .

But it is not enough that you proceede timely , except you proceede vnpartially ; you must proceede against whomsoeuer . Gods Law is , Deut. 1. Leuit. 19. I●● magnum & paruum iudicabis , Thou shalt not regard the poore because hee is poore , nor the rich because he is rich ; there is no respect of persons in God , neither should there be in his Lieutenants : A Iudges sentence must be like a true looking glasse , it must represent euerie mans case , as the glasse doth his countenance , neyther embellishing , nor deforming it . And no maruell , for seeing they are Physitians of the State , and sinnes are the diseases of it , what skils it whether a gangrene beginne at the head or the heele , seeing both wayes it will kill , if the part that is diseased be not cut off ? Except this be the difference , that the head being nearer the heart , a gangrene in the head will kill sooner , than that which is in the heele : euen so will the sinnes of great ones ouerthrow a State , sooner than those of the little ones . But yet I know not how wee are more prouident for our naturall body , than wee are for the politique , curing in that first the principall parts , and in this the lesse principall , if wee cure them . The vanity of which course Sigismund the Emperour well obserued in the generall Councell , when vpon the motion that it was fit to reforme the whole Church , one said , Then let vs begin at the Minorites , nay rather ( saith the Emperour ) at the Maiorites ; for if the great ones be good , the mean ones cannot easily be ill : but be the meane ones neuer so good , the great will be nothing the better . Iohn 7. I end this point with the saying of Christ , Nolite iudicare secundum faciem , sed iustum iudicium iudicate : and I wish you the zeale of Phyneas , Numb. 25. that spared not Zimri , or Cosbi , though the one were a Princes sonne of Simeon , and the other a Princes daughter of Madian ; so may it be imputed to you for righteousnesse , and to your seed after you .

And thus leauing the conditions to bee obserued in the vse of your power ; I come to the limitations of the power it selfe .

The limitations are two ; first , of the lawes . There are diuine and humane lawes , the Magistrate must proceed against the violaters of both ; against them that will not doe the law of God , against them that will not do the law of the King : Prou. 24. he must be Custos vtriusque Tabulae , & look to the obseruing of Salomons Feare God & the King ; or Christs , a greater than Salomons , Giue vnto Caesar the things that are Caesars , Matth. 24. and vnto God the things that are Gods ; he must conioyne both , and acknowledge Dominum , & Dominum , my Lord God , and my Lord the King . But with this difference , that , the one is an absolute Lord , the other but subordinate ; the one commands as in his owne right , the other but in the right of God .

Secondly , as are the Lords , so are their lawes ; Gods must haue the first place , the Kings but the second : And no maruell , seeing Gods lawes are primitiue , the Kings but deriuatiue ; nay , the substance of euery law is from God , it is but the determination of some circumstance that is left vnto the power of the King . In lawes meerly morall , Thou shalt not kill , Thou shalt not steale , &c. the King hath power onely in regard of the Sanction , not that God hath left it in his choice , whether these sinnes shall or shall not be punished ; but to his discretion hee hath left it how , and how farre the good of the State requires to haue them punished . In things meerly indifferent , ( because many things are lawfull in regard of that liberty which we haue from God , which are not expedient , in that society whereof we are parts with other men ) the Kings lawes may impose precepts , and that vnder paines ; but still prouiding that the law of nature , yea and of grace too , may stand with them , and be not impaired by them ; nay , nature and grace must in a Christian Common-weale giue the first light vnto them . Adde hereunto , that Gods lawes binde the conscience immediately , as hauing power in themselues to make things good or euill ; but the Kings lawes binde but mediately , as the King hath authority from God , and is in the promulging of his lawes the Minister of God . So that although you must looke to both , yet must not your care be of both alike , for both are not of like worth ; there must be an eminency in the care of Gods lawes , aboue the care of the Kings . Yea , there is a necessity too , for as Nazianzene speakes of Iouinian the Emperour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It was Princely wisedome in him to protect the truth , because the truth could best support him ; Kings lawes are neuer so readily obeyed , as where the people are religiously disposed , and Magistrates which neglect the care of Gods lawes , doe but teach the people how to vilifie theirs .

But you must be sure that the God be the God of Ezra , the true God , this is the first caution ; so were these Iudges , and so must you be ; you must not maintaine false religion , or persecute the true ; vnto the seruice of this true God you may lawfully compell , St. Augustine obserues it in the Parable of the Marriage Feast . And that it is profitable , you may perceiue also in the same Parable ; for of many that were compelled , wee finde but one that came without his wedding garment , the rest had their part in the Feast . God himselfe in Osea saith , Cap. 2. That he will hedge the Iewes way with thornes , so that they should not breake through to follow their spirituall fornication , but withall pricke themselues ; and marke what followes , the Iewes bethought themselues thereupon , and said , I will returne to my first husband ; ( and that was God ) for it was then better with me , than it is now . Nazianzene , a man of a meeke spirit , as appeareth in his writings , had obtained some patience to be vsed toward the Apollinarists , but when hee saw how ill it succeeded , hee wrote backe to the President of the Countrey , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , My intercession was vnseasonable , for these wicked men will not make so good vse of your indulgence , as to be ashamed and reclaimed . Wherefore as St. Iude obserues , you must saue some with feare , and plucke them out of the fire wherein they would burne themselues ; you must compell them to learn and obey the law of the God of Ezra , the true God : whereupon followeth also the next point , which is , they will the more easily be brought to doe the Kings law .

Of obseruing lawes in generall , I need say no more than I haue , but the iniquity of the times wills mee to remember you , that lawes must bee obeyed , though they be the lawes of the King of Persia ; this is the second caution . The Proctors of Rome , though they dare not flatly deny it , yet so sophystically handle it , that what with subiecting the scepter of Kings to the command of Popes , and exempting of such persons and cases , as seeme good vnto him , they vndermine what they would seeme to yeeld , and the most they grant is no more , nor no longer than their Holy Father doth , that s too much , or hereafter will allow them . If hee will abrogate all , they must acknowledge none ; no lawes of a King of Persia , a King that is not of their religion . Others haue learnedly and sufficiently shaken their grounds , and my Text is an argument of no small force , to resolue the consciences of such as doubt , whether a different religion doth euacuate the power of a lawfull Soueraigne . It doth not , though it be a false religion , how much more when it is the true , and the King , our King , commands onely for the God of Ezra , the true God , and enioynes no other worship of him , than according to his owne lawes , the vndoubted register whereof is the sacred Word of God ? Wherefore you must bee as the earth mentioned in the Reuelation , cap. 12. and swallow all those waters that the dragon casts forth to drowne the woman ; you must crush these seedes of rebellion , which ayme at nothing but the ouerthrow of true Religion .

And how must you crush it ? euen by punishment . And so I come to the second worke of iudgement , from the precept to the sanction , which containes the second limitation of the power .

Wherein I obserue , first , how farre the Magistrate may draw his sword ; Looke how farre his prouidence doth reach , so farre may his vengeance reach also . The reward of sinne is death , eternall death ; to violate Gods Lawes or the Kings , is no lesse than sinne , it should therefore be reuenged with eternall death . But behold here vnspeakeable mercie ; God would haue vs iudged here by men , that we be not condemned hereafter by him . This is the proper end of the keyes , and the sword , of the power that is in the Prince , and the Pastor . The occasion draweth mee to speake of the Sword ; yet let me giue you this Item touching the Keyes , that malefactors must remember , that for euerie of their offences challengable by the Law of man , they owe a repentance vnto God , and the greater their offence the deeper should be their repentance . Which I the rather note , because there are too many of them that scarce giue glorie vnto God , when they suffer by the Law ; and if they escape , make no conscience at all of their sin , as if how soeuer they speed at the iudgement seat of men , they were not to take heed that they be not cast at the barre of God ; which the first Councell of Nice well corrected , when imitating Gods law without preiudice to the ciuill sword , it appointed sundrie yeares penance according to the grieuousnesse of sinne . Sed pristino rigori non sumus pares ; the Liturgie of our Church saith , that it were to bee wished , but the iniquitie of the times , that it is not to be hoped .

Secondly , seeing your power should touch men with a losse temporall , to keepe them from a losse eternall , you see what wrong you doe them when you suffer them to spend their dayes in loosenesse , and in a moment ( as Iob speaketh ) though from their beds , they goe quicke down into hell ; how much better were it for them , if with one hand , or one eye , they might goe into heauen , than hauing both to bee cast into hell ? O then let the righteous rebuke them , yea smite them , rather than that your precious balmes should breake their heads , yea slay their soules ; spare nothing that is temporall , so you may preserue them from the paine which is eternall .

You see how farre you may draw the sword . But when you strike your strokes must bee proportionable to their sinnes ; but the proportion must not be Arithmeticall , but Geometricall , they must be secundum merita , but not aequalia meritis , you may punish intra , but not vltra medum ; so doth God , who notwithstanding doth punish in number , weight , and measure , Semper aliquid detrahit de poenae atrocitate , as Nazianzene speaketh 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he doth temper mercie with iudgement ; In the hand of the Lord there is a cup , the wine thereof is red , and it is full mixt , whereof though his children offending drinke , yet only the incorrigible wicked drinke the dregs thereof . And the same Father writing to the Emperours Deputie , reckoning vp his vertues , demands this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; what shall I say of your clemencie ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , here you decline something ; but he addes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I cannot much blame you , you haue God for your patterne , who in Hosea speakes thus of himselfe , How shall I giue thee vp O Ephraim ? how shall I deliuer thee O Israel ? how shall I make thee as Admah ? how shall I set thee as Seboim ? my heart is turned within mee , my repentings are rouled together , I will not execute the fiercenesse of my wrath &c. You must wisely then temper iudgement and mercie , but so that mercie doe not hinder iudgement , and yet that of the two , mercie reioyce against iudgement .

And thus haue you heard what a Iudge may , and must doe ; he may take the sword , and must vse it against malefactors , but with the conditions of the vse , and limitations of the power specified in my text . The conditions are two , he must vse it timely , and indifferently ; the limitations also two , he must extend it to all transgressions of both Tables , and intend it according to their transgressions . And the end of all must bee , by a temporall punishment to saue the wicked from eternall paine , or if that will not bee , that the blood of all cursing Shimei's , and factious Ioabs , and irreligious Abiathars also , may bee vpon their head , and the head of their seed ; but vpon Dauid , our Dauid , vpon his house , and vpon his throne , vpon this whole Church and Common weale , may bee peace for euer from the Lord .

MOst mighty , most mercifull Lord , who to preserue sincere pietie , and secure peace in the Church and Common weale , hast put the sword into the hands of mortall men , and for the vse thereof hast aduanced them aboue their Brethren : we humbly beseech thee , so to sanctifie them with thy grace , whom thou hast armed with thy power , that with a watchfull and single eye they may obserue , and represse with a seuere , yet a tender hand , all vnsound Beleeuers , and inordinate liuers , that Church and Common weale may blesse them as happy Supporters of this Christian State , and themselues may with comfort make their last account to the vnpartiall Iudge of quicke and dead , and now and euer both of vs may giue glory vnto thee that art our most mighty and most mercifull Lord . Amen .

Blessed are they that keep iudgement , and doe righteousnesse euermore , Psalme 106.

יהוה A SERMON PREACHED IN OXFORD AT AN ASSIZES . 1613. PSAL. 75. Vers. 2 , 3.

When I shall receiue the Congregation , I will iudge vprightly

The earth and all the inhabitants are dissolued , I beare vp the Pillars of it . Selah .

THis Psalme was penned , if not by , surely in the name of some worthy Iudge ; the people blesse God for the comfort they receiued by him , and hee promiseth to redresse the disorders of the people : put both their speeches together , and you haue a good Commentary vpon the title of this Psalme .

The title is Ne perdas , or rather Non perdes , the Hebrew Al-tasheth will beare both , and it imports , That a good Iudge yeelds the best hope that a disordered State may recouer , although it be farre gone .

Who this Iudge is all are not agreed ; some ghesse at him by one part of the Psalme , some by another , and according to their different apprehension , giue the Psalme , some a mysticall , some an historicall interpretation ; both may stand true , as elsewhere so here . But being to fit this present occasion , my purpose is to passe by the mysticall , and insist only vpon that sense which is historicall .

According to the history , the person that speakes seemeth to bee the king of Israel ; and that king , as it is most likely , is king Dauid . He speaks here first of his owne Tribunall , the Tribunall of a king ; but because that was set at naught by many insolent ones , hee calleth them to an higher Tribunall , the Tribunall of God , and telleth them , that it is God which from time to time appoints those that shall iudge here on earth , till by Christ he call that great Assizes , and fit Iudge of all the world .

This is the effect of the whole Psalme ; my Text containes so much thereof , as concernes the Tribunall of the king , the Dignity , the Necessity , the Vtility thereof .

To vnfold it , I beseech you to marke therein The person , and His work : the person is the king , whose worke is to iudge ; I will iudge .

But of the iudgement wee are farther taught , When it shall be executed , and How . The time is at an Assizes , When I shall receiue the Congregation . The manner is , according to the law to try the vprightnesse of mens liues , I will iudge vprightly ; and that of mens vprightnesse , the word Mesharim reacheth so farre .

As if this were not enough , here is a seuerall reason added to each of these branches , a reason of calling an Assizes . It is no more than needeth , there is much amisse in the people ; The earth and all the inhabitants thereof are dissolued . And a reason there is , why the king must iudge vprightly , and of vprightnesse ; because if any goe awry , if any swerue , hee must set and keepe them strait , so saith the king , I beare vp the pillars of it .

These be the points that are to bee considered on this Text , and that they are to be considered seriously , you may gather by the last word Selah , the character of a remarkable sentence ; it signifieth an extraordinary eleuation of the speakers voice , which calleth for a more than ordinary attention of the hearers eare . Consider then I beseech you in the feare of God , the particulars that I shall deliuer thereon , and God grant you a fruitfull vnderstanding of them all .

The first is the Person , and this person is the King ; to Iudge is his work . At Ierusalem are Thrones set for iudgement , saith another Psalme , and those thrones belong to the house of Dauid ; therefore in the Scripture is the kings throne called not onely the throne of Glory , but of Iudgement also : yea therefore of Glory , because of Iudgement , the Glory is giuen to countenance the Iudgement . So that the plaintiffes speech was , though not very courtly , yet very true , which hee vttered to a king denying him iustice , Si non vis iudicare , noli regnare , implying that it is the proper worke of a king to be a Iudge : And indeed , God commits the power of iudgement immediately to the king , and to that end setteth him vpon his owne Throne .

But you know what Iethro obserued to Moses , Exod 18. and what Moses himselfe in his complaint to God confessed to be true , A king in his owne person cannot beare all this burthen , if he attempt it , hee vainely tireth out both himselfe and his people ; wherefore it is Gods pleasure that so much as he cannot doe by himselfe , he shall doe by his officers . Whereupon ariseth a good distinction of a kings person ; It is either naturall , or politique ; and vnder the politique are contained the Iudges . This is cleare by Gods owne fact ; for when he called the 70. to bee assistants vnto Moses , and to that end did qualifie them , he saith not , that hee will take of his owne spirit , though that which hee tooke was the spirit of God , but God is pleased to call that the spirit of Moses , which he tooke and gaue to the 70. Numb. 11. giuing vs to vnderstand , that they were alwayes to bee reputed a part of Moses . Yea , and they communicate also in the same diuine title ; for I haue said , yee are Gods , containes not the peculiar title of a king , it extends to euery Iudge , as Moses teacheth in the Law , if it be not plaine enough in that 82. Psalme . So then when a king sendeth Iudges , hee sendeth his owne eares to heare the complaints of his people , his owne eyes to looke into their causes , and his owne mouth to pronounce according to that which is heard and seen . The person then in my Text , though at first sight it seeme to bee onely the king , yet now appeares to bee moreouer the Iudge , and by I , it is most plaine , ( Honourable and Beloued ) that you are vnderstood .

The Vse of this point for the people , is made by St. Peter , 1. Pet. 2. Wee must be subiect to euery ordinance of man , for the Lords sake , whether it be vnto the King as supreame , or to Gouernours sent from him , such as are the Iudges ; the improuement of their persons must make them reuerend in our eyes .

But there is a Vse also , which ( Honourable and Beloued ) must be made by you ; you may not mistake your eares , your eyes , your mouth : you haue of two sorts , priuate and publike ; the priuate you may vse about your domesticall affaires , but to the Bench you may bring none but the publicke ; you must heare there with none but the kings eares , and you know that a king is Abimelec , my Father the king , and being Father of his Countrey , doth heare like a Father , that is , most tenderly ; you must see with none but the kings eyes , and you know that My Lord the King is as ●n Angell of God , discerning good and euill , 2. Sam. 14. you must speake with none but the kings mouth , and the wisest of kings hath obserued , that There is a diuine sentence in the mouth of the king , P●ou 16. his lips shall not transgresse in iudgement . Nay , whereas euen the kings eares , and eies , and mouth , are not his owne , as he is a king , but Gods , you must looke for your quality yet higher , euen to that which is obserued in God ; Gods eare , as the Wise man hath well abridged that which the Scripture sets downe but in many words , is an eare of iealousie , Wisd. 1. and iealousie is the best whetstone of feeling attention ; The eye of the Lord , as Habakuk speaketh , chap. 1. is a pure eye , it can behold no iniquity . Finally , of the mouth of God , wisedome it selfe hath obserued , All his words are truth , and wickednesse is an abomination to his lips , Prou. 8. I conclude this point with the words of the Apostle , wrested I confesse to our purpose , yet the wrest is not much amisse ; You are not your owne , you sustaine anothers person , wherefore glorifie , shall I say the king ? if I said no more , it were enough to moue you ; but I must say more , glorifie God , with your eares , with your eies , with your mouth ; glorifie the king , glorifie God , they are the kings , yea they are Gods .

But wherefore are you trusted with them ? the worke will shew ; the kings worke , and yours vnder the king is to Iudge . And to Iudge , what is it but to Measure ? the Originall Shaphat hath that for his first signification , as appeares in Mishpot , which signifieth a rule ; and the Holy Ghost , author of that mother-tongue , doth significantly expresse , that the principall worke of a Iudge is to measure , yea , this very word Measure , which is by vse English , is by birth Hebrew , the plaine Hebrew Mesurah , whose originall is from Sur , which is , Principem esse , as if to measure were the proper worke of a Prince ; and the Imperiall definition of iustice , Iustitia est constans & perpetua volunt as ius suum cuique tribusndi , what is it , but a reall definition of this measure ? which Solon the renowned Lawgiuer of Athens aymed at also , in the wittie analogie by him obserued betweene coine and lawes , making both measures , but the one in the hands of priuate men , the other of the Magistrate .

A Prince then , and so a Iudge is a measurer ; and what wonder ? seeing he is the lieutenant of God , euen in that respect wherein God himselfe is termed a Measurer . The Heathen Philosopher could say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whose words you may expound by those of the Wiseman , wisd. 16. God doth all things in number , weight , and measure . Nay God himselfe hath witnessed it vnder his owne hand , the hand that wrote Baltassars doome vpon the wall , Mene , Mene , tekel , Thou art numbred , thou art weighed ; and how often in the Prophets doe we reade of the line , and the plummet , in the narration of the works of Gods prouidence ? God then is a Measurer , and vnder God the King , and vnder the King the Iudge , their iudgement is a measuring .

And the worke is most behoouefull ; for euerie man is partiall in his own case , out of selfe loue apt to stretch or shrinke a case , as it shall make for or against him , and out of malice moued eyther without cause , or aboue measure ; so that it would goe ill with a state were there not a measure , whereby to try how farre men ouerlash or come short in those quarrels that artise . There was no King in Israel , and euery man did that which was right in his owne eyes , but that right was in the eye of the Law plaine wrong , it was idolatrie , adulterie , robberie , murder , as it appeares in the booke of Iudges . God therefore dealeth mercifully with vs , that commands there should be a publicke Standard ; as in the market , that we bee not deceiued in our prouisions , so on the Tribunall , that we be not wronged in our eases . It is the expresse letter of the Law , Deut. 25. If a controuersie arise betweene man and man , they shall both come to the Iudge ; he is to measure their case .

The vse of this point for you ( Honourable and Beloued ) is , that the saying which Plato caused to bee engrauen at the entrie of his Schoole , is worthy to be set on the front of your Tribunals , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is pitie any should sit vpon that seat that hath not ( I say not skill ; the prouidence of the King is not so carelesse in the choyce of your persons ) but , a care to discharge that wherewith he is put in trust , and to bee indeed the measure of all cases ; a partie not interested in either side , but carrying himselfe indifferently between them both . That is your vse . And ours is , we must not be sonnes of Belial ; We may not vsurpe the sword to right our selues ; we may not displace the indifferencie of the Law , to giue soueraigntie to our intemperate affections . I conclude this sentence with the wordes of the Apostle , Brethren auenge not your selues , but giue place vnto wrath ; for vengeance is mine and I will repay , saith the Lord . He will repay one day by himself , but vntill then , he will haue his payment made by Iudges , vpon which warrant , the King spake these wordes , I will iudge .

But When ? At the Assizes ; when I shall receiue the Congregation . Some reade when I shall take a set time ; both Translations are ancient , the later as ancient as the Septuagint and Caldee Paraphrase , you may reade it in them ; the former as ancient as Aquila and Symachus , St. Basil reports it out of them , the later Translators incline some to the one side , and some to the other ; if you ioyne them both together , you haue no more than the full sense of the word ; for Mogned is not only an Assembly , but an assembly made at a solemne time .

But to leaue the words , and come to the matter . Men haue houses of their owne , and domesticall employments according to their meanes , but the instinct of nature , and their manifold wants incline them to be sociable , and to entertaine commerce with others ; hence sprang Societies : But societie cannot bee maintained without a rule of fellowship which commands to giue euerie man his due , and bends priuate endeauours towards the common good . To frame this rule Kings call one kinde of Assembly , which is a Parliament ; and to see whether this rule bee obserued , they call another , which is the Assizes . An Assizes is nothing but an assembling of the People , to enquire whether euerie man so temper the loue of himselfe , as not to wrong his neighbour ; whether hee take no other course to thriue than such as may further the Common wealth . And indeed in vaine were Parliaments , were it not for Assizes , you may see it in your priuate families ; to what end should a man giue instructions to his houshold , if he neuer meant to take account of their conformitie thereto ? But all this is no more than a ciuill ground , it deriues an Assizes , only from the light of reason ; my text goeth farther , it maketh it also a sacred Assembly , Mogned signifieth such a one : And indeede how can it be lesse ? doth not God stand in this Congregation ? and are not they that sit vpon the Bench called Gods ? Psalme 82. The Lawyers that plead at the Barre are euen in the entrance of the ciuill Law called Sacerdotes iustitiae , they haue a kinde of Priesthood : the Iurors , and all persons of necessary seruice , are bound Iuramento Dei , with the Lords oath ; so the Scripture calleth it , the worke , as Salomon speaketh , Prouerbs 21. is more than a sacrifice ; finally , the place is Mogned a Synagogue , a holy place .

I obserue this the rather , because I would raise the estimation of that place to a higher rate than it commonly passeth at with the vulgar people . The Iudge when he passeth from the Church to the Bench , doth but passe from one sacred assembly to another , only with this difference , that sitting but as a sheepe in this fold , in the other he sitteth as a shepheard . Wherefore the Iudge when he sitteth there must remember the saying of Natianzene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Thou art the Image of God , and they with whom thou dealest beare his image also ; if any staines haue blemished that image , purge them , but neuer forget so to deale with the people as those that beare Gods image . The Lawyers must remember that the Iudges Bench is Gods Altar , and being Priests thereat they may not sacrifice with eyther polluted tongues or hands . The Iurors that haue bound themselues to God , must deale as in his sight , they must take heed of that wherewith they are too vsually charged , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; priuate men , the common weale , are not so much abused , they are not abused so cunningly by any thing , as by their oathes ; The words are significant , giue me leaue to open them . Sinnes are compared to debts , he that breaketh a Law becommeth a debter thereby ; the Iudge commeth to enquire after those debts , that satisfaction may bee made for priuate , for publick wronges , the Iurors are trusted with the relation and taxation of these debts , they are to bring in , who is in debt , and how far , and their oathes are credited herein ; but their oath is become a sophister , and cunningly priuate wrongs , at the one barre , and publike , at the other , receiue an acquittance ; and yet the debter makes no paiment , or surely no such payment as in equitie he should . If their oath were Iuramentum diaboli , their sophistrie were tolerable , but I beseech them in the feare of God to consider that sinceritie is the attribute of the oath of God , and let them take heed , lest obliging themselues to God , and doing seruice to the Diuel , they descend not into hell , when they hope to ascend to heauen . Finally , whereas the ground whereupon the Assembly standeth is holy ground ; let euerie man put off his shooes , put off his corrupt affections ; so shall the worke be an acceptable , a profitable sacrifice , which may yeeld a sweet sauour vnto God , and a sauour of rest vnto our whole Land ; it shall so be , and it shall do so , if the Iudge hauing called this assembly , iudge according to the rule , if hee iudge vprightly . I come then from the time to the manner .

Some take the word Mesharim for a Nown , some for an Aduerb , wherupon arise two interpretations , one respecting the person of the Iudge , the other that whereupon the Iudge worketh . If you respect the person of the Iudge , then the words are , I will iudge vprightly , that is , according to the Law . Before you heard of a publicke standard , whereat mens causes must be tryed ; the Iudge is not fabricator , but adhibitor mensurae ; Iupiter ipse duas aequato examine lances Sustinet ; the King himselfe , much more the Iudge , is put in trust with it , not to make it , but to vse it ; and as St. Augustine speakes , Non iudicat de legibus , sed secundum leges , he must not confound a Parliament with an Assizes . That is the first thing that must be noted .

A second thing is , that the word signifieth streight , or right lines , which is the proper attribute of a Law ; and you know that recta linea est brenissima inter eosdem terminos , and if mens causes be iudged according to Law , the handling of them must not take the next way about , the proceeding must be , as euen , so speedy .

And yet , which wee must note in the third place , the straitnesse of the Law is not a mathematicall , but a morall straitnesse ; It is not inflexible , but it is so farre to be bent , as the minde of the Law giuer did intend . A Iudge must not insist vpon the words of a Law , but put on the minde of a Law-maker , and a Law-maker doth follow medium , not arithmeticum , but ge●metricum , not rei , but rationis . The circumstances of quid , quantum , cui , quando , Heb. 7. do varie the proceeding , and yet the rule is still euen . Prouided alwaies that the King and the Iudge bee as Melchisedeck , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so righteous a King and Iudge , that he hath no consanguinity nor affinity , but only the common weale ; If a Iudge follow such a rule , hee then iudgeth vprightly .

But I told you though Mesharim may beevsed Aduerbially , yet is it a Nown ; and so the Ancients did take it in this place , as appeares by their translating it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , recta , and I thinke it is most naturall here , to referre it to that whereupon the Iudge worketh ; Hee calleth an Assembly to see what vprightnesse there is in mens carriage . God , as the Preacher speaketh , made man straight , the word is iashar , that is , set him in a straight way ; the holy Ghost doth much delight to resemble Lawes by waies , and that resemblance is implied in this word , but man being set so straight sought out many inuentions &c. The Rule is as true in policie , as in diuinitie . S. Iohn Baptist the harbinger of Christ according to the Prophefie of Esay , crying vnto the people to prepare Christs way , and to make his path straight , doth reduce all the obliquitie thereof vnto foure heads , saying , that euery hill must be brought low . You shall finde some men through pride , to swell like hils , like mountaines , lifting themselues aboue their ranke , and vsurping more power than belongs vnto them ; such are the violent oppressors of the poore . And I adde vnto them those that are mountainous also , the supporters of the man of sin dwelling vpon the seuen hils , who vsurped spirituall power of old , but of late is grown more eager for a temporall ; hee hath many Proctors for both in this Land , and they should all be brought low . Besides these Mountaines you shall find Valleyes , men that by base qualities fall below their ranke , the ranke of men , such as are Epicures ; yea vnto the ranke of diuels , such as are profest Atheists ; this Land swarmeth with too many of them , they are not ashamed , so gracelesse are they , yea so senslesse , that they do not tremble to name themselues the damned Crue ; such vallies would be filled vp ; if it might be , by discipline they should bee reclaimed ; if not , by the sword they should be cut off , lest they proue bottomlesse gulfes , and swallow vp the whole Land : it is to be feared , if th●y bee long tolerated , God will pursue with vengeance the whole Land for their blaphemies . Besides these , you shall find some serpentine waies , S. Iohn calleth them crooked waies , the waies of subtill foxes , that wilily circumuent yong ones , and simple ones , and strippe them of their goods , of their lands ; they would be set straight , and that craft which preuailes elsewhere , should not serue when they are pierced into by the direct eye of a Iudge . Finally , you shall find ruffe waies , the waies of scandalous persons , that are exemplarily ill , and make many weake ones to fall ; they must bee made smooth : if their hearts cannot be altered , yet their deeds must be bridled , that they cause not others to offend ; such are the corrupters of youth by gaming , by drinking , & other loose liuing . In a word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; you must apply your measure to them , and spare no obliquitie that is in any of them ; then shall the way of all the people be via librata , as Esay speakes of the way of righteous men , it shall bee straight , or leuell .

There is one thing more which I may not omit . This word is neuer read but plurall ; & the reason therof may be manifold , the worst is worth your marking . If you look vpon the persons on whom a Iudge workes they are good or bad ; he must withhold iustice from neither of them , and iustice requires that one haue proemium , the other poenam , each receiue according as he deserues ; and iudgment is not full except both parties haue their due ; so saith the Law , The Iudge shall iustifie the righteous , and condemne the wicked ; You may not violate this Combination . There is another Combination in the Rule by which you iudge , and that is of commutatine and distributiue Iustice ; you haue two Barres , one for nisiprius , and the other for criminall Causes ; my text requires that the measure be euen at both Barres .

Adde hereunto that you are Custodes vtriusque Tabulae , and must haue a care as well that God bee serued as the Common Weale , keeping your selfe to the discreet limitation which Constantine the Emperour set vnto himselfe , leauing Episcopatum ad intra vnto vs ; ( I meane the defining of sacred things ) and taking vnto your selues no more but Episcopatum ad extra , the compulsiue commanding of those that are refractarie , vnto the good Ordinances appointed by the publicke authoritie of the Church , that so the slanders of the Romanists may be refuted , and yet that duetie that you owe to Gods Church bee discharged . You must take care of this second Combination .

There is a third also that lookes to your owne persons ; here must bee a Combination of your head , and your heart ; you must iudge not onely rectum , but rectè that the sentence bee vpright depends vpon you skill , but it is your heart that maketh it a vertuous sensentence : And surely the Holy Ghost meaneth something , when in the sixteenth of Deuteronomie it is said , Thoushalt follow Iustice , Iustice , hee meaneth the Iustice of the head and the heart . Yea seeing you are not onely Magistrates , but Christian Magistrates , there must bee in your sentence not onely Equitie , but Pietie ; your Religion must raise your morall vertues vnto an heauenly pitch , and what you doe , you must doe in Faith , and to the Glorie of God . This is the last Combination , and for you the best ; the former two doe rather benefit others . I conclude this Point with a wish , that you would imitate Iob , who when hee came to the Tribunall , reports of himselfe that hee put on righteousnesse , and it couered him , iudgement , and it was a robe , and a crowne vnto him , Iob 29. And I pray God , that righteousnesse may goe before you , and set your steppes in the way . And thus much of the manner of dealing .

It followeth now that we come vnto the Reasons ; which are two : The first is the reason of assembling the people , or calling an Assizes : there is great reason for that , for there is much amisse , The earth and all the inhabitants are dissolued .

Were wee immutable , though wee should neede directiue , yet of correctiue instice wee should haue no neede . A Parliament were enough to set vs in a good way , it would bee superfluous to examine our wayes at an Assizes ; but our condition was mutable in Paradise , it is much more so now ; It appeares in that wee may bee dissolued , or , as the word in the originall is , melted . But there are two kinde of meltings , according as the parts of the bodie melted are of two sorts , homogeneous , or heterogeneous : If homogeneous , as gold and siluer , then though they melt , yet do they not loose their holdfast ; cast gold into the fire , melt it will , but so , that in running the parts doe hold fast together : But if the parts bee heterogeneous , then not onely the whole melteth , but the parts fall asunder , and are loosed the one from the other . The melting whereto wee are subiect is of the later sort , and therefore the Interpreter , intending the meaning rather than the signification of the word translates it are dissolued ; that is , so melted , as that one part hangs not to another . But let vs looke a little farther into this kinde of melting .

As in our bodie naturall , so in the bodie politicke , melting groweth from some outward heate which extracteth the inward , and so dis-inableth the parts which were strengthned thereby to hold together . There is a fire of charitie and iustice , by which the societie of men is fostered and cherished , so long as they hold , wee hold together , and when they faile , wee fall asunder ; now they faile not except they bee extracted , extracted by a fire , and that is the fire of Hell : the Diuell that could not endure that blessed societie that we enioyed in Paradise with God , with Angels , each with the other , but loosed all the bands , and set vs at oddes ; cannot endure so much as the continuance of ciuill societies , but hee is still at his forge , and is blowing of his coales , and wee are too apt to come neare his fire ; the fire of concupiscence which is a melting fire . Saint Austine fitly on this place moueth the question , and answers it himselfe , Si defluxit terra , vnde defluxit nisi à peccatis ? hee addeth , cupiditate superiorum roboratur , & quasi liquescit cupiditate inferiorum ; if wee will finde out the true cause of melting , wee must finde it in sinne . And sinne what is it but the inclination of our heart vnto these base and earthly things , which should bee carried towards heauen and heauenly things ? while our thoughts doe so stoope , wee approach that fire of which Saint Iames speakes , that it setteth the tongue on fire ; and wee may well say , that the whole frame of nature is set on fire thereby , so set on fire , that it is melted , so melted , that it is dissolued . There is a threefold band , 1. betweene GOD and Man ; 2. betweene superiours and inferiours ; 3. betweene those that are equals . In those that come neare this fire they are melted all ; there continueth no communion betweene God and vs , for want of pi●tie ; no communion betweene superiours and inferiours , neyther respects the other as it ought ; nor any commerce between equals , each doth endeauour to deuour the other .

But to open this a little plainer ; From our bodie naturall wee must learne what an euill this melting is in the bodie politicke . In the bodie naturall if a ioynt bee dissolued wee finde a double euill , the part groweth weake in it selfe , and troublessome to the neighbour parts , as you may see in an arme out of ioynt , it is weake it selfe , and a burthen vnto the next part whereupon it resteth , beeing not able to sustaine it selfe ; the same falleth out in the policique melting . Men through disorder grow weake themselues , and they are troublesome to others ; weake they are , though their lusts bee strong ; because that strength is not of the man , who should bee a reasonable creature , but it is of a beast , of the sensuall part of a man . Hee that rideth a fierce horse , let the horse keepe what pace hee will , so long as the rider commandes him by the bridle , wee say , hee rides strongly ; but if the horse get the bit in his mouth and runne away , the faster his pace the weaker the rider , because hee cannot checke him : Our affections are as that fierce horse , and our reason should bee as a strong bridle ; stirre they neuer so much , if reason commaund , wee are strong ; but if reason haue no power , and they runne loose , then certainely the more violent they are , the weaker are wee . Wee speake significantly when wee say , that a man transported by his passions is an impotent man ; and wee therein imitate the phrase of GOD himselfe , who by the Prophet reproouing Iudah for her vnsatiable spirituall fornication ; saith , How weake is thy heart ? Drunkards , and murtherers , adulterers , and all kinde of dissolute liuers , thinke themselues very stronge , because they haue their full forthe in sinne ; but let them not deceiue themselues , they are melted , they are dissolued ; this is but a weakenesse , they haue lost that strength not onely wherewith God created them vnto vertue , but euen that strength wherewith humane policie doth strengthen them vnto ciuill societie : they are vnprofitable therefore .

But that is not all the euill . A member out of ioynt is not only vnseruiceable it selfe , but also painefull to the other partes : And whosoeuer groweth disordered , as hee weakeneth himselfe , so is hee mischieuous to others ; adulterers to other mens wiues , murtherers to their persons , robbers to their goods , slanderers to their good name ; it is the condition of all sins , they disorder policies .

That which I obserue vnto Iudges herein is , that they should not onely take notice of the facts , vpon which they sit Iudges , but to stirre vp in themselues the zeale of iustice , should diligently consider these two things which cleaue vnto euery such fact , the weakenesse and the annoyance of the malefactour ; hee is not what hee should bee , seruiceable to the State ; and what hee should not bee hee is , mischieuous vnto others . So much is implyed , when hee is said to bee dissolued .

But let vs see of whom this melting or dissoluing is affirmed . The earth and all the inhabitants thereof are dissolued .

Some take these words according to the figure 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and resolue them thus , All the inhabitants of the earth are dissolued ; as if the melting and dissoluing did concerne onely the persons , yea and point out also such persons as are apt to bee dissolued , namely , those that haue their thoughts and affections grouelling vpon the earth . We haue a distinction in Saint Paul of the two ADAMS , The first was of earth , earthly , the second was the Lord from Heauen ; as is the earthly , so are they that are earthly , and as is the heauenly , so are they that are heauenly , 1. Corinth. 15. they are so in this , that the earthly is easily dissolued , but the heauenly is not : if wee did set our affections on things aboue , and not on things below ; if wee had our conuersation in Heauen , and would bee , though in the world , yet not of it , wee neede not feare melting , wee should not bee dissolued ; but while wee grow more like the old Adam than the new , while wee set our affections on things below , and sauour onely the things of earth , no wonder if wee melt , if wee bee dissolued . The Admonition for vs all , is to keepe vs to the example of CHRIST , yea to let CHRIST liue in vs ; let our hearts bee possessed with the loue of Heauen and Heauenly things , so shall wee not proue melting or disordered members of the State .

But the words may bee taken as they lye in my Text , and the dissoluing may bee applyed no lesse to the earth , than to the inhabitants thereof ; both may bee dissolued , both may melt . But then wee must obserue a distinction . There is a penall , and there is a sinnefull melting ; the earth is subiect to a penall , but the sinnefull is that whereunto men onely are subiect , and being subiect thereunto , cause the earth to bee subiect to the other . A fruitfull land may become barren , and a healthy Countrey become contagious , yea a Countrey that is like the Garden of GOD , as Sodome was , may become a salt , a dead Sea , as Sodome is , which is the penall melting or dissoluing thereof : But this befalleth not , except the people sinne ; and the crye of their sinne come vp vnto God ; Maledicta terra propter te , hath a constant truth , there is neuer any penall melting , where a sinnefull melting hath not gone before .

The Vse that I would make hereof is , That when wee see plagues , wee should thereby bee put in minde of sinnes ; the Magistrate should bestirre himselfe thereabout especially , hee should inquire after crying sinnes . GOD taught this lesson to Ioshua , when the Israelites fled before the men of Ai : Ioshua rent his clothes , and fell to his prayers , and so did others with him ; a good worke you would thinke in such a case to deprecate the wrath of GOD ; but GOD telleth Ioshua that he should intend another worke , Vp , saith hee , what makest thou here ? Israel hath sinned , therefore they cannot stand before their enemies , Goe thou and correct that sinne ; and that sinne was but the sinne of one , how much more must hee doe it , if as in the Text , All the inhabitants bee dissolued ? The more sinners , the more speed must the Magistrate make , and there can be no more than All.

But All may bee vnderstood eyther of singula generunt , or genera singulorum ; it cannot bee vnderstood of singula generum , God neuer suffered sinne so farre to preuaile , but hee euer had a Church in the world , and some true children ; the world could not continue if it were so bad as to haue none . Though the times when Dauid came to the Crowne were verie bad , yet not so bad ; there liued Nathan , and Gad , and Sadoc , and manie thousands too no doubt were there in the dayes of Saul , as in the dayes of Ahab , which liued in the feare of God , and as orderly members of the State : but denominatio sequitur maiorem partem ; the greater part was the worser part ; and therefore the complaint is bent against the whole . A complaint which may well fit our dayes , wherein , though GOD hath preserued manie as liuing members of CHRIST , and profitable inhabitants of this Land , yet can it not bee denyed , that all sorts of sinnes doe raigne in all sorts of persons : Wee may renew Esayes complaint , Chapt. 1. From the sole of the foote vnto the head there is nothing whole therein . And Chapt. 3. The people are oppressed one of another , euery man by his neighbour ; the children presume against the ancient , the vile against the Honourable ; what State is there that is not dissolued ? Honourable and Beloued , I will not wrong your wisedomes so farre as to particularize , onely this I obserue , that when you giue your charge , you doe nothing but relate the liues of the people ; they yeeld instances of all those sinnes which you so profitably disswade , and I would the Grand-Iurie , that haue their eares open to heare your charge , would haue their eyes open also to behold the peoples liues , and make a conscience to present what , if they winke not , they cannot choose but see ; and if they present , there remaines nothing but that you , Honourable and Beloued , doe your part as carefully as they performe theirs faithfully . And your part is set downe in the next point of the text , in these wordes of King Dauid , I beare vp the Pillars thereof .

This is the second reason , the reason why you must iudge vprightly ; because when things are amisse , the redresse of them lieth in you , you beare vp the pillars thereof . The Pillars of a State are good Lawes , and good men ; good Lawes are the Pillars that beare vp men , and men beeing so borne vp by good Lawes , doe beare vp the whole state of the Land . The reason why this title is giuen vnto Lawes , is eyther historicall or morall ; The historicall is the ancient custome of ingrauing Lawes in brasse , and fastening of them to pillars in publique places , as wee vse now the Kings Proclamations ; it were not hard out of diuers Authors to confirme this custome . I will alledge but two , and they are two feeling authorities ; the one to bee heeded by a Iudge , which is the saying of a Poet , Fixit Leges pretio atque refixit ; the other is also the saying of a Poet , but it lookes vnto the common people , Hae ( he meaneth Lawes ) miserae ad parietem sunt fixae clauis ferreis , vbi malos mores affigi nimio fuerat aequius . Saint Paul seemeth to allude to this custome , when hee calleth the Church The pillar and ground of truth , 1 Tim. 3.

But to leaue the historicall reason ; there is a morall reason of it also . Our wits and our wills doe both stay themselues vpon the Lawes ; while wee reade Philosophers writings de aeque & bono , what is meete to bee done , and what is not meete , our iudgements doe wauer through vnresolued discourse , so soone as a Law hath defined , men cease to dispute , wee captiuate our iudgment to the wisedome of the State , and hold their resolution not to bee excepted against . As a Law fixeth our iudgement , so doth it settle our will also ; though good bee louely , yet the loue of good is but weake in vs , and were there not a Law that threatens the transgressors , how little wee loue good it would too soone appeare ? When our affections would melt with sinne , they are held together , and held vnto their duetie by the bridle of the law ; the law stayes , the law holds , and therefore Saint Basil doth well vnderstand by these Pillars 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , those Lawes which with power and authoritie settle euerie man in his orderly course of life . Lycinius the Emperour spake barbarously , when ( as Eusebius reports ) hee said , that Iuris cognitio was virus & pestis Reipublicae , and the Iewes , who ( as Ambrose obserues ) said , that Leges were Crimina , spake but as Iewes , that is , as a rebellious people ; And the Anabaptists that hold Lawes to bee contrarie to Christian libertie , doe but by their doctrine giue vs to vnderstand , the qualities of their liues ; which is Epicuricall licentiousnesse . But Christians must giue Lawes their right , and repute them as they are , the Pillars of the , State .

They are immediately the Pillars of the inhabitants , and the inhabitants beeing qualified by them become Pillars of the State . Therefore good men are a second kinde of Pillars ; and indeede so they are called ; St. Paul giues that name to Peter , Iames , and Iohn , Galathians 2. Nazianzene saith of Athanasius , that he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and of Attalus , Nicephorus saith , that hee was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Neither is this true onely of the Worthies of the Church , but of the Common weale also ; Ioseph is called not onely Pastor , but Petra Israelis ; as much is to bee vnderstood of Eliakim the sonne of Helchia , of whom God saith in Esay , cap. 22. I will fasten him as a naile in a sure place , and he shall bee for a glorious throne to his fathers house , and they shall hang vpon him all the glorie of his fathers house , &c. the meaning is , they shall all rest vpon him . And indeede there is no good man vpon whom the Land doth not rest ; for as the world was made for them , so they beare it vp , and when GOD remooues them , the world groweth so much the weaker : yea the wicked themselues doe grow the weaker ; for that they doe enioye their states they are beholding to the good ; they thinke , when they breake Lawes , and persecute good men , themselues fare the better , and their posteritie is the greater ; but fooles they are , and therein proue their owne foes ; for they ouerturne the Pillars whereupon both themselues and the whole State doe leane . There is that care in vnreasonable Creatures of the preseruation of the whole , that euerie part will hazzard it selfe to preuent the common ruine ; onely men , forgetting that themselues must perish when the Common weale goeth to wracke , to satisfie their own lusts continually push at , and would ouerturne both kind of Pillars , and Sampson-like though not with so good a minde as Sampson , nor in so good a cause , ( for themselues are more like Philistines ) endeauour the ruine both of others and themselues . What is the remedie ? surely the remedie lyeth in you , in you that are the Pillars of the Pillars ; In vos domus omnis inclinata recumbit . Good Lawes and good men are like vnto a Vine that beareth grapes yeelding pleasant liquour to cheere both GOD and men : But a Vine must haue a prop , or else it will fall to the ground , and there all the grapes will rot . Of the Lawes wee doe quickly perceiue that same of the Poet true , Mores trahunt leges in potestatem sui ; euerie man would bee a Law vnto himselfe , a Law of vnrighteousnesse ; and as for good men , the better they are , the worse they should fare , they should not bee thought worthie to breathe ; but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it neuer appeares how powerfull a law is , till a law is in the hands of a good Iudge ; then all stand in awe of it , and good men , if they haue a sunctuarie to betake themselues vnto , ( and a good Iudge is such a sanctuarie ) dare boldly professe and practise goodnesse : wherefore what in Aeschilus is said of Atlas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that may bee affirmed of good Iudges , on whose shoulders the Pillars of the Church and Common weale doe rest , They beare them vp , So we translate ; but the word is more significant , it is borrowed from architecture , and hath reference to Mesharim that is gone before , a terme of the same art also , and imports that a Iudge so soone as euer hee hath applyed his rule , and findes a Pillar to incline , he falleth to setting of it straight ; no lesse than a good surgeon , must a good Iudge iustissimas facere luxationum compositiones , neuer leaue mouing of the bone , till hee hath set it in his iust place ; no more must a Iudge leaue reforming of a person , till hee is come into good order . No doubt but it will fall out , that as in setting of a ioynt the patient will bee impatient ; so austere reformation will bee impugned with much murmuring ; for exitium suum mali pronâ cupiditate desiderant ; yet must you haue a Lions heart , which is commended in a good Surgeon or Physitian , and as Iulius Firmicus spake to Magistrates , so doe I vnto you , Subuenite miseris libertate pereuntibus , melius est vt liberetis inuitos , quàm vt volentibus concedatis exitium ; and you shall finde the saying of Salomon true in the end , that hee that reproues a man shall finde more thankes at the last , than hee that flattereth him with his lippes ; and they will say with Saint Bernard , Homil. 55. in Cantic . Bonum indicium quod me illi districto diuinoque subducit . Wee haue good cause saith Saint Austine to thanke GOD that himselfe doth not strike so soone as wee sinne , but expects our repentance , and thereunto calleth vs by many meanes ; and no small one is the tribunall of the Iudge ; hee hath the rectifying of all crooked Pillars , to set them straight , yea and keepe them straight also ; the awe wherein they must stand of you , must make euerie man carefull to keepe his place , and if you faile , wee haue iust cause to feare , Ne collapsa ruant subductis tecta Columnis . For if the light bee darkenesse , how great is that darkenesse ? and if the salt bee vnsauorie , wherewith shall it bee seasoned ? and what will become of the Common weale , if our eyes see that which Salomons did vnder the Sunne , The place of iudgement , that wickednesse was there , and the place of righteousnesse , that iniquitie was there ? It is much euill that the State shall fare so ill , but it is an euill that must bee feared by you ; for a Iudge is guiltie of whatsouer hee might and did not reforme , and your account will bee the heauier , the more you suffer to scape vnpunished . Wherefore seeing GOD hath done you this honour to bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( for I told you that you are a part of the politique person of the King , yea as CHRIST is lapis angularis , the corner stone of the Church , so you are also of the Common weale ) falsifie not your names , faile not the Pillars , beare out and vp both Lawes and good men , deliuer him that suffereth wrong from the hand of the Oppressour ; and be not faint hearted when you sit in iudgement ; be as a Father vnto the fatherlesse , and in stead of a Husband vnto their Mother , so shall you bee the sonnes of the most high , and he shall loue you more than your mother doth , Eccles. 4.

The last point is that which calleth for your attention to euerie of these former points , Selah ; I told you it is the character of a remarkeable sentence . There bee diuerse coniectures at the meaning of this word , but the likeliest is that which iudgeth of it by the matter whereunto the Holy Ghost commonly doth apply it . Some take it intensiuely , as if it did note a superlatiue degree ; some protensiuely , as if it did note a perpetuitie of time ; I will ioyne both : surely this sentence is such , as you cannot thinke vpon it eyther too much or too long , yea , euerie branch of it deserues a constant deepe meditation . Your person doth , for it represents the King , yea GOD himselfe ; and deserues not that a Selah ? your office , you are the common measure of all mens causes , and ouer-rule all mens partialitie ; deferues not that a Selah ? your assemblies are sacred , many waies sacred ; how can you looke on them without a Selah ? and that which you enquire after in them , what is it but vprightnesse ? how conformable they are in their liues vnto the Lawes ; surely that deserues a Selah : but when you finde how much men haue gone astray , and swarued from that euen rule , that will raise your Selah to a higher pitch : Finally the benefit expected from you to set right what is awry , doth deserue the highest Selah ; there is not an ordinarie point in the text , therefore must you entertaine it with more than an ordinarie regard .

I must end . The summe of all is ; Iudges are sacred persons , trusted with the allowed standard of the Common weale , to call the people to it , and by it to examine their liues , that finding how farre they haue declined , they may set and keep all vpright .

O Lord that hast vouchsafed this honour vnto men , and art pleased that such trust should bee reposed in them ; giue them grace to tender their honour , in beeing carefull of their charge : Blesse this sacred Assembly that all triacts therein may passe

now teach vs ? Surely , first , discreetly to distinguish times , then to solemnize extraordinarie times religiously . These two points are amplified throughout the whole Psalme , but wee haue a good taste of them in those words that now I haue read vnto you .

Here we shall learne first to distinguish times ; All times are not alike , there are nights aswell as there are dayes , the time here remembred is a day , a remarkable day , it hath the two markes of a Festiuall set vpon it .

To the making of a Festiuall , two things must concurre ; Operatio diuina , & Recognitio humana ; there must be some extraordinarie worke of God done thereon , and man must make a speciall acknowledgement thereof . Both these are euident in my text ; First , Gods Worke , Deus fecit , God made the time a Day ; Secondly , Mans Acknowledgement , Haec est dies , the Church doth Kalender it for a high day .

As we must learne thus discreetly to distinguish times , so we must also learne to solemnize them Religiously ; In performance whereof the text will teach vs What we must doe , and How .

That which wee must doe is reduced to two Heads ; wee must take full comfort in such a Day , we must reioyce and be glad in it ; Reioyce with our bodies ; Bee glad in our soules , both bodie and soule must expresse a comfortable sense . Neither must wee only take comfort in it , but pray also for the happie continuance of it : for the continuance , Saue Lord ; we may be depriued of it : for the happie continuance of it , Prosper Lord ; it may be in vaine bestowed on vs .

These be the things that must bee done ; But How ? that is , When ? and by whom ? When ? Now ; at the verie same time that Wee haue ioyed in the Day , must Wee also bee praying for the continuance thereof . And whom doth the Psalmist meane by We ? Looke vnto the beginning of the Psalme , and you shall find the parties thus specified , Israel , the House of Aaron , all that feare the Lord ; the Common-weale , the Church , the Cleargie , the Laitie , all whom the Day concernes must take notice thereof , and expresse this dutie thereon .

You see the summe of this Scripture , which I will now ( God willing ) enlarge farther , and apply vnto our present occasion . But before I enter vpon the particulars I may not forget to let you vnderstand that this Psalme hath a double sense , an Historicall , and a Mysticall ; the Historicall concernes King Dauid and the Kingdome of Israel ; the Mysticall toucheth Christ and his Church . The Mysticall hath warrant from the Gospell , wherein Christ doth apply some branches , of this Psalme vnto himselfe : the the Historicall is cleare in the Bookes of Samuel , which intreat of the aduancement of King Dauid . If we follow the Mysticall then the Day here remembred is Easter day , or the Day of Christs Resurrection , and that was a Day indeed ; the Sunne of Righteousnesse , then shone forth in great strength , and brought life and immortalitie to life . But if we follow the Historicall sense then was the Day here remembred the Day of K. Dauids succession vnto Saul ; a verie Festiuall Day to Israel , though not so high a Feast as is our Easter day . The Fathers Commentaries runne most vpon the first sense , our occasion is better fitted with the latter , wherefore ( without preiudice to the former ) we will insist thereon ; leauing the Mysticall we will insist only vpon the Historicall sense of these words .

The first point therein is , the discreet distinguishing of Times . All times are not alike , there are nights and there are dayes , the time here specified is a Day . Saint Basils Rule must guide vs in vnderstanding this word ; he tels vs that when the Holy Ghost speaketh of a Day in this and many other places wee must not plod vpon the course of the Sunne , but looke vnto the occurrents of the time ; the occurents are of two sorts , prosperous or aduerse ; the former is vsually called Day , and the later Night . We haue not then to doe with a Naturall , but a Metaphoricall Day . But Metaphors haue their reasonable grounds , and because they are Implicitae Similitudines , close couched resemblances , we must vnwrap them , that wee may see the resonablenesse that is in the vse of them ; If we doe this in our present Metaphor , the reason will be apparent , why a prosperous state is tearmed a Day . For a Day is caused by the Sunne rising , who by his beames sendeth to the earth Light and Heate ; Light by which all things are discerned , and may bee distinguished , and Heate by which they are quickened and cherished : Euen so in a prosperous State there is something that answereth to the Sunne , and that is a good King ; and well may the King bee tearmed a Sunne in the Common-We●le , as the Sunne is tearmed a King in the midst of the Planets . A good King then like the Sunne ouer-spreads the Common-Weale with Light and Heate : Light ; all things doe appeare in their right hue ; flatter●e or tyrannie doth not blanch or beare out falshood as truth , and good as euill ; euery one beareth his proper name , and is reputed no better then he is ; which is no small Blessing of a State , if we take notice of that which is occurrent in euerie Historie , That the best men haue beene branded as the vilest , and the vilest haue beene commended for Worthies ; so farre hath darknesse ouercast the iudgement of the World : seeke no farther then the storie of Christ , and his Apostles , the Scribes and the Pharisees . As a good King doth remedie this perue●snesse of iudgement by a truer light : so doth hee by a vegetable heate put heart into those that deserue well , and further their well fare ; it is no small blessing ; you may gather it out of the 72. Psalme , where the cheareful face ( as it were ) of the State doth speake the comfortable influence of a good King : you may amplifie this point by that difference , which in the 104. Psalme you finde betweene a day and a night . The night is a time wherein the sauage beasts doe range abroad , men retire and appeare not ; but in the day men goe freely abroad to their labour , and the sauage beasts retire : euen so in the time of an ill gouerned Common-Weale , all sorts of beastly men , as filthy as Swine , as greedie as Wolues , as cruell as Tigres , as deceitfull as the Crocodile , these and such like riot and controule , and without shame satisfie their lust , and then it is dangerous to be iust , to be mercifull . But the countenance of a good King chaseth such vermine away , and none vnlike vnto him , find Grace with him , or appeare before him ; the 101. Psalme hath no other argument but this very point ; and Solomon hath exprest it in seuerall Prouerbs .

This blessing of Light and Heat , of distinguishing and cherishing the good from , and aboue the bad , springs from a good King , if hee bee only a Head of the Common-Weale ; many Heathen Kingdomes enioyed such Dayes ; vnder their Augustus , Traians , Adrians , and the like ; But if the King be also a member of the Church , a King of Israel , as King Dauid was , then doth he yeild vnto his State another Day , vnto the Ciuill hee addes a Spirituall Day ; for as Constantine said well , A good King is , Episcopus ad extra Ecclesiam , as the Pastors are ad intra ; though he may not administer sacred things , yet must hee command them to be administred ; to bee administred sincerely that no Errours or Heresies dimme the heauenly Light , and to be entertained reuerently , that the people may feele the sweet inflaence of Grace ; Epistola ad Bonifacium , hee maketh Lawes for the promulgation of the sauing truth of God , as Saint Austine teacheth , and by wholsome Discipline brings the people to be aswell religious , as loyall ; no lesse dutifull children of God , then obedient subiects to their Prince .

By this that you haue heard , wee may learne how to reckon dayes ; we must not put into our morall Kalender all times for Dayes , wee must looke whether the Sunne be vp , not the Sunne which runneth in the corporall Firmament , but the Sunne of the Politicke or Ecclesiasticall State ; wee must see how much Light , how much Heat is deriued into either of them , how much the King doth aduance our temporall , our eternall prosperitie ; so we must measure dayes . And if we doe , we shall find how much the world doth oftentimes mistak , and wee shall find them children of the night which thinke themselues children of the day , wee shall find that they are couered with grosse darknesse when they thinke they doe partake of the Light ; This is the case of the Turkish Monarchie , if wee looke to a ciuill day , and Kingdomes that are enthrawled to Antichrist , if we looke to the spirituall day , the time of neither of these Gouernments may properly be called a Day . But when wee looke vpon a faire Sunshine day , and see how welcome it is to the earth , we must be put in minde thereby of Gods blessing vouchsafed vs , and learne to illustrate our Metaphoricall by such a naturall day .

Certainly , the time wherein wee now liue is a very cleere Day ; the Ciuill State hath long enioyed abundance of Peace , and the Gospel hath free passage in the Church , euery man sits quietly vnder his owne Vine , and boldly doe wee assemble in this place to heare Gods Word ; these bee plaine euidences of a Day ; a double Day ; such a Day as few Nations haue enioyed ; for either the Sword rageth amongst them , or the light of the Gospel hath not shined vnto them . It is then worth the marking that our time is a Day .

But there is something more which I may not omit ; This Day began such a Day , as our Chronicles for many generations doe not report the like ; When we reade the storie of Ioshua who commanded the Sunne to stand still , and stretched forth one day to the length of two , we all wonder ; and well we may ; for it was a great wonder to see two dayes come together , and neuer a night betweene ; But had not we as great a wonder ? haue we not had so long a Day ? hath not our Metaphoricall matched that Naturall ? Yea , it hath gone so farre beyond it as the Metaphoricall exceeds the Naturall ; reade our Chronicles , and you shall find how seldome we haue had two such Dayes together as Queene Elizabeth hath made with King Iames immediatly succeeding ; both double Dayes , Dayes of Church , and Dayes of Common-Wealth . Looke beyond ; Queene Maries time was at least a spirituall Night ; King Edwards time a short though a Spirituall and a Ciuill Day also ; King Henrie the Eighth his time was neither Night nor Day , Henrie the Seuenth his time was a spirituall Night but a Ciuill Day ; Richard the thirds time was a Night both Spirituall and Ciuill ; if you goe yet more vpward you shall not find it much better , only by comparing , this you shall find , how short their times come of ours , to whom God hath vouchsafed this double Day ; wee may fitly call it duplex Festum , such a Day must needs be a Festiuall Day ; a double Day , a double Feast .

And indeed it hath set vpon it the markes of a Festiuall ; thereunto I told you must concurre two things , First , Operatio diuina , Secondly , Recognitio humana ; Gods worke and Mans acknowledgement ; Gods worke must goe before ; Deus fecit is the first character of an Holiday . Why doth one day excell another , saith the sonne of Syracke , Chap. 33 Seeing the light of the dayes of the yeare commeth from the Sunne ? the knowledge of the Lord hath parted them asunder , and hee hath by them disposed the solemne times and Feasts , some of them hath hee chosen and sanctified , and some of them hath hee put amongst the dayes to number .

But this is not all that is to be obserued in Gods making of the Day , the Lord doth not only appoint such a time , but doe something thereon for which it deferues such a title . Obserue then , that a time of aduersitie is called the day of the Lord , but yet God is not said to make it a Day but rather he maketh that day a night , one and the selfe same time is called in the Scripture both day and night . In the fift of Amos , Mich 3. Ze●● . ●● we reade ; Is not the day of the Lord darknesse , it is darknesse , and there is no light in it ; Micah and Zephanie accord therewith . A strange composition there is , when the same time is called both Day and Night ; A Day it is called only in regard of the euidence ; all shall see plainly what it is , and therefore it is called , the Reuelation of the iust iudgement of God . Gods iudgements are alwayes iust ; but they doe not alwayes appeare so to all , but God hath appointed a time wherein he will so cleere it , that the wicked themselues shall not bee able to denie it ; in regard of this euidence that time is called a Day . But if you looke to the substance of things that doe befall them in that Day , then sure it is not a day , but a night ; they are dismall and dreapfull things either corporall or spirituall ; and in these two points standeth the substance of a metaphoricall Night .

A second reason why God is said to make the time a Day is , because he is the sole cause thereof ; It is true that God createth darknesse and woe , but he doth it not but as he is prouoked by man ; man doth sin , if God send plagues ; but of light and prosperitie , God is causa 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 also ; the occasion and the cause of blessednesse are both of God ; moued only by his owne goodnesse doth hee doe good vnto men ; especially the good of this double Day , such as was the Day of Israel .

For if you looke vpon the people , they were most sinfull , if vpon the enemies of King Dauid , they were most malicious and violent ; so that had not Gods goodnesse and his power , the one past by the sinne , the other represt the malice of King Dauids Aduersaries , the Day could neuer haue dawned , King Dauid had neuer sate vpon that Throne : Well may God then bee tearmed the Authour of the worke which had so little probabilitie of being , if you looke vpon all other things excepting God .

In a word , the very phrase teacheth this lesson ; That when wee see alterations in the World , we must no more doubt of the Author of the Metaphoricall , then wee doe of the Naturall Day ; God is the Authour of both , and of both with like facilitie , Hee lighteth our candle , and maketh our darknesse to be light ; Psal. 18. Though we may not neglect second causes , yet must we ascend as high as the first . It was Heathenish Idolatrie when the Gentiles saw the benefits that came from the Sunne in lightning and warming the earth to make the Sunne a God , and giue the price of the Creatour vnto his creature ; whereas they should haue argued from it vnto him , and conceiued the eminencie of his goodnesse from whom such good things did proceed . And wee shall not be farre from Idolatrie , if the comfort of peace and Religion affecting vs , our hearts ascend no higher then the immediat cause thereof which is our King , and wee doe not giue glorie vnto God , which out of his loue to vs hath set him vpon the Throne , if we doe not discerne that The Lord hath made our Day .

What our sinnes were that might haue hindered it , I need not tell you , the Pestilence that did attend the dawning of the Day was an intimation from God , how vnworthie wee were ; but his pleasure was , that we should fall into his hands , not into the hands of our enemies . For as we were vnworthie , so they were inraged , witnesse their treason that immediatly was discouered , manifold plots of treason but all defeated by the prouidence of God . Wherefore we must say not only that wee haue a Day , but also that the Day which we haue was made by the Lord ; and conclude , Not vnto vs , O Lord , not vnto vs , but vnto thy name be prayse .

Deus fecit is not enough to the making of a Festiuall , the Church must come in with , Haec est dies ; when God goeth before in working something in the Time , the Church must not bee behind in giuing the due estimate to the time ; we must not esteeme all dayes alike , when God doth not worke alike vpon all . But nothing is required of vs to the making of a Festiuall , but only acknowledgment of Gods Worke ; take a view of all the Festiuals of the Iewes , you shall find , that they did no more , no more then commemorate that on such a day God did doe such a worke . And the Christian Church hath trod the very same steps , and hath not thought it fit to suffer any of the remarkable workes of God to passe vnregarded , whether they concerne the whole Church or any particular State ; they haue stamped vpon the time of those workes , Haec est Dies , This is not a day to bee forgotten , and therefore haue enioyned the Anniuersarie Commemoration thereof . Yea , and euery priuate Family and person that hath receiued any extraordinarie blessing from God , may make vnto himselfe such an Aniuersarie , and refresh the memorie of that time wherein God hath done him some great good . And let this suffice for the discreet distinction of times ; Let vs now see how religiously we must solemnize them .

Though to the making of the Day no more be required of vs then this acknowledgement , Haec est Dies , This is the Day , yet to the vsing of it more is required ; here wee must consider What must be done , and How . That which must be done I reduced to two Heads ; First , we must take full comfort in the Day ; and secondly , pray for the happie continuance thereof .

In expressing the comfort the Psalmist vseth two words which are fitted to the two principall parts of man , his bodie and his soule , so the vse of them in the Originall Language teacheth , and Venerable bede doth so distinguish them , Exultemus corpore , laetemur animo , let the bodie , as it were , dance for ioy , and the soule reioyce . Both partake of the Day , the bodie principally of the Ciuill Day , and of the Spirituall Day , the Soule is the principall partaker ; yet so , as that each in either doth congratulate the other : if the Day bee Ciuill , the soule congratulates the bodie , the bodie which is exultant for his day ; if the day be spirituall , then the bodie congratulateth the soule , the soule that is gladded at the heart for her Day . So then the bodie cannot exult but the Soule will bee glad , neither can the soule be glad , but the bodie will exult , there is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and the word Nos let Vs Exulte , let Vs reioyce noteth , that what is proper to either part redounds to the whole person . And the Holy Ghost in coupling of both these words doth put vs in minde , that neither part must be wanting in performing of this worke , because either part doth share in the Day ; and so you shall find that King Dauid doth oftentimes rowse his soule , and rowse his bodie also to performe this Eucharisticall Sacrifice , he remembreth Carnem & Cor , his flesh and his spirit , his glorie , that is his tongue , and all that is within him . And no maruell ; for he would recommend himselfe as well to God as to men ; and wee must thinke that our workes of Pietie are imperfect if either part be wanting .

But as when the Moone and the Sunne doe meet aboue the Horizon , and each doth contribute his light to the making of a Day , the light of the Moone is not sensible in comparison of the light of , the Sunne so should the impression which is made by worldly things which are as changeable as the Moone , be dimme or darkened as it were by the impression made by spirituall things , which are more constant then the Sunne . And the ioy of our bodies must so be tempered as may not hinder the predominant gladnesse of our soule ; all the world must see that though wee prize both the Dayes the ciuill and the spirituall , yet the rate which we set vpon the spirituall doth infinitely exceed that which wee set vpon the Ciuill . If this lesson were well learned , the world should not haue so many wofull experiments of those who being put to their choice whether they will lose , had rather enioy the ciuill day with the losse of the spirituall , then by sticking to the spirituall hazard the ciuill ; but we must chuse rather to be glad in soule , then exult in bodie , if we cannot doe both together .

But whether we doe expresse our comfort by one ; only by the bodie , or also by the soule , we must keepe both parts vnto their proper Obiect , that is to the Day ; though wee expresse our affections by meats , drinkes , triumphs , and other solemnities , yet may we not while we signifie our ioy by them , exulte , or ioy in them : And yet behold the most part of men little thinke on the Day , their thoughts and senses are taken vp for the most part with the Accessories , eating , drinking , &c. they doe these things more freely , and are more frolicke then ordinarie ; the state of the Common-Weale or of the Church commeth little into their thoughts , it is not much remembred at their Feasts , To remedie this the Church hath appointed that we should begin this solemnitie in the Church , there first heare in how good case we are , and breake forth there into spirituall prayses and thankesgiuings , and make a religious acknowledgment of our blessed Day . Of our blessed Day , but not forgetting the Author thereof , God that hath made vs such a Day ; No , hee must bee the principall Obiect of our reioycing ; If wee exclude him , or giue him not the first place , we shall not be farre from the sinne of the Angels and Adam who fell : They were contented to reioyce in their Day , but not in him that made it , and so when pride made them vnthankfull , Iustice bereft them of that wherein they ioyed ; And wee may forfeit our Day , if wee make them patternes of our ioy ; King Dauid is a better example , who in all his Psalmes of thankesgiuing doth more remember by whom then how happie he was .

The last thing which I obserue on this point is , that ioy must gee with the day . The Philosopher can tell vs , that pleasure is an adiunct of felicitie ; vpon this principle is Saint Iames his rule built , If any man be merrie let him sing ; the neglect of this taking comfort hath a heanie doome in Moses , Deut. 28. Because thou diddest not serue the Lord thy God with ioyfulnesse and a good heart for the abundance of all things , therefore thou shalt serue thine enemies in hunger , thirst , and nakednesse , &c. It was not then without cause that Nehemias did reproue the Iewes for weeping when the time remembred them of feasting ; and indeed , what a senslesse thing is it when God taketh pleasure in the prosperitie of his seruants , when Angels doe congratulate our happinesse , and the rest of the world doth either admire or enuie it , for vs to be senslesse , and giue no token of our thankfull remembrance of it ? And if such neglect deserue blame , what blame deserueth the murmuring , libelling , slandering malecontent , that maketh a Night of our Day , and confoundeth the bright Sunshine with an ominous Ecclipse ? Such spirits , as they are vnworthy of the Day , so it were good they were made more sensible of it by experience of the opposite Night .

Out of all this that you haue heard touching our comfort , we may learne , that Saint Chrysostomes rule is true , Non est parua Virtus gaudere de bonis , there is more required vnto full comfort then euery one either heeds or performeth ; if we will take comfort as we ought , wee must not omit any one of those branches which I haue exprest .

But enough of the comfort , I come now to the Prayer .

As wee must take full comfort in the Day , so must wee pray for the happie continuance thereof ; first of the continuance Saue Lord . The words are Hoshingnana , which in the Gospel is rendred Hosanna ; solemne words vsed by the Iewes at the Feast of Tabernacles . When they were in their passage to Canaan they had no other Houses but Boothes , or Tabernacles ; God was pleased to figure the Church Militant in the forme of a Campe ; when they came into the Holy Land , and possessed Cities , God would not haue them thinke they cease to be Militant , and therefore commanded them once a yeare to dwell in Tents , and thereby remember , that they must bee alwayes readie to betake themselues againe to such moueable Houses ; and that they wanted not enemies that would put them to it . But marke in what place the Tabernacles were to be pitched ; euen at Hierusalem , which signifieth The Vision of peace , there were they to haue a spectacle of warre . Neither were the Tents only pitcht at Hierusalem , but also round about the Temple , to let them vnderstand what that was which was maligned ; not only their Ciuill , but also their spirituall Day ; for both they were to pray Hoshignana , Saue Lord ; let not their wicked imaginations prosper , that haue euill will either at Hierusalem or at Sion .

The point implied herein is , that both our Dayes are changable ; the Ciuill Day , though it be as glorious as the Day of Salomons raigne , yet may it haue a rent as great as Salomons Kingdome had when he lost ten Tribes of twelue ; yea , when all twelue were carried away in captiuitie . Neither may the Ciuill Day only be changed , but the spirituall also , the Temple may be burnt aswell as the Citie ; the Priest destroyed aswell as the Citie ; the Priest destroyed aswell as the Prince ; the mists of Idolatrie yea and Infidelitie may ouercast the Church ; It is plaine in the storie of the Iewes , who at first were Idolaters , and now are become plaine Infidels . Neither hath the New Testament any exemption from this change , the Easterne and Westerne Churches shew that all are subiect to the same condition ; Therefore whilst we stand we must take heed of a fall , and the best heed is to pray Saue Lord .

As we must pray for the continuance ; so must we pray that that continuance may be happie . We see that though the Sunne bee aboue the Horizon , and so apt to make a Day , yet many so gges and mists rising from the earth ouercast the Skie , and intercept the comfortable influence of the light : euen so though God vouchsafe neuer so good a Prince , a Prince vnder whom we enioy abundance of peace , and the free passage of the Gospel , such may be our gracelesnesse that wee shall be the better for neither of them : not for the peace ; that will not make our times a Day , if we abuse it in riot and luxurie , extortion and imurie , diseases that the malignitie of our nature hath made almost inseparable companions of ciuill peace and prosperitie . As our vntowardlinesse may hinder the Ciuill Day , so may it the Spirituall also ; if wee loath the heauenly food as many prophane persons doe , or as many ouer-curious take an occasion from it to rent the seamelesse Coate of Christ , and fall to Sects and Schismes , and how many Churches that might haue beene happie , haue beene by these meanes most vnhappie ? Wee haue not wanted Gaules of this kinde which haue fretted our Spirituall Day ; as our Ciuill is much dimmed by the voluptuousnesse of our times . You see then there is good reason of the second branch of the Prayer , Prosper Lord ; let not thy blessings , O Lord , be receiued in vaine , let either sort his blessed effect , Religion in the Church , and peace in the Common-Weale .

I haue shewed what you must doe in solemnizing of a Festiuall , there remaine two things which I will touch in a word ; the first is , When this must bee done ; then by whom ; both these containe the manner How we must doe this dutie ; these things must bee done ioyntly , and they must be done vniuersally . Iointly , that is noted in the word Now ; Saue Now , send Now Prosperitie ; we must fall to our prayers , euen when we are singing prayses . Chap. 11. It is very true which the sonne of Syracke obserueth . In the day of prosperitie there is a forgetfulnesse of affliction , and in the day of affliction there is no remembrance of prosperitte ; this is the vsuall course of men ; Psal. 118. but he giueth a good admonition , when thou hast enough remember the time of hunger , and when thou art rich thinke vpon pouerne and need ; let vs not forget our prayers , when wee are at our prayses , When the Church is Triumphant there shall bee then only Ioy , and prayse shall be our only worke , but while the Church is Militant , Dolor & Voluptas inuicem cedunt , there is a vicissitude of faire and foule weather , prosperitie and aduersitie ; therefore as wee must praise God for the one ; so must wee pray against the other ; at the same time wee must doe both . But who are they that must doe it ? the text hath no more but Wee , but if you looke vnto the beginning of the Psalme you shall find a Commentarie vpon that word , you shall find that this must be done vniuersally ; Israel must doe it , The House of Aaron must doe it , all must doe it that feare the Lord ; if all be the better for the Day , the dutie of solemnizing the Day belongeth vnto all , to the Ecclesiasticall to the Ciuill State ; both must acknowledge what they receiue , both must acknowledge the Day whereon they did receiue it . The Day wherein the blessed Sunne did arise vnto vs all ; the fruits of whose Raigne are this great calme from stormes of warre , and plentifull publication of Gods sauing truth , wee must all acknowledge both these blessings . As we must all acknowledge them , so must we all take full comfort in them ; we must not defraud the Day of our ioy , seeing the day brings comfort vnto vs ; it brings comfort to our bodie , and comfort to our soules , therefore our bodies and soules must reioyce in it . In it ; but not forgetting him that made it , that is God ; As for the Day wee are most beholding to him , so in him must we ioy most .

But our comfort must not make vs forget our danger , danger from without , danger from within , danger from our owne vntowardlinesse , danger from the maliciousnesse of our enemies ; this double danger must make vs seeke to him that made our Day , that he would make it a perpetuall Day , that hee would hinder whatsoeuer impediment we may iustly feare from our enemies , and not suffer vs to be an impediment of our owne blisse .

I shut vp all with the very words of my text . Our times are such , as that we haue good cause to vse the first words , This is the Day which the Lord hath made ; and if we must say this , this must draw from vs that which followeth the religious solemnizing of the day ; we must exhort each the other , and be perswaded by our mutuall exhortation to vow the expressing of our comfort , Wee will reioyce and bee glad in it , and deprecate whatsoeuer imminent danger , with Saue Now wee beseech thee , O Lord ; O Lord we beseech thee send vs now Prosperitie . AMEN .

A SERMON PREACHED AT SAINT MARIES IN OXFORD ON THE fift of Nouember , 1614. LVKE . 9. VERS. 53 , 54 , 55 , 56.

53. But they would not receiue him , because his face was as though he would goe to Ierusalem .

54. And when his Disciples Iames and Iohn saw it , they said : Lord wilt thou that wee command that fire come downe from Heauen and consume them : euen as Elias did .

55. But Iesus turned about and rebuked them , and said ; yee know not of what spirit you are .

56. For the Sonne of man is not come to destroy mens liues , but to saue them . Then they went to another Towne .

FAthers and Brethren , Reuerend and Beloued in the Lord ; We solemnize this Day in a religious acknowledgement of the King and his Kingdomes , our Church and Common-weales vnspeakable deliuerance from an vnmatchable Treason . In furtherance of this common Pietie , to refresh our memorie , and quicken our deuotion , I haue chosen this storie , which containes an vnpartiall censure of an inordinate Zeale ; inordinate Zeale in two Apostles , who are therefore vnpartially censured by our Sauiour Christ . And this storie haue I the rather chosen at this time to speake of in this place , because here is the hope of Church and Common Weale , the Seed aswell of the Gentrie , as of the Clergie . And it is for such that the Factors of Rome doe trade , to make Aduocates of the one , and of the other Actours of their holy Fathers most barbarous Designes . Wherefore it is very behoofull , that they aboue others , bee not only inured to detest , but informed also vpon what ground they should detest , such sauage , such hellish counsels and attempts .

Now better informed they cannot bee then if they be furnished with sound rules of a good conscience , which they may oppose to all deceitfull Romish ones , wherewith the vnlearned are insnared , and they peruerted that are vnstable . The Romanists boast of their manifold studies of Diuinitie , and indeed they haue manifold , I would they were as good as they are many ; But their Cases of Conscience are that vpon which they principally relie , and wherewith their Kingdome is most supported ; And no maruell , for they are euen for the Lay-mans studie , and their Power of the Keyes is chiefly managed by these Cases . It is most true , that all parts of their Diuinitie are full fraught with sophistrie , but when we come to this part , ouer and aboue , what impietie , what iniquitie , what impuritie doe we find ? Others occasionally may vnder take other points , I wish they would , prouided alwayes that they doe it soundly , discreetly , considering what a precious , what a tender thing , a good Conscience is ; It is not euery mans skill aright to handle it .

But I haue now to doe with a point of Iniquitie , with an vnlawfull reuenge of persons afflicted for Religion . We haue here a Reuenge proposed by such afflicted persons , and we haue Christs doome passed therevpon , that such reuenge is vnlawfull ; See it in the Text. First , the Affliction ; The Samaritans would not receiue Christ ; And this Affliction was for Religion ; Christ was not receiued , because his face was as if he would goe to Ierusalem . It was great inhumanitie not to entertaine a stranger , but the reason improues it as high as Impietie , if we therefore fare the worse at the hands of men , because wee are well disposed to serue God .

Being so farre vrged , Zeale cannot hold ; surely Iames and Iohn could not , as was their name , so were they : Sonnes of Thunder were they called , and the Exhalations they breath are very hot .

And yet marke , though they are bold to propose , yet are they not so bold as to resolue ; They propose their Desire , their Reason . Their desire is Fire , a cruell weapon , and they would not haue it spare a iot , it must consume their enemies ; make a finall , and a fearefull spectacle of these vngodly Samaritans . A sharpe desire . And yet they sticke not at it ; and why ? it is not singular , they haue , though not a Rule , yet an Example for it ; Elias did so , that is the reason ; He dealt so with the old Samaritans when they wronged him ; and shall these new Samaritans escape better , that thus wrong Christ ? This they propose .

But they doe not resolue , as if they were conscious to themselues that they may erre , they submit their desire to God and to Christ . They desire Fire , consuming Fire , but it is from Heauen , they would haue no other then God would send ; Nay , they would not haue that except Christ be pleased , Master wilt thou ? if thou say , Nay , we haue done ; Behold Nature and Grace , and how Grace doth stop the furie of Nature .

Grace doth somewhat , but the Fountaine of Grace doth it much more ; They put the Question to Christ , and Christ giueth them an answere , a cooling answere ; for he reproues their Zeale , and disproues their Reason ; and he doth both in Word and Deed.

He reproues in Deed ; for He turned about , his gesture was angrie ; not only in Deed , but also in Word , and his Word commented vpon his Deed , he checked them .

But to reproue and shew no cause , is to hold the Hands , but not to rectifie the Heart ; Christ doth not so , hee will not only haue them forbeare , but also to be perswaded that they ought so to doe . Therefore he confuteth their Reason .

Their Reason was Elias his Example , Christ telleth them that Example is misapplied ; you know not of what spirit yee are ; Euery mans temper must be according to his Calling , you are called to bee my Apostles , therefore must you take your temper from me ; and my temper is answerable to the ends of my Incarnation ; well might Elias answere his Name , it signifieth the Power of God , and he shewed Gods Power in taking vengeance ; he came to destroy mens liues ; but Iesus must answere his owne Name , and his Name signifieth The Saluation of the Lord ; therefore is he become the Sonne of Man , that he may Saue the liues of men . So Christ refuteth their Reason in Words .

But not only in Words , He doth it in Deeds also , he that gaue them a good Rule , giueth them a good Example ; He went vnto another Towne ▪ yea , partly , the Rule , and partly the Example put these hot Disciples into a better moode , for not Christ only , but they also left that , and went into another Towne .

You see the contents of this Scripture , and withall that they may bee reduced vnto two Heads ; The Reuenge and the Censure ; Of the Reuenge there are two parts , The Preuocation of the Samaritans , and the Passion of the Apostles . And in the Censure Christ first reproues , and then disproues , not only in Words , but also in Deeds .

The particulars are many , therefore you may not expect that I speake much of any one ; so much may suffice as will serue this present Occasion , thereon to ground a sound Case of Conscience , and thereby to stirre vp due thankes for our wonderfull Deliuerance . To this end will I resume the points , and touch at them briefly , and in ther order . And first at the Affliction . The Samaritanes would not receiue him .

The persons that afflicted were , Samaritans , and the Samaritans were ancient enemies of the Iewes ; from the dayes of Rehoboam whose Kingdome was rent into two , that of Israel , whose Metropolis was Samaria , and the other of Inda , these Kingdomes were at oddes , and in the Israelites did the first quarrell begin against the Iewes . After the Israelites were carried away captiues by the Kings of Assyria , and a Colonie mixt of many Nations succeeded in their roome , the quarrell was inherited together with the Countrie . It appeares immediately vpon the Iewes returne from the Babylonian captiuitie ; for then the Iewes would not admit the Samaritans to build the Temple with them , because they held them for Gentiles ; and the Samaritans in reuenge did their worst to interrupt the building of the Temple , and although to partake of the Iewes prosperitie they were contented to be reputed of their kindred ; yet in time of their aduersitie they disclaymed them , and were Suiters vnto the Kings of Syria and Egypt , that they might goe for Gentiles ; though indeed they were neither Iewes nor Gentiles , but Mungrels , mixt no lesse in Religion then in Nation , taking somewhat of the Gentile , and somewhat of the Iew , as appeares in the Samaritanismus described by Epiphanius , as impious a Chaos as is the Turkes Alcoran . These were the men that offered the indignitie vnto Christ . Being so bad men they make the indignitie the worse , though of it selfe it is bad enough . Let vs see what it is .

It is a sinne compounded of Inhumanitie and Impietie , there is inhumanitie in the fact ; but the reason doth improue it vnto Impietie . The fact was they would not receiue Christ , great inhumanitie not to receiue strangers , especially for Samaritans , who as ( Epiphanius reports ) receiued the fiue Bookes of Moses , wherein Hospitalitie is taught both by Rule , and by Example . The example of Abraham and Lot are remarkable in Genesis , who were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Saint Paul willeth Christians to be , Rom. 12. giuen to Hospitalitie . Origen first , and out of him Chrysostome , obserue the significancie of the phrase , which importeth , that we should be so hospitable , as not to stay till strangers seeke to vs , but preuent them by our inuitation . And indeed so did Abraham , and so did Lot .

Neither had they only these Examples , but the Law also , Leuit. 19. Thou shalt not wrong a stranger , but loue him as thy selfe . Eumaenes in Homer presseth the reason of it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all strangers are of Gods Family , the whole World is his House , vnder whom euery man holdeth but a small Territorie , and although in regard of our owne Tenure , they that haue another are strangers vnto vs ; yet are we all Tenants of the same Land-lord , yea of the Houshold of the same great Master , and therefore no man should esteeme another a stranger . Surely our Sauiour Christ shewes , Matth. 25. that this reason which Nature it selfe taught the Heathen , is true also in Diuinitie , in that , Come yee blessed , for when I was a stranger yee lodged me ; and Solomon to the same purpose , He that giueth to the poore lendeth to the Lord . In Iambic . But if this Reason goe too high , Nazianzene hath another more plaine to reason ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , No man can denie harbour to others that thinketh vpon this that himselfe is a stranger , hee hath his ground from Gods Law , who therefore bids the Israelites bee good to strangers because themselues were strangers in Egypt . Chap. 31. It was no small comfort vnto Iob , that hee could say , The stranger did not lodge in the street , but I opened my house to him that went by the way . ●il , 5. de Heres . I end this point with Saint Austines exhortation ; Disce Christiane sine discretione exhibere hospitalitatem , ne fortè cui domum clauseris , cui humanitatem negaueris , ipse sit Deus ; Certainly , he against whom the Samaritans shut their gates , was Christ ; They were so farre from inuiting him , that they would not be intreated by him ; If they had beene but as daintie as the Egyptians who held it an abomination to eat with the Hebrewes , it had beene too much , but not to receiue them vnder their roofe , was plainly against the Law of Nations .

It was so , But haply they had some reason for their fact ; They alledge one ; And see , Quomodo cum ratione insaniunt ; Christs face was as if he would goe to Ierusalem ; The fact was bad , this reason maketh it worse . Some doe thinke that the Samaritans did alwayes denie entertainment to the Iewes , but it is most certaine that they did it when they went to the Feasts . To vnderstand it we must know , That although God chiefly respect the substance of his worship , yet in the Old Testament the Iewes were tied to a circumstance of place also , God commanding that they should there sacrifice , where he put his Name , and that was finally , the Temple of Hierusalem .

After the returne from the Babylonian Captiuitie , when the Law was vrged of diuorcing such wiues as were Iewes , neither by nature , nor by becomming Proselytes , Ioseph . Ant. l 11. c. 7. & l. 12.6.1 . Manasses a brother of the High Priest was put to his choice whether he would be excluded from the function of his Priesthood , or forsake his wife ; He consulted Sanballat , a Prince of Samaria , whose daughter he had married , and by his aduice became an Apostata . In recompence whereof , first by the leaue of Darius , and afterward by the approbation of Alexander the Great , Sanballat built a Temple vpon the top of Mount Garisim , the highest Hill of Samaria , Ioseph. l 23. c. 15. in emulation of the Temple vpon Mount Sion , which stood vntill the dayes of Iohannes Hircanus , infamous for robbing of King Dauids Sepulchre , who , together with Samaria , raised that Temple ; and although Herod new built Samaria , yet did hee not the Temple ; Notwithstanding the Samaritans esteemed the place in the dayes of Christ , no lesse then if the Temple had beene standing . Of this Temple Manasses was made High Priest , ouer all the Sect of the Samaritans .

This being the originall of their Temple , erected contrarie to the Law ; yet did they in time affect it for the reputation of Antiquitie , stiling themselues Pertinentes ad montem benedictum ( as Postellus obserues ) and therein they allude to the Storie , Lib. 12. de lingu● . Deut. 27. where we read that the Benediction was pronounced vpon Mount Garisim . You haue a touch at their humour , Iohn 4. where the woman of Samaria telleth Christ ; Our Fathers worshipped in this Mountaine ; But most ample to this purpose is that famous contention betweene the Samaritans and the Iewes that dwelt in Egypt , heard and determined by the King of that Countrie ; you may read it in Iosephus ; And although then their forged Antiquitie was discouered , and condemned , ( as the same Iosephus reports ) yet ceased they not to stand to it , and bee bitter to all that denied it . I might trouble you with relation of the bloudie warre betweene them and the Galileans about a passage through their Countrie vnto Ierusalem ; Ioseph . l. 20 c. 5. But it will suffice to obserue that the Samaritans quarrell against the Iewes ( for Theophylacts conceit why Christ was not entertained at Hierusalem is cleane opposite to the truth ) was de loco cultus , Videtur appropinquasse festum Scenophagiae . which was a necessarie Question then , though not now ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Chrysostome obserues . ) But being then a necessarie Question it was fit , that Christ should deliuer his iudgement , and hee doth it openly ; His face was as if he went to Hierusalem .

There is a figure in the phrase , in that the Face is said to goe ; but there is significancie in the figure , because it noteth Christs plaine dealing , and constancie therein ; which is also intimated in the former words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Simulation is a reall lie , as a lie is a verball dissimulation ; both sinnes alike hated by Christ , and Christians , Saint Pauls rule With the heart man belieueth vnto instification , Apol. 2. and with the tongue he confesseth vnto saluation , was obserued by our Sauiour ; And Iustin Martyr obserues in the Primitiue Church that they were so farre from impugning their aduersaries , that they did not endeuour so much as to deceiue them , but apertè confitentes mortem adibant . The same doth Tertullian obseruewriting ad Scapulam . But the old Hereticks were of another mind , I might instance in sundrie , of whom reade Danaeus Comment vpon Saint Austine de Haeresibus ; I will only mention the Priscillianists of whom Saint Austine ; Habent etiam in dogmatibus , Iura , periura , secretum prodere noli , Trust rather God with thy soule , then men with either thy bodie or goods . And how like vnto them are the Iesuiticall Equiuocators , that with a nice distinction of Veritas Iuramenti and Iurantis haue learned themselues and others infamous Hypocrisie , and hauing separated the Serpent from the Doue shew whom they resemble Christ or the Deuill ? I will say no more to them , then what Ierome said sometimes to Iohannes Hierosolymitanus ; Ad ●ammachium . Nolo verborum ambiguitates , nolo m●hi dici quod aliter intelligi possit , retectâ facie gloriam Domini intueamur : If we will not haue Christ denie vs before his Father , Rom. 10. we must not denie him before men ; for Corde creditur ad institiam ; we must learne of Christ constantly to confesse the truth ; yea though thereby we incurre danger , as Christ did . For as Christs Confession was open : so you see it was not well taken , the Samaritanes had no personall quarrell against him , the Nationall was enough , hee approued not their Place of worship , and they would therefore haue none of his companie .

Men that are of diuers Nations hardly sort , more hardly if they bee of diuers Religions , the degree of hatred ariseth to the heighth of that for which they hate , and higher matter there cannot be then Religion , therefore the Deuill intendeth that Quarrell specially , because it is the root of all Enmitie ; He knoweth , if that take place , there is nothing whereat malice will sticke , it will set the Father against the Sonne , and the Sonne against the Father ; where there is vnitie in Religion , Religion is some stay to malice , but there is nothing to stay it , if Religion set men at oddes ; for their inhumanitie they suppose they haue a faire excuse , Orat. 12. & Orat. 14. p. 199. if they can make God a partie to the Quarrell . Nazianzene hath handled this point excellently , shewing that men being ashamed of their villany flye 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And what cloake haue ambitious , couetous , malicious massacres at this day , Ambros . l 10. Epist. 82. but the specious name of the Catholicke Chuse ? I vrge this poynt no further , but remember you that this quarrell betweene the Iewes and the Samaritans was the cause of that Warre , wherein the Romans did vtterly destroy them both . And how much of Christiandoome became a prey many hundred yeares since vnto the Sarizens , and of late yeares to their heires the Turkes , he hath read little that doth not know : God grant that the continuance of this malice bring not that which remainueth into the same bondage , which the Kingdomes already lost , doe miserably indure . But enough of the Samaritans Prouocation .

I come now to the Persons of the Apostles , and those were Iames and Iohn . I will not dispute whether they were the persons that were sent to prepare for Christ , the Scripture is silent ; I will not define it . Let it passe for a probability , because some of the Ancients haue thought it likely . But that which I rather obserue is , These two Disciples aboue the rest had a strong conceite of Christs earthly Kingdome , which made them carnally both ambitious and zealous : Of their ambition wee read elsewhere , where One of them desired to sit on Christs right hand , and the other on his left ; here they shew themselues zealous : But their indignation is carnall , and so is the weapon where with they doe expresse it .

My Obseruation is ; One grosse conceite breedes another : It did so in them : It doth so in the Church of Rome , who dreaming of a temporall power which Christ hath giuen vnto his Church , is forward to execute temporall paines vpon whomsoeuer is not conformable vnto her will .

But I leaue the Persons , and come to their Passion . Wherein notwithstanding marke that though they are bold to propose ; yet to resolue they are not bold . They are bold to propose their Desire , their Reason . Their desire is Fire , a sharpe weapon , ( especially seeing Saint Paul for dissention in Religion prescribeth other ) which they would not haue to spare , they would haue it Consume their Enemies . Rom 16. Fire is their Weapon : Quid mirum filios tonitrus fulgurare ? ( sayth Saint Ambrose ) It may be the very place put them in minde of the Element , because it was in the Region of Samaria that God executed a fearefull vengeance by Fire . 2. Kings 1. Or haply because this Element is in the Scripture made the ordinary attendment vpon Gods Iudgement , therefore they especially affect that weapon Iohannes Magnus reporteth that Carolus an ancient King of the Gothes , amongst his great Lawes , ordained this for one : That if any man were thrice conuicted to haue denied entertainement to strangers , his house should be set on fire , Vi aedibus proprijs iuste priuaretur , qui earum vsum inhumaniter negavisset . Surely whereas there are foure Elements ; the Earth , the Water , the Ayre , the Fire , euery one of the three first are hospitall ; the Earth entertaines beasts and men , the Water fishes , the Ayre birds ; only the Fire is inhospitall , and therefore though they might haue wished for an earth-quake to founder the Village , or a floud to drowne it , or a venemous Ayre to poyson the Inhabitants of it ; as that King thought : so did these Apostles think that the other 3 Elements were too compassionate , and only this vnmerciful Element ●i● to take vengeance on these merciles men . Sure they would haue no mercy shewed them , for they would not only haue fire , out Consuming fire . Li 2 〈◊〉 Seneca . obserues well : Non vt in beneficijs bonestum est meritameritis compe●sare , ita in iniurijs : illic vinci turpe , hic vincere inhumanum ; and the rule of the Law is ; Fauores ampliandt , restringendaodia ; and God is the Patterne hereof : whose mercy doth indeede permit him to doe vs good Vltra condignum , but his Iustice neuer strikes vs but Citra condignum . 〈…〉 81. 〈…〉 . 40. 〈◊〉 131. God is more admirable in sparing then punishing , because Cedit iure suo in the one , Exigit in the other : read Hosea 1.6 . Wisd. 12. It is our riches to exact our debts , but Gods to forgiue his . What bowels then had these Apostles that would so repay wrong with reuenge ? a Iesse wrong with so sharpe a reuenge ; for it was but a common discourtesie which for many yeares the Samaritans bad vsed towards all the Iewes , and that out of no other malice then such as proceeded from a rooted ignorance , they were then rather to be p●tied for their ignorance , then thus to be hated for their malice . But I see now the truth of King Dauids answere to the Prophet Gad when he was offered his choice of three plagues , Famine , 〈…〉 Pessilence , or the Sword : I am in a wonderfull straight ; Let vs fall now into the hand of the Lord , for his mercies are great , and let not mee fall into the hands of men , for men are bowelles euen Iames and Iohn , which asking fire , shew themselues to be worse then fire : for ( as Chrysostome obserueth ) Fire can stay it selfe , if God commaund , though it be the nature of fire to burne , as appeareth in the case of Shadrach , Meshach , and Abednego ; but men though it be contrary to their nature , ( as appeares in that it is painefull ) to be furious and rage , cannot hold , though God lay his commandement vpon them . The voluntary Agent whose property it should be Statuere actiont suae modum , becomes a naturall , Et agit ad extremum potentiae suae . Vnto whom I say no more but this : Wouldest thou O man that God should so deale with thee , and send fire , such a fire , so soone as thou deniest entertainment vnto him ? Thou wouldest not ; see then how euery man desireth mercy for himselfe , the tenderest mercy , but for his enemy Iustice , the extreamest Iustice ; and because it is so , Seneca's rule is good , Irascenti tibi nihil volo licere , quia dum irasceris omnia putas licere . In a word ; the Apostles offend twice ; first , in that being Pastors they desire a corporall reuenge : Secondly , in that being Christians they desire so sharpe a reuenge . Nazianzene thinks they wished for the fire of Sodome .

Sharpe it is , but it is not singular ; though they haue no Rule , yet they haue an Example for it ; Elias did so . In this Chapter is report made of the Transsiguration of Christ , wherein appeared Moses and Elias ; ● Moses the meekest of men , Elias a seuere man ; they saw them both , but see whom they remember ; they might haue remembred Moses , and so haue intreated Christ not to take iust displeasure at so bad vsage , if he had beene feeling of his owne wrongs ; but while he is calme , they storme , and they colour their passion by Elias his example : So prone is our nature to imitation , and in imitation to pitch vpon the worst . The knowledge of Rules is too painefull , few will study them , and know good and euill by them ; men take a shorter course , and thinke that well done wherein they are like vnto others : So liueth the most part of the world , and careth not much for any farther enquiry into their actions . But when they fall vpon examples according to which they square themselues , their liues commonly are exemplifications of the worst . It is the obseruation of a very leud Writer , but heerein hee hath deliuered a remarkable truth : When men read the liues of good men they read them with content , and cannot without detestation read the liues of those that are bad ; yet when they are but to expresse whom they wil be like , they forget their owne vpright iudgment , and yeeld themselues to their inordinate Passions . Certainely these Apostles , not so much out of iudgement , as out of rage , chose rather to bee li●e Elias then Moses ; and wherein are they better then the Samaritans ? For the Samaritans ranne vpon the same ground that they did ; they called for fire because Elias did , and the Samaritans had the same argument , They would not receiue Christ , because their Fathers had not vsed to to do it : Certainely in the 4. of Iohn , the woman of Samaria alledgeth : Our Fathers worshiped in this Mount ; in defence of Mount Garisim , against Sion : But this is but apish imitation on all hands , and not the true vse that is to be made of Stories .

You haue heard their Desire , and the Reason thereof which they are bold to vtter vnto Christ . But they that are so bold to propose , are not bold to resolue : It was but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that was in them ; you may gather it by the voyce of Grace , wherewith they correct the voyce of Nature . There are but two meanes whereby men may accomplish an action ; Potentia and Potestas ; Ability and Authority ; they deny themselues both . First Ability : They will haue fire , but it is from Heauen , they will haue none but such as God can send , and such workes of wonder , they acknowledge to be his workes , and though they be performed at the word of man ; yet he worketh by his owne finger , and therefore it is not to be doubted , but if he doe it , it shal be well done ; and if it be not well , he will not do it . Neyther doe they onely deny that they haue Ability , but Authority also , which they referre to Christ ; Master wilt thou ? As the ability is Gods ; so they know that God worketh not but Mediante Christo , and therefore haue they recourse vnto him : Though they confesse whether their owne heart carried them , yet they doubted of the goodnesse thereof , as they had cause , for immediately before they were chid because they forbid one to worke miracles , that did not follow Christ : that they did out of zeale , as they did this ; they saw they erred there , they thought they might erre heere also ; wherefore they come in with Lord wilt thou ? Iusta voluntas hominis , quae ea tantum vult quae Deus vult eam velle ; iniusta vero quae vult illud quod Deus non vult eam velle : And Saint Bernard ; Quid odit , Serm de Resur . aut punit Deus praeter propriam voluntatem ? cesset voluntas propria , et Infernus non erit . Wee may not take in hand corporall , no nor spirituall weapons without this preface : Lord wilt thou ? and wee must pray ; Psal. 143. Teach me O Lord , to doe thy will for thou art my God . The two meanes whereby the Apostles qualifie their speech , will teach vs to qualifie ours .

They put the Question to Christ , and Christ shapeth them an Answere ; and his answere consisteth of a Reproofe of their zeale , and Disproofe of their reason ; and he doth both in Words and Deeds .

First , in Deeds . He turned about : His Obseruation will not hold , that saith this phrase is neuer taken but in bonam partem , it signifieth sometimes the euidence of Christs displeasure , Christ , as hee was truely man : so was he herein like vnto him , that those Obiects that wrought vpon his soule , gaue some signification in his bodie of sorrow , when he wept , of exultation when he reioyced , and of displeasure when he was wrath ; but his passions were free from Concupiscence , wherewith ours are defiled : our Passions are like water that hath a muddie residence , which when it is stirred euery part groweth fowle with mudde : but Christs like cleane water in a pure vessell , which is neuer the fowler for the motion . This being obserued , Christs turning to them might well bee such as gaue notice that hee was offended with them .

Neither did he reproue them in Gesture only , but in Words also , his words commented on his gesture , and they were words of reproofe ; verè diligit Christus suos , sed seuere ; as well as he loueth them , he spareth not to let them know their faults ; hee is farre from King Dauids indulgence , of whom it is obserued that he neuer said to his sonne Adoniah ; Why doest thou so ? But Christ , as when there is cause , he comforts : so when there is cause hee checkes also . Neither must wee looke that the light of his countenance should alwayes shine vpon vs , except there be in vs constant obedience .

But Reproofe without Disproofe is to hold the hand without mending the heart ; Christ intends the good of his whom he reproues , and therefore disproues that which misled them , that when they see their errour they may not only forbeare , but also be willing so to doe when they see there is good reason why they should . Christ then disproues their Reason ; their Reason was , Elias did so ; therefore why not wee ? Christ telleth them the Example is ill applied ; You know not of what spirit you are . And indeed Examples are tickle proofes , and conclude nothing except both agree in the same common Rule or Principle . Now that they neuer examined , Christ therefore telleth them , They know not of what spirit they are .

The spirit doth often signifie not only the Person of God and Diuell , but also the motions that in vs are wrought by either of them ; so the first meaning of Christs words may bee ; You doe not obserue who stirreth you to this worke , you thinke it is God , but it is the Deuill . Or if you will take the word Spirit only for an holy Spirit , then Christs meaning is ; You doe not consider that euery ones temper must be sutable to his Calling ; Elias had one Calling , you haue another ; Elias was to goe before Christ , and turne the hearts of Fathers to their children , that when Christ came he might not smite the earth with cursing , and he went before in the person of Iohn Baptist , who was a sower man . But they , as if Christ were to be Elias , would haue him to breake forth in fierie wrath . Which is the more blameable in them , because when Christ sent them abroad , he willed that if any Citie refuse to entertaine them , they should only shake off the dust of their feet , and leaue the rest of their punishment vnto Gods Iudgement , who will in time handle them worse then the Apostles wished , for it shall be easier for Sodome and Gomorra , Matth. 5. which perished by fire , then for that Citie . And could they forget Christs Sermon which he made on the Mount , wherein he willed them to loue their enemies , to pray for them , &c. The reason whereof is because they know not how soone of wolues they may become sheepe ; The Samaritans ( whom they would haue consumed with fire ) were the first strangers that receiued the Gospel ; they were the first in the dayes of Christs flesh , as appeareth in the storie . Iohn 4. And after Christs Ascension they were the first likewise , as appeares in the Acts. Chap. ● . It is for God who only knoweth who will conuert , and who not , to giue such doomes as Elias did , and till his pleasure is knowne , our vocation that are Christians , especially if we be Christian Pastors , is to incline rather to mercie then to iudgement , and because these Adostles did not so , Christ challengeth their zeale of ignorance , Nescitis cuius spiritus .

Though the Passion came immediately from the heart , and so was zelus amarus , which Saint Iames condemnes ; yet Christ blameth their vnderstanding , because it did not guide their heart aright , wherein hee implyes , that they are ill aduised , and that they would not haue done it , i● they had better considered of it ; by which it appeares that Estis is taken for Esse debetis ; you are is put for you ought to be , for they were not what they should be .

That will appeare better in Christs more distinct Reproofe ; The Sonne of man is not come to destroy but to saue mens liues ; which words may haue a threefold sense .

The first is to distinguish Iesus from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; each answereth his name ; The one destroyeth , the other saueth ; The Apostles must not turne the Sauiour into a destroyer , that is to parallel Christ and the the Deuill . And this sense is implyed in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which are Coniugates with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

A second sense there is wherein this phrase distinguisheth betweene Christs first and second Comming , and sheweth that though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Christ shall come for to destroy when he commeth to iudgement , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee was not alreadie come but to saue ; Therefore they were not to confound these two Commings , and to doe Acts of the later at his first Comming , when he commeth not only to giue himselfe for men , but expects their repentance also .

The last sense is an opposition of Christ to Elias ; each is to answere his Name ; Elias his name signifieth The power of God ; and indeed all the time of his Ministerie , what was it but a manifestation of Gods wrathfull power in executing vengeance vpon sinners ; his words , his deeds runne all that way ; But Christs Name was Iesus , and Iesus is a Sauiour ; God hath not sent his Sonne to condemne , but to saue the world ; and it is a true saying , That he came into the world to saue sinners ; Therefore as King Dauid answered the sonnes of Zeruia when they would haue had him slay Shimei , 2. Sam. 19. because he cursed the Lords Anointed : What haue I to doe with you yee sonnes of Zeruia that yee should this day bee vnto me as Satan ? Shall there any man die this day in Israel ? So doth Christ coole his Apostles , and shew that their desire must be correspondent to the end of his Incarnation . Yea , the very phrase Filius Hominis imports a tendernesse in Christ ; Chap. 2. Saint Paul obserues it in the Hebrewes , He became man that he might be a mercifull High Priest . And this sweetnesse of his nature , and mildnesse of his spirit was signified both by the title of a Lambe , which was giuen him at his death , and the shape of a Doue , which lighted on him at his Baptisme .

And indeed what likelihood that hee would burne a Towne of the Samaritans for not receiuing him , that prayed for Hierusalem euen when the Iewes were readie to crucifie him ? yea , Father forgiue them was his reuenge , when they scoffed him hanging on the Crosse . Christ that came to saue all sorts of people , was pleased to suffer wrong of them all , that so none should thinke they deserued better then other . There were then but three sorts of people in the world ; two extremes , Iewes and Gentiles , and one composed of them both Samaritans ; The Iewes and Gentiles euill intreated him at Hierusalem , the Samaritans vpon his way thither ; Christ was bitter to none of them , but let them all haue proofe of the meeknesse of his spirit ; though his Disciples were not so . Peter was busie with his sword at Hierusalem , and Iames and Iohn are desirous to haue fire at Samaria . But as at Hierusalem hee shewed Peter : so here at Samaria hee sheweth Iames and Iohn the errour of their zeale , and learneth them this lesson , which Nazianzene hath in his Tetrasticks ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Most sweet is this assertion of Christ , and it is the chiefest comfort of our soules , for if thou Lord marke what is done amisse , O Lord , who shall abide it ? Surely , if our Master were as apt to smite as his seruants ; Chrysost. de Anathemate . our Lord , as his Ambassadours ; if Christs Anathemaes were as quicke as mens , what would become of the world ? what combustions ? what destruction should we see ? But , God bethanked , it is not so . And wee shall doe well to learne of him , especially Pastors must learne to be like the great shepheard of our soules .

Christ doth not only disproue in Words , but in Deeds also ; They went vnto another Village ; Hee taught his Disciples before so to doe ; If they persecute you in one Citie flie to another ; The Precept wrought not , In Tetrast . he giueth them a Patterne ; Facile est verbis philosophari , doce me vitae tuae exemplo , for as Nazianzene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And indeed , whereas Christ was not ignorant before hee sent how the Samaritans would vse him ; yet was hee pleased to haue a repulse that he might teach his Disciples how to beare it ; for Christs life , no lesse then his doctrine was a Gospel , and hee instructed no lesse by his Deeds , then he did by his Words ; and he taught no lesson more then he did Patience .

But I haue stood long enough in opening the meaning of this text ; Let me come now to the principall vse which I intend to make of it , which is twofold ; The first is to ground thereon a good resolution of conscience . The second to stirre vs vp vnto thankfulnesse for our wonderfull deliue rance .

For the Case of Conscience we must obserue , That generous minds vndertake not detestable facts , except their Conscience first be poysoned . Secondly , that the Diuell is not contented that we sinne in Passion , for so in cold bloud wee might retract and take a better course ; hee desireth therefore that we may be wicked habitually ; so he shall be sure to haue vs his at all times , and that wee will neuer sticke at the most hellish attempts . For if the conscience be once so seasoned that it will take euill for good , and good for euill , the Angell of darknesse rule therein transformed into an Angell of light , this false light will so possesse our vnderstanding that the most hellish darknesse of our affections shall neuer be discerned by vs ; yea the worse wee are , the better wee shall please our selues ; for euery man resteth secure in the testimonie of his owne conscience , and he questioneth no farther then to resolue that .

The Gunpowder Traitors before they were deliuerered of that Monster , had scruples whether it were lawfull . They consult their Ghostly Fathers , for it is a common rule ; Histiaeus vestem consuit , quam induit Aristagoras ( as the Persian in Herodotus speaketh of the Samianes reuolt ) no treacherie without a Priests head , who worketh notwithstanding by other mens hands ) they are put out of all doubt that such attempts are so farre from being sinfull , that they are meritorious . If any man doubt that this is their doctrine , let him reade either Bellarmine or Suarez , or , which is more authenticall , Bulla Coenae Domini , and he shall see in what state they hold all that come within the compasse of their Censure .

To trie the vprightnesse of this Censure , I haue chosen this Storie , wherein you shall haue Christ himselfe sit Iudge , and guiding our Conscience in conceiuing of this case aright . In the Reuenge you may see the Traytors Passion , but with remarkable difference ; But in the Censure the Sophistrie of their Ghostly Fathers , which resolue them of the lawfulnesse of such reuenge .

And although the storie may seeme lesse pertinent , because herein they which afflict are good , and they euill that are afflicted ; yet indeed the argument holds more strongly ; for if it be not lawfull for the good in this case to persecute the bad ; much lesse it is lawfull for the bad to persecute the good ; If Iames and Iohn that were Pillers of the Church no lesse then Saint Peter , are disliked for desiring such vengeance against the Samaritans , that were otherwise execrable people , much lesse may Samaritans desire it against Iames and Iohn .

Let vs then suppose that these Traytors were as Catholike as Christ and his Apostles , and wee as Hereticall as the Samaritans , you see Christs carriage in this case ; Whereby you may apprehend his Iudgement of this Treason ; Hee would not allow a Prayer for fire ; would he then allow the consumption it selfe ? He would not allow Fire from Heauen , and would he allow fire from Hell ? He would not allow , Oculum charitatis perturbatum , passionate Reuenge , or reuenge in hot blood ; and would hee allow Oculum charitatis extinctum , aduised hatred , and reuenge in cold blood ? Hee would not allow it in Iames and Iohn whom he dearely loued , and would he allow it in Iesuits , in Rebels , persons hatefull to God and men ? He would not allow it against Samaritans , and would he allow it against Professors of his Truth ? It cannot be doubted , he would not allow it .

And now I must briefly let you see that Papists are most like vnto Samaritans , though they would fasten that infamy vpon vs .

Two things I obserued in the Samaritans : First , that their Temple was but of a later Edition , much yonger then that of Ierusalem , and built without any lawfull warrant , and yet notwithstanding they did countenance it with the Names of greatest Antiquity ; and what doe Papists offer to the Church but new deuices many hundred yeares yonger then the Truth ? and yet would they out face the World , that they haue their Originall from Christ , and the Apostles ; Their Pedigree is as true as was the Samaritans .

As for our Church , this is our comfort , that though we are not matches for Christ and his Apostles ; yet wee professe our selues their followers , and for the truth thereof refetre our selues vnto their writings , by which onely we desire to be tried . And yet these Samaritans deadly hate vs that are Orthodoxe , but blame our Doctrine ; as they that haue weake eyes or deafe eares accuse the Sun-shine of darknesse , Na●●●● . or Musicke of vntunablenes ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And if they could be contented to call for Fire from Heauen , we are contented to indure it ; God we desire may be Iudge betweene vs , and if in dislike of our Doctrine , he will send a fire , we refuse it not , though it consume vs . But they dare not trust God , they will trust themselues , and not expecting helpe from aboue , they will seeke it from beneath . And yet it is markeable that whereas they boast of Miracles , and the Wonders of their Saints that make the blinde to see , the deafe to heare , the lame to goe , and dead to reuiue ( as their Legends tell vs ) yet of all their Saints not one euer would worke a Miracle to destroy vs Heretickes ; heere they leaue their Idolaters to doe what they can forge and performe by their hellish heads and hearts , whereof wee haue had many woefull experiments , Nazian. Orat. 3. the Gun-powder Traitors , as Iulian , comparable to Aetna . But let them take heed ; the same God that hath here reprooued Iames and Iohn , will not spare for to censure them ; hee hath done it in our eyes , by bringing to light ( and that strangely ) what they thought hidden only in the depth of their owne hearts , and hath turned their mischiefe vpon their owne pates . And that the rather because their Guides abuse his name , and calling themselues Iesuites are plainly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They are a snare on Mizpah , &c. Hosea 5. and Build Syon with blood . Micha . 6. and would haue made Westminster a Mare mortuum . I cannot tell ●o whom to paralell them except to the Zeloti remembred by Iosephus , who gaue themselues that Name , euen as the Iesuites haue giuen themselues theirs ; and both vpon the like pretence of maintayning their Country , their Liberty , Learning , Discipline , and what not that was good ? whereas notwithstanding the same Author obserues that neuer were there worse Miscreants in a City , and that did more contrary to that which they profest ; He obserues also their end , that by Gods iust iudgement they were brought to as great extremity , and tortured with as manifold misery , as may befall wicked men . I will not prognosticate , only I wish them grace that tread their steps to take heede of their Ends , which is rather to be wished them to be hoped for , so little remorse appeared in them vpon the detection of so foule a fact . King Dauid when he had rashly vowed the vtter destruction of Nabal and his family , and that in a case to this , For denying entertainment : when he was pacified by Abigail , and his Passion ouerpast , thus recalled himself ; Blessed be the Lord God of Israel , that hath sent thee vnto me , & blessed be thou that hast stayd me from shedding innocent blood , and reuenging my selfe with mine owne hands . And these Apostles when Christ she wed his dislike werequiet , & went vnto another Towne , sparkles of grace which shew that the eye of their Charity was not extinct , though it were troubled ; and that though they were mooued beyond measure , yet they could come vnto themselues againe . And indeede it is a Rule that the longer a good man pauseth vpon his sin , the greater it seemes vnto him , because the mist of Concupiscence that blinded his eyes is more and more dispelled , and the more he seeth , the more he sorroweth , for his sorrow for sin is proportionable to his sight thereof . But in the wicked it is cleane contrary , an vnexpected calamity ouer-taking them in their sinne , may haply open their eyes , and they may haue a glimmering sight thereof , and make Pharaoh's or Simon Magus his confession , Confesse the sinne ; but no sooner is the calamity ouer-blowne , but their Lethargy casts them into a dead sleepe againe .

Some of these Traytors were so dead in their sinne , that they awakened not at all , and of those that did , the sense was quickly gone . Certainely their Aduocates that now Apologize for them , extenuating the sinne of the Actors , and excusing by the seale of Confession , the Aduisers , shew how little grace there is in that Sect , how vnlikely they are vnto King Dauid , and vnto Iames and Iohn . Howsoeuer they did ; let vs be of the old Patriarke Iacobs minde , and say of them , as he sayd of his sonnes Simeon and Leui , they were Brethren in iniquity ; My glory enter not into their secret , and my honour be thou not vnited to their Assembly : Let vs not auenge our selues , but giue place vnto wrath , knowing that vengeance belongeth vnto God , and hee will repay : But if wee haue bitter zeale , let vs not boast , Wee lie against the truth , as Saint Iames speaketh . Hoc nomine ijs à quibus iniurias accepimus sublimiores simus , ostendamus quid illos daemones doceant , quid Christus nos erudiat . In a word ; Nazian●●● Let euery man be slow to wrath , seeing the wrath of man doth not accomplish the righteousnes of God . And thus much of the Case of Conscience .

A second vse that we should all make of this Storie thus applied is to be stirred vp hereby vnto heartie thankfulnesse for our Deliuerance . If wee did congratulate our first restitution to the Gospel by Queene Elizabeth , how must we also , our continuation thereof , and preseruation therein in the dayes of King Iames ; that hee hath not suffered the Destroyer to haue his will against vs , he hath saued our soules , and saued our bodies ; the Destroyer aimed at the ruine of both . Their first intent was to make vs drinke of their golden cup of poyson , to make vs fall downe and worship their Idoll : But not speeding of that , because it pleased God to continue our Soueraigne a constant Defender of the Truth , they attemped a second ruine , the ruine of our bodies . But Iesus hath Saued vs from both ; he hath saued vs from being corrupted with their Heresies , he hath saued vs from being Destroyed by their malice . So that wee may say ; Blessed be the Lord which hath not giuiug vs as a prey vnto their teeth . Wee can neuer more feelingly receiue the Eucharist then vpon this occasion ; there is present our Iesus , he inuiteth vs to partake of him ; And wee that haue Seene , let vs also taste how good the Lord is , and praise him because wee finde that all are so blest that put their trust in him I end .

The summe of all is . The Church is subiect to the Crosse and Christians must looke to suffer , and must not be ashamed to suffer for Christ ; But in suffering they must remember not to recompence euill for euill ; but to ouercome euill with good ; So did Christ : so must Christians , both in Word and Deed.

O Lord , that by thy Words and by thy Deeds hast taught vs to spend the heate of our zeale in the constant profession of thy Truth , not in the bloody persecution of our foes , giue vs grace to possesse our soules in patience and let the bloud of our deadliest enemies be precious in our sight ; So shall we beare the character not of the Destroyer , but of the Deliuerer ; and hauing happily escaped all plots of our destruction ; in thy House with songs of prayse , blesse thee , O Iesu , the only constant Author , no lesse of our temporall then of our eternall Saluation .

A SERMON PREACHED AT St ANDREWES IN WELLES ONE DOING PENANCE FOR JNCEST . PSALME 50. VERSE 21.

These things hast thou done , and J kept silence : thou thoughtest that J was altogether such a one as thy selfe : but J will reproue thee , and set them in order before thine eyes .

THE Argument of this Psalme is an heauenly Assises , whereof we haue here the Apparance , and the Indictment : the apparance made at it , and the indictment read in it .

The Apparance is great , whether we respect the Iudge , or the iudged ; the Iudge GOD , the iudged the Church of the Iewes : both are set forth , GOD in Maiesty , whether you respect his owne Person , or Attendants ; the Church with her prerogatiues , as she is consecrated to GOD , and hath couenanted with him : And the conclusion is , that this Church notwithstanding , yea the rather for her prerogatiues , shall be arraigned before that Iudge .

But what is her Arraignment ? Surely the transgression of the Law , so much of the Law as containeth GODS seruice ; for this she shall be arraigned , and receiue iudgement also as we are taught in my Text.

In my Text then we are to obserue two things : First , how farre the Iewes are guiltie . Secondly , how GOD proceedeth against them . How farre they are guilty , appeares in the first words , These things , &c. which are relatiue , and repeat the enormous sinnes that are distinctly specified in the words that goe before . For these sinnes GOD , proceeds against them , after much Patience , which the Iewes abused , vnto such Vengance as against which they shall haue nothing to except . GODS Patience is gathered out of his silence , I held my tongue : the Iewes abuse hereof , GOD testifieth to their face , thou thoughtest that I am altogether such a one as thou art . This abuse is insufferable , therefore GOD threatneth Vengance , I will reproue thee : such Vengance as against which they shall not be able to except , I will set thy sinnes in order before thine eyes .

You haue heard the substance of these words which I must now enlarge , and apply as this present occasion doth require .

The first point then is the Indictment , which sheweth how farre the Iewes were guiltie , it is expressed in the first words , These things hast thou done , whereof euerie one is remarkable . These things are relative words , and repeat the Challenge that is made vnto the Iewes in sundry former verses , the summe whereof is , That they were guiltie of transgressing the Law . The Law so farre as we haue to doe with it , is partly Ceremoniall , and partly Morall : within these two is concluded the seruice of GOD. The Ceremoniall cherisheth the Morall , and the Morall quickneth the Ceremoniall ; yea , the Ceremoniall is a sensible description of the Morall , and the Morall is a discreet limitation of the Ceremoniall : when they goe together they worke both a sincere , and a sober seruice of GOD ; sober in regard of the Ceremonie , sincere in regard of the Moralitie .

But we must marke that the Ceremoniall and the Morall Law differ as the Soule and Body of man ; the body is of small vse if it be seuered from the Soule , so is the Ceremoniall Law if it be seuered from the Morall . Secondly , the body is inferiour to the Soule , euen so is the Ceremoniall Law inferiour to the Morall , so that if it be a fault to neglect the Ceremoniall , it is a much greater to breake the Morall Law .

Lo then the Indictment stands vpon two Branches , a Seperation , and a Transgression ; a Seperation of the Ceremoniall Law from the Morall , and which is worse , a manifold Transgression of the Morall : with these two sinnes GOD chargeth the Iewes . Both are great sinnes : The Seperation is ; for GOD in his seruice commanded that our Soules should concurre with our bodies , that our Affections should speake vnto him as well as our tongue , that we should bow before him the knees of our hearts no lesse then the knees of our bodies , when we lift vp our hands vnto GOD , we should lift vp our Soules also , and our eyes should not behold Heauen , but our faith should pierce vnto the Throne of GOD. Finally , there is no Ceremoniall Law which should not attend some Morall , as the shadow doth the body , or the body should the soule ; the Sonne of SYRACH hath made a whole Chapter that teacheth this Lesson . But the Iewes put a sunder , what GOD had conioyned ; Cap. 35 they shewed much zeale for the Ceremoniall , but were carelesse of the Morall Law ; expressed much submission of their bodyes , but little deuotion of their Soules , and drew neere with their lips , but their hearts were farre from God . Of this GOD complaineth ESAY 1. and doth passionately vary tearmes to expresse his dislike thereof , they solemnized their Feasts , and offered Sacrifices , and assembled themselues in his House ; Esay 1 But what saith GOD ? To what purpose is the multitude of your Sacrifices ? Who required your presence to tread in my Courts ? I hate your solemne Feasts . The cause of all is , Your hands are full of blood . In the last of ESAY , GOD is much sharper , He that killeth an oxe is as if he slew a man ; Cap. 66. he that sacrificeth a lambe , as if he cut off a dogs necke ; he that offereth an oblation , is as if he offered swines blood ; he that burneth Incense , as if he blessed an Idol . Marke the Reason , They haue chosen their owne wayes , and their soule delighted in their owne abominations .

You see then that in seruing GOD we may offend him grieuously , if we seuer those things which he hath coupled , for our seruice then will be plaine hypocrisie , and Hypocrifie is , by a Prouerbe noted to be , double iniquitie . And iustly is it so noted ; for therein we do first Interpretatiuè deny that GOD is the Searcher of the heart , in that we doe not approue our heart to him . Secondly , we doe expresly preferre the Diuell before GOD , in that we giue the better part ( I meane our Soule ) to the Diuell , and reserue onely the worser part , that is our bodyes , for GOD. This should all that present themselues in GODS House seriously thinke on ; especially you that make shew of a solemne Penitent , but such a shew as betrayeth that there is no broken heart within you , nor contrite spirit , seeing there appeareth so little euidence thereof in the outward man . Be you assured , that so repenting for sinne , you doe but add vnto your sinne , you are a transgressor of the Law in regard of your Separation of the Ceremoniall from the Morall Law .

But there is an other transgression of the Law , which is the direct and immediate violation of the Morall part thereof : This is the greater sinne , and doth more apparently deserue such a name : for the former though it be a sinne , yet it is a cloaked sinne , it maketh some faire shew in the eyes of men , how vgly soeuer it is in the eyes of GOD ; but this walketh vnmasked , and appeareth as it is . Secondly , the former is Malum quia prohibitum , euill vpon no other ground , but because by a positiue Law it is forbidden , it is onely extrinsically euil ; the other is prohibitum quia malum , by no meanes to be done though there were no positiue Law that did forbid it ; the euill thereof is intrinsicall ; for it is the violation of the Image of GOD , according to which man was made , and according to which he should liue .

In the particular Case that concernes this Penitent , GOD that gaue a rationall facultie vnto the soule of man , whereby he should order the sensitiue , in the vse thereof , would haue a man shew himselfe to be better then a beast : And how doth a man differ from a beast , that hath vnbridled lusts ? and neglect not onely sacred wedlocke , but the degrees of Affinitie and Consanguinitie within which GOD and Nature require that his lusts be stinted ? This should you that are the Penetent seriously thinke on , and measure the grieuousnesse of your sinne by this , these things , as well the transgression of the Morall , as the seperation thereof from the Ceremoniall .

But the grieuousnesse of sinne is argued not only from what is done , but also from the doing of the same . Aliud est peccare , aliud peccatum facere ( saith St AVGVSTINE ) It is one thing to sinne , another thing to be giuen ouer to sinne ; and his distinction is not idle , for it is grounded not onely vpon St IOHNS phrase , 1 Iohn 3. but also vpon St IAMES his gradation , Men are first inticed by their lusts , Cap. 1. then lust conceaueth , and brings forth sinne , and sinne being perfected brings forth death ; and this perfecting of sinne is properly the doing of sinne : All men sinne , but they that haue grace take heed of doing sinne ; feare and shame are both shaken off by those that goe so farre , they endeauour not so much as to hide their sinnes . Of these Iewes our Psalme saith , They sate , they spake , they ran , they wrought euill , they consented one with another , and were professors of a wicked life . And little better is the case of this Penitent , who for many yeeres hath openly in the eyes of the world ( notwithstanding the clamor of many that iustly did detest it ) liued in abominable Incest , which doth much aggrauate his sinne .

There is a third Aggrauation in my Text taken from the Person that doth commit the sinne , Thou hast done these things : And the circumstance of the Person doth much improue the foulenesse of a fault . No man should sinne against GOD , but they that are most bound , should forbeare most . Now the Iewes had a double Obligation , one by Nature , the other by the Couenant : They were GODS Creatures , and GOD vouchsafed to contract with them . Not to performe the dutie which we owe , especially when we haue solemnly vowed it , maketh vs guiltie in a high degree . And euerie one within the Church if he doe sinne is so farre guiltie , his Vow in Baptisme , will presse him no lesse then the Condition of his Nature . And this must you that are the Penitent ponder in your Soule , that you may answerably hereunto feele the burden of your sinne .

I doe not amplifie these things without Cause ; they must be the rather marked , because the deeper the Iewe was in guilt , the greater was GODS Patience . Notwithstanding their double offence , their Seperation and Transgression ; their double Obligation of Nature and Vow ; their double sinning in that they did not onely act , but professe sin , yet did GOD hold his peace , he proceeded not against them but with great Patience . GODS Patience is noted by his Silence ; the word signifieth to be deafe , and dumbe , and putteth vs in mind of a double voyce , a voyce of sinne , and a voyce of Iudgement . That sinnes haue a Voyce you may read Gen. 4. where ABELS blood doth cry : and in the Storie of Sodome , Gen. 18. the voyce of whose sin came vp to Heauen : In HABAKKVK the stones and timber of the King of Babylons house built with blood doe cry : Finally , Iames 5. in St IAMES the wages of the hireling kept from him doe cry and come into the eares of the Lord of Hosts . Cap. 6. And as sinnes so iudgements haue a Voyce : MICAH hath a notable place ; The voice of the Lord cryeth vnto the Citie , the Man of Wisdome will see thy name ; heare ye the rod , and who hath appointed it : And the Lord is sayd to make his iudgement to be heard from Heauen . When then GOD saith , I was deafe and dumbe , he meaneth , that though the cry of the sin were loud , yet he did not heare it , he was deafe ; neither did they heare from him , though there was iust cause , he was dumbe : In these two points stands the Patience of GOD.

Where-hence we learne , that when we are free from plagues , we must not conclude , that we are without sinnes , crying sinnes : The cause of our peace is often times not our owne innocencie , but GODS patience ; it is not because our sinnes hold their tongues , but GODS iudgments hold theirs ; notwithstanding our guilt he is silent .

And here appeareth a great difference between God and Men ; Men are as soone moued as they are prouoked , few can hold their hands , scarce any their tongues , so sensible are we of wrongs , and so reuengefull according to our power : Not so GOD ; it is one of the characters of his Nature to be long suffering , euen when he is grieuously offended he can hold his Tongue not onely his Hands . Behold an euidence hereof in this Penitent , whose incestuous life GOD hath forborne so many yeeres ; though he might haue rewarded him according to his deserts , when he first fell into this foule offence , yet hath GOD lent him many yeeres , and expected his repentance .

But what vse doe men make of GODS patience ? Surely the Iewes did but verifie the old saying , veterem ferendo iniuriam inuit as nouam , the more GOD forbeares , the worse we waxe : GOD holds his peace , that we might speake ; is deafe , that we might heare ; Rom. c. 2. but enormous sinners make vse of neither , they abuse the patience , and long suffering of God : and like IESABEL , though GOD giue space to repent , they repent not . Reuel. 2 21. We should heare our sinnes , that GOD might not heare them ; we should heare them speaking to the eare of our Consciences , whereinto if they did enter , they would not ascend higher , into the eares of GOD. And seeing GOD is dumbe that we might speake ; we should speake to GOD by repentance , and then GOD would not speake vnto vs by vengance ; according to that of the Apostle , 1 Cor. 11.31 . If we did iudge our selues , we should not be iudged of the Lord .

But what doth the Iewe ? He grosly abuseth this patience of GOD ; in stead of so hearing , and speaking , he thinketh that God is like vnto himselfe . Behold the world turned vpside downe . GOD made man after his owne Image , and see , man would faine square GOD after his Image ; whereas the creature should resemble the Creator , the Creator is drawne to resemble the creature . An absurd conceit is it in reason , how much more in Religion ? When 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is turned into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Patterne into the Exemplification : but yet might it be excused , if so be man were vnderstood as he was made of GOD ; for we vse in Diuinitie out of the obseruation which we make in the nature of man , to draw descriptions of the nature of GOD , because whatsoeuer is in the effect , is , but much more emminently in the efficient : so we talke of the Truth , the Righteousnesse , and Holinesse of GOD , guessing at them by those sparkes of vertue which appeare in man . But the conceit of these men is not so good , for thus must the words be knit , Thou thoughtest that I was like vnto thee which hast done these things ; and such a thee , is a sinfull thee : so that GOD is not onely resembled vnto man , but vnto a sinfull man ; outragious blasphemie ! It was a great sinne which ADAM committed when he affected to be like vnto GOD , though it were in an holy attribute , the attribute of his Knowledge : How fearefull a sin then is it , not onely to debase GOD to be like vnto men ? but also to be like vnto him in a hellish Attribute , the Attribute of sinne . There are three steps of Atheisme ; Psal. 94.7 . It begins with Tush God doth not see , and is there vnderstanding in the Highest ? It goeth on to Tush God doth not care ; Scilicet , is superis labor est , ea cura quietos solicitat ? The Lord will doe neither good nor euill ( as the Prophet speaketh . ) It commeth at length to We account the proud blessed , Malach. 3.15 . and they that tempt God are exalted . Of these Atheists , the first turne God into an Idol , giuing him eyes that see not , and eares that heare not . The second make him an idle or carelesse God , as if he did onely looke on , and leaue euerie man to shift for himselfe . The last doe plainly turne God into the Diuel , for their blasphemie is not onely priuatiue , denying GOD to be what indeed he is , but also positiue , fastning vpon GOD what is cleane opposite to his Nature so that it is not without cause , that our vulgar English hath , Thou thoughtest wickedly , for it is a most wicked thought .

We must then take heed how we entertaine sinne , seeing we shall grow worse and worse by degrees . There are inborne principles of honestie , and pietie , which are sensibly felt when we first fall to sinne , the further we goe , the lesse are they felt , and when we grow senslesse of them , then fall we to apologize for sin , and there can be no stronger apologie , then to make GOD our consort : for it is a principle stampt in our nature , That God is the soueraigne good ; whatsoeuer then is either from him , or in him , must needs be good : so that if a wicked man can make GOD either the Author , or Patterne of his sinne , he need no sayrer colour , nor stronger argument wherewith to resolue either himselfe or others that bitter is sweet , darknesse light , death life , and good euill . And the Diuel knoweth that we will sinne securely when we are resolued that by sinne we doe GOD good seruice : he that reads the stories of the Heathen gods shall find that one of the greatest prouocations that the world hath had vnto sinne , hath beene the worship of such gods as their owne Poets describe theirs to be , stained with all kind of sinnes . The Fathers that wrot against them , IVSTIN MARTYR , CLEMENS ALEXANDRINVS , EVSEBIVS , LACTANTINS , ARNOBIVS , and Saint AVSTIN insist much vpon this point when they defend Christian Religion against the Gentile . And who can tell whether GOD in this place doth not taxe such Gentilisme in the Iew ? And intimate that their Idolatry was a cause of their impuritie ; for it is plaine in the Prophets , that they worshipped Idols of all Nations : You may read enough in the life of SOLOMON to iustifie this point .

But this was not the sinne onely of the Old Testament , it quickly entred vpon the New ; no sooner had the Apostles planted the Christian Faith , but impure Heretickes poysoned the Religion at the root , and by wicked notions of God and Goodnesse seduced many simple ones vnto all dissolutenesse of life , as we read in IRENIE , and EPIPHANIVS . Yea no sooner was the Gospel restored in these latter dayes , but Anabaptists and Libertines trod the very same steps , and turned Heauen into Hell , and God into the Diuell .

As for our selues , Beloued , our Positions are sound and good , but our Conuersation should be answerable , otherwise the Apostle will tell vs , That we denie God , euen when we professe him ; deny him in deeds , when we professe him in word : yea , whereas GODS Image is not Verball , but Reall , if we will goe for GODS Children , and doe the workes of the Diuel , how farre are we from this sinne of the Iewes ?

You that are the Penitent should especially lay this to your heart , for this brings your sinne vnto his heighth ; and if you thinke how prophane it is to beare our Incest with Periurie , you may haue grace to acknowledge your guilt ; guilt of supposing GOD to be like vnto your selfe , for such doing can hardly goe without such thinking , especially , if a man continue long therein .

When a sinner is come to this passe , GOD can hold no longer , he ceaseth his patience , which the Iewes abuse , and proceedeth to vengance against which they cannot except . He that toucheth GOD in his Wisedome ( as doth the first kind of Atheist ) toucheth him neare ; but GOD beares it . He that toucheth him in his Prouidence ( as doth the second kind of Atheist ) toucheth him nearer ; yet can GOD endure that also . But he that toucheth him in his Holinesse ( as doth the third kind of Atheist ) toucheth him nearest ; his wrath for such a touch must needs breake out . As the Will is the supremest facultie of the reasonable Soule ; so Holinesse , the perfection of the Will , is the chiefest of vertues , therefore man should be , certainly GOD is , most tender of it ; if any impeach that , he will certainly reproue them .

Reprofe is either verball , or reall ; GOD reproues verbally , or in word by his Ministers ; of that we heare as often as we heare from them the doome of sinne , for it is Praeiudicium ante iudicium , they tell vs what we are , and how we shall faire , and GOD will make good their words , when he entreth into Iudgement . But when we are not the better for the Verball , then GOD commeth to the reall , Ps. 29. and then we shall find that Dei dicere is facere , The voyce of the Lord is a glorious voyce , mightie in operation , it breaketh the Cedars of Libanus , Hebr. 4. and diuideth betweene the sinnewes and the marrow , it not onely rips a man vp to the verie heart root but is able to crush him all to pieces : King DAVID describeth the effects of it , Psal. 39. When thou ô Lord with rebukes doest chasten man for sinne , thou as a moath makest his beautie to consume : This he vttereth more at large in the 90 Psalme : yea , read all the Psalmes that are Penitentiall , and you shall find vpon the rebuke of GOD , what a comfortlesse Soule , what a healthlesse Body King DAVID had . And if the Children of GOD , feele such effects at GODS rebuke , which notwithstanding haue euer some sparkes of comfort ; how doth it crush , nay grind forlorne wicked ones ? If the voyce of Sion , the rod of a man , the correction of a father be so terrible , that DAVID cryeth out , O Lord rebuke me not in thine anger , ●s . 6. neither chasten me in thy heauy displeasure ; how dreadfull is the voyce of Sina ? the iron rod ? the destructiue wrath of GOD ? to whom shall wretched man flye ? what shelter shall he take ? there is no vmpier to qualifie the doome , nor any defender to beare off the stroake , certainly it is a fearefull thing so to fall into the hands of the liuing God . You that are the Penitent are yet but vnder the verball , you are not come to the reall reproofe ; happy shall you be if you make so good vse of this , as to preuent that : But be sure that the neglect of correction , doth vndoubtedly prognosticate destruction to a sinner , such destruction as shall not onely be iust , but also take away whatsoeuer exception , for God will set mans sinnes before his eyes .

The Hebrew hath nothing , but , I will order or marshall before thy face ; the Septuagint supply out of the first clause ( These things hast thou done ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy sinnes ; St HIEROME out of the second clause ( thou thoughtest me like vnto thy selfe ) supplyes , Thy selfe , Proponam tibi te , I will set Thee before thy selfe : they are easily reconciled , for the person is vnderstood in regard of his sin , so that Thee , and thine iniquitie is all one . In professed wicked men , there is not the distinction that is in the Regenerate of Ego , Rom ● . & Peccatum , the Old and the New man ; such a one is not a double , but a single man .

But to come to the point ; the word ordering , or marshalling doth giue vs to vnderstand , that we delight in doing of sinne , but not in beholding of it ; behold we can the seeming profit and pleasure that doth accompanie it , but the breach of the Law , or wound of our Soule we endure not to behold ; because there is pleasure in the act , and remorse in the remembrance thereof : But what we cast behind vs , GOD will set before vs .

The word marshalling importeth two things : First , that the sinnes are many , but confused ; so that we doe not discerne either the great number , or the vnequall measure of them ; whereupon it followeth , that we cannot iudge either how grieuous , or how vgly they are ; but GOD will so dispose them , that we shall take notice of euerie one , and euerie one according to his pitch . Good things well digested are the better discerned , and yeeld the more content ; and euill things displayed , will the more vndeniably conuict vs of folly , and more vncomfortably distresse vs with our want of grace : These two , conuiction and confusion doe necessarily accompanie the marshalling of our sinnes : and if one sinne of murder wrought so vpon CAIN , one sinne of treason vpon IVDAS , that the one could not rest , the other hanged himselfe ; in what case thinke we shall the wicked be , when GOD shall set all their sinnes before them .

It is good then for men to vnburden themselues as neare as they can of all sinne , seeing there is so much euill in the sight of any one sinne ; and we cannot auoid the fight of any , especially , if it be such as this Penitents sinne , an enormous sinne , and a crying sinne . See it therefore now , and let repentant teares wash out the characters thereof , least remaining of record , you be forced to see it when there will be no meanes of blotting it out .

A second thing that this word imports , is , That the sinnes which we entertaine for friends , shall suddenly turne to be our foes , they shall appeare as an Army furnished with the instruments of Death : So we learne of St PETER , Brethren , I beseech you , 1 Pet. 2 11. as strangers and pilgrimes abstaine from fleshly lusts , which fight against the soule . We thinke that by them we sight against GOD , but GOD is impenitrable , the arrowes that we shoot rebound backe , and wound our selues . And no maruell ; for sinne is the sting of death , and we cannot commit sinne , but we receine that sting ; and when GOD shall come against vs , as I●HV against IEZE●EL , and call , who is on my side ? who ? Our owne sinnes , 2 King . 9. as her Eunuches shall stand out , and at his command , cast vs downe to be trampled vnder feet , and to be made meat for Dogges , to be insulted vpon by the Fiends of Hell , and to be gnawne on by Death .

But where shall this martialling be ? Surely in our owne bosome , in our owne conscience ; that shall then be a true , and a cleare glasse , representing our sinnes , and representing them armed against vs . And this shall adde much to our miserie ; it shall not be then with vs , as it is in this world ; here we behold our naturall face in a glasse , Iames 1. and by and by goe away , and forget what manner of person we were : but this glasse shall still be before vs , and our eye shall still be on it . And why ? It is nothing but the worme that neuer dyeth , we can no more be rid of it , then we can be rid of our soule : the Conscience is an essentiall power of the Soule , and this worme by an irreuocable decree is made a perpetuall companion of a guiltie Conscience ; the wicked shall carrie it with them from the Iudgement-Seat , and shall keepe it with them so long as they shall burne in the flames of Hell .

This is a powerfull Motiue , and should worke in you that are guiltie , a care to disarme so powerfull an Enemie ; to plucke out the sting before the wound be vncurable ; so many sinnes as remaine vnrepented of , are as so many treacherous Souldiers , howsoeuer they doe now speake friendly to you , yet when they are least feared they will giue deadly strokes ; you shall feare them , when you shall haue no remedy against them .

What I say to you , I say vnto all ; nay GOD himselfe saith it in the close of this Psalme , Heare this all ye that forget God , Iewes and Gentiles , whatsoeuer you be , if you be adulterers , drunkards , vsurers , blasphemers , any way wicked liuers , Consider this ( saith GOD ) least I suddenly take you away , and there be none to helpe you , for if we be guiltie of such sinnes , and encourage our selues in them by base conceipts of GOD , GOD will not faile to reproue vs , and marshall such wickednesse before vs , to conuict vs thereof , and confound vs therewith .

God giue vs all timely repentance , that we may preuent so fearefull a vengance . Amen . Πάντοτε δόξα Θηῶ.

A SERMON PREACHED AT St ANDREWES IN WELLS , A WOMAN DOING PENANCE FOR INCEST . GALATH. 6. VERSE 1.

Brethren , if a man be ouertaken in a fault , you which are spirituall , restore such a one in the spirit of meekenesse , considering thy selfe , lest thou also be tempted .

WE are all compounded of the Old and New man , and euerie one feeles the solicitations of both . These solicitations exercise both our head and our heart ; our head to discerne betweene them , our heart to make a good choyce vpon a right iudgement . And that we make such a choyce , it should appeare in our works they should argue the death of concupiscence , and the life of grace , in that we beare fruit not to the Flesh , but to the Spirit . Now the fruit of the Spirit is either pietie , or charitie , it testifieth that our selues are carefull to be good ; and being good we are not vnrespectiue of others . Not of them that are good , for it keeps vs from being ambitiously insolent ; not of them that are bad , for it makes vs compassionately mercifull . The exercise of this last branch of charitie , the opening of our tender bowels towards such as offend , is the Argument of these words which I haue now read vnto you .

Here we haue Offendors described , and Compassion enioyned : Offendors not of all sorts , but such as ought to be the subiect of Compassion , Offendors that are ouertaken in a fault , we are enioyned to shew Compassion to these , to restore them in the spirit of meekenesse . And touching this Compassion we are moreouer taught , First , who must shew it ; and secondly , what must moue them therunto . They that must shew it are here called Brethren , and spirituall , each name importeth a reference they haue vnto the Offendor ; the first , a reference of their persons , they are their Allies , and therefore may not shut their bowels against them ; the second , of their guifts , the better they are , the more good they must doe : such are the persons that must shew compassion . And they must be moued thereunto out of an apprehension of the common danger , danger is common to all , Thou mayst likewise be tempted , and no man must be vnobseruant hereof , he must consider his owne selfe . So haue you the contents of this Text , which I meane now farther to enlarge as this spectacle doth occasion , and shall be most behoofefull for vs all .

I begin first at the description that is here made of an Offendor , where you shall see , first , his fault , and then the cause thereof . The fault is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a fall , a fall taken by stumbling . The fall is not corporall but morall , yet by a corporall you may vnderstand a morall fall ; for he that falleth in regard of the sight of his body commeth lower , and withall ordinarily taketh a bruise : euen so is it in a morall fall ; GOD by Creation made a man dominum , & socium . If you looke to this visible world , he made him dominum , as it appeareth , Genes. 1. where Soueraigntie is giuen ouer the Beasts , Birds , Fishes , and euerie other Creature made for the vse of man . But if you looke to the inuisible world , then was he to be Socius , a confort with the Angels in the blessed state of Heauen . Yea in this Microcosme , the Fabricke of the nature of man , which is as it were an Epitome of these two other worlds , the better part had the guidance of , and commanded ouer the worse , the Soule ruled the Body . But so soone as man sinned , he came downe , domintos became servus , and these base creatures began to tyrannize ouer vs , who were ordained their Lords : hence goods , meats , drinkes and other corruptible things are become Idols , and we fall downe , and worship them : and what will not a man doe transported by the vanity of this world ? As for the societie we had with Angels , the blessed Angels of Heauen ; we haue lost that , and are become the Serpents brood , not onely Beasts , but also Diuels . Finally , Earth hath gotten the vpper hand of Heauen , the Body of the Soule , and we serue euery one his seuerall Lusts ; so that though we consist of a Soule and a Body , yet the Scripture calleth vs carnall , as if so be we had no Spirits . In our worldly state euerie man laboureth to range himselfe with the best , and we account them base that being of noble blood affect not the companie of their equals : but in our spirituall state we are not sensible hereof , we are not ambitious , but base ; euerie one stoopes below himself , and loues to grouell rather then stand vpright , we loue comming downe .

But this comming downe is not all the euill of our fall , it is accompanied with a bruise , our nature by it doth not onely become more base , but more feeble also : for euerie sinne giueth a wound , it impayreth grace in euerie power , our vnderstanding groweth more dimme , our will more impotent , and our affections lesse capable of controwle . Sinnes are like rebels , that not onely reuolt , but also keep castle against their Soueraigne , whence they are not easily remoued : euerie mans experience yeelds profe hereof , and warrants this truth , that sin doth not onely disgrace , but also disable a sinner .

But sinnes are not all equall , and therefore produce not all equall effects : the Stoicks paradoxe is long since condemned , and whether we looke to that wherein we sinne , our dutie to GOD or our Neighbor ; or that wherewith we sinne , I meane the degrees of our wills that concurre in our acts , we shall find great odds , and confesse that one sinne is greater then another , and that all fals are not alike , whether we look to the disgrace of the person , or the weakning of our nature . Not to goe from my Text , or rather from this present occasion , Incontinencie hath diuers degrees , Fornication , Adulterie , Incest : all communicate in Incontinencie , but so , that Adulterie is worse then Fornication , and Incest worse then Adulterie . Fornication violateth the good order that should be betweene single persons , through vnruly Lusts ; Adulterie addeth thereunto a confusion of Families , and taketh away the distinction of Heires , and Inheritance ; but Incest moreouer abolisheth the reuerence which is ingraued by nature , to forbid that persons whom nature hath made so neere should one vncouer the others shame , as speaketh the Law ; and not onely that , but adds , that for such incontinencie , the Land did spue out the Canaanites . Leuit. 18. So that when you come to consider your fall , you must consider not onely the nature , but also the degree of it : and your repentance must be answerable vnto your fall : looke how farre you haue debased your selfe , so farre must you be humbled ; and be afflicted with sorrow as deeply as you haue wounded your selfe with sinne . Thus much you are taught in that your sinne is a fall .

But it must farther be learned whence these fals come , and we find in the Text the occasions and causes of them . The occasions are implyed in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a stumbling at some thing that lyeth in our way : we are apt to fall by nature , because we are mutable ; but we doe not commonly fall , except some occasion be giuen . And the world is full of occasions . The Diuell hath euerie where his stumbling blocks he knoweth whether our corrupt nature bendeth , and worketh accordingly ; he hath a wedge of gold for couetous ACHAN , a crowne for ambitious AESOLON , a DINA for SHECHEM : finally , he knoweth what will worke our affections , and our dispositions : with that he plyeth , and with that he wooeth our consent to sinne : and these things the Scripture cals stumbling blocks , and are the occasions of fals . We all walke in the middest of them , and are to take good heed vnto them , but yet so , that we doe not conceiue otherwise of them , then they are : strong motiues they are , but they are but motiues , perswade they may , compell they cannot , therefore they are not enough to giue a fall , except the true cause be added to the occasion , and we may not so dwell on the occasion , as not to looke forward to the true cause , we may otherwise blame others , while we should be blaming of our selues , and we are too apt to excuse our selues , by making others guilty of our faults . But we must passe on from the occasion to the cause , and the cause will tell vs who doth most deserue the blame . The cause appeareth in these words , If a man be ouertaken : whereon St HIEROME giueth a good note , Praeuentio dici non potest , cum quid praemeditatò fit , so that this phrase importeth a difference of sinners , whereof some fall through malice , some through frailtie . Through malice they fall , in whom the principles of conscience are corrupt ; who wittingly and willingly commit sinne with greedinesse : neither before the fact feeling any reluctancy , neither after the fact conceiuing any sorrow : Esay 5. these account euill good , and good euill ; light darknesse , and darknesse light ; sweet sower , and sower sweet : these are not within the compasse of my Text , for they are not ouertaken . This phrase reacheth onely those which sinne Dum aut latet veritas , aut compellit infirmitas , as BEDE speaketh , either they are sophistically circumuented , or vnawares transported , and so take a fall . We should weigh the validitie of the perswasions , and bethinke our selues what we doe before we set our selues a doing ; we should enquire what GODS Law doth forbid or allow , before we giue or withhold our assent . But our affections vsually outstep our discretion , and bring either false or rash intelligence , whereupon we yeeld , and slip verie often dum latet veritas , for want of making diligentenquirie : but more often dum vincit infirmitas , while we are too indulgent to our affections . And indeed , howsoeuer in errors of Faith , and mistakes of truth , those that are without the Church , or being within are not Orthodoxe , Rom. 1. become vaine in their ratiocination ( as the Apostle speeketh ) and their ignorance is apparantly the child of negligence . Yet in the default of manners , and breach of the morall Law , we haue little colour of ignorance , all the blame lyeth vpon the impotencie of our affections ; the thiefe , the drunkard , the lyer , the blasphemer , all must yeeld that they knew what they should doe , but obeyed their corrupt lusts in doing the contrarie . And no other plea hath this incestuous person : though her tongue should be silent , yet her teares doe speake that this is her plea : for the sacrifice of her broken and contrite heart , sacrificed for that which she hath done , testifieth that she knoweth well that she hath done amisse , but did it being ouertaken : for sorrow after a fact , is the iudgement that the penitent passeth vpon his own fact , in weeping for it , she doth condemne it . Our lesson is , that we must be watchfull ouer occasions , lest by them we become causes of our owne fall : and if we sinne , GOD grant vs grace to sorrow , lest otherwise as we displease , so we dispise GOD : Such despisers are not to be accounted in the number of those that are ouertaken , and so they can be no fit obiect for compassion , which is the next point of the Text.

Touching which compassion , we are here taught that it is a restoring of a Penitent in the spirit of meekenesse . Meekenesse is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Arl. Eth. lib. 4. cap. 5. and a meeke man is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : the Apostle doth not forbid Anger , but commendeth indulgence ; there is a rod and a spirit of meekenesse : that for the impenitent , but for the penitent this . And certainly without meekenesse there is little good to be done with Penitents , for generosus est hominis animus , magis ducitur , quàm trahitur , especially in reformation of the inward man , where not so much coaction as perswasion preuaileth : therefore if any thing will win the wayward , it is meeknesse ; so thought St AMBROSH , Tolle hominem a contentione , & audacia , et habebis eum subiectum ; by meeknesse the prince of this world is soonest ouerthrowne : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he is likely to recouer a patient soonest , that handleth him gentlest . Now if it be so in reclayming of a sinner , that meekenesse is so requisite ; how requisite is it in dealing with a penitent sinner ? If St BERNARDS practise be commendable in iudging of sinne , either to excuse the fact , or say the temptation was verie strong : how tenderly must we respect the humiliation of a sinner ? And take heed of a pharisaicall pride which satiateth its owne vncharitablenesse vnder pretext of censure , and proceedeth contrarie to GODS rule , vltra rather then citra condignum , with the most , when it should be with the least . St PAVL did remember , and so should we all , that we are the seruants of that GOD which desireth not the death of a sinner : Members of that SAVIOVR which will not breake a bruised reed , nor quench smoaking flaxe : Finally , Temples of that Holy Ghost which is tearmed in my Text the Spirit of Meekenesse And indeed , this vertue is a graffe not of nature but of grace , and it argueth the Spirit dwelleth in vs , when such fruit springeth from vs . Yea , our whole soule must become meekenesse , and this vertue must take vp euerie power thereof . For such phrases are emphaticall , and note not onely the originall , but the extent of a vertue : it doth argue that the whole inward man should be seasoned with it , and concurre to the acting of it .

But the Spirit of Meekenesse must not be seuered from restoring , for compassion should not cherish sinne , but rectifie a sinner ; otherwise it is curdelis misericordia , it is , as if you should take a man that with a fall hath broken a ioynt , and lay him downe vpon a soft bed , but not take care to set his ioynts , this were to leaue him in perpetuall torture , or at least a maymed creature : the righteous must smite , but their stripes must be a precious balme ; the Church must censure , but it must be for correction , not destruction : a sinner must be restored to that from which he is fallen . It is an error long since condemned in the Nonatians who thought that the Church had no power to restore belieuing Penitents , to restore them to that state wherein they were before their fall : the very words vsed in my Text refuteth them , which comming from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying compleate and perfect , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comming from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nuper , sheweth that it signifieth a perfect restitution vnto that which the person was before . The fall did disgrace and disable , so the restoring must recouer , inwardly and outwardly ; inwardly in the peace of conscience , and new strength to resist sinne ; outwardly in the Communion of Saints , and the participation of sacred things , and charitable society in the course of life : In regard of all these , the person must be as if he had neuer fallen .

Finally , this restoring in the Spirit of Meekenesse , must be without respect of persons , and without exception of faults ; so saith the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 if he be a man that hath fallen . Happily we can be contented to shew meekenesse to our kinred , our friends ; not to strangers with whom we haue no such acquaintance . But we must exclude none that may be ouertaken , and any may be ouertaken that is a man . Saint AVSTIN and other of the Fathers worke vpon the name man , and shew that implyeth frailtie , according to the Prouerbe , Gen. 6.9 . Humanum est errare ; and indeed the Scripture is cleare for it , the frame of the imaginations of the heart of man is euill , and that from his youth continually .

As we may exclude no person , so must we except against no sinne ; If a man be ouertaken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in any kind of sinne , our bowels must not be straighter then Christs merits ; what his blood hath cleansed , the Church may not hold vnpardonable : therefore ouer great austerie was well condemned in the Councell of Nice , which left power in the Bishops vpon iust cause to mittigate the penance , which was enioyned by Canons with great seueritie to the terror of the wicked .

You haue heard what compassion must be shewed , the Text moreouer teacheth , who must shew it , and vpon what ground . Touching the partie that must shew it , St HIEROME hath a good rule on this Text , Homo potest se in voraginem perditionis conijcere , non potest sine auxilio se eripere , we may cause our owne ruine of our selues , but vnto our restitution we need the helpes of others ; of others , amongst whom we must acknowledge an Agent , and the Instruments ; the chiefe Agent is GOD , he onely blotteth out all our offences ( as himselfe speaketh in ESAY ) and it is , He that healeth all our infirmities ; Ps. 103. yet he is pleased to vse means or instruments , and they are of two sorts , medium impetrationis , and medium operationis ; that , is the Church offended ; this , is the Minister . In publike scandals GOD ouer and aboue the teares and sighes of the penitent , will haue the whole Church to mediate , and deprecate his wrath : and he will haue the Minister spondere veniam , to promise pardon , and absolue in his name : so that this Text implyeth a power which GOD hath giuen both the Pastor and People , inabling each in his order to forgiue sinnes , according as we are taught , Math. 18.

But marke here the words whereby these persons are described , least they be proud , and suppose their compassion to be arbitrarie , which they may shew or withhold at their pleasure : they are taught the contrarie by their names , which testifie that it is necessarie for them to shew compassion . The first name is Brethren ; Esay 58.7 . this name implyeth an argument of compassion , for a man may not turne away his eyes from his owne flesh ; this is true if he were but a naturall man : but the spirituall cognation is greater , and therefore bindeth more strongly , by how much we owe more regard to our supernaturall , then to our naturall Father . Adde hereunto , that their is no shew , no pretence of vncharitablenesse in our supernaturall cognation : Naturall brethren maligne each the other , either because the affection of Parents is vnequall , or because they shall not haue equall part in the Inheritance ; but GOD embraceth all his children with the same loue , and they are all called to be heires of the same Kingdome , therefore they should all haue alike tender bowels one towards another . As the name of Brethren calleth for compassion , so doth the name of spirituall also : by spirituall is ment he that is strong in Faith , and hath not yeelded to temptation ; he that is led by the Spirit , and hath not fulfilled the lusts of his Flesh ; the more he is so spirituall , the more compassionate he must be , Greg. Mag● Vera iustitia compassionem habet , falsa indignationem . It is a shrewd argument that our righteousnesse is pharisaicall and not Christian , if we rather insult , then shew pittie : who more spirituall then GOD ? then Christ ? then the Angels ? The best of men cannot match the meanest of them in the holines of Spirit , and yet the Angels reioyce at the conuersion of a sinner ; Luke 19.7 . and how doth Christ the good Sheepeheard take comfort in the recouerie of the lost Sheepe ? And as for GOD , you read his disposition in that countenance and cheere , wherewith the Father receiued his prodigall child . Where there is lesse kindnesse , there is lesse of the Spirit ; as in the Diuell who calumniateth , amplyfieth sinnes , aggrauateth Iudgements ; and we are too like him if our bowels be crueltie . You see who must shew compassion , and read their duties in their names .

But if their names will not worke enough , the ground that the Text addeth inforcing this dutie , doth more strongly presse them , and the ground is , considering thy selfe least thou also be tempted . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our eies happily are watchfull , but are more fixed vpon others then vpon our selues ; we take delight to pry farre into other mens faults , and a pleasing thing it is to flesh and blood , to be learned in such arguments . But it is but a propertie of Vultures , and Rauens that quickly sent carrion and hast vnto it : the Holy Ghost here taketh off our eyes from other obiects , and fastens them vpon our selues : we are the book which our selues should most study , we should know none so well as our selues . But when we are brought so farre as to study our selues , we study like the Pharisee , read nothing in our selues but our owne perfections ; if GOD hath giuen vs any guifts , we need no spectacles to read it , the characters are alwayes of the largest sise ; yea we oftentimes read more then is written , and giue thankes to GOD for that which he hath not bestowed , or not bestowed in that measure which we suppose we haue . Because of our ouer great docilitie to study this argument , the Scripture passeth by it , and reads vs another lesson , the lesson of our infirmities ; looke we must vpon our selues , yea and to our selues also , but that which we must behold and heed is , least thou also be tempted : Consider , Quia homo es habens naturam mutabilem , saith THEODORET , No man in this world is so spirituall , but he is also carnall . St HIEROME with this Text censured the Heretickes of old , and we may censure some that liue at this day , who thinke that a righteous man is such a tree as can beare no bad fruit ; but posse peccare is the portion of euerie mortall man , and he that standeth may fall , for we all walke in the middest of snares ; Aut sumus , aut fuimus , aut possumus esse quod haec est : euen he that hath ouercome temptation , knowes how hard a thing it is to be tempted . And if it be hard , then should not we be hard hearted towards them whom it foyleth . Which obseruation is not vnnecessarie ; because our nature is as prone to rigor ; as it is to sinne ; we are to haue an eye to both : and indeed nothing will make vs sooner auoid the temptation vnto rigor , then the acknowledgment that our felues are prone to sinne : it is St AVSTINS rule , Nil sic ad misericordiam inclinat , ac proprij periculi cogitatio ; he that knowes he may need mercie , hath a good inducement to shew mercie . Wherefore as to the comfort of the Penitent I may promise her that her teares are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , though she sow in teares , Basil . she shall reape inioy : so let me aduise you to forgiue , and it shall be forgiuen vnto you . He that is mercifull doth good to his owne soule , saith SOLOMON . Prou. 11. Ecel . 8. Eph. 4. Colos. 3. Wherefore despise ye not a man returning from his sinne : be courteous one towards another , and tender hearted , forgiuing freely , as God for Christ sake forgiueth you .

St PAVL doth teach vs this lesson in this Text : the Text is documentum , & exemplum , the matter of it informeth vs , yea , the phrase is a good patterne vnto vs : in deliuering an argument of mercie , he vseth not a word that doth not sauour of mercie . Homo , noting the pronesse of our nature to sinne ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the occasions of sinne , praeoccupatus , the surprisall : all in fauour of the Penitent . And what meaneth the name of Brother , Spirituall , the Spirit of Meeknesse , Consider thy selfe , Thou mayst be tempted ? Are they not as water cast vpon the fire of our zeale to temper it if it grow too hot ? Then looke we on the words , all call vpon vs , that as we are eye witnesses , and eare witnesses of this Penitents confession , contrition ; so we should let GOD and the Angels see how full we are of compassion : Compassion that must moue vs all to pray to GOD for her , that God by the power of the keyes may loose her from those bands wherewith her sinne , her crying sinne hath tyed her .

God heare vs , and worke by vs , and in vs , that she may be fully restored , and her fall may make vs all to beware . Amen . Blessed are the mercifull , for they shall find mercie .

A SERMON PREACHED IN THE CATHEDRAL CHVRCH OF WELS , AT WHAT TIME A MAN DID PENANCE FOR INCEST WITH HIS WIVES DAVGHTER . 1 CORINTH . 5. VERSE 1 , &c.

1 Jt is reported commonly , that there is fornication amongst you , and such fornication , as is not so much as named amongst the Gentiles , that one should haue his fathers wife .

2 And ye are puffed vp , and haue not rather mourned , that he that hath done this deed , might be taken away from amongst you .

3 For J verily as absent in body , but present in spirit , haue iudged already , as though J were present , against him that hath so done this deed .

4 Jn the Name of our Lord Jesus Christ , when ye are gathered together , and my spirit , with the power of our Lord Jesus Christ ,

5 To deliuer such a one to Satan for the destruction of the flesh , that the spirit may be saued in the day of the Lord Jesus .

THE present occasion led me to this Text , and this Text that I haue read vnto you well fitteth the present occasion ; for we haue to doe with a sinne , and a censure ; euen such a sinne , and such a censure as is contained in this Text. The sinne is first exprest , then it is amplyfied . It is exprest , first , in regard of the kind , it is fornication ; secondly , in regard of the degree , that fornication is Incest ; yea it is Incest of the worst sort , that a man should haue his fathers wife . The Incest being so bad , it is not onely exprest , but also amplyfied , in respect , first of the haynousnesse , it was such as was not so much as named amongst the Gentiles ; secondly , in respect of the notoriousnesse , the fame thereof spread farre and neare , it is commonly reported . Now sinnes call for censures , great sinnes for seuere censures : they doe , but the Corinthians were deafe , they heard not , they were not moued with the cry of this sinne , though it were verie loud ; they sinne in not reforming sinne : St PAVL therefore telleth them whence their sinne sprang , and wherein it stood . It sprang from too much selfe-conceit , they were puffed vp ; and too little fellow-feeling , for they sorrowed not : from these roots sprang their senslesse carelesnesse , they put not away from them the man that had done the sinne . But St PAVL had a more quicke eare , and a more tender heart ; as a lawfull superiour he supplieth their negligence , and censureth the incestuous person whom they spared , as it appeares in the rest of the Text : wherein we see what the censure was , and whereunto it serueth . The censure was Excommunication , but it is set out in very high termes , for it is called a deliuerie vnto Satan , the words imply more then they expresse . Excommunication consists of two parts , a priuatiue , and a positiue ; an excommunicate person is excluded from the Communion of Saints , and subiected to the Prince of Darknesse , the latter part is here exprest , but the former is presupposed , and is therefore omitted because it was mentioned before in the Corinthians fault : this is the censure which St PAVL inflicted . And the inflicting of it is performed by two acts ; the first is St PAVLS , he doth iudicially pronounce it in his owne person . But here is some thing markable in his person , which is said to be absent , and present : wheresoeuer he was , as an Apostle he was neuer out of his Dioces ; neither was any of his Dioces any where out of his reach : for though he was absent in his body , yet was he with them in his spirit . Vpon these prerogatiues of his person , though he were as farre off , as Ephesus is from Corinth , yet did he giue sentence against the incestuous Corinthian , so saith he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I haue already iudged . What he pronounceth iudicially , that doth he require the Corinthians to denounce solemnly : this act is implyed , when as St PAVL would haue the man excommunicated at Corinth : he would haue it there denounced that himselfe had excommunicated him . And he would haue it denounced solemnly : First , In regard of the place , for he would haue it done in the face of the Church : the Corinthians being gathered together and his spirit with them . Secondly , He would haue it done solemnly in regard of the proceeding , for he would haue it done with the authoritie , and by the efficacie of our Lord Iesus Christ ; with his authoritie , in his Name ; by his efficacie , by his Power . So that although St PAVL haue a hand in this censure , and the Corinthians also , yet would he haue neither of them reputed other then Delegates from , and Instruments of Christ , he giueth the warrant , and he maketh good the censure . Lay all these parts of the doome together , and you will find that it is tremendum iudicium , a very dreadfull sentence ; for how dreadfull a thing is it for a man to be cast out of the Church ? To haue him that hateth him made Lord ouer him , I meane Satan ? To haue this done by an Apostle ? In the assembly of the whole Church ? Authorized by Christ , and by Christ inabled to inflict this censure ? Certainly this must needs be a most dreadfull Iudgment , you would thinke him that is vnder it to be a most forlorne wretch . But yet despaire not of him , the last clause of my Text will tell you that the sentence is not mortall , but medicinall . Now you know that a medicine hath two properties , first it doth paine , then it doth ease , and if you will beleeue the Prouerbe , Nulla medicinat'am est salutaris quàm quae facit dolorem , the more it doth paine , the more it will ease . Certainly it fareth so with a ghostly medicine , it doth paine , it serueth for the destruction of the flesh ; but it will ease , thereby the spirit shall be saued . And this saluation you shall then feele when it is most behoofefull , in the day of the Lord Iesus Christ . We beleeue that he shall come to iudge both the quicke and the dead , and thrice happy may an enormous sinner thinke himselfe , if he can haue boldnesse then to stand before the Sonne of Man . And herein standeth his hope , that this Iudgment will preserue him from that ; this lesser from that greater ; this temporall from that eternall : if an enormous sinner make that vse of it which Christ intendeth . So that these last words must be marked as a mitigation of that sharpnesse which was in the sentence , and a consolation of the true Penitent . And so haue you the briefe of my Text. That we may all be fore-warned , and this Penitent recouered , let vs in the feare of GOD listen to that which shall now be farther , but briefly , obserued and applyed out of this both sinne and censure .

I begin with the sinne , the kind of it is fornication ; Fornication though it be often vsed to note the vnlawfull coniunction of single persons , which otherwise may lawfully marrie ; yet doth the word import properly the generall nature of all incontinencie , or vnlawfull coniunction : the sinfulnesse whereof that I may the better set before you , I must first acquaint you with certaine vndeniable principles . The first is , That though it be common to man and beast to couple male and female in their seuerall kinds for procreation , yet because the body of a man is inhabited by a reasonable soule , euen these sensuall acts should be reasonable by participation : reason should haue such power ouer the body , that a man should not come vnto this coniunction out of a disorderly lust , but a regular couenant : not aduenturing vpon it , but admitted thereunto by Marriage : he must testifie that he is a man , and not a beast . The second principle is , The same reason of state that preseribeth proprietie in all other things , doth require it especially in the choyce of mates , in those which are to come together so neere , as to become one flesh ; for proprietie is the whetstone of loue and care , neither of which would be so great as they should be , except they were grounded in wedlock , in which is a mutual appropriating of the wedded bodyes each to the other : whence it is that their loue is so intense , and their care so prouident of , and for each other , and their children . The third principle is , Wedlocke is not onely such a couenant as springeth from reason and policie , but also it is pactum Dei , it is founded in Religion : man and woman were at first matcht by GOD himselfe , and he matcht them as his children bearing his Image ; finally , Mal. 2.15 . he matcht them that they might bring forth an holy seed , such as might be of his Church , and as the Parents , consorts with Angels : so much did Religion adde vnto Wedlocke before the fall . But after the fall , Christian Religion added much more : whence ariseth a fourth principle , by Regeneration euen our bodyes are made members of Christ , and so become Temples of the Holy Ghost , and therefore there is great reason we should keepe these vessels of ours in honor , and in their coniunction haue a due regard of this their heauenly condition . In these euident principles we may behold how farre GOD hath improued our bodyes , which otherwise were made but of dust , and for sinne deserued to become dust againe ; but we must cloath our flesh and blood with the fore-specified aduancements of it , and by them measure the sinfulnesse of fornication . And then you shall find , first , that it debaseth the bodyes of men , and rangeth them with beasts : for wherein is his body better then a beasts , whose sensuall acts are not guided by reason ? Secondly , It abolisheth the greatest ciuill proprietie that is in a state : for wedlocke layeth the foundation of a state , and giueth the first beginning to societie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Thirdly , it robbeth the fruit of our bodyes , as much as lyeth in vs , of the best birth-right , which is to be the holy off spring of holy Parents , which is the pledge of GODS couenant , and the childrens hope that they haue a right thereto : neither are we excused from this guilt , though GOD in mercie doe otherwise prouide better for our children . Finally , It renteth vs from the body of Christ , and dispossesseth vs of the Holy Ghost , if not defacto , at least merito : it is more of GODS mercie then our desert , if it proue not so : seeing Christ abhorres all impuritie , and the Holy Ghost will not abide the desiling of his Sanctuarie . Rom. 1.24 . Well therefore may fornication be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a dishonoring lust , then which no other heapeth so many indignities vpon our bodyes , and by consequence vpon vs . In regard hereof it is that St PAVL saith , All other sinnes are without our bodyes , but he that commits fornication sinneth against his owne body : Fornication strippeth it of all the fore-named prerogatiues directly , which no other sinne doth , neither is their any carnall sinne more opposite to Reason , Policie , Religion . This must you the Penitent marke , and from this take the first measure of your sinne .

But my Text doth not onely speake of fornication in generall , but of a degree thereof , and that degree is Incest . Though no coniunction is lawfull without marriage , yet may not all persons be ioyned together in marriage : Leuit. 18. GOD hath set downe certaine degrees both of Consanguinitie , and Affinitie , betweene which there may be no matches : MOSES giueth the reason , because there is a reuerence due vnto these persons , and we passe the bownes of religious modestie if we match with them . And indeed , had not GOD imprinted this reuerence , the necessarie cohabitation of Parents and Children , Brethren and Sisters would yeeld too much opportunitie , and be too strong an incentiue vnto this vnlawfull coniunction : especially if you adde thereunto the authoritie which Parents haue naturally ouer their Children . De Ciuit. Dei lib. 15. cap. 16. Saint AVSTIN yeeldeth another reason , Habita est rectissima ratio charitatis , we naturally loue our kin . But GOD would haue charitie spread farther , which would be kept within verie narrow boundes , if we were not by this restraint put to make matches with more remote persons , and forbidden to multiply the ground of loue in one & the selfe same . But amongst all these degrees which GOD hath forbidden , they are principall which are in the right line , the prohibition of them is the most ancient , the most strict , the most vniuersall : First , the most ancient , for it began immediately vpon the Creation of the woman , for hauing made a woman to ioyne with the man , GOD gaue this rule , Therefore shall a man forsake father and mother , and be ioyned vnto his wife . Gen. 2. It is true , that we commonly vnderstand that Text of the neere coniunction of man and wife , and that sense will well agree with it : but the Caldy paraphrase addeth to our purpose , that a man must forsake his fathers and his mothers bed : St AVSTIN and others haue so vnderstood it , as if it did forbid matches in the right line ; and I thinke the word therefore doth import as much ; for therefore did GOD create a woman to ioyne her to the man , because he would not haue them couple which are procreated one from another . Secondly , It is the most strict prohibition ; for though GOD forbid as well the collaterall degrees , as those that are in the right line ; yet hath he dispenced with the collaterall in two cases , one of necessitie , when there were none but ADAMS children , brothers and sisters must needs match , and then did GOD dispence with the first collaterall degree of consanguinitie . The second case is a mysterie , if a brother dyed without issue , the next of kin was to rayse vp seed vnto the deceased brother ; and this was a dispensation in the first degree of Affinitie . Such dispensations in collaterall degrees GOD hath granted , but dispensations with persons in the right line , he neuer granted any , therefore I called it the most strict prohibition . Thirdly , It is the most vniuersall prohibition ; for that of collaterall degrees in GODS Law , reacheth but vnto the second , the Ciuill Law goeth a degree farther then GODS Law , the Canon Law now reacheth to the fourth degree , it hath forbidden to the seuenth : and further no Law that is extant euer went in forbidding collaterall degrees . But in forbidding those in the right line , Diuine and Humane , Ciuill and Canon Laws forbid them without any stint : no degree be it neuer so remote can make the coniunction of such persons lawfull ; therefore they say truly that if ADAM did reuine againe , he could ioyne with none of mankind , except EVE reuiued againe ; no more could EVE except ADAM reuiued . Whatsoeuer you haue heard of Consanguinitie , is true also of Affinitie : because by wedlocke man and wife become one flesh and so their parents , their children , their brethren , their sisters , are as neere to the one as to the other : Affinitie maketh them as neere as if they were of one blood .

Take one rule more which commeth neere this Penitents case , by analogie it is all one for a sonne to take his fathers wife ( as the Corinthian did ) and for a father to take his wiues daughter ( which you the Penitent did , ) both couples are alike neere kin , and so in true iudgement your case is as his was : neither skilleth it , that you tooke her not to wife , but abused her body onely ; for if you abuse her body whom you may not take to wife , your fact is nothing the lesse Incest : your marying would haue argued a resolution to continue the Incest . You haue committed complicatissimum peccatum , a very manifold sinne , there is in it Fornication , you knew her body without mariage : Adulterie , you knew her your wife being liuing : Incest , you knew such a person as you could not match with by any dispensation from man , neither from GOD was there euer any granted . Wonder not then that the Apostle doth not onely expresse , but amplifie also this sinne .

The first amplification is in regard of the haynousnesse of it , it was not so much as named amongst the Gentiles . Mistake not the words , it is not meant that the Gentiles neuer were infected with this sinne ; in the entrance , and close of the 18 of Leuit. it appeareth that the Aegyptians from whom Israel then came , and the Canaanites whose Countrey they were to possesse , were foully stayned therewith , and thereupon did GOD take an occasion to lay the prohibition thereof vpon the Israelits , Leu. 20.23 . that they might not follow the corruption of those Gentiles . But Saint PAVL meaneth that euen such as were but onely Gentiles , haue out of the light of reason , detested , and forbidden it ; which appeareth in their Morals , Lawes , and Histories : the iniquitie thereof being euident , not onely out of the Law of MOSES , but of nature also , otherwise the Canaanites could not in equitie haue beene punished for being guiltie of it . And no maruell if the Heathen detested it , when the verie beasts doe abhorre it . Lib. 9. cap. 47 ARISTOTLE in his Historie of liuing Creatures hath written of a Camell , and a Horse which were brought to their dammes : but no sooner did they discerne them by falling off of the cloathes , which had beene cast vpon them to conceale them , but that the Camell was presently so enraged , that he kild his keeper : and the Horse left not running vntill he had broken his necke . The phrase of the Apostle is remarkable , that which was not so much as named amongst the Gentiles , was done by a Christian : whereas the rule of pietie is , that those sinnes should not be so much as named amongst Christians , which are done by the Gentiles : Christians should not walke as other Gentiles doe , because they know GOD , and are brought so neere to GOD , as to be heires , by hope , of the Kingdome of GOD : finally , they haue as many tyes layd vpon the lusts of their flesh , as they haue prerogatiues vouchsafed to their bodyes : whereas the Gentiles they know not GOD , theyare aliens from his couenant , yea they worship the Diuel which is an impure Spirit , and therefore no such wonder if they be giuen ouer to filthy lusts : but Omne animi vitium tanto conspectius in se Crimen habet , quante maior , qui peccat , habetur . It is verily a pittifull case when sinne groweth to that heighth in the children of GOD , Ezech. 16. as that Iuda iustifieth Israel , and both iustifie Sodome : when Christians become worse then Heathens in their liues , and conuersations . You that are the Penitent take this to heart , and measure the burden of your conscience thereby .

The second amplification of the sinne is , from the notoriousnesse thereof , it is commonly reported : the sin is so publike , that it cannot be coloured , that it needeth no proofe , all the world taketh notice of it . This is a faire ground of a censure : secret sinnes the Church doth not iudge , it leaueth them to GOD , & to mens consciences : but notorious sinnes must not escape vnpunished , they are ripe for Iudgement when their infamie draweth them to light . Cap. 20. Sinnes in generall are called Workes of darknesse , but especially the sinnes of Incontinencie : IO● obserued it ; and the more foule the Incontinencie , the more closely vseth it to be carryed , and the more it feareth to be discouered . So that for a worke of darknesse to be notorious , argueth the impudencie of the sinner : Esay 3. it was that for which GOD challenged Israel , They declare their sinne like Sodom , they hide it not : shame and feare are both cast off , when sinne hath an Harlots forehead . Because you the Penitent haue committed a grieuous sinne , and the cry thereof is come into the eares not of GOD onely , but also of his Church , it was meet you should be made a penitentiall spectacle ; meet that your sinne should be not onely exprest , but amplyfied also ; and that in regard of the haynousnesse , and notoriousnesse thereof ; otherwise we should deserue the blame which St PAVL layeth vpon the Corinthians that did neglect to censure the Incestuous person in their Church .

Of their neglect in censuring such an offendor , let vs see first the cause , and then their fault ; the cause was first too much selfe-conceipt , they were puft vp . Instatio is presumptae , either innocertiae , or scientiae ; men are puffed vp with a presumption either of their owne holinesse as the Pharisee , I thanke God I am not like vnto other men , &c. or of their guifts of edification , as here the Corinthians , which you perceiue by former Chapters .

The first kind of presumption maketh men too forward vnto separation ; ouerweening of holinesse will bid men stand farther off , I am more holy then thou ; but ouerweening of other guifts is ambitious of followers , it will beare with all faults , so it may be admired . Certainly this puffing vp breeds much confusion in the Church , our owne times testifie . But because that point is not to this Penitents case , I passe it ouer , onely giuing this note by the way , that none are more proud then they which know themselues least ; they boast when they haue cause to blush : yea , and GOD doth often permit grieuous fals in them , or amongst them , to take downe such vaine mens pride .

This first cause which I called selfe-conceipt bred another cause , which I called too little fellow feeling , they sorrowed not . Seldome shall you haue a proud man compassionate , he is so taken vp with the contemplation of his owne worth , that he doth not heed other mens cases : no wonder therefore if he mourne not . But it beseemes Christian pietie to bewayle other mens fals , First , because of our reference to them , they are members of the same body with vs , and how should one member not feele the wound which is giuen to another ? The mysticall body of Christ ought not to be worse disposed , then is the naturall body of man . Secondly , because of our danger from them ; for at least their guilt toucheth vs : a murderous hand maketh the whole man goe for a murderer : and one wicked member of the Church , maketh all the Church goe for guiltie , vntill it haue cleared it selfe , as we learne by the expiation of the vnknown murder . Thirdly , there is a scandall that their sinne bringeth vpon all of their profession : GODS Name is blasphemed by it . And lastly , Iosu. 7. vengeance by the sinne of one man commeth vpon a whole Church : one ACHAN troubleth all Israel . Ier. 9. These considerations should draw teares from euerie mans eyes , it should make vs wish with IEREMIE , that our heads were full of waters , and our eyes a fountaine of teares . Ps. 11 9. Our eyes with DAVIDS , should gush out with riuers , because men keepe not Gods Lawes . Neither should priuate men onely so lament , but the whole Church also : you haue a patterne in the storie of NABOTH : 1 King . 21. it was pretended that NABOTH blasphemed GOD , and the King , and thereupon the whole Citie proclaimed a Fast : the like we read Esdras 9 and 10 of a publike lamentation for the sinne of some of the people . These reasons and examples must worke in vs , and force vs to weep for the grieuous sinne of a brother .

We must weepe : yet here we must not stop : not wèeping was the cause of the fault , but it was not the fault of the Corinthians : their fault was , as St PAVL telleth them , that they did not put away the incestuous person . Christians as they must be sorrowfull to see grieuous offendors , so must they be zealous for their chastisement , if they haue sufficient power , and faire proofe ; otherwise they make the sinne their owne . But if so be the proofe be not full , Ambr. or they haue no lawfull authoritie to chastife , then it is sufficient for them to mourne . I shall fall vpon this point againe when I come to the censure , therefore I will say no more of it here . Onely I must put you that are the Penitent in mind , that if others must be so sorrowfull for you , then must you be sorrowfull for your selfe : and you must be as carefull to rid your selfe of sinne , as we must be to rid the Church of a sinner .

But let vs come at length to the Censure . St PAVL ( as I told you ) had a more quicke eare , and a more feeling heart then the Corinthians had : he proueth it true , which else-where he affirmeth of himselfe , Who is weake ; and I am not weake ? Who is offended , and I burne not ? ● Cor. 11. Yea he seemes to disproue the common Prouerbe , Segnius irritant ammos dimissa per aures , quam quae sunt oculis commissa fidelibus : for what the Corinthians neglected hauing it in their eye , with that he was much disquieted , though he had notice of it onely by his eare : and therefore doth he censure it , as appeares in the last part of the Text , where you shall see , what the censure was , and whereunto it serued . The censure is Excommunication ; but it is exprest in verie high , and fearfull termes , it is called a deliuerie vnto Satan . The words imply one thing , and expresse another ; for Excommunication consisteth of two parts , a priuatiue , and a positiue : the priuatiue is that which seperateth from the Communion of Saints , and separation presupposeth a former Communion . The Article of our Creed teacheth vs that there is a Communion of Saints : there is an inward and an outward communion : inward , by Faith , Hope , and Charitie ; outward , in the participation of sacred things , in the visible assembly . From the inward none is separated but by himselfe , falling from his Faith , Hope , and Charitie ; and so depriuing himselfe of the bond of Vnion which is the Spirit of GOD. From the outward none should be separated except he first doth separate himselfe from the inward : and doth also manifest that separation to the scandall of others , and dishonor of Religion : The man that goeth so farre in separating himselfe by sinne , the CHVRCH must separate him by censure : Iude 2 Thes. 3. 1 Cor. 5. We must hate the garment spotted with the Flesh . We must not keepe companie , we must not eat with those that are inordinate , we must not let the world thinke that Christianity doth allow of such sinnes . The Aduersaries are apt enough to traduce vs without a cause , how much more if there be a cause ? The impurities of old Heretickes were layd to the Christians in generall ; and now the Anabaptists , and Familists are made our staines : there may be some colour of casting such shame vpon vs if we endure such persons : therefore we must put them away from amongst vs , they must vndergoe the priuatiue part of Excommunication .

Besides this priuatiue part which is implyed in the censure , because mentioned before , there is a positiue part which is here exprest , it is the deliuerie vnto Satan . The phrase hath in it some thing proper to an Apostle , and some thing common to all Bishops . It was proper to the Apostles , so to deliner vnto Satan as that he should haue power ouer the incestuous persons body to torment him : and such power the Apostles not onely had , but executed , as appeares in the stories of ELYMAS , ANANIAS , and SAPHIRA : They could strike men with death , they could possesse them with , as well as dispossesse them off foule Spirits : And of this power doe many of the Fathers vnderstand these words , and the like which we read , 1 Tim. 1. But besides this power , there is another common to all Bishops with the Apostles , which is to expose the Soules of those which are obstinate sinners , to the malice of the Prince of Darknesse , by suspending them from the preseruatiue against it , which is the visible Communion of Saints ; for the inuisible will not hold long , if the visible be iustly with-held , because extra Ecclesiam non est salus : Satan raigneth and rageth in them , and on them that are excluded from the Communion of Saints . A word here to you the penitent ; consider with your selfe how bitter banishment it is to him that dwelleth in a goodly Countrey , hath a good house , faire possessions , and those well stockt and stored ; yet he must part with all these : And hereby guesse you at the euill of the priuatiue part of Excommunication ; for a Christian within the CHVRCH is in the Kingdome of Heauen , he is of the Houshold of GOD , he is Owner of those greene pastures , and waters of comfort which are mentioned , Psal. 23. he is prouided plentifully of all ghostly food , and rayment : If the losse of those corporall things be grieuous , how grieuous must the losse of these spirituall be ? And touching the positiue part of the Excommunication , suppose that he that were banished were also put into the hands of a Tyrant , and he that hated him should be made Lord ouer him , should haue power to vse him as a Slaue , and afflict him with tortures , you would thinke his case much more miserable ; and yet is it not so miserable as his , which is deliuered ouer to Satan , vsed by him onely to serue filthy lusts , and daily to breed new matter for the vexation of his owne Soule : yet this was to be the case of this incestuous Corinthian ; And you deserue that it should haue been your case , both of you being such impure persons , to whom should you be committed , but to the vncleane Spirit ?

I goe on . This censure which you haue heard of , was inflicted by St PAVL , and the Acts of inflicting it are two , first , it is pronounced by himselfe iudicially ; and then he requireth that it be solemnly denounced by the Corinthians . First , touching his owne iudiciall pronouncing , here is something remarkable in his person , for he was absent , and present ; absent in body , present in Spirit . There is a morall rule contained in these words , and a miracle . The morall is this : distance of place doth not extinguish the relation that is betweene persons , though a King and his Subiects , a Master and his Seruant , a Husband and his Wife , a Father and his Child be farre a sunder , yet may they giue order one to another concerning their affaires ; so may a Pastor to his CHVRCH . Especially an Apostle might , who wheresoeuer he were , was neuer out of his Dioces , for his Dioces reached ouer all the world , and so St PAVL being at Ephesus in Asia , was in regard of his relation at Corinth also , which is in Europe ; thus was he present euen when he was absent .

These words containe also a miracle , Papae quanta est virtus doni ? ( saith St CHRYSOSTOME ) What a strange guift of the Spirit was this ? which maketh men that are a sunder to be together , and informeth men of those things which are done a farre off ? so that none of his Dioces could any where be out of his reach . Such an assistance of the Spirit had ELIZEVS , 2 King . 5. & 8 who being in Israel could tell what was done in the King of Syria's bed-chamber , and being in his owne chamber , saw GEHEZI take bribes of NAAMAN when he was farre out of his sight . Such a guift had St PAVL , and thereby could be present where he was absent , as he speaketh here : and he tels the Colossians , Cap. 2. that when he was absent , yet he did he hold their order , and stedfastnesse of their faith in Christ ; as his knowledge , so also his power reached to any distance for the punishing of offendors .

This being obserued concerning his person , we are now to see his worke ; he doth pronounce iudicially , I haue iudged already . Where we must first obserue that when Iurisdictions are subordinate , if the inferiour be carelesse , the superiour must take cognizance of the disorder , and supply the others negligence , otherwise Churches , and Common-weales will come to confusion : this is the course that St PAVL taketh in his place .

Secondly , the word iudging doth import that he did not deale passionately , or rashly , but aduisedly , and as beseemed a Iudge , he tryed the cause by the Law of GOD , and doomed not , what he found not forbidden therein . And indeed , Apud Deum non sacerdotis sententia , sed reorum vita quaeritur , there must be some generall Law which men are bound to obey , and mens liues must be tryed by that Law , and as they are found , so they must be censured otherwise GOD doth not regard , he doth not approue the censure .

Last of all marke that St PAVL doth not onely say , I haue iudged , but I haue iudged already ; he doth not put off his iudgement vntill he commeth to Corinth , but proceeds without delay : you shall find the reason in the Preacher , cap. 8. Because sentence against an euill worke is not executed speedily , therefore the heart of the sonnes of men is fully set in them to doe euill : a timely chastisement of one , is a soueraigne preseruatiue of many .

You haue heard how iudicially St PAVL pronounced the sentence , the next thing that you must heare , is , that he requires the Corinthians to denounce it solemnly : he will that they haue a hand in it , partly to redeeme their negligence , and partly to expresse their detestation of sinne : in both respects it was behoofefull that they should denounce what he had decreed , denounce it by the mouthes of their Pastors : as what is decreed by vs in the Consistorie , is published by the Minister of the Parish where the sinner dwelleth whom our Decrees concerne .

But to denounce is not enough , they must denounce it solemnly . First in regard of the place , it must be done in the face of the CHVRCH , You being gathered together , and my spirit with you ; that is , in the presence of the chiefe Pastor , and all his Flocke at Corinth : Notorietas facti must haue notorietatem iuris ; Deut. 29. a publike sinne must haue a publike doome , that others may behold and beware . But this is done , tantum conscia Ecclesia , the Congregation is but witnesse to the doome , not Iudge of the fact : the power of the Keyes is giuen to the CHVRCH quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not quoad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it may haue the benefit of them , not the managing : the managing is committed onely to the Pastor , as appeares , Math. 16. and Ioh. 20.

As the denouncing must be solemne in place , so must it be in proceeding also ; for they must proceed cum potestate , & potenti â , with the Authoritie , and Efficacie of our Lord IESVS CHRIST . St PAVL doth pronounce , the Corinthians doe denounce ; neither of them must arrogate more to himselfe then is committed to him ; in regard of Authoritie they are but Delegates , in regard of Efficacie they are but Instruments of CHRIST : he is the Author , and Actor of the Censure , so that the proceeding must not be in mans name , or with mans power , but in the Name of our Lord Iesus Christ , and with the Power of our Lord Iesus Christ . This maketh the proceeding to be solemne in deed : CHRIST is present at it , his Commission is our warrant , and his cooperation maketh good our censure . Whose soeuer sinnes ye remit , Iohn ●● . they are remitted vnto them , and whose soeuer sinnes ye retaine , they are retained . Whatsoeuer ye bind on Earth , it shall be bound in Heauen . So that we must doe all ad nutum summi Pastoris , as we are directed and authorized by the chiefe Pastor . And you that are the Penitent must heare , and feare the sentence , as if it came from CHRIST's owne mouth , and were to be performed by CHRIST's owne hand . Put all the parts of the censure together ; and you will confesse that it is horrendum iudicium , for you must set before your eyes , Heauen and Hell , the blessed state of those that are in the one , the woefull state of those that are in the other : then behold a man taken out of the blisse of the one , and throwne into the woe of the other , by an Apostle , and in the presence of all the Saints ; nay by CHRIST himselfe , by his voyce , by his hands : you must suppose that all this is done . Contra Aduer . sarium legis . Lib. 1. cap. 17. St AVSTIN when he considered it , thought it was grauius quam gladio feriri , &c. much more grieuous then to be beheaded , burned , stoned , &c.

Many euidences there are of GODS seueritie against impure lusts , Deut. 23. as namely , he would not that a bastard should come into the Congregation of Israel , vntill the tenth Generation ; but against Incest he is more seuere , Deut. 271 for he would not onely haue a generall curse pronounced against it , whereunto he commanded all the people to say , Amen : but touching the Moabites and Ammonites , the first spawne of Incest that we find in the Scripture , though they were the posteritie of LOT , whom GOD loued for AERAHAM's sake : Deut 23. yet doth he command that they shall not enter into the Congregation of Israel for euer : Israel is forbidden to seeke their peace at any time . RVBEN is a second example , marke what his owne Father IACOB said of him when he blest the Patriarkes , Ruben thou art my first borne , my might , Gen. 49. the beginning of my strength , the excellencie of digni●●● , and the excellencie of power ; these were the preeminences of his birth-right , but he forfeited them all for Incest , as appeares in the verie next words of his Father , Vnstable as water , thou shalt not excell , because thou wentest vp to thy Fathers bed : then defiledst thou it . He went vp into my couch . A third example is ABSALON , he abused his Fathers Concubines , therefore he came to an infamous end ; he was hanged by the haire of his owne head , he dyed childlesse , and so his name did rot . Leu. 8. The Land of Canaan spued out the old Inhabitants for Incest , and GOD threatneth the destruction of Israel for that a man and his sonne would goe in to one maid . Amos 2. By GODS Law no lesse then death was the punishment of Incest . Leu. 10. The Lawes of the Land are more mercifull vnto you the Penitent , that suffer you to breathe , and leaue you to the censure of the CHVRCH . But if you mind what you haue heard touching that censure , and drinke in St AVSTINS conceipt therof , you shall find cause enough to feare : and freedome from death may seeme vnto you worse then death .

But yet your case is not desperate : for there yet remaines one point in the Text , which may yeeld a mitigation to your feares , and a consolation to your Soule . The censure is not mortall , but medicinall , as appeares in the end whereunto the censure serues . Now a medicine , you know , doth first paine , then it doth ease ; yea , it doth therfore paine , that it may ease : so doth this ghostly censure , it serues for the destruction of the flesh , there is the paine ; but there followeth ease vpon it , the spirit sha● be saued .

First of the paine . As the flesh signifieth sometimes the substance , sometimes the corruption of the outward man : so may the destruction signifie either the mortalitie , or the mortification thereof : mortalitie , if the censure proceed from the power which is proper to an Apostle : but if it signifie the power which is common to Bishops with the Apostles , it noteth mortification , it signifieth the crucifying of the flesh with the lusts thereof , the putting off the old man , and the dying vnto sinne . And indeed this we intend by our Ecclesiasticall censures , We intend that you should root out the sinne for which you doe penance , and so destroy your flesh . This is painfull to flesh and blood , but vt valeas multa dolenda feres , you must brooke the paine , that you may enioy the ease that followeth thereupon , the spirit shall be saued .

The spirit noteth the soule , or the grace thereof , the sauing of the soule , is the preseruing of grace therein : if the soule loose grace , it looseth it selfe in regard of all well-being : and it were much better for it not to be at all , then to be without grace ; so that the saluation of our spirit is no small part of our happinesse . Which must the rather be esteemed , because if our spirit fare well , it will make euen the flesh that is destroyed in regard of the corruption to be farre better in regard of the substance : for it shall be purged from dead works to serue the liuing GOD.

But when shall we reape this eas● out of paine ? In the day of our Lord Iesus Christ . Though a peniten euen in this life shall find some case in his Conscience , yet the full benefit of Ecclesiasticall censure is reserued to the day of the Lord : because all this life we must be mortifying our flesh , especially , enormous sinners must be so imployed ; the greatest of their ease in this world must haue a mixture of paine , but in the day of the Lord they shall haue ease without all delay . But what day of the Lord is meant here ? Euerie mans particular day of death ? or the generall doomes day ? An account must be made at both ; and if we vse the Ecclesiasticall censure well , we shall find that this Iudgment preuents that ; this temporall the eternall . For as CHRIST at his first comming , came not to destroy , but to saue ; so his Ministers that dispense the Gospel , vse their power not to destruction , but to edification . But I thinke the day of the Lord signifieth properly the last day : CHRIST will publikely manifest before the CHVRCH tryumphant the effect of the Keyes which he hath committed to his Ministers to be exercised publikely in the CHVRCH militant : he will then reueale how all stand bound in Heauen which were neuer loosed on Earth : and all whom the CHVRCH hath loosed in Earth , shall then appeare to be loosed in Heauen .

I end . The successe which St PAVL had when he inflicted this sentence was , that the Corinthians became verie sensible of their fault , and the Incestuous person of his ; St PAVL himselfe doth witnesse this , 2 Cor. 7. where he amplyfieth both their godly sorrowes , and his congratulating indulgence towards them both . Oh that like successe might blesse my paines , that I may giue as good a testimonie to this Congregation for their hatred of sinne , as St PAVL gaue to the Corinthians : and to this Penitent the like mittigation of his Censure , as St PAVL to that Incestuous person .

So may this penitentiall sheet of his be turned into a white robe of righteousnesse , his teares into ioy : and all we that are humbled for him in the Church militant , be with him exalted in the Church tryumphant . Amen .

A SERMON PREACHED IN THE CATHEDRAL CHVRCH OF WELS , AT WHAT TIME TWO DID PENANCE FOR INCEST A MAN AND HIS WIVES DAVGHTER . LEVIT. 20. VERSE 14.

Likewise if a man taketh a wife , and her mother , this is wickednesse : they shall burne him and them with fire , and there shall be no wickednesse amongst you .

NO sooner doe you heare this Text , but I am ure you vnderstand this spectacle , you vnderstand what sinners these persons are , what doome this Law doth passe vpon them . And indeed , their sinne , and Gods doome are the maine parts of my Text.

But more distinctly . In the sinne we must note , first , the fact , then the haynousnesse thereof . The fact is , vnnaturall adulterie ; Adulterie , because one man taketh more women then one ; that is plaine adulterie . And this adulterie is vnnaturall , because there is the neerest reference betweene the women , the one a Mother , the other her Daughter : to take two such women is verie vnnaturall ; it is no lesse then Incest , Incest in the highest degree . Such is the fact . And verily such a fact is most haynous ; it is wickednesse .

Wickednesse is a common name to all sinne , but it must here be vnderstood in a speciall sense , for abominable , for intollerable wickednesse .

Now such as the sinne is , such is the doome ; the sinne is haynous , and the doome is grieuous .

But in the doome take notice of two things : First , it is impartially seuere ; impartially doth GOD deale , he spareth neither man nor woman , neither him nor them . And he dealeth seuerely with them both , they shall burne him and them with fire ; and you know fire is a painfull tormenter , and an vtter destroyer of that which it tormenteth .

Great seueritie : and yet no greater then was necessarie to keepe the State from being guiltie , that there be no wickednesse amongst you .

No wickednesse : not absolutely none , that is impossible in this world ; but no tantum nefas , ( as the Vulgar expresseth the sense well ) no heynous wickednesse must be amongst you ; amongst you , that is , suffered by you , which will make the State guiltie , and prouoke GODS wrath against it .

You haue the briefe of my Text , which I purpose ( GOD willing ) to enlarge : GOD grant that what I shall say thereon , may make these Penitents truly sorrowfull for their fault , and vs that behold them , carefull not to be ouertaken with the like fall . Come we then to the particulars .

But before I distinctly vnfold them , I must in few words cleare the phrases , wherein the fact is exprest . Obserue then first , that to take a woman in this Law , is to vncouer her nakednesse ( as MOSES expresseth himselfe , vers. 17. Cap. 18 ) or ( as we commonly speake ) to haue carnall knowledge of her . Secondly , Isha in the Hebrew tongue signifieth as well a woman , as a wife : and therefore some translate it , if a man take a woman , some , if a man take a wise ; It is not materiall which way you render it , because it is an vndoubted truth , that whom a man may not marrie with , he may not know carnally out of mariage ; if he doe , it is incest , no lesse Incest if he make her his strumpet , then if he tooke her to be his wife . Thirdly , It is all one for the daughter to be the wife , and the mother the strumpet , or for the mother to be the wife , and the daughter the strumpet , the Incest will euer be of the same degree , because the persons are both wayes of the same neernesse . I note these two last points the rather , because these Penitents may happily thinke they are not within the compasse of my Text ; whereas , if it be vnderstood , as the truth is , and I haue shewed you , my Text speaketh directly of them , and the fact here mentioned is their fact .

The fact is but one , but there are two sinnes in it , whereof the first is Adultery : it is adultery for one man to take more women then one . As GOD made but one EVE of one ADAM ; so in mariage he coupled but one EVE to ADAM : and he coupled them so neere , that they two should be one flesh , that is , that the man should not haue power ouer his body , but the woman ; nor the woman should haue power ouer her body , but the man ; and the obseruance of this is the keeping of Pactum Iehouae , the Couenant of the Lord , which had accompanying it magnum benesicium , and magnum mysterium ; a great blessing , for their seed was semen sanctum , a holy seed , and GOD promised to be the GOD of those children which were borne of such parents . The great mysterie was , that liuing in such wedlocke , they were a perpetuall monument vnto themselues , of the heauenly mariage of CHRIST and his CHVRCH .

Marke now , especially you that are Penitents , what the sinne of Adulterie is ; First , It maketh them two againe whom GOD made but one ; for a man cannot be one with two women , because whose he is , he must be hers entirely ; and he cannot be entirely more then one womans : so that his first sinne is , that he diuideth that which is indiuisible : I meane coniugall affection . Secondly , He bestoweth that which is none of his owne : for his body in this respect is his wiues , she onely hath right vnto it , and to this vse of it . Thirdly , In breaking GODS Couenant of wedlocke , he defraudeth his children of the couenant of grace . For , obserue it in the storie of ABRAHAM , he had children by two wiues , SARA his first and his lawfull wife , AGAR his second and vnlawfull wife ; but what saith the Scripture ? Cast out the bond-woman and her child , Gala● . 4.30 . for the child of the bond-woman shall not be heire with the child of the free woman .

Besides the great mysterie , you may there-hence gather this morall , that although GOD may out of his mercie receiue that child whom the parents as much as lyeth in them cast away ; yet GODS couenant is made with the parent for no children but those that are begotten in lawfull wedlocke . Finally , Adulterers defraud themselues of that blessed memoriall of CHRIST's eternall coniunction with his CHVRCH , the contemplation whereof should be our greatest solace , seeing we haue a blessed interest therein .

There were euill enough in the fact , if it were onely Adulterie , seeing Adulterie hath so manifold euill in it : but there is a greater sinne , which is Incest ; for the women are of verie neere reference , the one is a mother , the other is her daughter ; neerer kin they cannot be ; and being so neere , it is vnnaturall that they should be knowne of the same man : he that knoweth them both , committeth Incest in the highest degree .

But I will some-what more open vnto you the nature of Incest . Know then that GOD purposed by wedlocke , not onely to multiply mankind , but also to preserue charitie . Naturall charitie is founded in Consanguinitie ; but consanguinitie the farther it spreadeth , the more doth charitie grow cold . To repaire , and as it were quicken it , GOD instituted Affinitie , which doth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 make domesticks of strangers , and naturalizing those that are forreiners to our stocke . And indeed it is much like graffing : for as in that art , the Sien is taken from a sweet Cherie or Apple tree , and entred into another growne wild ; for example , a Crab-tree , or wild Cherie-tree ; and art doth worke as nature in making them one : so is it in Affinitie , it maketh persons as neere as nature it selfe doth ; and charitie out of this re-vnion should grow as strong as if the persons were of one blood ; euen as beames of the Sunne , which growing weaker the farther they goe , by reflection into themselues recouer their former strength : so doth the charity of consanguinitie when it is waning , waxe againe by the helpe of Affinitie . Where by the way note , That whereas we call persons fathers-in-Law , mothers-in-Law , and so brothers and sisters , we must not vnderstand it of meere positiue Law , but it is a secundarie Law of nature , vnalterable , sauing onely by GOD ; and this Law of GOD is grounded vpon it , and affinitie doth in some sort equall consanguinitie , as grafted branches doe those that are naturall . But because , where consanguinitie is a good ground of charitie , there needeth no repaire ; neither will GOD haue any : therefore hath he forbidden mariage within certaine degrees , some collaterall ; more in the right line ; and they that match within these degrees , are said to commit Incest .

Adde hereunto , that GOD would haue a distinction kept between persons , he would not haue the same person a Father and a Sonne , an Husband and a Brother , &c. in regard of the same persons ; such peruersenesse in matches can neuer be approued of reason , much lesse of GOD.

See then your fault , you that are the incestuous persons : you haue first gone against GODS Ordinance , which prouided for the propagating of charity , and your sinne is iniurious to the societie of mankind ; and , if it might preuaile , Families must needs continue strangers each to the other , and they must confine their wealth and their loue euerie one to their owne Howse .

Secondly , In confounding Consanguinitie and Affinitie , you haue made a peruerse confusion of a Father , and an Husband , and of a Daughter ; you haue made a Wife , at least a Strumpet . And this is your second sinne : and of this and the former consisteth your sinfull fact , and haynous sinne . It is wickednesse .

Wickednesse is a word common to all sinnes , but it must be here vnderstood in a speciall sense , as the word sinner is often in the Scripture ; in the Old Testament , the Amalekites those sinners ; 1 Sam. 15.18 . in the New Testament , the Gentiles are also called sinners ; as also Publicans & Harlots : not so much because they had sinne in them , as for that their sinnes were enormous . All Incontinencie is wicked , but Incest is wicked 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the highest degree .

But to open the word here vsed by the Holy Ghost a little more fully . The word is Zimmah , which signifieth any act of our mind , or thought of our heart ; but because the thoughts of the imaginations of our hearts are commonly euill , therefore an euill thought , or purpose is often intimated vnto vs thereby .

Thirdly , Because he that is a slaue to his affections , can hardly be master of his actions ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of the abundance of the heart , the mouth will speake ; therefore it signifieth a reuealed thought , a thought reuealed in our actions .

Finally , the word being put without any limitation , doth signifie an execrable , an intollerable wicked both thought , and act : and so it is here to be vnderstood .

But marke , that though the sinne be an act , yet it is denominated from the thought ; And why ? The principall part thereof , lyeth in the purpose of the heart , not in the outward performance by our body , which may also be obserued in the storie of the Deluge , all flesh had then corrupted his way , but GOD pointeth at the fountaine of this corruption , in these words , Gou. 6. euerie imagination of the thoughts of mans heart were euill , Act. 8. and that continually . SIMON MAGVS offered money to the Apostles that he might by them be inabled to giue the Holy Ghost to whom soeuer he layd his hands vpon ; but marke what St PETER saith to him ; Pray that the thought of thy heart may be forgiuen thee , for I perceiue thou art in the gall of bitternesse , and the bond of iniquitie .

Men that doe that which is right in their owne eyes , are commonly drawne thereunto by following the counsell of their owne heart : we must therefore listen to the aduise of SOLOMON , Pr●u . 4.23 . Keepe thy heart with all diligence : for out of it are the issues of life and death .

A second note that this word doth yeeld , is , that we must be so farre from acting , that we must not so much as purpose sinne , not suffer our selues so farre to be baited by our owne lusts , Athanas . as to conceiue sinne in the inward man , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sinne in the priuie closet of our soule . Excellently NAZIANZENE to this purpose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let no man set vp Idols of wickednesse in his soule , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nor carrie about him pictures of wickednesse in his heart , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the inward lust is the greatest part of fornication and incest , and therefore doth the Holy Ghost so often forbid the lust of concupiscence . In a word , laudantur homines & vituperantur , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as men are inwardly disposed , so are they morally reputed , good or bad : and herein doth morallitie differ from policie .

But I haue not yet touched at the haynousnesse of this sinne . Incest then must be reputed in the number of the most enormous sinnes , a sinne that hath his originall from the impure Spirit , which is antiquus adulter , the ancientest Adulterer , not onely spirituall but corporall also , and taketh delight no lesse in the corruption of our bodyes , then of our soules ; you may see it in the confessions of sundry Witches , who report the manner of their festiuitie at their impious meetings , and read it in the description of their Mysteries , wherein they doe initiate their followers . TERTVLLIAN in his Apologie , and other Fathers , make mention of it . And how many impure Hereticks did he rayse in the Primitiue CHVRCH ? This , and the 18 Chapter doth tell vs that the Aegyptians from whom the Israelites came , and the Canaanites into whose Countrey they were to goe , were Nations ouergrowne with this haynous sinne ; but marke what it addeth , God did detest them for it , and the Land did spue them out .

And no maruell : ●ozomene . for it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a man that is giuen ouer to this degree of lust , hath lost all soueraigntie of reason , and is become a verie beast , yea worse then a beast ; for beasts abhorre this coniunction , as heretofore vpon a like occasion I shewed you out of ARISTOTLE . And therefore although these extrauagant lusts did raigne in the Heathen , who learned them of their impure gods , yet was not the light of reason so farre exstinguished in all of them , Ouid. but that many acknowledged the haynousnesse of them , the Poet did ; Dira canam , procul hinc natae , procul este parentes , said one of them , Lab 8. De Legibus . when he was to speake of a Daughters lying with her owne Father : The Philosophers did ; PLATO saith that by an inward vnwritten Law , the sacred Law of Conscience , men doe abhorre these vnnaturall mixtures of mankind . The Ciuill Law calleth it a funestation of a mans selfe , and indeed , the persons are dead in sinnes and trespasses that make such a coniunction . And how can that be but abominable in GODS iudgement , which the blind reason of vnregenerate man hath acknowledged to be so abominable ?

I will conclude this point with two aggrauations of the sinne , which arise from the persons of these offendors : The man is a Father , and a father should be a good example to his children , and by his authoritie should hold them in , when they would run riot ; if he doe not , he offends grieuously : How grieuously then doth that father offend , which giueth an ill example to his child ? Allureth her to such detestable sinne ? Yea , doth act the sinne with her ? If Incest be of it selfe haynous , your fatherhood maketh it much more haynous . And as for you that are the daughter , no small accesse is made vnto your sinne by being the daughter of your mother ; for sinnes are improued by their persons that act them . If it had beene an enemie that had done me this wrong , I could haue borne it ( saith DAVID ) but it was thou my familiar friend , &c. Whosoeuer had wronged your mothers bed it had beene a wickednesse , but to be thus wronged by her owne daughter , wherein it is hard to say , whether she haue more cause to lament in regard of her owne , or of your person , it cannot but adde much to your sinne . These things should you that are the Penitents take to heart , and adde them to the measure of your sinne , for of haynous , they make it much more haynous .

I passe at length from the sinne to the doome , giuing you by the way this note , That GOD addeth doomes to sinnes , grieuous doomes to haynous sinnes , that we may be held in by the feare of the one , when we would not forbeare vpon the fight of the other ; for such is our weaknesse , that though a sinne be represented vnto vs as most vgly , most odious , yet sensualitie doth so preuaile , that we are caried away with the pleasure , without any regard of the filthinesse thereof : if any thing stay or stagger vs herein , it must be paine , which often maketh vs to bethinke our selues , and take heed when we are euen ready to rush into sinne .

But touching the doome here in my Text , we must first take notice that there is no respect of persons with God , both must be punished , the man and the woman , and punished alike . You would thinke that the case of the one were more fauourable then the other , the Temptedst more fauourable then the Temptors : The daughter may plead the power which her father had ouer her , whom she durst not resist , and thereby seeme to deserue fauour . But this is no Plea at GODS Barre ; for children must remember , that they haue an heauenly , as well as an earthly Father , and that they may not offend the one to pleasure the other .

A second thing obseruable in the Doome , is , that both the women are subiected to the same punishment , which may seeme verie rigorous : For what hath the lawfull wife deserued ? Therefore some vnderstand the words by a Synecdoche , and by the women vnderstand either of them that shall be found guiltie , whether it be the mother that defileth the daughters bed , or the daughter that defileth the mothers bed . But it may be that both may well deserue death : If the mother be the wife , and consent that her daughter should goe in to her father , or if the daughter be the wife , and consent that her mother should goe in to her husband ; such consent , yea if it be but conniuency , and patience , it is abominable wickednesse .

How farre the mother was priuie to this daughters sinne , I know not , but if she were in any sort , she deserueth to be punished no lesse then her child : and the child with the father are to be punished most seuerely , they are to be burnt with fire .

And here consider first , how well the doome is fitted to the sinne ; the doome is fire , and so is the sinne also . If I haue beene deceiued by a woman ( saith IOB ) this were a fire that would burne to destruction : Cap. 31. Prou. 6. And SOLOMON speaking of adulterie , moueth this question , Can a man take fire in his bosome and not be burnt ? He that is a fornicator in the body of his flesh ( saith the sonne of SYRACH ) will not cease till he haue kindled a fire . Cap. 23. 1 Cor. 7.9 . Finally , St PAVL giueth this rule , It is better to marrie then to burne , burne in the lust of Incontinencie . Seeing then this lust is a fire , GOD doth punish a sier with a sier , a sinfull with a painfull fire .

But the Iewish Rabbins , or Antiquaries doe obserue that the Iewes had two kinds of burning of malefactors ; one was by opening their mouthes , and pouring in moulten Lead ; this was called Combustio animae saluo corpore , it tooke away the life of the partie , and yet left no marke of the fire in the outward lineaments of his body : The other , was by laying of fewell round about the body , which set on fire , did presently consume it into ashes , and is the burning meant here in my Text , for it saith they should be burnt with fire .

And indeed this kind of burning of Incontinent persons is verie ancient . Gen. 3● . Before the giuing of MOSES Law , IVDAH would haue practised it vpon his daughter in Law TAMAR : The Prophet MICAH alludeth hereunto in his first Chapter , and EZEKIEL in his 16. St IOHN in his Reuelations speaking of the Whore of Babylon , Cap. 17. & 18. prophesieth that she shall perish by fire : So that fire seemeth to haue beene the punishment of Whores , not onely if she were the Priests daughter , but whosoeuer she were ; the allusion else would not be so frequent . And yet we read that adulterers were to be stoned to death ; whether after stoning , they were also burnt , is worth the inquirie , for sometimes they were both practised vpon the same malefactors , as it is cleere in the storie of ACHAN .

In the former degree of Incontinencie specified before my Text , the Holy Ghost is silent , and doth not specifie any particular kind of punishment , by meanes whereof Interpreters doubt what punishment was to be inflicted : Some conceiue that stoning , mentioned in the beginning of the Chapter must be extended to all that follow ; the Iewes they limit it thus , where the Law saith , they shall dye the death and their blood shall be vpon them , there stoning is meant , but if it be onely they shall dye the death , then the partie was to be strangled .

But I will not trouble you with these Antiquities : onely this I will obserue vnto you , that the specifying of a particular punishment here , and not in the former degree of Incontinencie , may well import some extraordinarie haynousnesse in this sinne ; especially if you consider the sharpenesse thereof , they shall be burnt with fire . Viui comburentur ( saith the Vulgar ) they shall be burnt aliue ; now you know that fire is a bitter tormenter , and an vtter consumer , it afflicteth extreamly while the partie liueth , and it vtterly abolisheth the being of the body , together with the life ; both which proue the punishment to be verie sharpe , verie seuere , it giueth no rest while we are , and abolisheth vs as if we neuer had beene .

But this was a politike Law of MOSES : what is that to vs ? We haue no such Law , and that Law doth not bind our State : True , it doth not ; and happy is it for you that are the Penitents that it doth not ; you should not be here to doe penance if you had such doome as GODS Law requireth ; you are therefore bound to thanke GOD for the clemencie of the State , and make good vse of this time of grace ; remembring that though you scape the corporall fire , there is another fire which you haue cause to feare , which St IVDE telleth vs was figured out in the perpetuall burning of Sodome and Gomorrha , the fire of Hell ; and assure your selues , that if the Land of Canaan spued out those impure persons , Heauen will receiue no such ; and if they that transgressed MOSES Law perished ciuilly without all mercie , most wofull shall their destruction be that are reserued for that fire which shall deuour the aduersaries ; the fire of Hell .

You shall doe well therefore to quench that fire before you come at it , and there are three waters with which you must quench it : The first is the water of your teares , you must imitate King DAVID , who all the night long washt his bed , & watered his couch with his teares ; there he sinned , and there he bathed himselfe : so must you .

But mans teares are too weake a water to wash away either the guilt or staine of sinne , which are the fewell of that fire , you must therefore moreouer vse two other waters , the water of CHRISTS blood to wash away the guilt , and the water of his Spirit , to purge out the corruption of your sinne . If you make good vse of these three waters , that fire will neuer seize on you : otherwise assure your selues , that though we spare you , GOD will not spare you , he will one day punish you most seuerely .

And it were good , that our Law did not spare so much as it doth , considering the growth and ouer-spreading of impuritie : It were to be wisht that our temporall Sword did strike as deepe as the Sword of MOSES did ; it may when it pleaseth the State , and it shall not doe it without example of other Countreys .

Or if that may not be obtained , at least it were to be wisht that the old Canons of the CHVRCH were reuiued , and ghostly discipline exercised more seuerely : for certainly the scandall is great which such sinnes bring vpon the CHVRCH : and they that slander vs without a cause , when they haue iust cause , how will they open their mouthes against vs ?

Our care then should be to stop their mouthes , but principally we should prouide that there be no wickednesse amongst vs , which is the end of the doome , and the last point of my Text. I will touch it briefly .

The Iudgement was seuere , but it was necessarie . Necessarie for the State , which is , to preserue it selfe free from guilt , there must no wickednesse be amongst you .

No wickednesse : that is impossible in this world , for viuitur non cum perfectis hominibus , they that haue most of the Spirit , haue some-what of the Flesh , and the Field of GOD till haruest , will haue Tares as well as good Eares , and the good eares will haue chaffe as well as good graine , and the good graine will haue bran as well as flower . We may not looke then for any State wherein there is no wickednesse . The Law therefore requireth onely that there be Nullum scelus , no haynous wickeduesse , no tantum scelus ( as the Vulgar speaketh ) enormous transgressions , there must be no crying sinnes ; the State must haue a vigilant eye vpon such sinnes , and execute vengeance vpon notorious sinners , they must not be amongst vs . But they will ; the Serpent will be in Paradise , yea Lucifer was in Heauen , the Arke had a CHAM , and amongst CHRISTS Disciples there was a IVDAS : Be then they will amongst vs . But the meaning of the Law is , they must not be indured by vs , they must not scape vnpunished ; if they doe , they will proue contagious : such sinnes are like fretting Gangreenes , they are like vnto Leauen , they infect all about them ; and if they doe not infect , they will make guiltie ; and for sparing such a one , GOD will not spare a whole State .

And there is good reason : for Qui non vetat , cum potest iubet ; GOD taketh them for abettors , that will not when they may reforme inordinate liuers . Therefore the State must put away from amongst them such inordinate liuers . 1 Cor. 5. Hierusalem below must , as neere as may be , be like vnto Hierusalem aboue ; Apoc. 22. of that aboue , St IOHN saith , Extracanes & impudici , no vncleane person commeth thither , neither must any be indured here : so soone as they appeare , they must be made expiatorie Sacrifices , and their death must free the State from guilt . But I draw to an end .

A word to you that are the Malefactors . Origen . Ad paenitentiae remedium confugite , qui praeuenti estis tam graui peccato , Seeing you haue beene ouertaken with so foule a fault , neglect not the remedy which GOD hath left you , heartie and vnfained repentance for your sinne ; the rather because you haue to do with a most mercifull Iudge , who doth not onely moderate the punishment , but commute it also ; commute the punishment which you should suffer in Hell , with a punishment which the CHVRCH inflicteth here on Earth . Consider the qualitie , consider the quantitie of these different punishments , and you will confesse , that it is a most mercifull commutation . Cast then your eyes backe , and consider what you haue done , how haynous your offence hath beene ; and cast your eyes forwards likewise , and consider what you haue deserued , how great a danger you haue incurred by inioying a short and beastly pleasure : Thinke vpon both these often , and thinke vpon them seriously ; so shall you yeeld GOD the greater glorie for the mercie which he vouchsafeth you , and he shall worke the greater comfort in your soules , by assuring you of the remission of that sinne wherewith you haue so greatly prouoked him .

And to vs all , this I say ; Eligamus priùs affectus castigare , quàm propter ipsos castigemur , Let vs plucke out our eyes , cut off our hands , rather then , by retayning them , to be cast into Hell-fire : Let this spectacle remember vs often to set before vs the shame of the world , and the horror of a guiltie conscience , which befall enormous sinners in this life . And if that will not hold in our corrupt nature ; let vs set before vs the neuer-dying Worme , the euer-burning Fier . Or rather , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let vs begin here our life in chastitie , Nazian. that we may one day be in the number of those Virgins that follow the Lambe whether soeuer he goeth . Reuel. 14.

And let Magistrates and Ministers both be iealous ouer the State with a godly iealousie ; that as by the Ministry of the Word and Sacraments it is espowsed to one Husband ; 2 Cor. 11. so it may be presented as a chast Virgin vnto CHRIST , when those heauenly Nuptials shall be solemnized , wherein standeth our euerlasting happinesse .

This God grant , for Jesus Christs sake , by the operation of the Holy Spirit . To which one God in three Persons be rendred all honour and glorie now and for euer , Amen .

Marriage is honourable amongst all men , and the bed vndefiled ; but fornicators and adulterers God will iudge .

A SERMON PREACHED IN THE CATHE DRAL CHVRCH OF WELS , AT WHAT TIME FOVRE PERSONS DID PENANCE FOR INCEST . COMMITTED BY ONE MAN WITH HIS WIVES DAVGHTER , BY THE OTHER MAN WITH HIS WIVES SISTER . DEVT. 27. VERSE 22 , 23.

22 Cursed is he that lyeth with his sister , the daughter of his father , or the daughter of his mother : and all the people shall say , Amen .

23 Cursed is he that lyeth with his mother-in-law : and all the people shall say , Amen .

WHEN GOD had deliuered the Children of Israel out of Aegypt , he was pleased to enter into a Couenant with them at Mount Sinai ; the manner of it is set downe , Exod. 24. But the Israelites quickly brake with GOD , and GOD entred into iudgment with them , he made them for the space of fortie yeeres to wander in the Wildernesse , and in that space he so consumed them , that of 600000 men remained aliue onely IOSVA and CALEB . After so long displeasure , GOD returned againe in mercie to them , he vouchsafed to haue his Couenant renewed againe ; the forme of the renuing he prescribeth in this 27 of Deut. A most solemne forme ; for therein were to concurre three remarkable acts . First , The Law was to be fairly written vpon great plaistred Stones , that the people before-hand might see whereunto they were to bind themselues , for GOD would haue them enter into his Couenant aduisedly . Secondly , there was an Altar to be erected , and thereon they were to offer whole burnt offerings and sacrifices of thankes-giuing , which were to be reall acknowledgments that they did wholly deuote themselues to GOD , and giue thankes , for that GOD of his goodnesse would againe renue his Couenant : GOD would haue them enter into his Couenant religiously . Thirdly , GOD commanded that the twelue Tribes should sort themselues into two diuisions , sixe should stand vpon the descent of Mount Gerezzim , and sixe vpon the descent of Mount Ebal , both diuisions with their faces towards the mid Valley , where the Arke of GOD , the Type of his visible residence amongst the Israelites was borne vp by the Priests . In this Theater ( as it were ) did GOD require that the Israelites should heare the Articles of Agreement betweene GOD , and them , both blessings , and cursings , and professe their conformitie thereunto . GOD would haue them professe themselues party to his Couenant openly , in the sight both of GOD and Men. In this third act , you shall find a rehearfall of sinnes , first in particular , then ingenerall , and a doome pronounced against the committers of those sinnes , both by Priest , and People . Of the particular sinnes , my Text specifieth two , and specifieth withall the doome that belongeth to either of them . The sinnes are vnlawfull matches ; one collaterall , a brothers lying with his sister ; and because a woman may be sister more wayes then one , here is an exegesis , the word is expounded , whether she be daughter of the mans father , or daughter of his mother . The second vnlawfull match is in the right line , a mans lying with his mother-in law . Of these matches , you haue these penitent spectacles here presented before you .

The Text goeth on , and tels these Penitents , and whosoeuer else shall presume to be like vnto them , what is their doome , it is set downe in one word , but that is a sharpe one , they are cursed . But farther obserue concerning this doome , who doth pronounce it , and who doth approue it . They that pronounce it are the Leuites , so we read verse 14 , and they are willed to pronounce it with an audible voyce , so audible that all Israel may heare . They that approue it , are the people , they are required to say , Amen , in token that they all assent to that which they heare , all the people must say , Amen .

You haue the briefe of my Text , I purpose ( GOD willing ) now to enlarge it , I pray GOD I may so doe it , as that we that stand may take heed least we fall , and these that are fallen may learne to rise againe .

I begin with the sinne , wherein we are first to make you see that the Text doth fit this occasion : For neither of the matches therein specified seemeth to agree with theirs that are vnder the present Censure . Not the collaterall , for my Text speaketh of a sister by consanguinitie , and these Penitents were brother and sister onely by affinitie : not that in the right line , for my Text speaketh of a mans lying with his mother in-Law , or his wiues mother , but this man here , is censured for lying with his wiues daughter . And so you may thinke that neither of these couples come within the compasse of my Text , and therefore are neither of them guiltie of the sinne , neither need feare the doome . To take away this doubt , you must take notice of two rules in Diuinitie . The first is , that affinitie makes persons as neere in the Law , as consanguinitie doth . The reason whereof is plaine : Affinitie is grounded vpon mariage , and by mariage two become one flesh , and consequently their kinted whether ascendent , or descendent , or collaterall , become alike neere on each side to the other : Your wiues father , and mother , brethren and sisters , sonnes and daughters , are vnto you by her , as neere as if they were of your owne blood . This being true , you perceiue that it was no lesse vnlawfull for this man to couple with his wiues sister , then with his owne sister , the daughter of his father , or the daughter of his mother .

The other rule is , That more then is exprest in GODS Law is to be vnderstood , when by analogie it may fairly be deduced there-from . GOD himselfe is our direction to take notice of such analogie ; for if you compare this Chapter with the 18 of Leuit. you shall find that this verie instance of a man lying with his mother-in-law , which is mentioned here , is omitted there : whereupon you may well conclude , that some particulars which GOD forbids are not named in the Letter , though they are within the meaning of the Law : and that the meaning is as wide as analogie will suffer . I will shew you in a word , what this analogie is , it is , that persons which are not forbidden expresly , and in the letter of the Law , are there forbidden implicitely , and in the meaning of the Law , where others in the same distance of Consanguinitie or Affinitie are expresly forbidden . As for example ; the Law forbids expresly a nephew to marrie with his aunt , it saith nothing of an vnckles marrying with his neece : yet these being as neere in degree as the other , we may of them reasonably conclude , that they also are forbidden in the meaning of the Law : the exception of the Romanists is friuolous .

To our purpose ; by the letter of my Text , a man may not marrie with his mother-in-law , which may be either his wiues mother , or his fathers wife : if not with his mother-in-law , which is his fathers wife , then in the meaning of the Text , he may not marrie with his wiues daughter , because these women are equally distant from him , the one in the first degree of the right line ascending , the other in the first degree of the right line descending : for his fathers wife is accounted as neere to him as his owne father , and his wiues daughter as neere as his owne daughter by the first rule . Secondly , if according to the letter , a man may not marry with his mother-in-law , that is his wiues mother , then likewise may he not marrie with his wiues daughter according to the meaning of the Text : for these women also are equally distant from him , his wiues mother being from his wife ( and consequently by the first rule from him ) in the first degree of the right line ascending , his wiues daughter in the first degree of the right line descending . Thus haue I brought the second couple also within my Text by the foresaid rules . You may see that this couple is also within the verie letter of the Law , Leuit. 18.17 .

What I haue said concerning the vnlawfull coniunctions of these couples , holds true as well out of mariage , as in it : yea if they may not marrie , much lesse may they loosely ioine together .

Hauing found that both these couples are the subiect of my Text , it followeth that I now shew you that they are guiltie of sinne .

To make this cleare , obserue that quadam sunt mala quia prohibita , some things are morally euill , because GOD hath forbidden them : so was the eating of the Tree of the knowledge of good and euill , there was no ill in the Tree , for all that GOD made was good , verie good ; onely GOD was pleased to exercise mans obedience in forbearing there-from . Were there nothing else in these matches , but that GOD hath forbidden them , it were a sinne for any one to venter vpon them , because we owe absolute obedience to GODS commands ; and if he require we must forbeare from those which otherwise are good things . You that are the Penitents must acknowledge this for the first degree of your sinne , that you haue fayled in your absolute obedience to GODS commands .

But your sinne is yet greater , for there are some things prohibita quia mala , therefore forbidden because they are morall euils , either absolutely , or at least in reference to some good , for the compassing whereof they are commanded . Looke vpon your ten Commandements , therein I will giue you an instance of either . GOD saith , Thou shalt haue no other Gods but me ; it is absolutely euill to goe against this Commandement , therefore it admits no dispensation , it can neuer be done without an heynous offence . Likewise GOD saith , Honor thy father and thy mother ; now if this Commandement be broken , an euill is committed , which frustrates the end whereat GOD aymed in this Commandement : sc. by subordination of persons to preserue good order in all societies . And this Commandement is dispensable when the breach of it serueth to a higher end ; so LEVI said to his father and to his mother , I haue not seene him , neither did he acknowledge his brethren , Deut 33. nor knew his owne children : for they haue obserued thy word , and kept thy Couenant . To apply this distinction ; of vnlawfull matches , those in the right line seeme to partake of that kind of euill which is absolutely so ; the prohibitions concerning them are indispensable . Though BEILARMINE seemeth to doubt of the extent of the Axiome , prohibetur ininfinitum coniunctio inter ascendentes , & descendentes , and the Rabbins goe not so farre as we doe : yet certainly , there is no instance to be giuen , that euer GOD did dispence with matches in this kind . We haue many monuments of his detestation of them , which vpon like occasion I haue remembred vnto you .

Whence appeareth the haynousnesse of your sinne that hath lyen with your daughter , which is much improued by your wicked attempts to marrie with her . Wherein you haue heaped vpon it three foule sinnes . First Briberie , by which you haue vnlawfully procured sureties to engage themselues in deepe summes that there was no lawfull impediment of your match . The second sinne is Periurie , to gaine a Licence , you deceiued the Court with a false Oath . The third is Blasphemie , for whereas it is GOD that ioyneth persons in mariage , you would haue had the Minister that representeth GOD to haue ioyned you together flat against GODS command : there is not the least of these accessories which doth not highly improue your principall sinne , and make you to be most sinfull . A lesse burden then this you must not feele vpon your Conscience . And your daughter must take vpon her selfe so much guilt , as is common to you both .

As for you that haue lyen together , brother and sister , your sinne commeth within the compasse of that euill prohibited , which though it be not absolutely such , yet is it euill in reference to that end which God would compasse by the prohibition : and that is two-fold . First , God would haue men shew themselues reasonable , in that they can set bounds vnto their naturall lusts ; which appeares in nothing more then in this point of coniunction , wherein lust is most hardly held in , and therefore is the holding of it in , a speciall argument of the soueraigntie of reason . The holding it in ( at least ) within those moderate bounds which God hath set to it . A second end of the prohibition , is the inlarging of our charitie , which is not done so kindly , nor can be done so vniuersally as by matches ; witnesse the practice of all the world . Therefore hath God forbidden the coniunction of those that are already by Consanguinitie or Affinitie made neere , that while we are driuen to seeke farther , our charitie might spread it selfe . And although your match is not so euill but that God hath by dispensation allowed it in some persons ( because the thing is not absolutely euill , but euill in opposition to the end which he purposeth in his Commandement ; which being sufficiently prouided for , God is not farther tyed by his owne Counsell ) yet is it verie euill , for that you haue let loose the raines to your owne lusts , contrarie to Gods restraint , and haue straitned the bounds of charitie , contrarie to Gods extent , which are two soule offences . For in the first you derogate from the soueraigntie of reason , and shew your selues therein brutish , and not to haue any command of your lust . In the second you are enemies to humane societie , in that you care so little for the aduancement of that by which it doth principally subsist , I meane Charitie . And these faults are the more grieuous in that you are Christians , for it is a grieuous thing for him to be lesse , that should be more then a man ; and for his charitie to be narrower then is required by reason , which should be as wide as true Religion doth prescribe . Lay this burden vpon your consciences , and let the sense of these euils yeeld you the true weight of your guilt , and sinne .

It is disputed by those that fauour licentiousnesse , and make merchandize of good manners , Whether the prohibitions in Leuiticus be a part of MOSES Iudicials , and so determined with the policie of the Iewes : or part of his Morals , that ought to bind all Nations , and that in all Ages . They cannot deny but the prohibition of some degrees is Iuris naturalis , and therefore forcible to bind others besides the Iewes . But that the prohibition of some other is not so , they thinke ; First , because God hath dispensed with the Collaterall degrees , which he could not doe , if they were Iuris naturalis . The ignorance of the distinction which before I gaue you of euill absolutely , and euill in reference vnto Gods end maketh them so thinke . For God may dispense with the latter euill , with the former he cannot , except he will deny himselfe . Another argument of their conceit they draw from examples of the Patriarks , that haue made such matches , and haue not beene reproued . But viuendum est non exemplis , sed legibus , their examples shew the permissiue , not the preceptiue will of God , but we must liue by the preceptiue , not by the permissiue ; otherwise we shall make the Patriarks patrons of all kind of sinnes . Wherefore in this point I resolue , non est distinguendum vbi Lex non distinguit : all must be conceiued as Iuris naturalis , where the Law exempts none . And that all are so , I proue by this reason taken out of the 18 of Leuit. God saith there , that the sinnes for which the Land spued out the Canaanites , amongst others were these , vnlawfull matches : to the Canaanites these matches had beene no sinnes , if they be sinnes onely by the Iudiciall Law of MOSES : for the Canaanites were not tyed to that Law , and therefore did not sinne in transgressing it : it was some other Law that made them guiltie ; and what could that be but the Law of Nature ?

Adde hereunto , that in the Ciuill Law you shall find the same sinnes forbidden , euen before the Romane State was Christian . Forbidden therefore out of the light of naturall reason , which is the Law of Nature .

It is no impeachment to this truth that in the 20 Chapter of Leuit. these sinnes haue a ciuill sanction annext to the Law which forbiddeth them : for Theft is in the 20 of Exodus forbidden by the morall Law , and in the 21 Chapter is punished by a politike Law : so in the 20 of Leutie . these matches are punished by a politike Law which in the 18 are forbidden by a Morall .

Let therefore the CHVRCH of Rome to multiply her gainfull dispensations ; let carnall persons to excuse their vnruly lusts , pretend that many of these prohibited matches , are restrained only by MOSES his Iudiciall Law , and are free for Christians : yet all the authorities and seeming reasons wherewith they labour to maintaine this their conceit , will not be able to counteruaile the reasons alleaged . Except they can shew a dispensation from God , whosoeuer so ioyne together , cannot excuse themselues from sinne : if not from sinne , then not from the doome thereof , which in my Text is a Curse , Cursed be he that lyeth with &c.

Cursed be he that lyeth , here I must shew you Gods method . First , he doth onely forbid these sinnes , Leuit. 18. then because he knew that few are so well disposed as to abstaine from that which is forbidden them , therefore in the 20 of Leuiticus he armeth the Magistrate with the Sword against them ; he will haue all those that presume against this Commandement to be punished with temporall death : certainly those that offend as two of these Penitents , that haue matcht in the right line haue done . As for the other two , the phrase that is varied maketh some to cauill , though it be but a cauill that they stand vpon . ●ut though they were not to dye by the Sword , yet the Rabbins confesse they were to be whipt ; and certainly the current of the Chapter sheweth that some temporall punishment was inflicted : we cannot not thinke lesse of those phrases , they shall be cut off in the sight of their people : and cut off from amongst their people ; they shall beare their iniquitie ; they shall dye childlesse .

But because many by their greatnesse , or by their close carriage may scape the Magistrates Sword , though they commit these sinnes , therefore in this Chapter there is a worse doome pronounced against them , from him whom they can neither illude , nor escape , that is from God ; and his doome is exprest in this word , Cursed . A curse is the reward of sinne : now sinne is punished by God either in this world , or in the world to come . In this world , we find in the next Chapter how many wayes God doth vse to curse man : curse him in his person , curse him in his posteritie , in his cattell , in his corne , abroad , at home , &c. And indeed , there is nothing whereunto a man can put his hand wherein God may not , yea often doth not lay a curse vpon a sinner ; yea and maketh many of them prouerbiall curses , as he threatneth the Iewes , and others in the Scriptures . Were there no more euill to be expected then this , you that are the Penitents should thinke your case bad in that your Conscience can prognosticate you no good successe all the dayes of your life , no not in your worldly affaires , so long as you stand charged with this guilt .

But there is a farre greater curse , and that is to be indured in the world to come , Math. 25. when CHRIST shall say ; Goe ye cursed into euerlasting fire , prowded for the Diuel , and his Angels . And indeed , the Diuel is the first person vpon whom God pronounced a curse : and his ease is the sampler of the curse which is eternall . Else-where the Scripture expresseth it thus : take the vnprofitable seruant , bind him hand and foot , cast him into vtter darknesse . Other-where we are told that men shall be infected with a worme that neuer dyeth , Marke ● . Esay 66. and afflicted with fire that neuer goeth out : Finally , they shall be an abhorring to all flesh . And we see in the Reuelations how Angels and Saints congratulate the torments inflicted vpon them by Gods Iustice . I say nothing all this while of their losse of the light , libertie , comfort , companie of Angels , and Saints , and which is beyond all , of the blessed sight of God . When you hear● this you that are the Penitents , you may conceiue what terrible words are these which DAVID speaketh , Ps. 11 ● . Ps. 37. Cursed are all those which erre from thy Commandements : they that are cursed of God , shall be rooted out . But least you mistake , you must conceiue that this word doth signifie meritum , and iudicium , the merit of sinne , and the paine which shall befall an irrepentant sinner . Gods first intention is in this word , onely to lay before our eyes what he may in iustice inflict vpon vs , if he should enter into iudgement with vs , so soone as we prouoke him ; that so he may strike a terror into our Consciences , and timely humble vs , that we may seeke a remedy , euen that remedy which he hath prouided for vs . And what is that ? By Faith to lay hold vpon CHRIST , who to keepe off the curse from vs , Gal 3. was pleased himselfe to become a curse ? You that are the Penitents shall doe well to make your benefit of this day of grace , and so tremble at the consideration of that which you haue deserued , as to shelter your selfes vnder the comfortable wings of your blessed Sauiour , before the stroake of GODS vengeance light vpon you . For as the word cursed doth import the merit of a sinner : so doth it also his Iudgement , if he continue irrepentant . If repentance preuent not , GOD will reward euerie man according as he deserues , Rom. ● . anguish , tribulation , and wrath shall be vpon euerie one that doth ill , which CHRIST setteth forth in a liuely embleme when he cursed the Fig. tree in the Gospel . Remember also that GODS curse is an vnresistable curse , you may learne that of BALAAM , Num. 22. he assured BALAK that none can alter it when it is gone out of GODS mouth ; and be you sure it is as vnchangable , as it is intollerable . There is much cursing in the world , there be many whose mouthes are full of cursing and bitternrsse . Ps. 10. Iob 2. Some are so impious as to curse GOD himselfe , as IOES wife would haue had her husband haue done , and as that wicked one did , Leuit. 24. and others mentioned , Reuel . 16. Some are so monstrous , as to curse though not GOD , yet men , Cap. 3. euen with the same tongue where-with they blesse GOD ; St IAMES wisheth them to consider how much wo●se they are then senselesse Creatures , because out of the same Fountaine there commeth not sweet water and bitter also . But of these curses we must hold these two rules to be true : the one is SOLOMONS , a causelesse curse shall not come ; Prou. 26. yea GOD will blesse them whom the vniust doth curse . The second rule is , that they that delight in cursing shall haue enough of it : Ps. 10 9. He that cloatheth himselfe with cursing as with a garment , at shall run like water into his flesh , and like oyle into his benes ; he shall be thorowly drencht with it . But we must not conceiue so when a man is curst of GOD ; for as his curse commeth not without a cause , so it will vndoubtedly sort its effect . And though our cursing of him sheweth but our vneffectuall malice , yet his cursing of vs will make vs see his effectuall Iustice . Finally , for these two causes are maledictions added to the transgressions of the Law . First , that we might acknowledge that it belongeth to GODS Iustice to see sinne punished . Secondly , that when we feele any calamities , we may know from whom they come , and why .

Hauing shewed you what the curse is that belongeth to your sinne , you must now see by whom it must be pronounced ; and at the 14 verse we find that it was to be pronounced by the Leuites . And indeed , the act being not Politike but Ecclesiasticall as you may gather out of that which I haue obserued before , the person must be suitable . But whereas the name of Leuite comprehends the Priest also , we must vnderstand here the Priest , and not the ordinarie Leuite : For vnto the Priest belonged the office of blessing and cursing in the Name of the Lord , it is not for euerie one to intermeddle with that worke . It is true , Ecclesiasticall that if the oppressed curse the oppressor in the bitternesse of his Soule , his prayer shall be heard of him that made him . Math. ● . But yet mens patience should be such as to blesse them of whom they are cursed , and to doe good to them of whom they receiue hurt . To curse , GOD rather permits then commands them , as he doth parents ; except they be led by the Spirit of Prophesie , as NOAH , and others : for Prophets had this power by an extraordinarie vocation . But the Priest onely hath it ordinarily by the power of his Orders , as by the termes of blessing cursing , planting , building , rooting vp , destroying , it is exprest in the Old Testament : and it is expressed in the New by those of opening and shutting Heauen , binding and loosing mens Soules , remitting and retayning mens Sinnes ; in a word it is that which we call the Power of the Keyes . So that the Minister doth no more then he hath good warrant for , when he doth exercise this Iurisdiction , and the people should feare it , because he doth it in the Name of the Lord , no lesse assured that GOD will confirme it , then he is assured that GOD doth command him to doe it . Although we doe not deny but our first intention should be to blesse , Numb. 6. and our power is giuen vs for edification , and our desire is to be vnto you the sauor of life vnto life : Yet when the peoples sinnes call for it , importuning vs , then we must come to the curse , vse our weapons of destruction , and be vnto the people the sauor of death vnto death . For , seeing we are not onely slow vnto obedience , and need the spurres of GODS alluring blessings , but also refractarie and inordinate we need the strong bridle of GODS curses , to hold vs in , when the World , the Diuel , and the Flesh carrie vs headlong vnto perdition . Were it not so that men are headstrong to their own peril , we shold not need to deliuer vnto them the terrors of the Law , but onely the glad tydings of the Gospel ; but sinne forceth vs to subordinate the curse to the blessing , that by the terrors of the curse we may remoue from you the impediments of the blessing . And happy shall you be if you make such a vse of it .

As the Priest is commanded to pronounce the curse : so is he commanded to pronounce it with a lowd voyce ; he must not be afraid to vtter it , and his voyce must be so lowd , as that all Israel may heare the must not suffer any to be ignorant of it : that which concernes all , must be made knowne vnto all ; and the greater things are , the more ●●●nestly they must be prest . We cannot doe you greater wrong , then conceale from you that which concernes you so neere , and if we doe not worke powerfully into your Consciences the terror of this curse , we should bring a curse vpon our selues , Ser. 48.10 . for cursed is he that doeth the worke of the Lord negligently .

But I hasten to the last point : that will tell vs who is to approue this curse that is pronounced by the Priest ; and there we find that they are the people : All the people shall say , Amen . Amen to the Curse . If it were the blessing , no doubt but all would say , Amen ; but all must say Amen to the Curse also . GOD will haue vs set our seale as well to his Iustice , as to his Mercie , and confesse that we subscribe to both . We , that is , Prince , Priest , and People , all must shew their loue vnto that which is good , and detestation of that which is ill .

It is true that sixe of the Tribes stood vpon Mount Gerizzim to blesse , and sixe vpon Mount Ebal to curse . Whereupon it is wittily obserued by the Ancients , that the sixe Tribes that blessed were the children of IACOBS wiues , and represent those that ingenuously serut God , out of loue to his goodnesse : the other sixe Tribes that stood vpon Mount Ebal to curse , were the children of his bond-women ( all sauing RVBEN that had lost his birthright , and ZABVLON the youngest of his wiues children ) and these represent those that serue GOD in a seruile manner , and onely for feare of the Curse . And verily the members of the visible CHVRCH differ so , and shall fare accordingly ; diuersis diuersa retributio , all are not alike , neither shall they sare alike : CHRIST shall say to some , Come ye blessed ; and to others , goe ye cursed . Though this be true , yet I doubt not but all the twelue Tribes sayd Amen as well to the curse , as to the blessing ; for both concerned them all , as it appeares in the next Chapter . But that which I chuse to obserue vnto you , is a remarkable obligation vnto obedience . We read that when the Israelites were returned from the Babylonian captiuitie , Nehem. 10. and fell to inordinatenesse in their marriages , that NEHEMIAH did not onely make them put away their wiues , but also to come to the oath and curse that they would not relapse any more into the same sinne . In the storie of ASA , we read the verie like practise , 2 Cron. 15. when that King had reformed Idolatry , he by oath made the people bind themselues to GOD , not to returne vnto it againe . Strange obligations a man would thinke , but they take their example from GOD himselfe : here we find the originall patterne of such obligations . Yea , you shall find that GOD not onely in generall layeth such tyes vpon men to hold them in from sinne ; but also in a personall inquirie of the suspected Adulteresse , after the Priest had sayd vnto her these words , If thou be guiltie , Num. ● . this water of iealousie that causeth the curse shall goe into thy bowels to make thy belly to swell , and thy thigh to rot , the woman was to answer , Amen , Amen . Now if God in a personall tryall thought it sit to make the woman lay a curse vpon her owne Soule , if she were guiltie , what wonder if to preuent sinne , he would haue his people enter into this generall curse . God knoweth that there are such remainders of good principles in our Conscience , if we be but naturall men ( how much more if we be Christians ? ) that we can discerne sinne , and the haynousnesse thereof , and also the desert , or punishment due vnto it . Yea , as it appeares by DAVIDS answer to NATHAN , 2 Sam. 12. in another mans case we are verie likely to be forward in our iudgement . GOD therefore taketh vs when we are most likely to speake as we thinke : that so he might leaue no place vnto tergiuersation when he enters into Iudgement with vs for our sinnes ; neither might wo complaine of his seueritie , if he punish vs as we deserue , seeing with our owne mouthes we haue pronounced , without all exception of our selues or others , this iudgement on our sinne .

But as I told you that maledictus doth signifie either meritum what we deserue ; or iudicium , that which is inflicted : so must Amen be vnderstood as an acknowledgement of the truth of our desert , and a wish of that which is to be inflicted . The acknowledgement we must make absolutely , but the wish we must make conditionally , if we doe not repent ; and if we doe not repent , Amen is an vndoubted prophesie that we shall be curst indeed .

I will conclude : GOD would haue this imprecation made when the people were come into the Holy Land ; to signifie , First , that as he had made good his word vnto them in bringing them to the good Land which he promised : so they were to make good their word vnto him , and liue as they profest . Secondly , by the malediction pronounced in the Holy Land , they were to conceiue , that neither their place , nor their calling , did free them from the curse , if they liued otherwise then they ought . And by this formall malediction , they were to conceiue not onely in generall how hatefull sinne is vnto GOD ; but also that these sinnes here specified are in the number of the most haynous . Which you that are the Penitents must take speciall notice of : for though your sinnes are vnequally haynous , and therefore deserue not an equall curse ; yet are they both verie haynous , and the curse is verie grieuous that either of them deserues .

J pray God that by that which we haue heard , we may all be perswaded to keepe our vessels in honor , and not in the lusts of concupiscence , as doe the Gentiles which know not God : And for you that are the Penitents , J pray that you may duly consider what iudgements you now feele , and may farther feare , for your sinnes ; that you may haue grace to make vse of the Churches censures , and be humbled as you ought by them ; that so timely preuenting , by religiously trembling at the Judgements of God , that hang ouer you , and may make a fearefull desolation of you : you may returne to God in Grace , and he may returne to you in Mercie ; he may be reconciled vnto you , and you may haue peace with him for euer . To this Prayer made for our selues , made for these Penitents , let vs all Penitents , and Spectators ; let all the people say , Amen .

A SERMON PREACHED IN THE CATHEDRAL CHVRCH OF WELS , ONE DOING PENANCE FOR HAVING TWO WIVES . MALACHI 2. VERSE 15.

And did not he make one ? Yet had he aboundance of Spirit : And wherefore one ? Because he sought a godly seed : therefore take heed to your spirit , and let none deale treacherously against the wife of his youth .

MAN being in honour continued not , but became as the beasts that perish ; so we read in the Psalme , and experience teacheth , that whatsoeuer good he hath since medled with he hath made it as changable as himselfe : yea , he hath euer changed it , as he did himselfe , from better into worse ; of good he hath made it starke naught . But this beast-like disposition of his hath transsormed into it selfe no vertue so much as that of chastitie . Read Leuit. 18. see there how brutish it is become , there is nothing there forbidden which was not practised by men , and if practised , we may conclude that man hath degenerated into a verie beast . Well : in such a case , in so base a disposition , what is the remedy ? What is the best way to bring man to himselfe again ? That he may recouer that honor whereof he hath depriued himselfe ? Surely there is no better way then to set before him his originall , and to perswade his conformitie thereunto . For as in the Articles of Faith it is safest to beleeue what was first deliuered : so in the rules of our manners , it is best to obserue what was first commanded . The reason is plaine : GOD gaue the first beginning both to our faith , and to our manners ; and from our most wise , and most holy GOD , nothing could proceed that was not most righteous , and most true . Out of this Principle doth MALACHI worke the reparation of a breach which the Iewes had made vpon the seuenth Commandement . The breach was Polygamie , or multiplying of wiues , whereof the reparation is a reducing of them to the first institution of marriage ; and this is done in those words that now I haue read vnto you .

Herein we haue , first a Text of the Law , And did he not make one ? Then a Sermon of the Prophet made thereon ; yet had he the residue of Spirit : And wherefore one ? Because , &c.

But more distinctly . In the Text of the Law we will consider ; First the matter that is contained in it ; then the manner how the Prophet doth vrge it . The matter sets before vs a Worke and a Workmaster . The worke is the making of one ; the Workmaster was he : both clauses are darke , because the words are short . To cleere them , we must supply out of Genesis , and there we find that this one was one Adam , and the he that made him was the Lord God ; GOD made one ; out of one male , he made one female by creation ; and by coniunction he made that female to be one againe with that male , out of which he tooke her . This is the matter .

The manner of the Prophets arguing the Text is powerfull , that which in Genesis is a plaine narration , is here turned into a question ; and in such questions the Holy Ghost doth report himselfe vnto the Consciences of those that heare , whether to their knowledge he speake not truth . So must you vnderstand those words , did he not make one ?

Hauing proposed his Text , the Prophet maketh a short , but a full Sermon hereupon : for it consists of a doctrine , and an exhortation . The doctrine openeth the reason of GODS worke , and the Prophet argues in effect thus ; GOD made but one , was it because he could make no more ? or because he would make no more ? Certainly not because he could not , for he had aboundance of Spirit : then it was because he would not . And indeed all GODS workes ad extra , as the Schooles call them , the workes of Creation , Prouidence , Redemption , are all arbitrarie , they come from his Will : but such a Will as is not blind , it is guided by his Wisedome ; and his Will prescribes nothing whereof his Wisedome cannot yeeld a reason ; and sometimes he is pleased to shew that reason to vs , who otherwise are bound to rest satisfied with the signification of his holy Will : Therefore the Prophet goeth on in his arguing , wherefore one ? What is the reason of this Will of GOD ? And he answereth by the direction of GODS Spirit , that it was expedient it should be so ; two wayes expedient . First , Expedient in Nature , God sought for seed , he would haue men multiply and increase , which could not be except he had made one ; and if he had made more then one , it could not well haue beene . Secondly , It was expedient in Grace also : for , though GOD would haue men multiply , yet would he not haue them multiply otherwise then beseemed the children of GOD , he sought a holy seed . For these ends was GOD pleased thus to order his workes ; and vpon this doctrine of the ends doth the Prophet ground an exhortation ; it consists of two parts , because in the case of mariage we owe a double respect ; one to our selues , another to our mate . The respect we owe to our selues is , that we must watch ouer our better part , take heed to our Spirit . The respect we owe to our mate is , we must not violate the faith plighted to her ; let no man deale treacherously with his wife ; especially , if she be the wife of his youth , that is , he married her when he was young ; the longer they haue beene marryed together , the more back-ward should they be from dealing falsely one with the other .

You see the particulars of the Text , and of the Sermon ; that we may better vnderstand them , and their fitnesse for this occasion , I will open them a little more fully ; I pray GOD I may doe it profitably also .

Come we then to the Text of the Law , to the matter contained therein .

I will not trouble you with the diuers translations , and varietie of interpretations suitable thereunto , leaue that to the Schooles : our CHVRCH hath made a choyce , and that choyce agrees well with the Originall : we will rest contented with that , and according to it frame our obseruations . I told you , that the words set before vs , a Worke , and a Workemaster , yet neither doth plainly appeare , they are onely pointed at here , but exprest Gen 1. whence I supplyed the name of ADAM , and the name of GOD , whereof the first is the Worke , and the second the Workmaster ; so that then the words will sound thus , God made one Adam . Let vs take these parts asunder .

The name of ADAM is not to be vnderstood vulgarly , but as the Holy Ghost vseth it , and so it comprehends both sexes : so we read Gen. 1. GOD created ADAM , male and female made he them ; in the 5 of Genesis more plainly , God made man male and female , and called them Adam : so that the name ADAM being but one , is commonly two , the male and the female . As they are one in name , so are they in nature also , we read Gen. 2. that GOD made the female out of the rib of the male ; for he would haue her to be like him , De Paradiso . Cap. 10. and he confest her to be bone of his bone , and flesh of his flesh . Nec illud otiose ( saith St AMBROSH ) it is worth our marking , that GOD did not make the woman of the same Earth whereof he made man ; but he made EVE of the rib of ADAM , to giue vs to vnderstand , that there is but one body in them both , and that one body the onely Fountaine of all mankind . Plat. Do Conuiuio . Leo. Heb. The Platonists Androgunos is but a corruption of this truth .

As man was by creation made two , but of like substance , and so continued still one both in name and nature : so by a second work they were made yet more one , that is , by marriage , Gen. 2. for that maketh two one flesh ; two ( I say ) the Septuagint adde that word vnto MOSES his Text , and CHRIST approues it in the Gospel , Math. 19● 1 Cor. 6. Eph. 5. St PAVL therein followeth CHRIST , and the words of marriage are , the man shall cleaue to his wife , therefore doth the Apostle call the wife 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the husband 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 7. Lesse then one there could not be , and be a naturall propagation , and more then one there should not be , and that propagation be orderly .

But this onenesse is principall or accessorie ; the principall is onenesse of coniugall power , and coniugall affection : Coniugall power ; for though in other things the man is superiour to the woman , the husband to his wife , Rom. 7.1 . because ( as the Apostle teacheth ) she is of him , and for him , and therefore is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; 1 Cor. 7. yet in coniugall power they are equall . Man hath no power ouer his body , no more hath the woman ouer hers , each is in the others power ; and that in solidum , they haue coequall command each ouer the other . So likewise their coniugall affections should be coequall , they should embrace each the other with entire and vndeuided loue , no reseruation of that kind may be endured by the bond of wedlocke on either side , the mans , or the womans .

It is true that Licentiousnesse hath distinguished where the Law hath not distinguished , and libertie hath beene granted to men to share their bodyes , and their affections amongst many women , but women are denyed that libertie , and haue euer beene required to confine their affections to one man , and communicate their bodyes to no more then one : which distinction of licentiousnesse hath specious grounds , First they say the ends of marriage are lesse preiudiced , if the libertie be granted vnto men , then if it should be granted vnto women : Are they preiudiced ? Then preiudiced : But nothing should be granted that doth preiudice those ends . Away then with that Apologie for Lust . There is another taken from the example of the Patriarkes ; and indeed so the Iewes vnderstand this Text , as if it were an allegation of the Fathers to proue Polygamie , and read it thus , An non vnus fecit ? Did not our father Abraham take many wiues ? And yet he had aboundance of Spirit , i. aboundance of the spirit and grace of GOD , he know what he did , and he did nothing amisse ; Why should not we imitate him ? But supposing that reading , to this obiection in the next words the Prophet shapes an answer , he sought an holy seed , that is ( as the Fathers say ) non fecit propter libidinem , sed propter orbitatem , he did it not to satissie his lust , but that he might haue an heire according to GODS Promise .

And if you looke vpon the storie of the Patriarkes ABRAHAM , and IACOB , you shall find that though they had more wiues then one ; yet neuer had they them out of lust , no nor out of their owne choyce : ABRAHAM tooke HAGAR , but he was importuned to doe it by his wife SARA ; yea and SARA too would haue the child reputed hers , as borne vpon her knees : IACOB chose but one wife , and that was RACHEL , LEAH was put vpon him by deceipt , and the two Mayds by the opportunitie of his wiues .

The after times were worse , and of all , the Kings of Israel were most licentious , they tooke too much after the Heathen Kings ; but their fact can be no good president , because expresly forbidden by a speciall Law , Deut. 17. Some excuse them by a dispensation , as likewise the Patriarkes ; but being vrged to shew it , they are saine to supply the silence of the Bible with a conceipt that the first that swarued from the Law had his warrant by inspiration ; and that others tooke their allowance from his example . But the excuse is dangerous , and vngrounded , we may not make so bold with GODS Law ; rather may we thinke , that the best of the Patriarkes were but men , and that they were carryed away with the error of their times , and that GOD in mercie bore with that , as with other their imperfections , but we may not venter to say his Iustice did allow it . A dispensation is an allowance of Iustice notwithstanding the Law ; but a permission is a forbearance of mercie which doth not proceed against sinne according to the rigour of the Law , either to checke or to correct it . We may grant the Patriarkes the benefit of such a mercifull permission , but a legall dispensation we cannot grant them without better proofe . As for GODS giuing of SAVLS wiues into DAVIDS bosome , 2 Sam. 12.8 . we are to vnderstand NATHAN of those whom SAVL neuer knew ; otherwise they will iustifie Incest in the right line , which DAVID so abhorred , that he would neuer keep companie with those Concubines which ABSALON had abused : much lesse would he admit into his bosome any woman which his father-in-law had knowne .

Vnto this principall onenesse , we must adde the accessorie , of honor and concord .

Onenesse of honor ; for Vxor fulget radijs mariti , vt luna solis , when a man marryeth a woman with his body , he doth worship her , and endow her with all his worldly goods , that is , she becomes as noble , and as rich , as he is , reseruing alwayes the supremacie vnto man , I meane reuerence to his person which is the fountaine of her honor , and obedience to his command in dispencing the goods , which she holdeth from him in chiefe .

Onenesse of concord is a like affection and disposition in prosperitie and aduersitie , which can neuer stand with Polygamie , the mother of iealousie , and iealousie is the mother of discord , as you may gather out of the storie of SARA and HAGAR , RACHEL and LEAH , and the wiues of ELCANAH SAMVELS father ; the best mens Families haue not auoyded it .

All this while that I haue spoken of the onenesse in marryage , you must not mistake , as some haue done ; for there are two kinds of Polygamie , Simultanea , and Successiua , the hauing of more wiues successiuely , or at one time . Some haue ouer-rackt chastitie , as some haue shrunke it : Hist. Fab. lib. 1 The Montanists ( as appeares by TERTVLLIAN in his Booke de 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) and the Nouatians ( as we learne out of THEODORET ) held , that , if a man buried one wife , he might not marrie an other . And the CHVRCH of Rome cannot excuse it selfe from this error , in that it forbiddeth the blessing of second marriages in the CHVRCH ; and suffereth not any that hath had a second wife to enter into holy orders , or that hath married a widow , which is interpreted Polygamie . But this kind of Polygamie was neuer forbidden by any Law ; it is not onely allowed , Rom. 7. but commanded also , 1 Tim. 5.14 . Canin . 8. Amb. de vid●●● The Councell of Nice hath made a Canon in defence of it , and the Fathers iustifie it . It is then onely Polygamia simultanea , the hauing of many wiues together that is condemned by my Text , by the Old Testament , Austin de bono viduit . c. 11. Cap. a. Cap. 19. by the New , and by the Fathers , as they haue occasion to speake either of the institution of marriage deliuered in Genesis , or the interpretation of our Sauiour CHRIST in St MATHEW , which Polygamie had its originall from LAMECH one of CAINES posteritie . And this must you the Penitent obserue , as that which giueth the first light vnto you of your sinne ; you haue offended against the onenesse of marriage .

As you haue offended against the onenesse the Worke , so haue you against the Workemaster ; he is the second part that I pointed out in the Text of the Law : for he is the cause of this onenesse .

In wedlocke there are three persons to be obserued , first , the Male , secondly , the Female , and thirdly , GOD that ioyneth them together : looke vpon the storie in Genesis , there you shall find that ADAM non arripuit Euam , sed expectauit Deum adducentem , he did not carue for himselfe , Math. 19. but stayed for GODS consent , and therefore our Sauiour CHRIST saith , Prou. 2.17 . that GOD conioyned in marriage , and SOLOMON saith , that it is pactum Dei , the couenant of God : so that the lawfull coniunction of man and wife is not onely Gods ordinance , but Gods act also ; he doth it by himselfe , or his Minister , the verie Heathen thought so that had a seuerall God president not onely of the substantiall parts , but also of euerie circumstance of their marriage . I will not trouble you with enumeration of them . Obserue then the interueniencie of God in wedlocke , which doth improue it , though not to the state of a Romish Sacrament , yet to the condition of a sacred thing ; and so we should esteeme it . And the act of God in ioyning ADAM and EVE must be accounted a reall Law ; the sampler , whereunto all other wedlockes were to conforme themselues as exemplysications ; our Sauiour CHRIST teacheth vs so to vnderstand it , Math. 1● . and our Prophet doth here worke vpon it as being such . But why doe I call to witnesse these sacred Authors ? The light of Reason taught it the Philosopher ; Aristotle giueth it for a Law in his Politicks , and in his Oeconomicks ; the Romane Emperour a a Deijs qui infamiae notantur . Leg● . in his Digests , b b De intest . nupti●s & ad Legem Iust. de Adulterijs . in the Code , thought it reasonable to put it into their Lawes : c c Gratiam causa 24. quest. 3. & de diuortijs . the Canonists make it their ground against marriage after diuorce ; and our Law hath prouided for it .

Seeing so many Lawes attend Gods legall fact , it cannot be denyed but that Polygamie is a sinne against this Worke-master ; it cannot be denyed but that Polygamie is a sinne against the Law-giuer , as well as against his Law .

Whence you the Penitent may make a farther discouerie of your sinne , you haue offended against the onenesse in marriage , not onely that which God hath commanded , but also that onenesse which God himselfe by his owne act hath made .

And if this Anabaptisticall libertie of hauing many wiues so offend ( for Anabaptists in this dotage of the world , and their abettors , haue beene the Authours , and practisers of these masterlesse lusts ) how odious is the communitie of wiues , and the Familists worke of darkenesse ? Surely , 1 Cor. 6. though he that is ioyned to a Harlot ( as the Apostle speaketh ) be one flesh , yet that onenesse is not of Gods making ; for he maketh none one but according to the Law before specified .

And let this suffice for the matter of the Text ; I come now to the manner .

The manner is powerfull : for MALACHI deliuereth it in forme of a question , which layeth the matter close to the conscience ; Did he not make one ? is as much as can you deny it ? Doth not the Law expresly say it ? This is an vndeniable truth : so that he worketh vpon a known principle ; and giueth vs to vnderstand , that principles of faith and good manners should be familiarly knowne ; the Catechisticall points should be euerie bodyes study , and they should be ready with vs vpon all occasions to resolue our Consciences , they are the best guid of our Iudgements when we come to try the conclusions , that learned men deduce from them ; yea , & if we hold them , we need not be perplexed in conscience , if we haue not skill enough to iudge of the controuersies that doe arise concerning those conclusions . It is true that CHRIST biddeth vs search the Scripture , Iohn 5. Col. 8. Hebr. 5. and St PAVL willeth vs to let the Word of God dwell richly in vs , and those that are of full age should , by reason of vse , haue their senses exercised to discerne good and euill . But if our breeding haue not beene so good , nor our capacitie so great , we must be sure to hold the foundation ; the Principles of Religion must not be strange vnto vs ; if we take not so much paines as to be well skild in them , our state to God-ward is but comfortlesse .

This I would haue them take notice of , who neither themselues know their Catechisme , nor take care that their children and seruants ( according to the Law ) be bred vp therein ; the Prophets Sermon could little haue profited these Iewes , had they not been acquainted with his sext , and because the common people know not much of their Catechisme , they profit little by our Sermons : for the truth hereof I report me to your owne consciences , as the Prophet here doth for the vndoubtednesse of his Text.

I haue done with the Text of the Law , I come now to the Sermon of the Prophet .

I told you it is short but full ; for it hath the two parts of a Sermon whereof the first is doctrine , and here is a indicious one . To make it plaine , you must conceiue that the Prophet argues vpon his Text thus ; God made but one , was it because he could make no more ? or because he would not ? It was not because he could not , for he had aboundance of spirit , or ( as some read ) Excellencie ; ioyne them together and the sense will be full , anoundance of excellent Spirit . The words may point out either Gods power , or his store ; and signifie , that neither his power was enfeebled by the creation of one , nor his store exhausted . And indeed touching his power , how should that be enfeebled which is infinite ? Sine numero , sine mensura ( as St BERNARD speaketh ) it is not restrayned with any bounds ; it is true that his Will doth not alwayes extend as farre as his power ; but his power neuer commeth short of his Will ; Ps. 135.6 . Luke 1.37 . for he doth whatsoeuer he will both in Heauen and in earth , neither is any thing impossible vnto him . Neither is the abundance of his excellent store any whit lesse , consider but the infinite number of Angels which he made before he made man , DANIEL saith that thousand thousands ministred vnto him , Dan. 7. Ps. 68. and ten thousand times ten thousands stood before him ; Or looke to that which was done after he made that one , looke how many millions of men there haue beene since he created that one , Hebr. 12. so many Spirits hath he created , for he is the Father of our Spirits , Eccl. 12. and when we dye , the Preacher saith , they returne to God that gaue them vs .

Obserue ; that whereas man consisteth of a body and a soule , there could be no question but God had stuffe enough to make more bodyes , all the doubt was of the soule ; therefore the Prophet toucheth at that , and not at the other , and giues vs to vnderstand , that it was as easie to Gods power to breathe more Spirits of life , as of the dust of the earth , or ribbe of man to make more bodyes .

Obserue secondly , that the addition of Excellencie is ioyned with Spirit , to shew the dignitie of the Soule of man . Beasts haue soules no lesse then men , but theirs compared to ours , are verie base , our soule comes from Heauen , theirs from the Earth ; we must not vnderualue this precious guift of God , nor let any vnruly lusts tell the world that the Soule that dwelleth in vs is not much better conditioned then that of a Beast .

You that are the Penitent take notice of this , take notice how your fact hath debased your Soule .

It is cleare then that God did not make but one because he could make no more , whereupon it will follow , that the reason why he made but one , was , because he would not : And indeed , all Gods outward workes are arbitrarie , they depend vpon his Will ; neither could any thing haue forced them against his Will , whether they be workes of the Creation , of the Prouidence , or of the Redemption , whatsoeuer outward worke he doth , commeth freely from him .

Hauing found out this generall cause , a man would thinke the Prophet might haue rested here : for who should aske an account of Gods Will which prescribes to all things ? and whereon our Faith may securely rest , because it is a most holy ground , it is the rule of righteousnesse , a man may boldly , securely submit to it ; without disputes obey it , in the greatest Articles of our Faith , as the Mysterie of the Trinitie , of the Incarnation , we rest vpon his bare word , and we should doe ill , if we did enquire beyond it ; such busie curiositie in the highest straines of Religion bred the old Heresies , and is the Mother of many controuersies that now disquiet the CHVRCH . But yet this we must hold , that in all outward workes GODS Will is guided by his Wisdome , Eph. 1. and he doth all things according to the counsell of his Will , as the Apostle speaketh . And although sometimes he is pleased to try our Faith , by his absolute commands ; yet oftentimes , especially in moralities , he vouchsafeth to condescend to our infirmity , and cherish our obedience by yeelding a reason of his doings , and so settles our disputing wits ; as he doth in this place , by the Prophet , whose resolution of the doubt is verie full ; for he not onely refutes Error , but declares the Truth , wherein he goeth so farre , as to set downe not onely the generall , but the particular cause also of GODS making one , and so maketh our vnderstanding happy : for felix qui potuit rerum cognoscere causas , farther our vnderstanding cannot goe , and when it commeth so farre ( if euer ) it will be quiet , and obey readily .

Let vs come then vnto the reason which GOD is pleased to yeeld ; it is in effect this . It was expedient it should be so in regard both of Nature and Grace . In regard of Nature , quaesiuit semen , GOD would haue mankind propagated : In regard of Grace , quaesiuit semen sanctum , he would haue mankind propagated as beseemed his children : for these ends was God pleased so to order his Worke , to make one , and but one .

But let vs take these branches asunder . First , He sought seed ; and is that hindred by many wiues ? A man would thinke it is farthered rather ; ( for the more wiues a man hath , the more children may he haue . ) A man would thinke so ; but it is not so : for God hath proportioned the strength of one man to the vse of one woman ; and if he so confine his lust , he shall haue more strength of body , and length of life to propagate his seed , such seed as may be fit for propagation . But the man that is giuen to many women doth sooner decay the state of his body , & becomes barren before his time , or begetteth children that are naturally Eunuches , for the children of lustfull persons doe seldome proue fruitfull . As for women that communicate their bodyes to many men , their case is much more such ; looke into the Stewes , and you shall see that those common Harlots are as barren of children , as they are excessiue in lust ; neither are they more fruitfull that carrie their sinne more closely . Adde hereunto , Cap. 15. that saying of the sonne of SYRACH , Bastard plants take no roots ; if two become one , and that one be not of Gods making , they cannot looke for Gods blessing ; the more of such ones , the more vnhappy ones . Therefore that Gods blessing , which in the Creation he gaue to man , saying , Multiply and increase , might be poured out vpon man in full measure , he made but one .

As he said a seed : so he said a holy seed , he would haue men multiply but so as beseemes the children of God , as was most expedient for the state of Grace . And here the phrase is to be obserued , that which we render holy seed , is in the Originall , the seed of God : it may allude to diuers stories . First , To that of the Creation , Gen. 1. God made man after his Image , after the Image of God made he them , both male , and female ; Cap. 3. therefore St LVKE fetcheth ADAMS pedigree from GOD , GOD eleuated the nature of man whom he made answerable to the Couenant whereinto he entered , and man became not onely a sociable Creature , but also a member of the CHVRCH : and GOD would haue them multiply as such , bring forth children after his Image , answerable to the honor which in the Creation he hath done them . A second allusion of this phrase may be to the storie of the Separation , which after the Fall , was made betweene the Seed of the Woman , and the Seed of the Serpent , the seed of ENOS , and of CAIN . The seed of ENOS that continued in the Couenant , Gen. 6. and had the seed of God ( as St IOHN speaketh ) abiding in them , were called the sonnes of God ; and they were to continue on a posteritie like vnto themselues , partakers of the same Grace , heires of the same Promises ; the CHVRCH was to be perpetuated in their seed . But as ADAM tooke a fall , and then brought out children after his owne Image , not GODS : so these sonnes of GOD coupled themselues with the daughters of men , and of them were borne Giants , such Mongrels , such Monsters as lost the seed of GOD , and therefore were swept away with the Flood . GOD reuiued his seed a third time by NOAR in SEM , and of SEMS posteritie , chose ABRAHAM , Exod. 19. whose posteritie he made a Kingdome of Priests , a holy Nation , and forbad them to profaine the holy off-spring of the Lord in mingling themselues with the cursed off-spring of CHAM , to continue their prerogatiue . The storie of EZRA and NEHEMIAH shew how the Iewes transgrest this Commandement , and how much those good men were offended therewith , and prest the reformation thereof ; our Prophet , that liued about those times may allude thereunto .

But whatsoeuer did occasion the phrase , the issue of Polygamie must needs be an vnholy , a bastard , a cursed seed . GOD in his Couenant promiseth to be our GOD , and the GOD of our Seed , but it is of our seed lawfully begotten , Deut. 23. therefore in the Law he commandeth , that a bastard shall not come into the Congregation of Israel vnto the third generation . Cap. 3. The Booke of Wisedome amplyfieth this point ; the children of Adulterers shall not come to perfection , and the seed of the vnrighteous bed shall be rooted out : the like you may read Eccl. 23. but because those Bookes are Apochryphall , Cap. 31. ● here what IOB saith of Adulterie ; It is a sinne to be condemned , it will deuour vnto destruction , and it would root out all my posteritie . And no wonder that GOD dealeth so with Bastards ; for which of vs if he haue Land entailed , entailes it otherwise then vpon heires lawfully begotten ? If we thinke Bastards vnworthy to inherite our Lands here on Earth , shall GOD thinke them worthy to be heires of the Kingdome of Heauen ? I will not condemne all Bastards to Hell , I know IEPHTA found fauour with GOD , and so no doubt haue many others , but that commeth to passe by GODS extraordinarie mercie ; ordinarie Promise we haue none that they shall doe well .

Yea obserue , and you shall find that they seldome keepe a meane : if good , verie good ; and if they be bad , they are verie bad : and parents of such children haue reason rather to feare the worst , then hope the best : for though GOD at after-hand doth often pardon sinnes , yet before-hand he giues no encouragement to sinners . You that are the Penitent take this to heart , your second match being plaine Adulterie , the children borne in such wedlocke must needs be bastards , and being Bastards , they are not the holy seed , yea they are a seed that is cursed , so cursed for your fault , that , as much as in you lyeth , you strip them of all blessings on Earth , and in Heauen , they are fauoured by the Law neither of God , nor men . And so great wrong done to them should goe to your verie heart ; you haue sinned against your children not onely against your owne body .

And let this suffice concerning the doctrine that is in the Prophets Sermon ; I come now to the exhortation which he deduceth therefrom .

The exhortation is double , according to the double respect which we owe . The first is to our selues , keepe your selues in your Spirit , or , take heed to your Spirit .

We must take care of our whole man , the outward and inward : for touching the outward the Apostles rule is , 1 Thes. 4.4 . 1 Cor. 3. 1 Cor. 6. We must keepe our vessels in honour ; we may not defile the Temples of God ; We may not take the Members of Christ , and make them the Members of an Harlot ; we must be chast , propter carnem Christi ( as IGNATIVS speaketh ) because we are bone of Christs bone , and flesh of his flesh .

But as we must take care of our bodyes , so must we much more take care of our soules ; for it is in vaine to keepe the body chast , and to retaine an adulterous heart ; for an adulterous heart , though it be peccatum sine teste , it hath no man to witnesse it ; yet is it peccatum , Athanasius . God will doome it for sinne : Yea , if a man stop not lust in his heart , Math. 15. he will not be master of it in his body , for ex abundantia cordis , out of the aboundance of the heart the mouth speaketh , out of that commeth Adulteries and Fornications . But qui adinngit Spiritui adimit carni , the better the Soule is , the better will the body be ; therefore is temperance properly called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a keeping of a man in his right wits , because so long as a man hath his wits about him , he is master of his lusts ; but no sooner hath Dalilah brought that Sampson asleepe , but the Philistims will be vpon him , and depriue him of his strength , he will be ouertaken with this lustfull Epilepsie , and prophane the Temple of the Lord .

But to open this point a little farther , we must obserue that as we haue sensuall and reasonable faculties ; so it was Gods pleasure that those actions which are Elicitae , or come naturally from the sensuall faculties , should also be imperatae , ordered and limited by the rationall : therefore is the rationall facultie called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the guid and gouernour of our life ; and he deserues not the name of a man , whose sense is not subiect vnto reason .

But the Spirit doth not onely note the reasonable soule , but in an argument concerning the CHVRCH , it meaneth that Soule as it is regenerated by Grace ; and then , it putteth vs in mind , that the care of our Soules must be more then reasonable , it must be spirituall ; and not onely the best wit of man which is corrupt ( as appeares in the vnchast chastitie of the Heathen ) but the sanctifying Grace of God must set bounds to our lusts , which will suffer them to passe no farther then they are allowed by Gods Law . A man is an excellent creature , if he be but a man , if he keepe his reasonable Spirit ; how much more excellent would a Christian man be , if he could continue a Christian , and preserue in himselfe the Spirit of Grace ?

I may not omit the word keepe , it willeth vs to set a watch , because we are apt to run riot ; whether the Spirit signifie Reason , or Grace , we must watch .

If reason ; we must watch , that we admit not into our imaginations nor suffer our wits to discourse vpon lustfull fancies ; we liue in the middest of temptations , and none are more insinuating then those that are pleasurable ; we must take heed therefore that our reason be not betwitched by them ; they will cunningly euchant vs , and transforme vs into beasts before we are aware : wherefore we must keepe a watch ouer our Reason ; and not onely ouer Reason , but ouer Grace also , that we grieue not the Holy Spirit , that we quench him not , that we doe not dispite him : Ephes. 4.30 . ● Thes. 5.19 . for the Holy Spirit of discipline will not abide in a Soule that is disposed vnto sinne ; Adspicis vt veniant ad candida tect a columbae , the doue-like spirit delighteth to dwell in doue-like persons , himselfe being chast , in those that are chast . Wherefore we must keepe our spirits , that for our vnchastitie the Spirit of God forsake vs not .

You haue the first branch of the exhortation , the second followeth .

This biddeth vs be carefull of that respect which we owe vnto our mate ; Let no man deale treacherously with his wife . A wife a little before my Text is called a mans companion , and the wife of his couenant ; Now you know that fraud in fellowship is abominable , especially if that fellowship be established by couenant , as wedsocke is ; and no fellowship vpon straiter couenants then wedlocke : for therein there is a double couenant , pactum hominis , and pactum Dei , the persons contracting doe plight their faith each to other , that is pactum hominis : Then God he commeth in as a partie to knit the knot , and will haue this mutuall stipulation made in his sight , and in his name ; so that both stand bound to God , not onely to themselues , neuer to loose this knot till death them depart . He then that deales treacherously with his wife , by taking another while she liues , is guiltie , not onely of sinne against her , but also against GOD : and he should be so guiltie , though he were diuorced ; diuorce may goe so farre as to part their companie for a time , but it dissolues not the bond of Matrimonie , no though both sides be willing to haue it dissolued ; they may renounce their owne right , they cannot renounce Gods ; without his consent , the Obligation which he layeth vpon them cannot be cancelled : he that marrieth a second wife , euen after diuorce , deales treacherously : for marriage implyes , indiuiduam vitae consuetudinem , so strait a tye , that whom God hath conioyued , Math. 19. 1 Cor. 7. no man can put asunder : and diuorce was granted onely for the hardnesse of the Iewes hearts : therefore they that are diuorced must be reconciled againe , or remaine vnmarried to any other . And if it be Adulterie vpon diuorce to marrie againe , how much more is it Adulterie to marrie without a diuorce ? And this is your case which are the Penitent . I know you had a faire pretence , your wife was lewd , she ran from you , she was seuen yeeres absent , you heard she was dead ; faire pretences , and they doe you this good , that they keepe off from you the stroake of seuerer Iustice . But though they diminish your fault , they doe not altogether excuse it , the death of your wife was not hastily to be belieued , you should haue legally proued it , before you ventred vpon a second match . And as for her forsaking you , it was a foule fault ; but you ought not to haue recompenced euill with euill , and become an Adulterer , because she was an Adulteresse ; if you will partake of her sinne , you must partake of her punishment , at least in part ; The full punishment of Adulterie is verie great , temporall , eternall ; in this life MOSES Law did cut off Adulterers by death , Leu. 20. and if the Adulterer be a Polygamist , our Law also ( excepting in some cases ) inflicteth death vpon him : 1 Cor. 5. The Apostles Canon doth excommunicate him . Neither is an Adulterer onely punishable in this world , his case is much worse in the world to come ; for the Apostle threatens it with eternall death , except they repent , 1 Cor. 6. Hebr. 13. God himselfe will iudge Adulterers ; and they shall neuer enter into the Kingdome of Heauen .

Make you then good vse of this your Ecclesiasticall penance , that so you may preuent GODS eternall vengeance .

There is one clause more in this second branch of the Exhortation whereat I will touch , and so end .

The person against whom the Iowe offended , is here called the wife of his youth ; he marryed her in his younger yeeres , and now in his elder set his affection vpon some other . It is thought that the Iewes returning from Captiuitie , brought with them their wiues , poore in state , worne and withered in their bodyes with carking and caring : and that thereupon to relieue their wants , and satisfie their lusts with richer and fairer women , they fell to these second matches . And indeed pouertie and deformitie are shrewd temptations to worldly and carnall men ; but this phrase teacheth that the woman whom a man loueth in youth , he must loue her in age ; the longer they haue beene wedded , the more must be their loue ; and it is a greater fault to play false with an old wife , then with a young bride . Men must euer keepe in mind the promise they made at their marriage , I take thee to my wedded wife , to haue and to hold , for better for worse , for richer for poorer , in sicknesse and in health , till death vs doe part .

But I end ; and SOLOMON shall make my conclusion ; Prou. 2. Drinke waters out of thine owne cisterne , and running waters out of thine owne well ; Let the fountaines be dispersed abroad , and riuers of waters in the streetes ; Let them be onely thine owne , and not strangers with thee ; Let the fountaine be blessed , and reioyce with the wife of thy youth ; Let her be as the louing Hind , and pleasant Roe ; Let her breasts satisfie thee at all times , and be thou rauisht alwayes with her loue . And why wilt thou my sonne , be rauisht with a strange woman , and embrace the bosome of a stranger ? For the wayes of man are before the eyes of the Lord , and he pondereth all his doings . Let vs all walke in the Spirit , and not in the Flesh to fulfill the lusts thereof .

So shall God blesse vs , and our posteritie here on Earth , and after this life , we shall be reckoned in the number of those Virgines , which follow the Lambe wheresoeuer he goeth . Amen .

A SERMON PREACHED AT St CVTBERTS IN WELLES WHEN CERTAINE PERSONS DID PENANCE FOR BEING AT CONVENTICLES WHERE A WOMAN PREACHED . 1 TIMOTH. 2. VERSE 11 , &c.

11 Let the woman learne in silence with all subiection .

12 But I suffer not a woman to teach , nor to vsurpe authoritie ouer the man , but to be in silence .

13 For Adam was first formed , then Eue.

14 And Adam was not deceiued , but the woman being deceiued was in the transgression .

THIS Epistle is a Booke of Ecclesiasticall Canons ; therein St PAVL doth instruct TIMOTHIE Bishop of Ephesus , how he should guid his censures in regard as well of the discipline , as the doctrine of the CHVRCH . Amongst others , in this Chapter we haue two Canons which serue to correct the mis-beuauiour of Christian women . Their mis-behauiour was twofold , They did glorie in the monument of their shame ; and they aduanced themselues aboue the condition of their sex . The monument of shame is Apparell , for there was no need thereof while we were cloathed with Innocencie , but when the conscience of our sinne made vs loathsome in our eyes , then did we betake our selues vnto this couert ; to hide our vile selues from our counfounded senses we put on cloathes . Vpon this ground St PAVL tels women ( I may adde men also ( for we liue in an age wherein it is hard to say , whether in cloathes men grow more womannish , or women more mannish ) but here St PAVL tels women , that if they will be gaye and fine indeed , they must attire themselues according to that fashion whereinto God at first put them , not according to that which sinne hath forced vpon them ; they must adorne themselues , not with the burnished , and embelished elements , or rather excrements of this lower world , but with the graces and vertues that come from Heauen ; so shall they haue a conuersation well suited with their profession , and make themselues louely in the eyes as well of God , as men . This is the summe of the first Canon , the Canon that corrects womens glorying in the monument of shame , which is their Apparell .

To this St PAVL adds a second which corrects their aduancing themselues aboue their sexe , and it is contained in those words which now I haue read vnto you . The better to vnderstand this Canon , we must resolue it into a Rule , and the Reason which the Apostle giues for the same . In the rule we shall see what it is , and who prescribes it .

The rule is a precept , which first doth range , and then doth qualifie women answerable to their ranke . In the Schoole of CHRIST there are Masters and Schollers ; women are placed amongst Schollers , they must learne ; yea so are they placed amongst Schollers , that they may neuer hope to be Masters ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they can haue no licence to teach ; The ground whereof is a generall maxime , they may not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vsurpe vpon men ; if absolutely women may not be superior to men , then may they not be in Ecclesiasticall things ; for teaching imports a superioritie .

Women being thus ranged , must be qualified answerable to their ranke , being Schollers , they must haue the qualities of Schollers ; those are two , filence , and obedience ; silence , they must vse their eares , and not their tongues about sacred things , they must be more forward to heare then to speake , they must learne with silence ; And vnto their silence they must adde obedience , they must not giue but take instructions , and put in practise what they are taught , they must learne with all subiection . This is the Rule .

But who prescribes it ? So harsh a rule had need of a verie good Author , women will otherwise be hard of beliefe : And surely this hath a good one ; it is St PAVL , his stile in the Preface of this Epistle shews his warrant , he is an Apostle of IESVS CHRIST ; he deliuers it not in his owne name , but in his Masters , as his Steward ; so much is intimated in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whence comes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth a Steward , so that we cannot dis-belieue him , but we question CHRISTS truth . The authoritie of this Rule then descends from Heauen ; and if it doe , the bare promulgating of it requires that we credit it .

But as God doth all things not onely according to his Will , but the Counsell of his Will : euen so his words are Decrees not onely of his Will , but also of his Counsell ; they haue a reason , and for strengthening of our Faith , the Holy Ghost though he be not bound , yet is he often pleased to expresse the same ; He doth it in this place . And the reason of this rule is taken first from the Creation , then from the Fall .

From the Creation thus doth the Apostle argue , woman must be subiect vnto man , for Adam was first framed and then Eue , the precedencie in being giues a prerogatiue of commanding . But this was a reall ordinance , and woman ( it should seeme ) tooke no notice of it , for EVE began quickly to be a teacher of ADAM .

She did so ; but with verie ill successe , for she was seduced , she discouered the weaknesse of her iudgement , and that not in a matter of speculation , but of practise , for she was in the transgression ; she brake GODS bonds , and cast his cords from her ; by her and not by ADAM , or rather by her taking vpon her to teach ADAM came sinne into the world .

Hereupon the Apostle concludes , that because woman hath giuen so wofull a proofe of her vntowardlynesse in teaching of man , she must forbeare for euer to meddle with that function , and man must maintaine that authoritie which GOD hath giuen him ouer a woman .

These are the contents of this second Canon , whereof suitable vnto this occasion I will now speake briefly , and in their order . I begin with the Rule .

I told you it is a Precept wherein we must see first how women are ranged . The name of man and woman , which in the Originall are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , haue a double signification , they are vnderstood ratione either Sexus , or Coniugij , they note in generall male and female , or in speciall such of either sexe as are ioyned in wedlocke . The Apostle in this place makes vse of the generall signification , but so that his doctrine may be applyed also to the speciall ; for if in generall women be so subiected vnto men , wedlocke makes no alteration in this case , but doth much more subiect a wife vnto her husband , and in their measure must all the particulars of this text hold in the Oeconomicks , though here they be handled as they are to be vnderstood in the Ecclesiasticks .

To come then nearer my Text. The CHVRCH is a societie , and therefore consists of different parts , there must be in it superiours and inferiours ; This is taught vs by the resemblance that is made between it and a Kingdome , wherein there is a Soueraigne and Subiects ; betweene it and a Citie , wherein there are Magistrates and Commons ; betweene it and an Army with Banners , wherein there are Captaines and Souldiers ; betweene it and an House , wherein there is a Master and his Family ; finally , betweene it and our naturall Body , wherein there are directing and obeying parts . St PAVL handling this last resemblance , 1 Cor. 12. shewes the ground of this subordination of persons , as in all societies so in the CHVRCH , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the comlinesse and commoditie of the Societie .

This being a generall course which GOD hath set down in Societies it must be enquired , first , what be the different parts of a CHVRCH , and then who are assigned to either part . The parts are exprest in my Text , and so also are the parties that are assigned to beare those parts . The parts are Teachers , and Learners , all members of the CHVRCH come vnder this diuision , for they are either Pastors or people , ghostly Fathers or ghostly Children , Stewards or the Houshold of GOD ; such as guid , or are guided vnto Heauen .

This being plaine that there are but these two parts ; The second enquirie is , What parties are assigned to beare them ; And here we find that GOD imposeth the person of a Learner vpon the woman , and of a Teacher vpon the man . Though the knowledge , and the feare of GOD are common to men and women ( for women also are in the Couenant , and must not be ignorant of the Articles thereof , especially seeing GOD hath vouchsafed them to be spirituall both Kings and Priests ) yet the administration of sacred things is the peculiar of men . In the beginning of the world , GOD layed this Function vpon the first borne that was male ; after the deliuerance out of the Aegyptian captiuitie , GOD , in steed of the first-borne , chose the Tribe of Leuie vnto this seruice , to be performed onely by the males thereof ; after CHRIST was inaugurated to the Office of a Mediator , he chose twelue men to be his Apostles , and to them gaue order for the continuance of the Ministerie in that Sexe . It is true that GOD extraordinarily in both Testaments raysed vp Prophetesses , according to that of Ioel cap. 2. and while the Foundation of the CHVRCH was laying , by women he enformed men of his Truth ; yea , by a silly woman gaue entrance vnto Christianitie in a whole Kingdome ; but the instances are rare , and they are workes wherein GOD shewed himselfe to haue power to dispense with his owne Ordinance , and dispose at his pleasure his owne guifts ; but they may not be drawne into example by vs , to the preiudice of a well setled Ecclesiasticall policie ; the generall ordinance must hold , except women that breake it can shew a dispensation . Ordinarie Women-Prophets and Priests sprang vp amongst the Heathen with the corruption of Religion , who as they had female Gods , so had those Gods for their attendants suitable persons of their owne Sexe ; yea , sometimes their He-Gods had She-Priests , in the Poets tales you shall find enough of such trash . The Heretickes receiued it from the Infidels corrupting holy orders , as they did GODS sacred Truth , and had their Prophetesses accompanying them ; yea , the Petuzians ordained Episcopas and Presbiter as , feminine both Bishops and Priests . Licinius ( as Eusebius reports ) by a tyrannous Law forbad women to assemble in the CHVRCH with men , and commanded them to haue their seuerall Congregations , & to make themselues Teachers of their owne Sexe , but his Edict is censured for ridiculous , and whether within the CHVRCH , or without the CHVRCH , the calling of women to this sacred function hath beene deemed a prophanation of holy orders , The Councell of Carthage hath a short , but a full Canon to this purpose , Caum . 98. Quamuis docta , quamuis sancta , admit a woman be neuer so learned , neuer so holy , yet non presumat , she may not presume to meddle with a sacred function ; It is not to be hoped that any woman will euer be of so vnspotted a life as was the Virgine Marie , nor so well acquainted with the mysteries of the Kingdome of Heauen , yet shall you not find in all the life of CHRIST , or after his death during the time which she liued with the Apostles , that she intermedled with any part of pastorall function . Whereupon St Bernard was bold to put off an imposture of a Priest that made the Virgines Image to speake vnto him when he entred into a CHVRCH to performe his deuotion , with this wittie answer , Your Ladiship hath forgotten that St PAVL forbids women to speake in the Church .

But if women be allowed to be onely Hearers in the seruice of Religion , it may be thought they haue little to doe ; whereas indeed it is farre otherwise , for not onely St PAVL in this Epistle sets them out other worke , but Solomon also , Prou. 21. hath read an exemplarie Lecture of good houswiferie vnto them ; in which chapter also they may find some libertie that they haue to teach , for there Bathsh●ba is brought in teaching and instructing her sonne Solomon ; and it may be gathered out of the second Epistle to Timothie , that Timothy was bred vp in Religion by his mother Eunice , and grand-mother Lois , it being out of all question that women are so farre allowed to teach , as to instruct them which vnder their husbands are committed to their charge . But the Apostles interdict forbids them within doores in the presence of their husbands , and likewise abroad in the companie of others ( especially if they be men ) to attempt any such thing . If they doe it abroad , they vsurpe vpon the Pastors function , as within doores vpon their husbands ; for though the place where they meet be not properly a CHVRCH , yet by reason of the vse whereunto they put it , their meeting becomes a Conuenticle ; and such acts of a woman , are in the eye of the Law derogatorie to the authoritie of the Pastors , as in the eye of Reason to the authoritie of man , vpon whom it is not lawfull for a woman to vsurpe ; as followeth in my Text.

And indeed the generall Inhibition that forbids a woman to vsurpe authoritie ouer a man , is the ground of this particular , they must not be teachers but hearers , for teaching carrieth with it a kind of authoritie .

But more distinctly to rip vp this generall rule which forbids women to vsurpe authoritie vpon men , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports two things , authoritie , and exemplaritie ; words that are authenticall are words of command , and such as inferiors must exemplifie ; and the priuiledge of speaking such words belongs vnto man . For whereas all authoritie is included in three heads , Rex , Propheta , & Sacerdos , all three are setled in man ; man hath a kingly power in his House to giue order vnto all businesses which concerne the same ; and he is appointed a Prophet to his Family to informe them of the knowledge of GOD ; I know him ( saith GOD of ABRAHAM , Gen. 18. ) that he will command his children , and his houshold after him , and they shall keepe the way of the Lord , &c. In the Law parents are commanded euerie one to teach his children , and St PAVL , 1 Cor. 14. requires women if they will learne any thing , to aske their husbands at home ; which , as it taxeth the ignorance of such men as are not able to teach , so ( that they may be able ) it whets their industry to be more carefull to learne . Finally , a man is Sacerdos , the sacrifice of prayer and thankes-giuing must be offered by him for his whole Family , Iob 1. this did Iob practice day by day , he sent for , and fanctified his children , and offered burnt offerings according to the number of them all .

This which is true in a priuate Family , is much more true in a Common-weale , which is but a multitude of Families , and the authoritie in publike must be in persons of that sexe to which it belongeth in priuate . If women intermeddle , they doe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vsurpe vpon the authoritie that is proper to man , and then what followes ? The Philosopher will tell you that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the rule of women is the baine of a Family : no lesse then tyranny is the baine of a Common wealth ; the reason is plaine , they haue more of the heart then the head , and their affections out-step their discretion : yea , whereas in the head there is wit and wisedome ; women are commonly more wittie then wise , for wisedome requires the pondering of circumstances , but the forwardnesse of their affections will not suffer women to pause so long ; whereupon it followes that their resolutions are rash and wilfull , which cannot prognosticate any good euents . Cornelius Agrippa hath tried the best of his wits to aduance them in abilities aboue men , but he doth so collude in handling the Argument , that women may well feare a iudgement will be giuen against them , if they come to the Barre furnished with no better euidence . Happily some woman may be as wise as Abigail , and some men as silly as Natal , yet then neither doth man lose his prerogatiue , nor woman acquire a title aboue him ; she may deale with him per viam consilij , but not imperij , counsell she may , command him she may not : In a word , women are not to giue directions to men , nor men to take their patternes from them , the contrarie rather must preuaile both in priuate and publike , especially in ecclesiasticall functions men are to giue women their directions , and women are to take their patternes from men , for so much the distinction that sorts them into Learners and Teachers doth import .

And so haue you heard how this precept doth range women , who must hence learne with what place they are to content themselues in the Schoole of CHRIST .

As the Precept doth range them , so doth it qualifie them ; Learners they are , and they must haue the qualities of Learners , which are these two , silence and obedience .

First , women must learne in silence . There is a double silence , one of the tongue , and another of the wit ; St CHRYSOSTOME obserues that in his dayes women came to CHVRCH as they goe a gossopping , met there to talke and prattle together , vnto whom he giueth this Item , that they must not there so much as conferre of heauenly things , much lesse may they tattle about worldly affaires , they must spare their tongues , and vse their eares , be swift to heare , and slow to speake . I suppose many women labour of the same imperfection now adayes , who shall doe well to take notice of this memento of St Chrysostome , and make better vse of their Teachers paines then they are wont to doe .

But there is a silence of the wit , as well as of the tongue : as women must heare with attention , so must they also heare with sobrietie of iudgement ; they must not haue busie heads , and moue curious and needlesse questions : seldome will the tongue be quiet , if the wit be so working ; the truth whereof is most apparent in this age of ours , then which none euer bred more idle disputes , tending to quarrelling rather then edification , the end of Learning . The Minister is GODS Steward , and is to giue euerie one his portion of meat in due season : In our Houses we will hardly endure that enerie one of our Family should prescribe vnto himselfe his own dyet , and not be contented with what is prouided by such as we put in trust to serue them ; but we are bolder with GODS Stewards then we will suffer our Family to be with ours ; and none are more sicke of this disease then women , they want the first qualitie of a Learner , to wit , silence , when they come to heare they should come furnished with that , but not with that onely , they must be furnished also with another qualitie , which is , obedience , Women must learne with all subiection . Women were wont in St PAVLS dayes to weare in the CHVRCH the symbole of subiection , which was a Vaile , who himselfe approues of the expediencie hereof , and saith , that it was to be done propter Angelos , 1 Cor 11 to note their subiection to the Pastors , who were representatiuely vnto them as CHRIST , whose Spowse women must shew themselues to be . And indeed , married women are called Nupt●e , of wearing a Vaile , Cat. 24. and of Rebecca you read in Genesis that so soone as she came within sight of Isaac , she couered her selfe with a Vaile , and so presented her selfe in token of subiection vnto him . St PAVL , Ephes. 5. paralels the subiection of the wife to her husband , with the subiection of the CHVRCH to CHRIST ; so that they must submit themselues not onely to learne , but to obay , and be ruled by them whom GOD hath made their Teachers : for wheresoeuer GOD placeth one vnder another , his purpose is by the one to order the other .

But you must marke that it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with all subiection , which may be vnderstood either of the things wherein , or the parts wherewith they doe obey . Touching the things ; you heard before that a man is Rex , Propheta , & Sacerdos , in all these three functions women must be ordered by men , and men must giue directions vnto women . And as in all these things they must be subiect ; so must their subiection be as well in affection , as in action ; it must partake not onely of the outward , but of the inward man ; they must be subiect as reasonable , not as vnreasonable Creatures .

But we must not mistake : The subiection of the wife to the husband , and of women to their Pastors , is not serua , but libera , it is not slauish , but ingenuous . When GOD made the woman for man , he made her as another-himselfe , Gen. 2. & man is so to esteeme of her ; she must be similis , though not aequalis honoris , she must partake in the same kind of honour , though not in the same degree that man doth : And as Turtullian saith of a King , that he is solo Deo minor , hath in his Kingdome none aboue him but onely GOD , so is a woman in a Family , solo marito minor , she should command all in the House but her husband . This the Romans intimated when at the first bringing of their wiues into their Houses , they greeted them with these words , Vbi ego dominus tu domina , and Vbi ego herus tu hera . We meane as much by these words whereat many stumble in the solemnization of Matrimonie , with my body I thee worship , which import nothing else but that the husband doth communicate to his wife whatsoeuer degree he hath either in the CHVRCH or Common-weale . And indeed , for a husband to esteeme his wife at a lower rate is barbarous inhumanitie : she is and must be accounted one with himselfe , and as his Consort .

And as in wedlocke the husband must so temper his superioritie ouer his wife ; so must Pastors claime no other superioritie ouer them then CHRIST doth ouer his CHVRCH . Implicit faith , and blind obedience of the Romanists , are no parts of the subiection ; women must be Learners , but they are not bound to receiue more then Pastors are authorized to deliuer vnto them in the Name of CHRIST ; farther to subiect them , is to tyrannize ouer them , as popish Priests doe ouer their followers .

You haue heard of what ranke women are , and how farre they are subiected vnto men : But here we must take heed of two Rockes , whereof one is an error , the other is a slander . The error is the opinion that doth out of this Text impugne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the gouernment of women ; to which purpose there was a Tract published by some distempered humor in Queene Maries dayes , which had also the concurrencie of French Diuines , who to countenance the Salicke Law doe gladly entertaine such an opinion : But both should know , that generall rules haue their exceptions , and those set downe by GOD himselfe : Besides , the generall rule , Honour thy father and thy mother , which shews that euen mothers also haue their place in gouernment . MOSES hath giuen vs a particular resolution of this case , Dent. 27. from the mouth of GOD himselfe , which is , that where heires males faile in a line , the females may succeed in an Inheritance . And if in the Inheritance , then in all things belonging thereunto , though it be a Royall Soueraigntie : And the French that are so stiffe for the Salicke Law , hold , that in Signiories which depend on the Crowne of France onely in regard of homage , and are otherwise free , passe vnto the heires females by succession ; otherwise how came Britannie to be incorporated into the Crowne of France , and Burgundy into the House of Austria ? It is true , that in Electiue States men are absurd that make choyce of a woman ; but in States that are inherited , Municipall Lawes

she was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the transgression ; she past the bounds which GOD set her , and broke a Law which was ordained to be a rule of her life .

Ioyne she was deceiued , with she was in the transgression , and then you shall see how the Serpent instils sinne into man ; we are not constrayned , but allured to doe ill , we swallow euill that is branched with the shew of good ; so did Eue ; and so doe all .

But how doth the Apostle deny that Adam was guiltie as well as Eue ? We must obserue that he doth not deny that Adam was in the transgression , for then he should contradict himselfe , who saith elsewhere , that by man came sinne into the world ; yea , he should contradict Adams owne confession , Rom. 5. who acknowledged to GOD that his wife gaue him , and he had eaten of the forbidden fruit . Some therefore answer , that not Adam but Eue was first in the transgression , posterior in factura , prior in culpa ( saith St HIEROME ) and because she was so forward , not he , but she was to beare the blame .

Some cleare the place by vnderstanding the words comparatiuely , as if Eues sinne were so much greater then Adams , that Adams deserued not the name of sinne in comparison of hers ; she was deceiued by the Serpent , he by his Wife ; by how much more vnreasonable it is for a woman to be guided by a Serpent , then for a man to be guided by his wife ; by so much was her sinne more soule then his . But neither of these two answers fits the argument : It lyeth rather in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eue was deceiued , and not Adam , she made tryall of her wisedome in reasoning with the Serpent , Adam did not ; she deceiued Adam , Adam did not deceiue her ; consider her passiuely , consider her actiuely , she shewes her selfe vnfit to be a teacher , wherefore she must be contented to be a scholler ; Semel docuit ( saith St Chrysostome ) & omnia perturbauit , she taught once , and disordered all the world , let her neuer be allowed to teach againe : And indeed GOD so doomes her , Gen. 3. Thy desire shall be to thy husband , and he shall rule ouer thee . If this subordination be not kept , the course of nature will be depraued ( saith St HIEROMI ) and faults will be multiplyed in the world .

But we may not mistake , and thinke that sinne was the first cause of womans subiection , and that she was made inferiour , quia abus● est parilitate , because she abused that coequalitie which she had with man ; which was the opinion of some ancient and moderne Diuines ; that conce it is refuted by the first Reason . But as man before the Fall was to husband the ground , which after the Fall was imposed vpon him to be done with the sweat of his browes : so women were to obey before , but after the Fall their obedience was made more harsh and vnpleasant ; yea , and a verball ordination is added to the reall .

But I will conclude , with reference of all this vnto our present occasion ; Adam and Eue liue still ; their weaknesse liues in their posteritie ; if you doubt it , behold here spectacles of it ; I mistake , Eue is away , but here are many of Adams children ; Eue shewed the frailtie of the whole nature of her sexe , and if her daughter were here , I would let her see how like she is to such a mother , but because she is not , I will direct the rest of my speech vnto these sonnes of Adam . Those that are blind seeke such guids as can see , and they will be sure they haue better sight then themselues before they will commit themselues vnto them : we chuse the best Lawyers for our Cases , the best Physitians for our Bodyes , but to supply the defect of our Soules , to guid our Iudgement and our conscience in Religion , we trust we know not whom : certainly you haue , and shewed your selues vnworthy to be men , that could be so weake as to become Schollers to a woman ; I cannot tell how better to resemble your humor , then to the distemperate appetite of girls that haue the Greene-sicknesse , their Parents prouide for them wholsome food , and they get into a corner and eat chalke , and coales , and such like trash : so you that may in the CHVRCH haue graue and sound instructions for the comfort of your Soule , in Conuenticles feed vpon the raw , and vndigested meditations of an ignorant vsurping Prophetesse . You may happily thinke that your fault is but small , but it is no small fault to violate the orders set down by GOD , for women to lift themselues aboue their ranke , or men to fall below theirs ; it is lesse lawfull to doe so , then for men to weare womens apparell , or women to weare mens ; Put you on their Vaile , and be you their glorie , and let them put it off , and be the glorie of GOD , contrarie to St PAVLS rule ; or if you be loath to make such an exchange , hence-forward let euerie man keepe his ranke , and be forrie that you haue broken it ; yea , be sorrie that you haue raised a scandall against your Soueraigne , and your Pastors . Conuenticles make shew that you haue not freedome of Religion , and thereby you derogate from the honour of his most Christian gouernment ; and you haue wronged your Pastor by your Conuenticle , casting an imputation vpon him that he cannot , or he will not instruct you as he ought . These things are included in your fault , and you are to be sensible of these things , confesse them , and aske GOD and his CHVRCH forgiuenesse for them ,

And God grant that you and we all may remember that it is our greatest honour to obserue Gods Order , and that no woman presume to be an Eue , no man abase himselfe to be an Adam , to imitate either of them in that wherein they inuerted their ranke ; but that euerie one may abide in that whereunto he is called of God . Amen .

A SERMON PREACHED AT St ANDREWS IN WELLES WHEN ONE DID PENANCE FOR BLASPHEMIE . LEVIT. 24. VERSE 15 , 16.

15 And thou shalt speake vnto the children of Jsrael , saying , Whosoeuer curseth his God shall beare his sume .

16 And he that blasphemeth the Name of the LORD , he shall surely be put to death , and all the Congregation shall certainly stone him : as well the stranger , as he that is borne in the Land , when he blasphemeth the Name of the LORD shall be put to death .

COmmon-weales are gouerned by two kind of Lawes , fundamentall , and occasionall . Fundamentall I call those , by which the Common-weale was first framed . Occasionall , such as are from time to time added vpon emergent occasions ; you may resemble them by our Common , and our Statute Lawes . If men did liue as they ought , according to the former , I meane the fundamentall Lawes , there would be no great need of the Lawes , which I called occasionall . But because they doe not , Ex malis moribus bonae leges ; the enormous behauiour of some one hath occasioned many a wholsome Law , to hold in others that would fall into the like sinne . And GOD by MOSES giues an excellent patterne to all good Gouernours of making such occasionall Lawes , in cases Ecclesiasticall , Ciuill , and Criminall ; Ecclesiasticall , Numb 9. Ciuill , Numb. 27.36 . Criminall , Numb. 15. and in this Chapter .

We haue now to doe with a criminall case , the case of Blasphemie ; concerning which we find reported in this Chapter an haynous fact seuerely punished by GODS Commandement , and an excellent prouisionall Law grounded thereupon to preuent the like sinne . The fact , with the punishment thereof , you may read in the verses that goe immediately before ; the Law is set downe in these that now I haue read vnto you . Wherein we will consider two things , first what this Law contayneth ; secondly , to whom it was giuen . It contaynes the two maine parts of a Law ; for it opens the sinne , and prouides a punishment .

In opening the sinne it sheweth vs against whom , and how it is committed . The person against whom is GOD. But the name of GOD is taken either for one that though he be not , yet is reputed to be such ; or for him which is GOD indeed , which is the true GOD. Both are here mentioned , the reputed GOD , in these words , his God ; the true , in those other , the Name of the Lord .

The sinne against either of these persons is committed by mentioning and vilifying them , those two things must be vnderstood in either of these words , curse , and blaspheme .

If this sinne be committed , here is a punishment prouided for it , the Text will teach vs , what it is , and vpon whom it must be inflicted . What it is , we learne here first in generall , he must beare his sinne ; by sinne , is meant punishment ; the offender must beare it , the Gouernour must put it vpon him , least the State suffer for him . In speciall , the punishment is here set downe , that it must be Ecclesiasticall , and Ciuill ; Ecclesiasticall , for he must be cast out of the Tents , which was a kind of Excommunication . Ciuill , it must be vltimum , and ignominiosissimum ; it must be no lesse then death , he shall dye , and that death must be most ignominious : two wayes ignominious ; first , for that he was stoned to death , which is mors eminùs illata , they that executed him stood a farre off , as if they did abhorre him . Secondly , he was to haue no eye to pittie him , for euery one was to be his Executioner , All the Congregation shall stone him . This is the punishment .

And this punishment must be inflicted vpon all without any indulgence , no person must be excepted , quicunque , whosoeuer doth blaspheme must suffer . And because amongst the Israelites there were natiues and aliens , both are giuen to vnderstand , as well he that is borne in the Land , as the stranger , that the Law concernes them , if they presume to blaspheme they must suffer , yea and suffer so ; they must surely dye , certainly be stoned , they must looke for no commutation , no mitigation of their punishment . This is the Law .

And this Law was giuen to the children of Israel : so saith the entrance into my Text ; Thou shalt speake vnto the children of Israel ; Israel was GODS peculiar people , and it beseemed them to be the more zealous for his glorie .

I haue broken vp the Text ; that this Penitent may be made sensible of his grieuous sinne , and we may be warned to take heed of the like

man , reaped where he did not sowe , gathered where he did not scatter . These are affirmatiue blasphemies . And vnto these you may referre false Prophets , false Apostles , Hereticks , yea and Schismaticks too , which come vnsent , speake vnwarranted , make GOD the Author of their owne deuices ; these are all more or lesse affirmatiue blasphemers : yea , and they also that without warrant curse in the Name of GOD , or by GOD any other person or thing .

Besides these there are negatiue , and they are those which either wholy deny , or much lessen the perfections of GOD. Ps. 94. Some put out the eye of his Wisedome , they say , Tush the Lord doth not see , and is there any vnderstanding in the Highest ? Some bridle his Power , 2 Kings ●● . What God is he that can deliuer out of my hand ? saith the proud Sennacherib . God is the God onely of the Hils , say the King of Syria's Captaines . Epicures strip him of his Prouidence , Scilicet is superis labor est , ca cura quietos Sollicitat ? God will doe neither good nor euill . These and such like , Chryfoct . we may call negatiue Blasphemers : and the rule is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they that would be bad would haue nothing good in GOD.

Vnto these you may referre them that giue to the creature that which is proper to the Creator ; that implyes a denyall , for if they be common to others , they are not onely his ; it is blasphemie to auer it . And such Blasphemers are all that make and worship false Gods , yea and Christs also .

Finally , by reason of Reference vnto GOD , sacred Persons and Things are exposed to both kinds of blasphemie , the affirmatiue , and the negatiue . Wherefore the Dragon is said to blaspheme , not onely the Name of GOD , but also his Tabernacle ( that is his CHVRCH ) and the Inhabitants of Heauen .

Well , whether the blasphemie be affirmatiue , or negatiue , by this time I thinke you conceiue that it is a fearfull thing : and if you doe not , certainly you will , if you take notice of these three points , which issue all of them out of that which you haue heard .

First , Whereas sinne may be committed either onely against the Law , or also against the Law-giuer , this is committed immediately against the Law-giuer ; and you know that though he make bold which breaketh the Law of the Prince , yet his presumption is most intolerable that layeth hands vpon his Person . And what thinke you then of him that dares set himselfe against him that is King of Kings , and Lord of Lords ?

Secondly , A mans tongue was made to glorifie GOD , therefore DAVID cals it his glorie , and the best member that he hath . And how intolerable is it for a man to abuse that to GODS dishonor , which was giuen him to set forth his prayse ? Not his tongue onely , but any part of his body , for a man may blaspheme by writing , by painting , by caruing , sundry other wayes , whereas man , whole man , and onely man of all creatures in this visible world , was made to vnderstand GODS Word , and his Workes , that as he had the benefit of them , so he might giue him the glorie of them both .

Thirdly , the mischiefe that man doth himselfe by this spirituall folly . Cap. 27. He that casts a stone vp ( saith the sonne of Sirach ) it will fall downe vpon his owne head . Cap 35 Our sinnes , our righteousnesse , neither helpe nor hurt GOD ( as speaketh Elihu in Iob ) if we reuerence GOD , the comfort is not his but ours , as the discomfort is not his but ours , if we dishonour him . Doe we blaspheme affirmatiuely ? GOD will vindicate his owne glorie , Ps. 50. and make vs see how much better he is then we dreame of him . Looke vpon the fore-cited places ; the wicked thinke that God is like vnto them . Mal. 3. What saith GOD there ? I will reproue thee and set thy sinne before thee . So likewise in Malachy , they thought that GOD fauoured men the more , the worse they liued ; but GOD tels them , that in the day when he made vp his Iewels , they should returne and see the difference betweene them that feare God , Math. 25. and them that feared him not . And the vnthriftie seruant was refuted before his face ; for his Master gaue to the thriftie seruants each what he had gayned vpon his Masters goods .

But as GOD doth thus refute affirmatiue blasphemies , so may you perceiue in the verie same places that the Blasphemer doth defraud himselfe of that which GOD proues to be his perfection , and leaues him to be more vile then he thinketh GOD to be . So likewise , what gayneth the negatiue Blasphemer , but this , that he putteth himselfe out of the protection of those Attributes , whereof he would , but cannot , rob GOD. GOD will euer haue an vnderstanding eye , though not to watch ouer him , but to enquire into him ; he will haue a hand of power , not to relieue , but to plague him ; and he will neuer cease to be prouident , but the Blasphemer shall neuer be the better for it . What shall we say then to these things ? Surely considering our duty , considering our danger , we must thinke better vpon , and take more care to fulfill that Petition of the Lords Prayer , Hallowed be thy Name . That we may performe our dutie , that we may auoid the danger , let vs all , and you especially that are the Penitent , daily ioyne with the Angels , 〈…〉 and beare a part in their Hymne , singing , Holy , Holy , Holy , Lord God of Hosts , Heauen and Earth are full of thy glorie . For shall not mortall man adore that Name which is so reuerenced by Cherubins and Seraphins ? It is his honor to be admitted to it , and a horrible contempt if he doe it not , yea , doe the contrarie .

The kind of blasphemie is not here exprest , neither doe I thinke it sit to enquire into it seeing the Holy Ghost is silent , such sinnes are better concealed then reuealed , therefore doe not I publish this Blasphemers sinne . And I wish you not to be inquisitiue after it . Our concupiscence is like tinder , it will quickly take fire , especially the catching fire of Hell . St Paul hath a good rule ; Such things should not so much as be named amongst Christians . Yea blasphemie was so detested of old , that whereas it had a name , yet they did expresse it by an Antiphrasis , and vsed the word blessing in stead of cursing . I would our tast of words were as good as theirs was .

I haue done with the proper blasphemie , Tract. 27. in Ioh. I come now to speake a word of the occasionall . Here take St Austins rule , Rarò inueniuntur qui blasphemant lingua , multi qui vita ; few haue gone so farre as this Penitent , who hath properly and directly blasphemed GOD. But there are more then a good many that haue obliquely and occasionally blasphemed , yea and doe daily , euen all those whose conuersation is not answerable to their profession . For they without the CHVRCH who heare vs professe that we are the children of GOD , and haue for our guid the Word of GOD ; when then they see vs doe that which common reason doth condemne as wicked , they conclude , Like children , like ●ather , like liues , like Lawes ; they open their mouthes against GOD , and against his holy Word . Wherefore we must by well-doing , stop the mouthes of gaine-sayers , and let our light so shine before men , that they may see our good workes , and glorifie our Pather which is in Heauen ; or else we shall goe for occasionall Blasphemers , as did Dauid , and also did the Iewes . 2 Sam. 12. Rom. 2. And let this suffice for the sinne .

I come now to the punishment . And here we must see first , What it is , and then , On whom it is inflicted . The punishment is set downe here first in generall , he shall beare his sinne . By sinne is meant punishment : the Holy Ghost by so speaking intimates the knot that in Iustice should be betweene them ; none should be punished but for sinne , and no sinne should be vnpunished . Which is also true when this word signisieth a Sacrifice , for the originall of a Sacrifice was sinne , and sinne in the Old Testament was not expiated but by a Sacrifice .

As you must obserue these two things in the word sinne , so are there two like things , a ceremoniall and a morall , in those words , he shall beare his sinne ; for thereby in this place , the Holy Ghost signifieth , that a Blasphemer may not redeeme himselfe from punishment by any ceremoniall Sacrifice , the Law hath prouided no Sacrifice for so crying a sinne ; whereas pettie sinners might be ransomed by Sacrifice , a Blasphemer may not so vnburden himselfe , he must beare his owne sinne : Num. 15. for Blasphemie is one of those sinnes which are committed with a high hand .

As the phrase doth debarre the Blasphemer of this ceremoniall reliefe , so doth it put him ouer to the Ciuill Magistrate ; and yeelds a good morall Note , which is , that we must vnburden the State vpon the malefactor , for sinne committed by one that is a member of the Common-weale , by reason of the Communion that is betweene the parts of the politique Body , maketh all the Body guiltie , Nouel . Consti● . 77. if it be haynous ; which Iustinian the Emperour obserued well in his Preface to the Law which he made against this sinne : for this sinne ( saith he ) doth God send Famine , Pestilence , the Sword vpon a Common-weale ; neither can it put off the guilt , and preuent the punishment but by laying them vpon the malefactor , making him to beare his owne sinne , lest they also beare a part of it . A good remembrance for Magistrates to quicken their iustice in such cases , and teach them that they cannot be mercifull to a Blasphemer except they will be cruell to their Countrey .

But I shall touch at this point againe before I end , and therefore I will goe on .

The Punishment is not onely set downe in generall , but in speciall also ; the speciall punishment is two-fold . First , It is Ecclesiasticall , for the malefactor must be carried out of the Tents : so GOD commanded a little before my Text , and in the end of this Chapter it was so practised . And when in the Holy Land they dwelt in Cities in stead of Tents , which they vsed in the Wildernesse , they obserued the same course : for they cast Blasphemers out of the Citie , as appeares in the storie of Naboth , 1 King . 21. and of St Stephen , Act. 7. who were calumniated for Blasphemers . 1 Tim: 1.20 . Now this was a kind of Excommunication , and so vile persons were cast out , De Mal●die . c. Statuimus . to note that they were vnworthy , not onely to liue , but euen to dye also amongst the people of GOD , lest the place of their habitation should be polluted by them . The same GOD that would not indure , that persons , though but ceremonially polluted , should abide in the Campe , could much lesse endure the flagitious amongst his people ; Num. 5. his Tents are holy , and onely for holy persons . And we that beleeue in our Creed that the CHVRCH is holy , should remoue from amongst vs all profane , all blaspheming persons . Whereby you the Penitent must vnderstand what you deserue at the hands of the CHVRCH . And let this suffice for the spirituall punishment .

I come now to the Temporall . And that I told you , is vltimum , and ignominiosissimum supplicium . Vltimum , for it is no lesse then death , the partie must be put to death ; GOD held him vnworthy to breathe , whose impious mouth breathed out such hellish contumelies against GOD. By GODS Law seuerall sinnes haue seuerall punishments , and the punishments are proportioned to the sinnes ; we may argue strongly , when GOD is the Law-giuer , that if the punishment be great , vndoubtedly the sinne is haynous ; GOD doth often punish citra , but neuer vltra condignum . Blasphemie therefore is indeed a deadly sinne , that must be so accounted by GODS Iudgements not onely in foro poli , in case of conscience ; but also in foro soli , at the Tribunall of a mortall Iudge , whose eye cannot discerne , as doth the eye of GOD : surely that must needs be verie foule , which must be so foule in his eye . Euen in this also may you the Penitent take the scantling of your sinne .

The punishment is not onely vltimum , but ignominiosissimum , most ignominious , and that whether you looke vpon the Execution , or the Executioners . The Execution , for the malefactor was to be stoned to death , and that was mors , not cominus but eminus illata , the Executioners stood aloofe , as if they did abhorre to touch the person with their hands , and therefore pursued him with stones . Adde hereunto the circumstances wherewith they were to doe it , no sooner did they heare the Blasphemie , but they rent their cloathes , stopt their eares , gnashed with their teeth , threw dust in the ayre , cryed out with their voyces , and ran against the malefactor with a kind of furie , yea and they afflicted their soules with fasting also ; these circumstances shall you find in the execution of St Stephen and Naboth , misaplyed indeed , but yet I suppose they set forth the right manner of proceeding , because we find some of them in the storie of Hezekiah , Ier. 36. when he heard the blasphemie of Rabsache ; and the Princes of Iudah are taxed for that they neither sorrowed , nor rent their cloathes when Iehoiakim the King burnt the Prophesie of Ieremie .

In the storie of Naboth it appeares , that if the Father were stoned for blasphemie , all his children also dyed with him . But that seemeth to be a straine beyond the Law : because by the politike Law of the Iewes the child was not to dye for the sinne of his father ; and yet in the storie of Achan you haue a precedent of a larger extent , for his sacriledge was punished not onely in his owne person , but also in his whole Family ; all the liuing were stoned to death , and their dead bodyes , with all their goods were afterward consumed by fire . A fearefull Iudgement , and yet was his sinne lesse then Blasphemie , for Blasphemie is the highest degree of Sacriledge . There is no proportion betweene earthly things consecrated to GOD , and the Nature , the Attributes , the Workes of GOD ; of how much sorer punishment then is he worthy that robbeth GOD of the latter , then he that robbs him of the former ? Heare this , and tremble , you that stand here guiltie of that great Sacriledge . Surely if the Execution doe not make you tremble at the ignominie that is due vnto you , the Executioners may . Let vs come then to them .

And who are they ? We haue here set downe their number , all the Congregation , Prince and people , none must thinke himselfe too good , when the case so neerely concernes GOD ; not onely the most , but euen the best also must stoope to that , which is otherwise thought to be base ( as it is but an ignoble profession to be an Executioner ) when GODS glorie must be vindicated , and the wrong done thereunto must be reuenged : all must shew that they are sensible of GODS dishonor . GODS ( did I say ? ) yea their owne , which is enwrapt in GODS ; for all are wronged by a Blasphemer , because GOD which is reproacht , is honoured by them all : And can any man be patient to heare him so blasphemed whom himselfe doth honour ?

Adde hereunto that this multitude of Executioners was to strike the greater horror and confusion into the Blasphemer ; for when he saw himselfe conuicted of all , iudged of all ; how could he but giue glorie vnto GOD ? and confesse that his sinne was most haynous of a truth ? Finally , the number was to be a bridle vnto all ; GOD would haue euerie one really obliged neuer to dare to commit the same sin , for which he had so publikely punished another , and that with his owne hand .

Out of all that hath beene said concerning the number of the Executioners , we learne this good lesson , That though it be a pious thing for a man to forgiue his owne disgraces , and reproaches , yet it is impious to forgiue GODS . GOD is well pleased with the former , because he can make vs amends for our patience , and is able to blesse when others curse vs ; but patience in GODS wrongs can haue no excuse ; for what amends can be made him ? or what Superiour is there that can counteruaile that wrong ? Though this be an vndoubted truth ; see notwithstanding the peruerse disposition of the world , how sensible are we of our owne wrongs ? how eagerly doe we endeauour to right our selues and our reputation by Law ? yea and against Law ? pretending the Lawes of honour , we pursue , euen but seeming , yea and oftentimes fained disgraces , with duels , vnto death ; to the vtter ruine of those which haue disgraced vs : But of GODS honour we are most senselesse , let Varlets and miscreants ( for they deserue no better name that haue such foule mouthes ) profane the sacred Name of GOD , hellishly rent in pieces , as a vile thing , the precious ransome of the CHVRCH , the sacred person and parts of our Sauiour CHRIST , how many be there that laugh at them , but as mad fellowes ? and where is he that thinketh that the reuenge of this doth concerne him ? Certainly farre off is our Congregation from ioyning altogether to stone him .

But lest you should thinke that this was a tumultuary proceeding , I must supply , out of former words , the order which was obserued therein . For the witnesses that heard the Blasphemie were to be Leaders in this proceeding , they were first to impose their hands vpon him , and set their hands against him . This ceremonie , though practised in other Iudgements , as appeares in the 13 and 17 Chapters of Deuteronomie , yet seemeth to haue its originall here , and imports two things , first the truth of their testimonie , so that if the man dyed innocently , not the whole Congregation which followed , but they which led the Congregation were to be guiltie of his death . Secondly , The imposing of hands vpon the Malefactor was the making of him , as it were , a politicke Sacrifice , for mundi expiatio est malorum occisio , as the Priest , so the Prince hath his Sacrifice to offer ; as the CHVRCH so the Common weale : the execution of Malefactors is a propitiating of GOD. And GOD in the Common-weale of Israel in cases wherein he refused the Ceremoniall , was well pleased to haue this Sacrifice , and to admit it as expiatorie of the Common-weale . I told you of the thing before , but of the deuoting of the person to pacifie GOD I could not speake till I came to this place .

You the Penitent may hereby see how zealously the State should be bent against you , and how much it concernes vs to see Iustice done vpon you .

Hauing thus sufficiently opened the punishment , I come now to shew you vpon whom it must be executed , Quicunque , vpon him whosoeuer he be that curseth or blasphemeth ; here must be no respect of persons , high or low , rich or poore , be he what he may be , he is liable to punishment , if he curse his God . Though it be a false-one , yet if it be his , the Law saith plainly , he shall beare his sinne .

The words may be vnderstood either as a relation , or as a commandement . As a relation , what other Nations doe ; how zealous they are for the honour of their Gods . In the Storie of the wonders which GOD wrought in deliuering the children of Israel out of Aegypt , we find that when Pharaoh would haue the Israelites sacrifice to their GOD in the Land of Aegypt , Exod. 8. Loe ( said Moses ) shall we sacrifice the abhomination of the Aegyptians before their eyes , and will they not stone vs ? How did Nebuchadnezzar cause the Furnace to be heated to consume those that would not worship his golden Image ? What a doe kept Demetrius the Siluer-Smith when St Paul was thought to blaspheme Diana ? Protagoras was banished ; Socrates was put to death for disgracing the gods of Athens . The Mahumetans lay on many stripes vpon them that disgrace their Alearon . I will omit the solemne Bellum sacrum of the Graecians . Thus the words may be conceiued by way of relation : and then see how GOD argues ; Doe the Heathen punish those who dishonour , or curse those that are onely gods in their erroneous reputation ? Much more then ought he to be punished that blasphemes the true GOD. Thus doth GOD oftentimes shame his owne people for their Impieties , by setting before their face the Pietie that is in Infidels : Hath a Nation changed their Gods , which yet are no Gods ? Ier. 2. But my people hath changed their glorie for that which doth not profit . And againe , Mal. 3. Will a man rob God ? Yet ye haue robbed me . So that the punishment cannot be denied to be iust by true Religion , which is held most iust by the glimmering light of Reason .

But the words may haue in them more then a bare Relation , they may containe a commandement also ; a commandement that whosoeuer curseth God , though it be but his God , that is , a false God , shall be punished , for , conscientia erronea ligat , so long as any man in his conscience is perswaded that he is the true God , he must worship him as if he were such . It is true that when he commeth to the knowledge of his error , Esay 8. Esay 2. he may then curse his false gods ; he may cast them to the Bats , and to the Moles : But so long as his vnderstanding is clouded with error , his Reuerence must follow the Rule of his Conscience . It is good Diuinitie that is deliuered in the Booke of Wisdome touching Idolatrous periured persons , They shall be iustly punished : Cap. 14. both because they thought not well of God , giuing heed vnto Idols , and also vniustly swore in deceit , despising holinesse : ●or it is not the power of them by whom they sweare , but it is the iust vengeance of sinners , that punisheth alwayes the offence of the vngodly . And no maruell ; for were it a true GOD , they would vse him so ; their ignorance is not antecedent , but concomitant ; and such ignorance doth not excuse the quantitie , much lesse doth it excuse the qualitie of sinne .

But to leaue his God and come to the Name of the Lord . Here Quicunque must be repeated againe , we may lesse admit exception of persons amongst them that blaspheme the Name of the Lord , then amongst them that curse their God .

But here we meet with a markable distribution of quicunque , whosoeuer ; Whether ( saith the Text ) he be a Stranger , or borne in the Land . Though morally all men are bound , and may be perswaded by Ministers and others to acknowledge and worship the true GOD : yet politickly Infidels cannot be compeld . And why ? It is a worke that needeth the assistance of supernaturall grace , which is not annext vnto the Sword . Notwithstanding , the Ciuill Sword may take vengeance vpon all , euen Strangers , Infidels that openly blaspheme the Name of the Lord ; though they may be tollerated in their false , yet may they not open their mouthes against the true Religion , Quicunque , whatsoeuer Stranger doth so , he must be stoned . And if a Stranger , much more he that is borne in the Land ; for he is tyed to honour GOD by a double obligation , a natiue , a votiue , as a man , as a member of the Church . Now the more obligations , the more guilt ; the more guilt , the more iust the punishment : therefore Quicunque , whosoeuer borne in the Land blasphemeth the Name of the Lord , he must be stoned to death .

I must carrie Quicunque a little farther ; the root of Blasphemie may be without vs , or within vs : Without vs , the Diuel who may suggest it ; and then it is no sinne of ours ( though a sinne ) except we consent vnto it , and delight in it . Within vs it may be three-fold : First , Ignorance ; Secondly , Infirmitie ; Thirdly , Malice : There is great odds betweene these to GOD-ward . St Paul blasphemed , but he did it ignorantly ; he did not beleeue that IESVS was the CHRIST . St Peter blasphemed , but he did it of infirmie ; he did it being ouertaken with feare of death . The Pharisees they also blasphemed , but they did it out of malice ; they did it against their owne conscience . Now of these three Rootes , the two first leaue place for repentance ; St Peter and St Paul are ensamples thereof : Math. 12. Not so the third ; it is the sinne against the Holy Ghost , not to be forgiuen in this world , nor in that which is to come .

But howsoeuer there is this odds to GOD-ward , yet in regard of the Magistrates sword there is no difference , Quicunque ; be the root ignorance , be it infirmitie , be it malice , he must be stoned to death , his body must be made an expiatorie Anathema or Sacrifice by the State , whose Soule notwithstanding vpon repentance may be saued in the day of the Lord .

And verily the Blasphemer vpon whom this Law was made , blasphemed but in his rage ( as appeares ) yet he dyed for it . Wonder not at GODS seueritie , he measureth no more to himselfe , then he doth to Parents , Exod. 21 to Magistrates . He that curseth his father , and his mother , the parents of his flesh , must be vsed so ; and shall not he be vsed so much more that curseth the Father of his Spirit ? He that speaketh euill of the Ruler of the people must be vsed so ; and shall not he that speaketh euill of the King of Kings , and Lord of Lords ? The comparison maketh Quicunque in GODS case to be most iust .

To which root we shall refer your Blasphemie that are the penitent ; I know not ; in charitie we hope the best ; we hope that it commeth from a mixture of grosse ignorance , and vnruly passions ; for these doe rayse euill thoughts , and murmurings . That it doth so , let it appeare in your repentance . St Paul in conscience of his Fall by ignorance , gaue himselfe no better a title , when he had occasion to mention it , then Maximus peccatorum , the most grieuous of sinners , euen when he lead a most holy life ; he could not forget his fall in the hight of GODS grace . And of St Peter the Ecclesiasticall Storie reports , that at the crowing of the Cocke ( the Remembrancer of his Fall ) euerie night during his life , he did wash his bed , and water his couch with his penitent teares . GOD make you so mindfull , and so sorrowfull ; otherwise you will betray that your Blasphemie sprang from malice ; and then be sure , that the same GOD that commanded such seueritie to be executed here on earth , will himselfe execute much greater vpon all those which through irrepentance goe to Hell . Yea haply , he may euen in this world make you a Spectacle of a forlorne wretch to the terrour of others ; as he did Sennacherib , Hercdot . ●●b. 8. vpon whose Statua there is this Inscription , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let euerie one that looketh vpon me , learne to be godly . Such a Spectacle , I say , may he make you , if by often recounting and bewayling of this crying sin , you doe not quench the fire of his wrath , and preuent his iudgements : For God will not hold him guiltlesse that taketh his Name in vaine .

The last point is , that it must be done without all indulgence , Moriendo morietur , he shall surely dye , surely be stoned . We may not with Eue turne surely into ne fortè , lest the Diuel worke vpon vs , and we prouoke GOD as Saul did in Agags case , and Ahab in Benadads .

You haue heard the Law ; A word of those to whom it was giuen , and so I end . In the entrance of my Text you find , that it was giuen to the Israelites , the Israelites were the people of GOD , and surely it concernes them , if any , to be most zealous of his glorie , who is their Glorie . But did it concerne them onely ? Then it is dissolued , because their Common-weale is at an end . Take therefore a Rule , That if a Law which in the institution thereof was Nationall to the Iewes , in the equitie of it be Oecumenicall , euerie Christian nation is bound to giue it a Reuiuor , though they may varie the punishment , as they find it expedient for their State . And indeed , this hath receiued such a reuiuor in most Christian States . Iustinian the Emperour of Constantinop●e made it capitall . The wise Gothes inflicted an hundred stripes for it , and in disgrace shaued the delinquents head and beard , and imprisoned him during life . Fredericke the Emperour cut out the tongue of all that offended in this kind . St Lewis of France caused their tongue to be bored with a hot Iron , wishing that his owne tongue might be so vsed , if euer he did blaspheme . Philip of Vuloys caused their lips to be slit . And touching our owne State , I haue nothing to say in excuse thereof , for that it hath all this while left this sinne onely to Ecclesiasticall censure , and hath not prouided some corporall punishment for it , but that of Solon , who being demanded why he made no Law against Parricide , answered , that he thought none in his Common-weale would euer be so impious to commit it . So I thinke our State thought there would neuer rise such lewd persons amongst vs ; But seeing there doe , it is high time we had some sharpe occasionall Statute to represse them . If holy Iob were so carefull to sacrifice for , and sanctifie his sonnes , ne fortè , lest peraduenture they had sinned ; with what zeale should we be stirred vp , when we see the fact is most apparent ?

I conclude . Let all Blasphemie be put out of all our mouthes , yea , and hearts also ; and let vs pray GOD to set a watch before our lips , and keepe the doore of our mouthes ; that his grace may rule in our hearts , that he may be our feare , and his prayse may be our talke : that praysing him here on Earth , we may be admitted into the number of his Saints , which with heart and voyce prayse him for euermore in Heauen .

A penitent Prayer for a Blasphemer .

MOST Sacred , and most dread , Almightie , Euerlasting God , to whom the Angels continually doe cry , Holy , holy , holy , Lord God of Hoasts , the glorie of whose admirable and comfortable wisedome reacheth from one end of the world to another , mightily , and sweetly ordereth all things . J the vnworthiest of men , the most grieuous of sinners , humbly , sorrowfully prostrating my deiected , disconsolate , both soule and body before thy holy eyes , pray that the sighes and groanes of a broken and contrite heart may not be excluded from thine offended eares . Lord J haue beene deepe in the gall of bitternesse , and in the bond of iniquitie : Sathan hath filled my heart therewith , and out of the aboundance thereof my tongue hath sent forth many flashes , euen of the fire of Hell : as a brood of the Serpent J haue set my mouth against Heauen , J haue blasphemed the holy , the reuerend Name of my God , and vilified his vnchangeable , vnchallengable Prouidence . Haddest thou dealt with me as I deserued , fire and brimstone from Heauen should haue consumed me , or the Earth should haue gaped , and swallowed me downe quicke into the pit of Hell . J deserued to be made a spectacle of thy iust vengeance , that gracelesse wretches seeing my iudgement , might feare my offence . J confesse this , ô Lord , J confesse it vnfainedly , penitently ; but woe is me if J haue no more to confesse , but these my euill deserts . Thy long-suffering towards me putteth me in better hope ; yea , this medicinall confusion whereunto thou now puttest me , puts me in good hope that thou hast not forgotten to be mercifull vnto me , neither hast thou shut vp thy tender mercie in displeasure . Lord J doe not despise this goodnesse of thine that leads me to repentance , that workes in me remorce of conscience . And from that penitent Blasphemer that proued a most worthy Apostle , from his mouth doe J take vnto my selfe that saying worthy of all men to be receiued , That Iesus Christ came into the world to saue sinners , euen such sinners , of whom I am chiefe . Now then J beseech thee , let the power of my Lord be great , according as thou hast spoken : The Lord is slow to anger , and of great mercie , and forgiueth iniquitie and sinne . Be mercifull J beseech thee to the impietie of thy seruant , according to thy great mercie : let the vngodlinesse of my heart , of my mouth , be blotted out of thy remembrance , let it not bring vpon me the vengeance J deserue , but create in me a new heart , and touch my tongue with a cole from thine Altar , that J which am vnworthy by reason of my scandalous crying sinne , to meditate on , or make mention of thy glorious Maiestie , thy diuine Wisedome ; may haue a heart alwayes enditing good things : and my blasphemous tongue may be turned into an instrument of thy glorie . So shall my soule be filled , as it were , with marrow and fatnesse , when J shall prayse thee with ioyfull lips ; and J shall sing forth thy wonderous mercie all the dayes of my life . Heare me , ô Father of mercie , for giue me , amend me , and establish in me this holy purpose of my repentant heart , to thy glorie , and the comfort of enormous sinners , for Jesus Christs sake , by the powerfull operation of thy Holy Spirit . Amen .

A SERMON PREACHED AT St ANDREWS IN WELLES , A SCHISMATIQVE DOING PENANCE WHO HAD FOR MANY YEERES ESTRANGED HIMSELFE FROM THE COMMVNION OF OVR CHVRCH . 1 CORINT 3.18 .

18 Let no man deceiue himselfe : if any man among you seemeth to be wise in this world , let him become a foole , that he may be wise .

A Particular visible Church is built vpon two foundations , Vnion , and Communion ; a louing vnion of the faithfull , and an holy communion in sacred things : Both these must be preserued , or else that Church will come to naught . Now there were amongst the Corinthians that did vndermine these foundations ; some rent the vnion , and the communion was corrupted by other-some . St Paul wrot this Epistle to amend them both . And marke what a distinct course he taketh . He first setleth the vnion before he offereth to purge the communion . And there is good reason why ; for though the louing vnion of the faithfull be vnprofitable , if it be without a holy communion in sacred things , yet is a holy communion in sacred things impossible , if you take away the louing vnion of the faithfull . Therefore lest St Paul should lose his labour in redressing of the communion , he first taketh care of repayring the vnion .

The first thing then that in the Church of Corinth he reformes , is Schisme ; and he spends well-nigh foure Chapters in reforming thereof , in throughly searching into the disease , and applying thereto a soueraigne remedy . The words that now I haue read vnto you belong to the remedy , and you shall find them to be a principall branch thereof . Let vs come more closely to them .

Of medicinall remedies , some are preseruatiue , some are restoratiue . The preseruatiue are for the sound ; the restoratiue are for the sicke . You shall find them both in my Text , and you shall find that they are Catholica remedia , such remedies as doe , or may concerne vs all . The preseruatiue remedy is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , prouidence , or the preuention of Schisme ; you haue it in these words , Let no man deceiue himselfe . The restoratiue is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , repentance , or the recouering of a Schismatique , it followeth in these words , If any man among you seemeth to be wise in this world , let him be a foole that he may be wise .

But more distinctly . In the preseruatiue we are to behold our naturall weakenesse , and therefore to learne spirituall carefulnesse ; St Paul supposeth that we are prone to deceiue our selues , and therefore aduiseth that no man should doe himselfe that wrong , Let no man deceiue himselfe . In the restoratiue we must behold first the distemper of a Schismatique , and then the cure fitting to such a distemper . The distemper is a carnall selfe-conceit ; a selfe-conceit , for the man thinkes himselfe wise ; but the selfe-conceipt is but carnall , as appeares by the limitation , or extenuation rather that is added to his wisedome , he is onely wise in this world . Such is his distemper , Whereof the first cure is an exalting humilitie . The first branch is humilitie , He must become a foole ; but he need not be disheartened , there followeth an exaltation thereupon , He becomes a foole that he may be wise . These are the remedies . And they are ( as I told you ) Catholica remedia , such remedies as doe or may concerne vs all . The preseruatiue doth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Let no man deceiue himselfe . The restoratiue may , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If any . That which hath befalne this man , may be the case of the best of vs all .

These are the particulars which GOD-willing I shall now enlarge and apply vnto this present occasion : I pray GOD we may so doe it , as that we all , not this Penitent onely , may be the better for it .

The first remedy is the preseruatiue ; and therein the first thing that I pointed out , is our naturall weaknesse . This St Paul supposeth ; we may gather it out of that which he aduiseth ; for in vaine were his aduise , if there were not a truth in that which he supposeth ; but farre be it from vs to thinke that the Holy Ghost doth require any thing in vaine ; let it stand then for an vndoubted truth , that we are prone by nature to deceiue our selues . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( from whence the Verbe is deriued which is vsed by the Apostle ) signifieth a leauing of the right way , which putteth vs in mind , that in this world we are but way-faring men . When we are admitted into the Church , we are set in the path which will lead vs to our euerlasting home : but when we are in it , we may goe out of it . It appeares too plainly in Adam and Eue ; and it is not to be expected that the children should be better then the parents , especially seeing our restitution commeth short of that measure of grace which they had in their Creation .

It being true that we may , the question is , How it comes to passe that we doe goe out of the way , and leaue the straight path wherein we are set ; the Scripture obserues two meanes , the one without vs , the other within vs , that is the world , this is concupiscence : the world allures , concupiscence inclines . Adde hereunto a third , that is , the diuel ; he blancheth the world that it may allure more strongly ; and worketh concupiscence by perswasion , that it may yeeld more readily ; and these betweene them consummate the deceipt , whereby we are led out of the way .

But betweene these we must obserue a great difference ; that which worketh the deceipt from without , is but an occasion ; that which worketh it from within , is the true cause thereof : the world , the diuel , Suadere possunt , cogere non possunt , they may sollicit powerfully , but they cannot inforce vs vnwillingly to goe out of the way . Physicall actions may be constrayned , morall cannot ; I may haue mine eyes forcibly layd open to see , mine eares to heare , and so the rest of my body may be constrayned to produce some worke ; but the powers of my reasonable soule can neuer be constrayned ; I cannot be constrayned to iudge otherwise then my vnderstanding leads me , nor to chuse that which my will refuseth : therefore our vnderstanding , and our will , must be actors , principall actors in this deceipt . And so St Iames telleth vs , Cap. 1. 1 Iohn ● . that He that is tempted , is bayted , and led aside by his owne concupiscence . St Iohn insinuates as much when he telleth vs , that All that is in the world , is the lust of the flesh , the lust of the eyes , and the pride of life : as if there were no deceipt in the world , were it not , that we did fasten our concupiscence vpon it . Rom. 7. Finally , St Paul telleth vs in his owne case , Peccatum decepit me , that which deceiued me was mine owne sinne . And indeed , he that first instilled sinne into vs , gaue vs the seed of his owne sinne . The Diuels sinne was selfe-deceipt ; for when he fell there was nothing besides himselfe that might deceiue him , and that cunning Huntsman is not contented to make vs a prey , except he take vs in the cords of our owne sinne , except we follow the counsels of our owne hearts , and doe that which is right in our owne eyes , to disobey GOD , and leaue the path of life . It were easie to illustrate this in all sorts of sinnes , but I will keepe my selfe to this present occasion , to the sinne of Schisme . The Diuel attempts two things against the truth of Religion : the first is Priuation , the second Deprauation ; a declining vnto the left-hand , or to the right : to the left-hand by making men Atheists , to the right-hand by making them Separatists ; he would that all should be fooles , and say in their hearts that there is no GOD , or that GOD is without Prouidence ; that GOD knoweth not , or eareth not for the things of this world . And if he cannot so stifle Religion , he endeauoureth for to leauen it ; whom he cannot draw to the left hand , he will endeauour to draw to the right , he will by corrupting of good principles , maketh them fall vpon many vngodly conclusions , and vse zeale for GOD , to estrange themselues from GOD. Wofull experience hath the Church had of such Paralogismes ; in the Iewes , who vpon this ground opposed CHRIST ; in the Gentiles , that tooke this for a ground to quarrell with the Iewes ; and the Separatists of this latter age , wherof we haue had more then a good many in this Countrey , haue stumbled at this stone ; lest they should serue GOD amisse , they haue refused to serue GOD at all . Nazianzen in his time though in another case , yet sauouring of this sinne , cryed out , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Orat. 40. O vnwarie warinesse , ô imposture of the wicked-one , that turneth Pietie into Impietie ; and ouercommeth reason by reason ! Who can consider this and not acknowledge the weaknesse of our nature ? This weakenesse may be resolued into our ouer-easie beleeuing , and rash dis-beleeuing ; ouer-easie beleeuing of seducing Imposters , that labour to instill their fancies into vs ; and rash dis-beleeuing of those whom GOD hath lawfully placed to rule ouer vs ; both which a man shall easily obserue in all Schismatiques .

But to acknowledge our naturall weakenesse is not sufficient , the Apostle aduiseth vs to beware of it ; and indeed , therefore is our naturall weaknesse remembred , that it might stirre vs vp vnto spirituall carefulnesse , not to doe that which we are prone to doe , Let no man deceiue himselfe . We must take heed of the occasions that from without offer to deceiue vs , of Wolues in Sheepes clothing , of an Angel of darkenesse , turning himselfe into an Angel of light ; Try the spirits , at St Iohn ; yea , Try all things , as St Paul willeth vs . 1 Iohn 4 1 Thes. 5. ●1 In Iob we haue a prettie resemblance of the eare to the tast ; as the one doth try the meates which we are to take into our bodyes , so should the other the words which we are to receiue into our soules .

But in vaine shall we try them , if we doe not try our selues first ; for we must try them by our iudgement , by our will ; Verum est index sui & obliqui . a peruerse iudgement cannot discerne truth from falsehood , neither can an vntoward will make a right choyse when Good and Euill are presented vnto it ; he cannot choose but be deceiued by others , that is first deceiued in himselfe : wherefore seeing our iudgement and our will must be the rule by which we must try others , our first care must be to set them straight , our vnderstanding must be a good Logician , our will a good Moralist ; if either be defectiue , we deceiue our selues , and we are verie apt to be deceiued by others . It is a miserable thing for a man to be deceiued by others , Plat● in Cr●til● . but to be deceiued by himselfe , is most miserable , cum Impostor ●e minimum quidem decedat , we shall euer carrie about vs the Deceiuer in our bosoms , and he shall haue that credit with vs , as that we shall neuer so much as suspect his deceipt : yea , Sathan and the World shall euer haue their Agent with vs , and make vs assacinates to destroy our selues . Adde hereunto , that this kind of deceipt makes vs vncapable of wholesome counsell ; for if our ignorance be onely priuatiue , seldome doe we obstinate our selues against good instructions ; but if our reasonable powers be depraued , and possest with qualities opposite vnto those which we should receiue , there is much lesse hope of our amendment . Intus apparens excludit alienum , Nazianz. orat . 1. selfe-deceipt is most refractorie , and most hardly will he be brought backe into the way , that being deceiued of himselfe , wittingly and willingly went out of the way , whereof this Penitent may be a liuely example vnto vs . And let this suffice concerning the Preseruatiue .

I come vnto the Restoratiue remedy , wherein we are first to see the distemper of a Schismatique ; I told you it was a carnall selfe-conceipt . First , a selfe-conceipt , the Schismatique thinkes himselfe wise . GOD that indowed vs with the faculties of sense and reason , gaue these faculties a double abilitie , a direct and a reflected . The direct is that whereby they receiue their obiect ; the reflect is that whereby they iudge of that receipt . I will make it plaine to you by an example , first of sense , and then of reason . Mine eye seeth a colour , for example Greene , hauing seene it , it passeth a iudgement vpon the sight , and knowes that is greene which it doth see ; the like may be obserued in hearing , smelling , tasting , and the rest of the senses . In like manner is it in our soule : The vnderstanding apprehends some truth , and hauing apprehended it , it passeth a iudgement vpon it , and knoweth that that is truth which it hath apprehended . The like may be said of Good . But we must marke here a difference betweene sense and reason , as created , and as corrupted : as created , so non falluntur circa obiecta sua , whether they wrought directly or reflectiuely , they were able to worke without error ; not so as they are corrupted , for now they are subiect to manifold errors . See it in our senses : If the eye by any chance or suffusion be stayned , it will mistake in the apprehending of colours , and accordingly it will mistake in iudging of his apprehension , for the reflected action is alwayes answerable to the direct ; so is it with the palat in relishing of meates , and iudging of the rellish . Neither is the condition of our reasonable faculties better then that of our sensitiue . The vnderstanding may misdeeme , & the will choose amisse , and then the reflected actions how can they be sound ? especially , in cases which concerne our selues , and where the question is of our owne worth . Ignorance and selfe-loue will so bleare our eyes , that they will make vp a false glasse wherein we shall neuer see our selues as indeed we are ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Men that make themselues iudges of themselues , are sure to haue a verie fauourable iudgement , for that which euerie man desires , he is perswaded to be so , because he is by nature a friend vnto himselfe , and you know the Prouerbe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if we dote vpon a person , all his imperfections seeme perfections in our eyes . You may obserue it daily in Parents affections towards their children , and husbands towards their wiues ; but it is not so true in any thing , as in Religion ; for if a man once conceiue himselfe to be deuout , all his actions seeme presently vnto him to sauour of deuotion . And hereupon it commeth to passe , that rather then he will impaire any part of his reputation , he will discredit euen GODS truth it selfe , if it seeme to lay any blame vpon him . And so we see that many men resolue that their ignorance is wisedome , and though they know nothing , yet that they know all things .

This being obserued concerning the difference betweene our abilities as created and corrupted ; you will easily acknowledge two good rules that Gregorie Naz. hath ; the first is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is great distance betweene seeming and being ; for seeing we are in the state of corruption , we cannot conclude , this seemeth so , therefore this is so , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is an easie matter ( as you heard in the first point ) for a man to deceiue himselfe , and thinke himselfe to be some-thing when he is nothing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being puft vp with vaine conceit , and vaine glorie . A second rule is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no greater enemie to being , De Trinit. 1.8 . then seeming . Many pretending faith , saith St Hilary , are not subiect vnto faith ; he giues a reason , they square a faith vnto themselues , rather then receiue it from the Church , sensu humanae inanitatis inflati : being puffed vp with a conceipt of humane vanitie , they rellish nothing but their owne selfe-will , and to cleaue to that , distast the truth , Cum sapientiae haec veritas sit interdum sapere quae nolis , It is a true character of heauenly wisedome , to relish many things which thwart our naturall will .

These two rules will easily resolue vs that selfe-conceipt is a distemper , and will make way for two good instructions to be entertained by vs : The first is , that though we should labour to be wise , yet should we not be wise in our owne eyes ; and why ? when we are at the best , we haue not so much reason to glorie that we are better then others , as we haue to be sorrie that we are not so good as we should be : certainly St Paul thought so ; Phil 3.13 . that great Apostle made this wise profession , I forget those things that are behind , and make coward the marke for the price of the high calling of God in Christ Iesus . The second is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If a man haue attained by GODS grace a good degree of wisedome , it is better in modestie to vnder-value himselfe , then to ouer-value himselfe audaciously ; for the latter is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an emptie conceipt , or a vaine glorie , a vice : but the former is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meekenesse of wisedome , as St Iames cals it , a principall Christian vertue . They that are infected with vice , come vnder the censure of the Prouerbe , There is a generation pure in his owne eyes , and yet is not cleansed from his filthinesse : but the other are not so lowly in their owne eyes , as glorious in the eyes both of GOD and men . And let this suffice touching the distemper , the selfe-conceipt of a Schismatique .

The Text doth tell vs that this selfe-conceipt is carnall ; for it hath an addition which doth extenuate the worth of the selfe-conceipt , calling it wisedome in this world . The words are taken in a double sense , noting either the qualitie of the wisedome , or the place where this wisedome is . Chrysostome vnderstands it of the qualitie , and so that wisedome is of no higher a degree , then that which springeth from the naturall corruption of man ; and indeed it was such wisedome wherewith the false Apostles did seeke to steale away the affections of the Corinthians from the true ; the particulars you may read in that part of this tract wherein St Paul doth rip vp the disease of Schisme . Other-some vnderstand the place ; and then the wisedome may be of a heauenly pitch , but the degree of it is not such as that a man may boast of it , for such a degree is not vouchsafed vs in this world , in Heauen we may expect it : in the meane time we must acknowledge that we come short thereof , and therefore must not be wise in our owne eyes . Venerable Bede conioynes both senses , saying , that they are persons , Qui hic sapientes esse volunt , & ex se , mira vanitate , a Schismatique affects to haue more vnderstanding then other men by a speciall insight of his owne into heauenly things , and that in this mortall life , which is subiect to so many mistakings . And if you ioyne these two together , they will make vp that attribute which I gaue vnto the selfe-conceipt , and proue it to be carnall ; for that must needs sauour of the flesh which doth intermingle humane fancies with diuine truth , or vaunt of more perfection then GOD vouchsafeth on earth . And yet such a conceipt haue all Schismatiques , the Serpent that is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from his pretended knowledge , makes them affect to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men of more knowledge then ordinarie . But al their knowledge is but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , knowledge falsely so called , as appeareth in the effect thereof , for as the eating of the forbidden fruit did wor●e a deadly knowledge in Adam and Eue , euen so doth this busie knowledge of Schismatiques proue pernitious vnto them . Wherefore it is good for you the Penitent to listen to the rule of the Apostle , Rom. 12. Be not wise in your owne conceipt . And thus much of the distemper , and the attribute thereof .

I come now to the cure . And indeed the Holy Ghost doth therefore set downe the distemper , that we might see the need of the cure , and seeing it , might be the more disirous of it . The cure is an exalting humilitie . First humilitie , He that is selfe conceited , and thinkes himselfe wise , must humble himselfe , He must become a foole . A foole saith Primatius , Non natura , sed voluntate , let him not be a naturall , but a voluntarie foole . In Reg. Breu. A voluntarie foole in two respects . First in his own eyes , then in the eyes of the world ; St Basil obserues the first , Si formidauerit iudicium domini , &c. if he stand in awe of that doome which GOD pronounceth by the Prophet , Woe be to you that are wise in your owne eyes , Isay 5. And confesse with the Psalmist , I was euen as a beast before thee . Then saith St Basil a man becomes a foole , that is , he doth acknowledge his owne folly ; his folly in that he mistooke seeming wisedome insteed of the true , and did esteeme his owne iudgement , better then the iudgement of the Church which he was bound to obey . I did before shew you that all Schimatiques are subiect vnto a double deceit , ouer-easie beleeuing , and rash dis-beleeuing ; and what are these but branches of folly ? Hastie beleefe , what is it but plaine foolishnesse , and the greatest aduantage of Impostors ? For the Auditors ignorance giues a large scope vnto a Seducers craft if he be apt to follow , and to be perswaded before he is instructed ; and that is the true method of Impostors , they gaine an interest in our affections before they offer to informe our iudgement ; and a pliable will , maketh a flexible vnderstanding , and nothing is so easily beleeued as that which such a man knoweth least ; and when a man commeth to the sight of this imperfection , what can he doe lesse then condemne it for simple folly ? Neither may we iudge better of our rash dis-beleefe , when we in our mutinous and ambitious deliberation , not seeing the ground of our Gouernours ordinances whether in Church or Common-wealth , presently brand them for Superstitious , Antichristian , Tyrannous ; and thinke them the best men that disgrace them most ; and our selues neuer more religious then when we are most rebellious . It is no lesse then proud folly so to reduce the credibilitie of Lawes to the measure of our capacitie . Cap. 38 The sonne of Syrach hath made a great peece of a Chapter in checking this folly : The wisedome of a learned man commeth by opportunitie of leasure , & he that hath little busines shall become wise , &c. But of Husbandmen and Craftesmen he addes this , They shall not be sought for in publique Counsell , nor sit high in the Congregation : they shall not sit on the Iudges seat , nor vnderstand the sentence of iudgement , &c. When a man comes to see this imperfection , the imperfection of Husbandmen and Craftesmen taking vpon them to iudge Scriptures and Synods , what can it be lesse in his eyes then vnexcusable folly ?

Neither onely must we thinke so , but professe it to be so , for therein properly standeth his becomming a foole , when he doth not refuse publicationem sui , as Tertullian calleth it , a publike recognition of his imperfection , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , making an open shew thereof , and insulting thereupon as if he were not able to disgrace it enough . Such a religious foole doth King Dauid shew himselfe in his Penitentia●s , St Paul in his Epistles , St Ausline in his Confessions : It was not strange nor rare in the Primitiue Church , for publique offendors to become such publique fooles . You that are the Penitent hauing so good examples may well digest your humiliation , and this religious folly needs not be grieuous vnto you .

Another sense there is of these words , which is , that as we must be contented to be fooles in our owne eyes , in that we mistooke seeming wisdome for true : so when we doe imbrace truth insteed of seeming wisdome , we must be contented to goe for fooles in the eyes of the world ; for as that which is high in the eyes of the world , is base in the eyes of GOD : so that which is high in the eyes of GOD , is base in the eyes of the world . The patience , the obedience , the charitie , the humilitie of a penitent Christian , they are no better then plaine folly in the iudgement of worldly men ; they hold them senslesse that may liue at ease , and with Moses will thinke the reproch of CHRIST , better then the treasures of Aegypt ; they thinke him senslesse that with Abraham will forsake his Countrey , sacrifice his Sonne ; they thinke him senslesse that with St Stephen will not onely forgiue , but pray for them that treacherously and tyrannously doe spill inuocent blood ; finally , they hold them senselesse who when they might cunningly excuse , or boldly outface , they will with King Dauid , and St Paul penitently and humbly acknowledge their sinnes ; the beleeuing , the practizing of the Gospel passeth with the world for no better then folly . A man therefore that will submit himselfe thereto must be contented to beare the reproach of CHRIST , and goe for a foole .

Another point that we must marke , is , that as bladders are emptied of wind before they can be filled with good liquor : so must a man emptie himselfe of his windy wisdome before he is capable of solid . Or as a Scholler that hath beene mis-taught must vnlearne before he learne , and his soule must be made tanquam abrasa Tabula , a paire of writing Tables , clearely spunged from vngrounded knowledge , before grounded can be imprinted in it : euen so we must endeauour for to purge out all our leauened wisdome , before we can be informed with that which is sincere , and not seeming , but sound .

Lastly , 1 Cor. 13.10 seeming wisedome it that which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as St Paul speaketh , it is not lasting , will we , nill we , it shall be done away ; seeing we cannot keepe it , it is good that we rid our selues of it , and willingly part with that which we cannot keepe , but dangerously . The rather , because the ridding of that is but the making way for that which is much better , and we doe become such fooles onely that we may be wise . GOD will not haue vs rest in folly , but passe by that vnto true wisedome , he will not haue vs depriue our selues of humane prudence , which is of it selfe a good guift of GOD , but subordinate it vnto diuine : GOD can well endure that wisedome that springs from reason so reason goe right , and keepe her ranke : but that which offends GOD , is , Si vel secum , vel cum Deo pugnet , if it be not consonant with it selfe , or be disobedient vnto him ; This is indeed folly which we must put off , to the end that we may become wise , both men , and Christians . Looke then how we are willed to hunger and thirst , to mortifie , to crucifie , so are we willed to become fooles ; we are willed to dye , that we may liue ; to hunger and thirst , that we may be satisfied ; to crucifie and mortifie , that we may quicken , and crowne also our animall life by exchange of it for a spirituall : and so doe we put off humane wisedome , that we may put on diuine . GOD loues not folly per se , but propter sapientiam , neither may we hold that there is any Religion without wisedome , as there is no wisedome without Religion . It is Lactantius his note Institut. lib. 1. cap. 3. Let the Church of Rome nussell her followers in ignorance , and aduise them to become fooles that they may so keep them ; the orthodox Church takes a better course , and onely maketh the sense of their folly to set an edge vpon their appetite of true wisedome ; neither do we require more credit then we shew good warrant for in GODS Word , such warrant as no reasonable man can iustly except against .

But what is this wisedome ? I might answer in a word , It is nothing else but the true rules of Religion , deliuered as GOD hath commanded his Church , which rules are fit for vs to teach you that are the people , and for you to obserue when they are deliuered by vs . But I will reduce all vnto two heads ; specified by our Sauiour , Luke 9 Salt and Peace . Salt notes a direction that must season your heads : Peace a temper that you must haue in your hearts : you must know that as the Church is a body , so it consists of different members , and each member hath his particular vocation , euerie man must walke as he is called of GOD ; and you shew that you haue Salt if you keepe your selues in your owne ranke , and busie not your selues with those things that belong not to your calling . It had beene to be wished that this Penitent had done so , and not busied himselfe about the formes of Liturgies , Holy-Orders , the Power of the Keyes , and such like , the power whereof GOD hath commended to others ; it is well enough for you if you can be brought to vnderstand your Catechisme , and frame your life according to it ; and this is as much Salt as GOD requires in you , and it is well if following your honest vocation you can attaine so much .

A second branch of wisedome , is Peace , and Peace doth note a charitable bearing one with another , considering the manifold infirmities whereunto we are all subiect ; we must not be ouer hastie in condemning Wheat for Tares , or refuse to grow in GODS field because Tares grow there also ; a point of wisedome which you the Penitent shall doe well to carrie with you , seeing an offence taken at seeming or true Tares was one of the grounds of your Schisme .

Finally , Vnto true wisedome it belongs to auoyd two extreames , whereunto this age is subiect , fierie and frostie tempers , whereof Nazianzene , Orat. 26. treates at large . We must not be wise aboue that which is meet , is the Apostles rule , Rom. 12. And it was a good rule of a Heathen-man , Plus sapit vulgus si tantum quantum satis est sapit ; A man that is not called to be a Gouernour is the wiser , the more sober he is in his wisedome . As you must not be ouer fierie , no more must you be frostie , this leaneth towards Atheisme , as the other doth towards Schisme : it is no lesse a fault sapere minus , then plus quam oportet , stupiditie is as blameable as curiositie .

I may not forget that some ioyne these words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In this world , with Let him be a foole , and obserue that in this life we must make this exchange , it will be too late to do it hereafter ; which must put you in mind that are the Penitent , to giue GOD thankes that hath so timely called you to the knowledge of the truth , which ( your age considered ) might haue fallen out otherwise , if iustice done vpon the outward man had not awakened the inward ; and GOD knowes how vncomfortable your end had beene , if you had persisted in your wilfulnesse vnto the end ; Extra ecclesiam non est salus , he presumes too much of GODS mercie , that dareth to dye excommunicate by the iust censure of the Church .

But I come to the last point , which I will touch in a word : You haue heard the remedies , I told you they are Catholica remedia , such as doe , or may concerne vs all . The preseruatiue doth ; for Omnis homo mendax , euerie man is a lyar , we are all cast in the same mold , and the Serpent hath infused some of his serpentine qualitie into vs all , and therefore euerie man hath reason to stand vpon his guard , to watch ouer himselfe , and take heed lest himselfe betray not himselfe into the hands of his enemies . As the preseruatiue is behoofefull for vs that going right we step not out of the way : so because no man makes such straight steps that he doth not often decline , we may not neglect the restoratiue : Selfe-conceipt is a distemper that easily creeps into them whose nature cannot be free from selfe-loue . It was a wise obseruation of Socrates , that if in a great assembly a Proclamation should be made that all either Taylors , or Shomakers , or Masons should stand forth , none but those that were of such particular Trades would sort themselues together : but if a man should call forth all that are wise and vnderstanding , he should perceiue that none would stay behind : He addes , Hoc imprimis in vita damnosum quod cum hominum pars maxima stulta sit sapere tamen videatur , the ouer-weening that is to be found in all sorts of men breedes most of the mischiefe that troubleth the world . Therefore si quis , is not particula dubitantis , but supponentis , he doth not so much doubt whether all be sicke of this disease , as supposing them all to be sicke , it calleth vpon them to vse the remedy . And indeed if the disease be common , it is fit the cure be common also , that we timely humble our selues by condemning our owne folly , that GOD may exalt vs , and giue vs true wisedome .

I conclude , remembring vnto you the Penitent a good saying of St Basil , Mores hominis superbi si verè sanati fuerint solent esse sui despicabiliores . You will ( if you make a true vse of this humiliation ) professe with Agar , Prou. 30. Surely I am more brutish then any man , and haue not the vnderstanding of a man , I neither learned wisedome , nor haue the knowledge of the Holy . Hereafter deny your selfe , and leane no more vnto your owne wisedome . And to vs all I will remember a good saying of Philo ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vaine-glorie , or selfe-conceipt is the last coat that a man puts off by grace , I adde , 't is the first that he putteth on with his nature ; the faster it cleaueth to vs , the more should we endeauour to strip our selues of it ; and remembring that saying of the Apostle , He is not approued that commendeth himselfe , but he whom GOD commendeth , let us so renounce that which flesh and blood maketh vs doat vpon , that we euer be ready to entertaine that which GOD prescribes : So shall we be sure , either at all not to deceiue our selues , or if we haue beene ouertaken by carnall selfe-conceit , we shall not refuse to be fooles that we may be wise .

GOD vouchsafe vs this preuenting Prouidence , and recouering Repentance , as that we may not either stray at all , or if we stray , that we may returne againe , till we come to that place where there is no feare of straying , no need of returning : whither GOD our mercifull Father bring vs , through Jesus Christ our Sauiour that is made the wisedome of GOD vnto vs , by the gracious influence of the Holy Spirit of Wisedome into vs . To this one GOD in three persons be rendred all honor and glorie , &c.

Πάντοτε δόξα Θηῶ.

SVNDRIE SERMONS PREACHED AT COVRT .

By the right reuerend Father in God ARTHVR LAKE , late Lord Bishop of BATHE and WELLES .

PRVDENTIA printer's device of a hand emerging from the clouds, with a smake entwined about the wrist, holding a staff surmounted by a portcullis and sprays of foliage

LONDON , Printed by T.C. and R.C. for N. Butter . 1629.

A SERMON PREACHED AT FARNEHAM ON St IAMES HIS DAY , BEEING THE DAY OF KING IAMES HIS CORONATION . IAMES 1. VERSE 12.

12 Blessed is the man that endureth temptation , for when he is tryed , he shall receiue the crowne of life , which the Lord hath promised to them that loue him .

THIS day directs vs to this Epistle , and these words thereof are not vnfit to refresh a solemne vse , that to our great and common comfort hath beene made of this day . The vse was a Coronation , and a Coronation is a principall point in this Text ; but the Coronation that was then beheld , is past , that whereof we are now to heare , is to come ; yet this mutuall helpe they will yeild the one to the other , that which is to come , may call to mind that which is past ; and by that which is past , we may the better conceiue that which is to come . Yea , by comparing them , we shall perceiue that that which is to come , is much more desirable then that which is past . For although flesh and blood may affect that which is past per se , as if to be a Soueraigne on earth vpon any condition , were a soueraigne good ; yet a Christian doth not , he cannot as he ought digest those vexations which sowre euen a kingly state ; but propter aliud , in hope to be a copartner of a greater , a quieter crowne in Heauen .

This hope doth St Iames cherish in these words , he animates great personages to be constant , notwithstanding all troubles , knowing that their patience is not in vaine in the Lord . That he speakes to great personages appeareth in the tenth verse , Let the rich reioyce when he is brought low ; where he teacheth two lessons : First , That great men may be brought low . Secondly , That yet they must reioyce .

That great men may be brought low , is not strange to reason , therefore St Iames doth onely represent that truth in a knowne , yet a liuely resemblance of fading and withering hearbes and flowres . But that notwithstanding they are brought low , they must reioyce , is an harder truth , reason whose principall it is , that nothing delights in its owne destruction , will not yeeld it . Our Apostle therefore workes an assent thereunto out of supernaturall grounds , he sets downe two faire ones in my Text , whereof the first openeth the nature , the second the end of patience .

The nature of patience is briefly , but fully set downe here ratione obiecti , & subiecti . The obiect is temptation , but because thereof there are diuers sorts , here is added a note of difference , it is such temptation as maketh tryed men . The subiect is Man , but not euerie man , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a man of more then ordinarie place and worth , and his worth is here distinctly set downe in two points , wherein it principally doth consist , and the points are answerable to the two parts of the obiect : The first part of the obiect is Temptation , that layeth on load vpon the outward man , in regard thereof he must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he must hold out vnder his burden . The second part of the obiect is the tryall , and that inquires into the inward man , in regard thereof he must hold out , out of that loue which he beareth to GOD. When such an obiect meeteth with such a subiect , there ariseth the vertue patience .

You haue heard the nature thereof , now heare the end . The end is suitable to the vertue , a happy end of so worthy a vertue ; the end is blessednesse ; and what would not a man doe to compasse blessednesse ?

But what is this blessednesse ? though all desire it , yet few are agreed about the nature of it , quot capita tot sensus , euerie man striueth for his owne . To compose this difference , the Holy Ghost must interpose , and define ; he doth it here , behold a full definition in two words , A crowne of life ; without life there is no blessednesse , and no life is blessed without this crowne .

You see the end ; one thing remaines , the assurance that this is the end of patience ; that we haue here also in two verbes , The Lord hath promised it , and the patient man shall receiue it . The warrant is good that hath GODS word , and here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is he that warranteth it ; but his warrant is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a promise , so that the crowne must be claymed not by the Law , but by the Gospel . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he that is the Lord may by vertue of his Law command patience , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , putteth vs in mind how much we are beholding vnto the Gospel , by which he vouchsafeth a recompence .

Yea though he doth vouchsafe it , and besides his promise the patient man hath no right vnto it , he needs not distrust 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is as true as the Gospel , he in all be sure of it .

You see the substance of this Scripture , and see that it brancheth it selfe into pataence , and a recompence , whereof the patient man may not be proud , and yet he is most sure . Let vs now run ouer these points orderly , I pray GOD we may doe it profitably also .

The first is the obiect of patience , and that is called temptation ; here see how the phrase is changed ; of the rich man it was said before that he was brought low , here it is said that he endureth temptation , that was a vulgar phrase , this is facred ; that might be vnderstood by reason , this onely by faith ; you will confesse it if we doe a little rip vp the nature of it . GOD made man , though vpright , yet mutable , the root of mutabilitie was Freewill , by which man may encline to either side : Notwithstanding this mutabilitie , man did owe vnto GOD a constant and absolute obedience ; whether he would performe it it was to appeare ; his Vnderstanding and his Will were to be exercised the one with arguments , the other with occasions , which might discouer the one the resolution , the other the election of man , what way he would take , the right-hand or the left , the way of life or death . These arguments and occasions so administred , are that which the Scripture calleth temptation , which though naturally they light vpon the outward man , yet doe they formally aime at the inward man . Examples you haue in the two principall temptations registred in the Scripture , that of the first Adam , Gen. 3. and that of the second Adam , Math. 4. in both which you may behold the Serpents engines , which were arguments and occasions which more or lesse are practised in all temptations , and learne vs all this caueat , to haue an eye to our vnderstanding and our will , how they are wrought by , how they entertaine these either arguments or occasions .

But of temptations there are two sorts , as they proceed from two different Authors , which aime at different ends : The one Author is GOD , the other is the Diuel , each vseth a temptation , but the common distinctions vsed by the Fathers shew how vnlike their ends are . For the ones temptation is probationis , the other is seductionis , we owe a dutie to GOD , GOD in tempting doth but discouer our performance of it , the Diuel he laboureth to peruert vs , and corrupt whatsoeuer inclination to obedience there is in vs . Examples are verie frequent that open this distinction , I will instance but in one , GOD called vpon Abraham to sacrifice his sonne Isaack , the end of that commandement is reuealed plainly by the Angel , shewing that GOD would haue the world to see that Abraham held nothing so deere vnto him , which he would not yeeld readily vnto GOD : The Diuel he tempted vnto the same worke , as it appeares in those that offered their children vnto Molos , but he did it , to make men no lesse impious against GOD , then vnnaturall to their owne children ; so that looke what difference there is between etheriall and elementall heat , whereof the one is vegetiue , the other destructiue when it lighteth vpon hearbes and plants , the same is there betweene the exploratiue , and seductiue temptation , when it lighteth vpon the wits and wils of men : St Paul , Ephes. 4. cals the seductiue by significant names , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but the exploratiue is resembled to the Touchstone , to the pounding of Spices , the breaking of the boxe that containes sweet Oyntments , the fire that tryeth Gold .

But we haue not now to doe with seduction , but with probation , it appeares in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I told you was the note of difference whereby St Iames doth restraine this temptation , to that which maketh tryed men . But of this there are two kinds , for GOD tryeth by prosperitie , or aduersitie ; when our worldly state is at best , we are euen then put to the Touchstone , and GOD tryeth what manner of persons we are ; the storie of Salomon is a cleere proofe , but we haue not to doe with this temptation neither ; Our temptation is that which bringeth a rich-man low , it is the temptation of aduersitie , St Peter calleth it a fierie tryall , St Paul , Hebr. 12. brancheth it into two parts , shame , and the Crosse , whereof the one disgraceth our person , the other strips vs of our goods and life ; these both befell CHRIST , and they are the portion of Christians : We haue examples enough , Hebr. 11. but we will not fall vpon the common place ; onely these things I will briefly note , First , that when we are in aduersitie , we must not thinke that GOD delights in affliction , but in probation , were it not to proue his children , he would not lay the Crosse vpon them . Secondly , this proofe doth not presuppose his ignorance , but mans , GOD knew what would be in vs before euer he made vs , but we are not so well as we should be knowne to our selues , much lesse to others : lest we or they should be deceiued , GOD bringeth to light the secrets of our heart , and maketh vs reueale them in our eyes , when they are sollicited by Adulterie , in our eares , when they are sollicited by vaine-glorie , in our hands , when they are sollicited by briberie , finally , in euerie part of our body , yea , and of our soule too ; he maketh vs reueale to others or our selues , what lurketh in the deceitfull and intricate laberinth of our hearts . Thirdly , GOD will not be deceiued by painted sepulchers , neither will he receiue counterfeits into Heauen , he doth therefore timely vnmaske them here on earth , and shew whether euerie man appeare in his owne likenesse , whether he be a Meteor , or a true Starre , whether he be fruit of Sodome , or of Paradice , whether he be an Angel of light indeed , or onely by a metamorphosis ; this is implied in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ecel. 27. and this is the end for which GOD tryeth ; vasa figuli probat fornax , et homines iustos tentatio tribulationis , our temptation is nothing else but the bringing of vs to the Touchstone ; This is the note of difference which must be coupled with the temptation , that we may haue the proper obiect of Christian patience .

But the obiect is not enough without the subiect , come we then to that , the subiect is man . Blessed is the man , the word in English may reach all men , and indeed patience is a vertue that is required in all , and all sorts of men are in other passages of Scripture exhorted thereunto . Euerie man must be salted with this fire , and euerie sacrifice seasoned with this salt , Marke 9. St Ambrose hath a good Simile drawne out of this word Salt , which is , that salt is no more requisite to keepe flesh from putrefaction , then tribulation is to keepe man from sinne , and a man must cease to be a member of CHRIST , that will not in a persecution be conformable vnto him , seeing this is an vndoubted rule , that thornes grow not more naturally from the ground , to make Adam eat his corporall bread in the sweat of his browes , then calamities spring from earthly men to make the children of GOD to eat their spirituall bread in the bitternesse of their soules ; Nullus sieri potest Abel quem Cain malitia non persequatur ; St Paul hath a generall rule , Gal. 4. speaking of Ismael and Isaack , As he that was borne after the flesh persecuted him that was borne after the spirit , so is it now , yea , it will be so euen till the worlds end .

But my purpose is not to extend St Iames his word beyond his meaning , as he hath limited the Text , so will I the Commentarie ; the word by which he notes the subiect , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which notes no common man , but one of more then ordinarie place and worth , it is more then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; as in Hebrew Ish , is more then Adam , for Ish and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doe often note a great or a noble personage ; and that here the word is so to be taken , it is plaine , for it is a relatiue , that calleth backe to the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is in the tenth verse . This man here is he which before was called the rich-man , rich not in a vulgar sense , but in the language of the Holy Ghost , who by Rich vnderstandeth Noble . In the Old Testament it is so , and it is so in the New , The place Eccles. 10. is a knowne place , Curse not the King , no not in thy thought , and curse not the rich , no not in thy bed-chamber , where Rich and King both signifie persons in authoritie , for so is the place generally applyed . In the New Testament St Mathew calleth Ioseph of Arimathea a rich-man , St Marke an honourable-man , as if rich and honorable were Synonyma's . But the ant thesis that St Iames maketh betweene 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 puts it out of all question , for what is the opposite to a man of low degres , but a man of high ? Enough of the word .

The point intimated by the word , is , that no member of the Church ariseth to so high a degree of worldly state , but CHRIST calleth vpon them to take vp his Crosse and follow him ; Kings themselues in Baptisme are signed with the signe of the Crosse , in token that they shall not be ashamed of CHRIST , crucified , but shall continue his faithfull Souldiers vnto their lines end ; they eat the body , and drinke the blood of CHRIST in token that they must communicate in his sufferings , yea Kings moreouer ( since the dayes of Constantine the Great ) haue borne the Crosse on the top of their Crownes , to note , what else but that they will take their parts thereof . That which the Prophet Isay speakes of CHRIST , Imperium habet super humeros , Cap. 9. is a phrase borrowed from earthly Kings , who are called in the Hebrew tongue N●se , as if you would say Portatores , the erymologie of the word is set downe by GOD himselfe , Numb. 11. where he designes those that shall helpe Moses to beare his burthen , and Iethro obserues it in the 18 of Exodus . The prouerbiall speech which Elizaeus vsed of Elias , My Father , my Father , Currus & auriga Israel reacheth not onely Prophets but Princes too , both sustaine a double part in the societie of men : they direct , and they beare , and one part of their burden is the Crosse , euen plaustra conuitiorum , whole loads of reproaches and contumelies ; what the King of Aram said to the Captaines , fight not against small nor great , but onely against the King of Israel , seemes to be the charge which the Bishop of Rome giues to euerie pettie Souldier in his host ; They were wont in their writing to vndertake a Luther , or a Caluin , a Beza , or a Iewel , or some man of their ranke ; but now there is not the basest Pamphleter that hath not some venomous dart to shoote at the Lords Anointed , whom in better times of the CHVRCH , the greatest Patriarches did not mention without that lowly respect which GOD hath made due vnto sacred Maiestie . But what is to be done , in the mid'st of these vnbridled tongues and pens ? Kings themselues must resolue , that they are vncti non tantum ad Regnum sed etiam ad luctam , men of their place , must be men of such worth , as here is described by St Iames , in such cases it belongs vnto them , and to them principally , to endure the Crosse out of the loue of GOD.

The first part of their worth is to endure 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which word implyes two things , not to sinke in their courage , for they must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nor shrinke from their burden , for they must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; That they must not sinke is the first , 1 Cor. 4. Tribulationem patimur ( saith St Paul ) sed non angustiamur , whereupon a Father , Quomodo angustiari potest qui dilatatur virtutibus ? Vertue is like gold in the fire , which looseth nothing of its weight , but gaines in luster ; yea as gold when it is melted in the fire , diffundit se in longum & latum , Beda in Ps . 65 it spreads farther , and extends longer ; so ( saith Bede ) doth the vertue of a child of GOD when he is exercised by the Crosse , more are the better for it , and himselfe is the better setled to continue in it , his vnderstanding is more cleared for the acknowledgment of the truth , and his heart more strengthened for to sticke to it , and this is properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to continue the same , and not to be altered vnto worse by reason of the Crosse , but though we be nipt as corne with the frost of winter , to stocke better , and to beare a goodlyer eare of corne .

As we may not sinke vnder the Crosse , so we may not shrinke from it ; there be many that be like St Peter , who said vnto CHRIST , Master though all men forsake thee , yet will not I forsake thee , I will lay downe my life for thee ; yet when they are put to it , they will , as he did , deny , and forswear their Master . The experiments that the Primitiue Church had in this kind were no lesse innumerable , then lamentable , the names of Libellatici and Traditores are infamous to this day , wherof the one signed their renouncing of CHRIST with their owne hand , and the other with their owne hands gaue vp GODS Word to be burnt in the fire . Epist. ad Tert. Those words of Nazianzene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , concerne verie many in all age . But we haue better examples to follow in the Booke of Daniel , of the Maccabees , in the 11 to the Hebr. wherein most memorable is that of Moses , who esteemed the reproach of Christ greater riches then the treasures of Aegypt , and had rather suffer affliction with his brethren , then to liue as the sonne of Pharaohs daughter .

But here are two cautions to be obserued , the first is , as we must not shrinke from the Crosse , so must we not offer our selues to it before we be called : Stand vpon thy guard ( saith St Chrysostome ) and be ready to resist the assaulting enemie , but do not rashly make thy selfe enemies ; Hoc enim non est militis , sed seditiosi ; it is enough for the Souldier of CHRIST to march forth when the alarum is sounded by the trumpe of the Gospel ; Lib. 10. Conf. c. and St Austin , Tolerare tentationes iubes nos Domine , non amare , nemo quod tolerat amat etsi tolerare amat , quamuis enim gaudeat se tolerare , tamen mavult non esse quod toleret ; and we pray , lead vs not into temptation . Those Frierly speaches then , one of him that being released of his temptation , expressed his griefe in these words , Bibliothech Patr. Domine nen sum ego dignus modica tribulatione ? the other of him that being sollicited to Adulterie by his owne lust , refused the prayers of him that offered to intreat GOD on his behalfe , out of a conceipt that his striuing with that lust would turne to his greater glorie , sauour too much of Cloyster superstition , it may be impuritie also .

The second caution is , that as we must not vndergoe the Crosse before we are called , so being vnder it , we must not rest vpon our own strength , we must put on that same compleat Armour mentioned ●phes. 6. if we stand vpon this ground with St Paul , Phil. 4.19 . I can doe all things through Christ that strengtheneth me , we shall feele the truth of that which CHRIST spake to St Paul , My grace is sufficient for thee , 2 Cor. 12.9 . my strength is made perfect in weaknesse ; Ep. lib. 2. Epist. 6. Deus non est sic ( saith St Cyprian ) vt s●●uos suos tantum spectet , sed & ipse luctatur in nobis , ipse congreditur , ipse in agone certaminis nostri & coronat , & coronatur : so that if any faile in temptation , the reason must needs be , not because he wanted strength ( which is present to all them that seeke it of GOD ) but because he wanted heart to put forth his strength , according to that good rule in Tertullian , Aliquando in lucta vincit quis non quia fortior , sed quia cum timidiore congressus ; the enemie preuailes which could not preuaile if we did quit our selues like men ; for questionlesse the greater strength is on the Christians side , he might if he were not a coward 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , endure ; the first part of the patient mans worth .

But it is not the best part ; that looketh to the burden that is layd vpon the outward man , but it is little regarded , except it be done out of the loue of GOD that looketh to the tryall that is made of the inward man ; it is not enough for a man to endure ( though he endure temptation ) vnto the end , he must enquire what is that that moues him to endure ; he may be moued vnto it by feare , and so be patient , but that is patience perforce , he must not be held in thereby , the vertue that GOD calleth for is Loue .

But the obiect of Loue may be either GOD , or the Reward . The obiect of our loue must primarily and principally be the loue of GOD , for we must haue an eye to our dutie , which requires that we loue GOD , though there were no reward belonging thereunto , and then secondarilie we may haue an eye to the reward whereby GOD is pleased to sweeten our dutie . Yea rather we must expect the reward , and haue our eye principally vpon that which should be the first mouer of our dutie , the loue of GOD. The reason why this vertue is required , is for the three-fold propertie thereof , the extensiue , intensiue , and protensiue , the Scripture obserues all three : The extensiue it reaches all branches of vertue , if we be moued by any other vertue , our obedience will be partiall ; many are temperate that are not iust ; many iust , that are not valiant ; many haue one vertue , that want another ; but he that hath loue hath all ; in regard whereof the Apostle saith , that loue is the fulfilling of the Law , and St Paul , 1 Cor. 13. maketh loue actiue in producing any vertue . As loue is so extensiue , so is it intensiue also , for all vertue is contained in loue gradu eminentiae , in the highest pitch , as the reasonable soule doth containe virtually and eminently the faculties of vegetation , and sense ; so that he that is either iust , temperate , or patient out of charitie , ascends as high as euer he can in any of those vertues ; Last of all it is protensiue , no vertue can hold out so long as Charitie , Cant. 8. for loue is as strong as death , the coles thereof are coles of fire which hath a most vehement flame , many waters cannot quench loue , neither can the floods drowne it , if a man would giue all the substance of his house for loue it would vtterly be contemned . We see then that the sinceritie , as of pietie , so of patience consists in Loue , whereby we must shew that we suffer without all respect of our owne either profit , ●ernard . or pleasure , Pulcherrimus coronae nexus , quando puritas vita & humilis pressurarum tolerantia , sibi cohaerent . This condemnes the Donatists of old , and Papists of this day , who haue callendred Martyrs whose impure liues , and treacherous purposes if we rip vp , we shall find that although in their sufferings they did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yet they did it not out of the loue of GOD , but for satisfying of their owne , of their great Masters hatefull lusts .

You haue heard the subiect and the obiect which must concurre vnto this vertue of Patience , to make it true Patience ; I come now to the second maine part , which is the Recompence , the recompence which is prouided for Patience , a recompence suitable vnto the patience , a happy end of so worthy a vertue . GOD is a most gratious Soueraigne , though he might command the vttermost of our obedience actiue and passiue , vpon that alleageance which we owe him , yet doth he sweeten his precepts with sanctions , & propose a reward to such as do but their bounden dutie . And no maruell ; for the Couenant between GOD and his Church stands in mutuall stipulation of loue , and here we haue mutuall experiments answerable to that stipulation ; The experiment of mans loue to GOD , you haue heard in the Patience ; now in the Recompence , you shall heare an experiment of GODS loue to man , for the end of Patience is Blessednesse ; Blessed is the man , for he shall receiue ; he is said to be blessed in present , but his reward is reserued for the time to come ; The Holy Ghost speaking of blessednesse , must be construed according to the principles not of Philosophy , but of Diuinitie ; Philosophy vnder that name comprehends onely mans last end , but Diuinitie extends it moreouer to the meanes ; and that vpon a three-fold reason .

The first is opposition to the Curse ; Blessednesse stood in the fruition of that soueraigne good , which in the Creation was proposed vnto man , and for the attayning whereof sufficient abilitie was giuen vnto him ; sinne forfeited not onely the end , but also the meanes , and man became a curse no lesse in regard of that which he possessed , then of that which he expected ; so that not onely to be excluded Heauen , but also to be vncapable of heauenly things , is the curse of sinne , and a blessing is that which remedieth this curse , no lesse repairing our power to compasse this end , then restoring our right and title thereunto .

The second reason is the subordination of the meanes to the end , which is a iust cause why the title of the end should be giuen to the meanes for GOD doth not appoint meanes , but with assurance of the end , therefore Mox futurum habetur pro facto , the Scripture affirmes that to be already , which shall be before long .

The third reason is a compassion which GOD takes vpon mans weaknesse , the wit of man readily acknowledgeth , and the will ardently affecteth the end , but most men doubt of , and dislike the meanes , especially this meanes of patience . The meanes therefore , and especially this , are often vrged and sweetned with this title blessed . Blessednesse at the first ran in these tearmes , Hoc fac & viues , it required onely an actiue , and no passiue obedience , but since the Fall we heare no lesse of the passiue , then the actiue , neither can we but by many afflictions enter into the Kingdome of Heauen , we must be baptised with CHRISTS baptisme , and drinke of his cup , And if you marke the eight beatitudes ; in the first Sermon of CHRIST , you see that they run almost all of them vpon a passiue obedience , and place blessednesse in the Crosse .

A blessednesse then there is in suffering , but few would affect it , did they not hope for a better after it , therefore St Iames addeth what hereafter they are to expect , and that is the crowne of life . This I told you is a full definition of blessednesse , a definition that better resolueth then those many but different that are found in Philosophy ; Blessednesse presupposeth life , and the life is not blessed without a Crowne .

But the life , and the crowne may either be considered in diuers times , or knit together in one time ; If they be considered at diuers times , then life belongs to this world , and the crowne to that which is to come , so that the Apostle saith , that the crowne to come , is for the life that is past , and a man that lookes for the crowne , must haue a care of this life , Cap. 8.10 . Cap. 3.11 . For he shall be crowned that striueth lawfully ; therefore CHRIST in the Reuelations saith , Esto fidelis & tibi dabo coronam , and againe , hold fast that none take thy crowne , 2 Tim. 4. and St Paul , I haue fought a good fight , I haue kept the faith , from hence forth there is layd vp for me a crowne of righteousnesse , &c. Haec vita est negotiatio , they that here exercise their faith , and hope by charitie , shall find a reward in Heauen .

But if we ioyne life , and the crowne , and referre them both to the time that is to come ; then doth the crowne expresse the condition of the life in Heauen : For though the word life of it selfe vsed absolutely doe signifie a blessed life , as appeares in many passages of Scripture , yet the crowne doth more distinctly represent vnto vs the manner of that life , and it represents three things , the perpetuitie , the plentie , the dignitie thereof ; The perpetuitie , for as a Crowne hath neither beginning , nor ending , so is it the liuely Image of Eternitie , and in this respect it is called an immarcescible and immortall crowne , and a Kingdome that cannot be shaken . En Ps. 6. Talia sunt Dei dona ( saith Chrysostome ) valida & decore plena : at in hominibu● non ita est , sed qui est in gloria non est securus , qui autem securus , non est in gloria , in Deo vtraque concurrunt .

Secondly , the crowne notes the plentie , because as the Crowne compasseth on euerie side , so doth that which is plentifull satisfie on euery part , and nothing is wanting in this life , therefore the Scripture in seuerall places runneth ouer euerie part of our body , and power of our soule , and sheweth how euerie one shall haue his content , the eye in beholding GOD , the eare in hearing the musicke of Heauen , the tongue in praysing , &c.

The last is the dignitie , and that is principally noted by a crowne , as it appeares by the vse that is made thereof on Kings heads . And indeed what is eternall life , but a Coronation day , the Scripture indescribing it remembreth all parts of a Coronation , the robes long white robes of righteousnesse which we shall put on then , the oyle of gladnesse wherewith we shall be annointed then , the Scepter which CHRIST shall put into our hands to bruise therewith all Nations , the Throne whereupon we shall sit with CHRIST , the Feast whereat we shall eat and drinke with him ; finally , in steed of a Bishop or Archbishop to performe these ceremonies , we shall haue the great Bishop of our soules IESVS CHRIST , and he shall doe it in the presence , not of earthly Peeres , but of the heauenly both Saints and Angels .

Ad hereunto that this Crowne is significantly , called a crowne of life , to distinguish it from the Crowne of mortall Princes , which is but a dead crowne , whereas this is a liuing . In a mortall Kings Crowne there is gold , and flowers , and pretious stones , but all are dead , the gold , and flowers , and pretious stones whereof our Crowne consists are all liuing , for the Lord himselfe is the Crowne ; In that day shall the Lord of Hosts be for a Crowne of glorie , Esay 28. and a Diadem of beautie to the residue of his people , and the people shall be a Crowne of glorie in the hand of the Lord , and a royall Diademe in the hand of GOD. And no maruell , for the life to come is the marriage day wherein the Spouse shall receiue her Crowne vpon her resurrection , as CHRIST receiued his Crowne at his resurrection . St Paul is plaine for it , Hebr. 2. This phrase then of the Crowne of life is more then a militarie phrase , the Souldiers in triumph wore Insigne sine regno , but here Insigne ceniungitur cum regno ; and the name of Crowne is vsed rather then any other ornament , because ornamenta caetera membrorum sunt singulorum , capitis ornatus , totius corporis est dignitas .

You haue heard what is Patience , and what is the Recompence thereof ; one thing remaineth , that the patient man may know vpon what ground he may expect this recompence , That is set downe here by the Apostle in two Verbes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereof each hath his Nowne annext vnto it ; to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is annexed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expresly ; and betweene this nowne and that verbe there is a strong coniunction , for the Lord is so great a person as by the Law may command our patience , and yet so good a person is he that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath promised a recompence . See then our title , it is from GOD , but grounded not vpon the Law , but the Gospel . And indeed if you looke into St Paul , we shall find that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is a word proper to the Gospel , especially in the Epistle to the Galathians : so that we must not stand vpon desert , but acknowledge GODS mercie , for as it is Psal. 103. Coronat te miserationthus . 2 Tim , 4.8 . It is true that St Paul calleth it Coronam iustitiae , but there is Iustitia fidelitatis as well as aqualitatis . The ground of merit euen in the Creation , was GODS Contract which he vouchsafed to make with his Vassall , notwithstanding the Obligation of his naturall alleageance . This Contract consisted of mutuall Couenants , which Couenants were proportionable to the Contractors ; Mans Conenant was of workes , but workes proportionable to the abilities of man , that is meane and finite ; GODS Couenant was of life , proportionable to the magnificencie of GOD , so that there was apparantly a proportion betweene the workes and the Worker , the Rewarder and the reward ; but betweene the worke and the reward none at all . Hence it is that betweene Adams obedience , and GODS recompence thereof , there could be no merit of condignitie , which properly vnderstood compares and equalleth the worke and the reward , without any other respect ; but merit of congruitie there might haue beene , seeing GOD was pleased freely and graciously , to propose to the worke so great a reward , and to bind himselfe by promise to performe his Couenant of life , if man did performe his couenant of obedience . And this congruitie carrieth with it a Iustice , for GOD is no lesse iust when he keepes his word , then when he equalleth a reward to a worke .

But his first word was Legall , the word wherewith we haue to doe is Euangelicall , a word published by the Prophets and Apostles , wherein there is mercie , not onely in that GOD proposeth a reward to the worke , but also for CHRISTS sake bestoweth the reward , notwithstanding our defects in the worke ; for touching the worke of our passiue obedience , St Pauls rule is true , Non sunt condignae passiones , &c. Saint St Bernard openeth St Pauls meaning fairely and fully , lest any man should restraine it out of a vaine conceit of any worth of his owne , Non sunt condignae ( saith he ) vel ad praeteritam culpam quae remittitur ; vel ad presentis consolationis gratiam quae immitticur ; vel ad futuram gloriam quae promittitur ; our momentaine afflictions which are but for a little time , doe worke an exceeding eternall weight of glorie . Vsura sortem excedit ; Away then with all pride , and let no Romanists presume of more then GODS free mercie , for all our title is concluded in The Lord hath promised .

And what he promiseth shall be performed , that appeares in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there must be no distrust , no distrust , if the person be not mistaken to whom the promise is made , that is , to the patient man ; he shall be sure of it . There is a question , An iustus possit excidere a gratia ? but of this which is in my Text there is no question ; Papists , Lutherans , Protestants , all are agreed that he that perseuereth to the end shall be saued , shall be glorified ; And I would to GOD the world did take more care to perseuere , then to dispute of the certaintie of perseuering .

Secondly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the future tense intimates that Beatitudo hic parari potest , possideri non potest , we must stay our time , and in due time we shall not faile ; Nazianz. trat . 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; let vs not be wearie of well-doing , for in due time we shall reape if we faint not .

The last point that I note , is that whereunto St Iames applyes both the nature of patience , and also the description of the end thereof ; it is to resolue rich-men humbled that they must reioyce ; and I doubt not but by this time you will say they must reioyce ; Let affliction be vnsauourie , yet temptation rellisheth well , for what generous nature doth not affect to haue his vertue most conspicuous ? especially that vertue which is the life of all vertue , I meane the loue of God . There is then matter of Ioy included in the nature of the Crosse .

If in the Nature , much more in the End , for this end is blessednesse ; and this blessednesse , is the Crowne of life ; looke how many words , so many seeds , shall I say ? nay clusters of ioy . The Moralist teacheth that pleasure is inseparable from blessednesse ; and how sweet life is , aske but the Naturalist , whose axiome that is , Skin for skin , and all that a man hath he will giue for his life . And as for a Crowne , all Histories will teach vs , that there hath beene no kind of Festiuitie amongst the Ancients , whereof one token was not the wearing of a Crowne . But if we consider moreouer that the blessednesse here mentioned is entire , the life heauenly , the Crowne eternall , then I am sure there will be no question made of the ioy ; the ioy that attends the end of patience . Let Iulian seeke to disgrace the Crosse , and not endure it vpon his Standard , he shall find it in the verie entrals of beasts crowned to his confusion . Let all the enemies of the Church crowne vs here with thornes , as they did our Sauiour CHRIST ; yet let vs be of good courage , as his , so ours shall be changed into a Crowne of glorie . Affliction is not destructiue ; nay that which is the path of death in the eyes of men , is vnto the godly the path of life , The wicked thinke to doe vs hurt , as Iosephs brethren did when they sold him , but as Ioseph answered , GOD meant it vnto good , and so doth he worke our good out of the malice of all our Foes ; Sicut non minuitur patris dilectio quod Christus passus sit , ita neque nos minus diligimur , quod tentamur ; If we su●●er with CHRIST , we shall raigne with him , GOD will bring vpon Dauid a blessing for Shimei his curse , and all that suffer for CHRIST , shall one day haue occasion to sing that part of the eighth Psalme ( which belongs to you no lesse then to CHRIST ) Lord what is man that thou art so mindfull of him ? Thou hast made him a little lower then the Angels by affliction , but hast crowned him with glorie and honour .

The conclusion of all is , Kings are not free from , nay , they are most subiect vnto the Crosse , they must not be the worse for it , nay , their vertue must become the more resplendent by it , so shall they be twice happy , happy here on earth , in that they beare the Crosse vpon their Crownes , and happy in Heauen , where GOD shall set the Crowne vpon all their Crosses . GOD grant all states , according to their degrees , this Patience , that they may euerie one in Heauen receiue his measure of the Recompence .

Blessed are they that suffer persecution for righteousnesse sake .

A SERMON PREACHED AT WHITE-HALL . IOHN 2.16 .

16 Make not my Fathers House an house of merchandize .

THE whole Chapter is a portion of this dayes Liturgie , and the latter part thereof containeth a preparation against Easter ; for that Feast drew neere , as we read at the 13 verse , and we read there also that CHRIST then went vp to Hierusalem . First , He went vp to be a good example vnto others of obeying the Law : Secondly , to giue a solemne beginning to that Function whereunto he was not long before inaugurated at his Baptisme .

When for these ends he came into the Temple , at the verie entrance he perceiued the prophanation thereof , and therefore the first worke that he vndertooke , was to reforme that place .

In this Reformation he manifested potentiam & potestatem , power and authoritie ; power in his deed , and in his word authoritie , but a Miracle in both .

His deed was a miracle . St Hierome commenting vpon the like reported , Math. 21. affirmeth that it was the greatest Miracle that euer CHRIST wrought ; If that , much more this , for CHRIST was now lesse knowne , and worse attended , therefore it was the more strange that being but one man , in shew a meane man , he should not onely set vpon , but expell also out of the Temple , so great a multitude , and that of no meane ones : yet such was CHRISTS deed ; a verie miraculous deed .

As there was a miracle in this deed : so was there in his words , for they were commanding , and the command was no lesse effectuall then peremtorie , dixit & factum est , all obeyed without disputing . Measure these words , as you did the deed , by the out-side of the person , they also proue a great Miracle .

When CHRIST with such words and deeds had amazed the Iewes , and prepared their attention tanquam Dominus , carrying himselfe as a King ; he then goeth on ( saith St Cyril ) tanquam Doctor , at my Text he puts on the person of a Prophet , he seconds his correction with instruction , and diswades from that which prouoked his displeasure .

So then the opening and forbidding of the Iewes sinne , are the two points whereinto we must resolue this Scripture . The Iewes did confound the Temple with a Market , that was their sinne , and that was it which CHRIST could not endure .

But more distinctly . The Temple is a place of GODS gratious presence : Of his presence , for it is his House : But that presence is gratious , for he is there as the Father of CHRIST ; Sancta Sanctè , they must looke to their feet that come into this House , and put off their shooes that tread vpon that holy ground . The Market is an House of Merchandize , men assemble there for worldly commerce ; Terrena sapiunt , dum terrena tractant , as are the things , so will their minds be ; those earthly , therefore these . Seing then these places be so different , and our carriage must suit the place ; we cannot confound them without sinne , and this sinne CHRIST forbids , Make not my Fathers House an house of merchandize .

I haue vnfolded and digested the contents of this Scripture , we must now looke into them more throughly , I pray GOD we may doe it fruitfully also .

To begin then with the Temple : It is here called Gods House . But we may not grosly conceiue of this phrase , or dreame that he is included in a place . The properties of a place are to be definitiue , and preseruatiue , it limits , and sustaines whatsoeuer thing is in it , whereupon the Schooles make a question , whether it may agree to any Spirit at all ? But it is out of all question , That to GOD the Father of Spirits it can no way agree ; It could not before the Creation , for then there was nothing but GOD ; neither can it since , for he impaired not his owne , when he gaue being to the Creatures . His Essence then continueth vnlimited , higher then the Heauens , deeper then Hell , longer then the Earth , wider then the Sea ( as Zophar the Naamathite speaketh in the 11 of Iob ) GOD hath no bounds of himselfe , but himselfe .

As his Essence continues vnlimited , so doth it independent : his name is Shaddai , All-sufficient , therefore doth the Scripture adde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to his perfections , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Onely-wise , Onely-immortall , Onely-Lord , &c. and the Fathers compound his Attributes with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mightie , of himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , true of himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sufficient of himselfe ; what GOD is , none is besides , neither is he beholding to any besides himselfe for whatsoeuer he is . Seeing then the condition of GODS nature doth exclude a place , how may he be said to be in a house ? Philo Iudaeus answereth truly , though briefly , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not for his owne , but for his Creatures good : yea there is a necessitie that wheresoeuer a Creature is , there the Creator must be also , for all things liue , moue , and haue their being not onely by him , but in him , Act. 17. as the Apostle speaketh . So that Vorstius his limitation of GODS Essence to Heauen doth imply a denyall not onely of the Redemption , for the Sonne of GOD could not be incarnate on earth , if that were true ; but also of the Creation , for if GODS Essence be not present with euerie creature , then the creature subsisteth in it selfe , and looke in what it subsisteth , from that it had his being , and so the Creature will proue a Creator , which is a plaine contradiction .

Let it then stand for a fundamentall truth , That GODS Essence is euerie-where , and we are euer not onely vnder his eye , but also in his hand , therefore it is as impossible for vs to subsist without him , as to hide our selues from him . If we did meditate on such a presence , it would breed in vs shame , and feare ; shame to be guiltie before such a witnesse , and feare to be obnoxious to such a Iudge . But more think on GOD , then make vse of this generall presence ; and no wonder , seeing they neglect , a greater shall I say ? certainly a better , I meane GODS gratious presence in the Temple ; Let vs now come to that , from a place , to this place , the place of GODS residence amongst his people .

Though then GOD be euerie-where , yet where the Church is , there is in a speciall sort his place , which in my Text is called his house . Now the Church is partly triumphant , and partly militant , therefore hath GOD an House in Heauen , Cap. 14 of which CHRIST speaketh in St Iohn , and an House on earth which Salomon speaketh of in his dedicatorie Prayer ; 1 Kings 8. we haue to doe with this latter , yet may we not forget , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is good correspondencie betweene the House in Heauen , and the House on Earth , as Nazianzene gathereth out of the Epistle to the Hebrewes , Cap. 8. and the Apostle out of Moses . Hereupon is grounded the frequent communion of names , Heauen is called a Sanctuarie , and the Sanctuarie is called Heauen , as if that were Caelestle solum , Earth in Heauen ; and this terrestre Caelum , Heauen on Earth ; which I note the rather , because this correspondencie maketh much for the increase of that reuerence which is due to the place .

The place of GODS presence in the Temple , was full of gratious Maiestie . Of Maiestie , for it was called Hekal , which signifieth a Kingly Palace ; And indeed GOD represented himselfe there as King , for he was present in the Cloud that conducted the Israelites out of Aegypt , Exod. 23 and of the Angel that appeared therein , GOD said , Nomen meum est in eo ; therefore where that rested GOD was said there to put his Name , and it rested betweene the Cherubins as vpon a Throne of State ; to say nothing of the Cherubs that were figured on the walles enuironing that Throne , seruing to set forth the Maiestie thereof . But this is much more cleere in the Visions of Esay , Ezechiel , Daniel , and St Iohn , all which put life into these dead Types , and set forth the liuing GOD attended with infinite numbers of holy liuing Spirits , whose awfull behauiour preach humilitie to vs vile sinfull wretches , and teach how we should come into the presence of our glorious GOD : we should all be affected as Iacob was in his vision , and breake out into his words , How dreadfull is this place ? Gen. 28.

But as the place is full of Maiestie : so is that Maiestie gratious , for there is not onely the presence of GOD , but GOD is there as the Father of CHRIST ; And indeed the Cloud rested vpon the Mercie Seat , which couered the Arke of the Couenant , wherein were included the Two Tables , conteyning the Articles thereof ; And this plainly testifieth the grace of GOD in CHRIST , for CHRIST is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Propitiatorie , the Apostle calleth him so , and if GOD doe not looke into the Articles of the Couenant but through him , he is the Mediatour betweene GOD and vs , that is the sauing grace of God .

Adde hereunto that as that Couenant is resolued into two parts , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , GODS stipulation , and our restipulation : so the principall parts of the Temple were Oraculum & Altare , the Oracle , and the Altar ; at both which GOD shewed himselfe to be the Father of CHRIST . The properties of a Father are vigilant prouidencie ouer , and tender indulgence toward his child , and what is the Oracle wherein GODS will from time to time was made knowne to the Church , but an euidence of his fatherly care of it ? And what was ●he Altar whereat the people did daily present , and GOD accept their deuotion , but a full proofe how GODS bowels were compassionate towards them ? So that both these parts speake nothing but grace , grace GODS grace in IESVS CHRIST . The other parts of the Temple were but accessories to these , and therefore must follow the condition of the principall , they signifie grace , Ezek 43. and are also holy , Omnes fines Templi in circuitu Sanctum Sanctorum , the very out-skirts were reuerent , and bare ingrauen Iehoua shamma , Cap. 48. The Lord is in this place , as appeareth in the storie that goeth before my Text ; for these Merchants whom CHRIST expelled , were at most but in Atrio populi , the second Court , nay it is most likely that they went no farther then Atrium gentium , the outmost Court of all , and yet CHRIST calleth that His Fathers House ; so did it please GOD to hallow those remoter parts , to put vs in mind how much more the nearer to his presence were to be reuerent in our eyes .

But how could that or any part of the Temple be CHRISTS Fathers House , seeing ( by the Iewes owne confession ) it wanted both the Arke and the Cloud , Types the one of the Father , the other of CHRIST ? Surely though GOD after the Babylonian Captiuitie would not supply the Iewes any more with those Types , to set a sharper edge vpon their longing after the truth , as he would no more suffer them to be a free Monarchy , that they might wish for the Sonne of Dauid , their heauenly and eternall King ; yet because the Oracles which were giuen from the Cloud , continued in the Scriptures , and their sacrifices were accepted in reference to the former Propitiatorie , GOD still acknowledged the Temple for his House , and CHRIST doth so esteeme it ; and our Churches also vpon the same ground , for that where two or three are gathered together in Christs Name , he is amongst them , GOD speaketh to vs in his Word , and we haue leaue to speake to him in our Prayers ; our Churches ( I say ) vpon this ground are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , places of state and grace , we may well call them Christs Fathers House ; we may not vnder-value them , nor any thing that belongs vnto them ; Church and Church-yard , both are holy , and we must vse them holily .

But hath GOD care of Churches , of Temples made with hands , built of timber and of stone , of gold and of siluer ? Or are not these things rather written for vs , to rayse our thoughts to higher things ? These were but Types , they haue a truth , they were Ecclesiasteria , places or sites of Churches , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as Isidor Peluciota doth well distinguish ) That which is truly a Temple or a Church is Rationabilis domus ( as Chrysostome speaketh ) Christ is the Temple ; as himselfe teacheth not farre from my Text.

But CHRISTS person is either naturall , or mysticall himselfe , or his Church also : himselfe is immediately , and the Church mediately the truth of this Type . We must first behold this truth in CHRIST , for he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Originall Sampler , whereof we are but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , exemplifications , therefore though we must be answerable vnto him , yet equall vnto him we cannot be .

CHRIST then is a liuing Temple , his name Christ importeth as much , Cap. 9. you may gather it out of the Prophet Daniel , when he was conceiued by the Holy Ghost , then was the Holy of Holyes anointed . But St Paul to the Hebrewes hath taught vs , Cap. 9. that whereas there are two natures in CHRIST , the Godhead , and the Manhood , he is a Temple in regard of his Manhood , Cont. Eun●one . yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Nyssene speaketh ) both parts thereof concurre to make this Temple .

But more distinctly let vs see the correspondencie betweene this spirituall and the materiall Temple . The materiall Temple was a place of GODS presence , and is not the Manhood of CHRIST ? Yes verily , for the Godhead dwelleth bodily therein , and they were personally ioyned together . The materiall Temple was furnished with the Oracle , and the Altar ; The Manhood of CHRIST is destitute of neither . Not of the Oracle , for CHRIST was Sapientia & Verbum Dei , the Wisedome , and the Word of GOD , throughly acquainted with his secrets which he cleerely reuealed to his Church , and neuer had she so full , Hebr. 13. so exact an Oracle . Neither was he lesse an Altar then an Oracle , Habemus Altare , we haue an Altar , saith St Paul speaking of CHRIST ; yea , he was Vtrumque Altare , the Altar of Incense , for from his sacred brest ascended deuout Prayers , more pleasing to GOD then the sweetest odors ; and what Holocaust was euer so propitiatorie as the Sacrifice of his Body which he offered vnto GOD to expiate the sinnes of the world ? Well might his enemies fasten his Body to the Crosse as a place of execution , but he on himselfe offered himselfe a Sacrifice of Propitation . Neither could his oblation haue beene so acceptable , Hebr. 9. Math. 23. if by his eternall Spirit he had not offered himselfe to GOD , for the Altar must be greater then the guift , because the guift is sanctified by the Altar ; Although we doe not dislike the Fathers giuing of this honorable title in a qualified sense to the Crosse , yet doth it most properly belong to CHRISTS Person .

You see then there was nothing remarkable in the materiall Temple , which was not in the Spirituall , I meane our Sauiour CHRIST .

As these things were in him : so by him they are all in vs ; De Inc. l. 3. c. ● as many as haue Vnion with his person , haue Communion in his grace , and by that Temples dwelling in vs , we our selues become Temples ( as Cassian well collects . ) We must then see how well herein we answer CHRIST ; and we shall find that we answer him in all points .

His whole manhood made vp the Temple , and so doth ours , 2 Cor. 3. Know you not ( saith the Apostle ) that you are the Temple of God , speaking of our whole person . But lest question should be made of any part in the sixth Chapter , he distinctly expresseth both Body and Soule , He that is ioyned vnto the Lord is one Spirit with him , that is cleere for our soule . And lest we should vnder-value our worser part , Know you not ( saith he ) that your bodyes are the Temples of the Holy Ghost ? So that no question can be made of either part of our person , both are liuing stones , 1 Pet. 2. and built vp into a Spirituall House .

And if we be Spirituall Houses , then God is in vs of a truth , 2 Cor. 6. for so the Apostle collecteth , Ye are the Temples of the liuing God ( saith GOD ) and I will dwell in them , and walke in them . St Peter is not afraid to say , 2 Pet. 1. We are made partakers of the Diuine nature , and the Fathers that we are deified . Although there be no personall vnion betweene vs and GOD , as there is in CHRIST , yet such a mysticall one there is , that Philo Iudaeus his words are verie true , Deus est animae bonorum incola , malorum tantum accola , though GODS generall influence be wanting to no Creature , yet his gratious inhabitance is the prerogatiue of the Church . And all they to whom GOD commeth so neere , haue presently erected in them an Oracle , and an Altar ; the Spirit by the Word reuealeth their eyes to see the maruailous things of GODS Law , they are all 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They haue an vnction that teacheth them all things , 1 Iohn 2. 1 Cor. 2. yea they haue the verie mind of Christ ; yea , the same Spirit that erecteth the Oracle , erects an Altar also , an Altar of Incense in their hearts , which sendeth forth Prayers , intelligibiliter suaueolentes , Spirituall , but acceptable vnto GOD. ( as Origen answereth Celsu● obiecting to the Christians that they had no Altars . ) And how can we want an Altar of burnt sacrifice when our broken and contrite hearts offer vp our bodies a liuing sacrifice , holy and acceptable to GOD , which is our reasonable seruice of him ?

This is enough to let you vnderstand that we are ( if we are Christians ) Houses of God , answerable vnto Christ ; I would it were enough also to perswade vs so to esteeme our selues as such grace requireth at our hands ; for what an improuement is this to our persons ? and what a remembrance should this be to euerie one to keepe his Vessell in honour ? but more of that anon . I must first speake a little of the description of the Market ; it is in my Text called an House of Merchandize .

GOD that made vs Men , made vs also sociable , and vsed our wants as a Whetstone to set an edge vpon that propension ; but we should liue together as Merchants , ordered by commutatiue Iustice , whose Standard is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it requireth that men barter vpon euen tearmes : otherwise one man will deuour another , and the Common weale cannot continue : To preuent this mischiefe GOD hath appointed distributiue Iustice , the vertue of the Magistrate , who dispencing praemium & poenam , Reward and Punishment , should set euerie man a thriuing , but suffer no man to thriue to the preiudice of others . The euill of the dayes wherein we liue doe giue me occasion to complaine , not onely that there is varietie of corruption in Trades , dangerous , because some are ouer-thriuing , but also of the decay of Trades no lesse dangerous , because there are so many thousands that haue no meanes to thriue at all . Gouernours giue order for Houses of Correction , and no doubt but if they were better vsed , vagrants might be restrayned thereby , but there must be moreouer an increase of Trades that must employ the Common-people multiplying as they doe in this blessed time of peace ; while the Gentleman depopulates the Countrey , and the Vsurer and Victualer are become the chiefe Trades-men of Incorporations , what wonder if contrarie to GODS Law and the Kings the whole Land be filled with miserable poore . There is no true , at least no full remedy for this euill , but they to whom the care of distributiue Iustice is committed must reuiue and quicken the Commutatiue , and make our Land according vnto that good opportunitie which GOD hath giuen vs , an House of Merchandize .

This by the way vpon occasion of the phrase , where out you may gather , that in the Market the world taketh vp most of our thoughts , and our dealing there is for worldly things .

Hauing sufficiently opened the description of the Temple , and the Market ; The difference betweene them is euident to a meane conceit , he will easily apprehend that the one place is Heauenly , the other Earthly , the one for the Communion of Saints , the other for the Common-weale , in the one place we need be no more then Men , in the other we must shew our selues to be the Children of God . And is it not a great fault to confound these things which GOD hath so distinguished ? Surely it is , and it was the Iewes fault , CHRIST doth open it , as he doth forbid it , for if we may beleeue the Rabbines , the Law was pronounced in the eares of Malefactors while stripes were layed vpon their backes , and it is most likely that while CHRIST expelled the Merchants with his whip , he spake these words vnto them , Make not my Fathers House an house of Merchandize . Let vs come then to this Prohibition .

The best places are subiect to abuse , Heauen was , and so was Paradise , no wonder then if the Temple be ; And seeing abuse can be excluded no where , we must be watchfull euerie-where ; yea , the better a place is , the more doth the Diuel solicit vs to abuse it , because he will doe GOD the more despite , and worke man the more mischiefe ; Therefore the better the place is , the more circumspect must we be ; It is a soule fault to dishonour GOD any where , but specially in his owne House . In estimating our owne wrongs we aggrauate them by this circumstance , Esay 26 Ier. 11. and shall we neglect it when we ponder the sinnes we commit against GOD ? Nay rather , the greatnesse of our contempt ariseth with the greatnesse of his Maiestie which appeareth in that place , and the more gratious he sheweth himselfe there , the more gracelesse are we if we yeeld him not a due regard . Now what doth that due regard require at our hands ? Surely that we bring not so much as the world into the Temple , we may not doe legitima in illegitimo loco ( saith St Austin ) we may not doe lawfull things in a place appointed for better vses ; Caelum est , Caelum ingrederis , Nilus . the Temple is Heauen , as you are taught before , when thou entrest the Temple thou must suppose thou art entering into the Kingdome of Heauen . Now in Heauen there is neither eating nor drinking , marrying nor giuing in marriage , buying nor selling , therefore we must neither thinke of , nor meddle with these things while we enter into that place . 1 Cor. 11 Haue you not Houses of your owne ( saith the Apostle ) or doe you despise the Church of God ? If euer , there it must appeare that though we be in , yet we are not of the world ; for as GOD hath chosen a Day , wherein to represent the time : so hath he chosen a Place wherein to shadow the state that we shall haue in Heauen ; our animall life shall then cease , and we shall enioy no other then that which is spirituall . And this is that which we should haue a tast of at our comming into the Temple , yea to the verie out-skirts thereof . To breed the greater respect of the inmost parts , the outmost are to be honoured , and I would that the Canons of the Church , and Statutes of this Land were obserued touching Church-yards ; if we did put off the world when we come thither , no doubt but we would be more free from it when we came within the Church . But the Church is lesse reuerend in our eyes , because the Churchyard is growne so contemptible ; for what more vsuall then therein to thinke of dealing in worldly things ? CHRIST would not endure it ( as you may perceiue in my Text ) I would we had some of CHRISTS zeale ; I feare , not onely superstitious Papists , but Iewes , yea Turks too will rise vp in Iudgment against vs , and condemne vs for this abuse ; for bringing the World into the Temple .

And if we may not bring in the World into the Temple , much lesse the Flesh and the Diuel , wanton eyes , and malicious hearts , for what communion hath the Temple of God with Idols ? and euerie lust is an Idol , yea , it is a verie Diuel . And yet Bedes complaint is true , Many come to Church which are so farre from hauing any mind to heare or pray , vt ea pro quibus orare debebant peccata augeant , that they run farther in arrerages while they should be by repentance and faith cancelling their Obligation ; they not onely dishonour that Temple wherein themselues are made Temples of GOD , but also adde to those ruins of their spirituall House , for the repaire whereof they should resort vnto these places ; Neither doe they , silly wretches , discerne the stratageme of the Diuel , he diuerts their attention from the Oracles of GOD , that they may not be put in mind of their dutie , and casts their deuotion into a slumber , that their drowsie prayers may not be able to pierce the Heauens , and then he knowes that if he can so ruine the Oracle and Altar of GOD in man , the masterie will not be hard , let him suggest what he will , he shall be beleeued by them , them that haue no better thoughts , yea , and obeyed too by them that neglect to call to GOD for grace . And indeed though he wish ill to the materiall Temple , yet his malice is most bent against the Spirituall , and he makes way to the abuse of the later by the abuse of the former , knowing that their reuerence doth liue and dye together , and he will easily make a House of Merchandize of vs , if he can bring vs to make a House of Merchandize of the Church .

But though neither of the Temples must be abused , yet our greatest care must be of the Spirituall , for the Type is inferiour to the Truth , yea , and if the Truth be abused , the contagion thereof will reach vnto the Type ( as we learne in Haggai ) where the polluted Priests are said to pollute the hallowed things .

But the Truth is either Christ or Christians , both Temples may be abused ; The abuse of CHRIST , and turning that Temple into a House of Merchandize , is a peculiar sinne of the Church of Rome , and well may we call the Popes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Basil . Epist. 11 Merchants of CHRIST , witnesse this verie yeere which Paulus Quintus hath made a yeere of Iubile , that is , of Merchandizing CHRIST ; for howsoeuer the Bull haue a specious Preface , deploring the iniquitie of the times , and the vengeance of GOD vpon the Christian world , and excites peoples deuotion to pacifie GOD , and diuert his wrath , yet seeing it giueth euerie man leaue to chuse his Confessor , and the Confessor power at his pleasure to commute penance , doe you not perceiue the Mysterie of Iniquitie ? The artificiall merchandizing of CHRISTS merits vnder the couert of the Popes Indulgence ? no doubt but GOD will so be well pacified , and Christian soules filled with heauenly comfort , Or rather the Pope sheweth himselfe to be that Whore of Babylon that makes merchandize of the soules of men . And indeed both in Hebrew and Greeke a Whore and a Merchant meet in one name Zona , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to note that they vse their merchandizing but to giue an opportunitie vnto whordome ; So doth the Pope make sale of these things but to draw men to resort vnto him , and commit spirituall fornication with him , fall downe and worship their Lord God the Pope . But GOD be thanked we haue better learned CHRIST , and are farre from turning that Temple into an House of Merchandize . I would we were as farre from abusing our owne , but we merchandize too much therein . Merchandizing in the Storie going before my Text is resolued into buying , selling , and taking money to vse , for there were that sold , and there were that bought , and there was a Banker ; And haue we not all these in our selues ? The World offers her wares vnto vs , and our Flesh hath a good will to trade with the World , but often-times we want meanes , and the Diuel is by as a Banker , and what wicked policies , and mischieuous deuices doth he furnish vs with , that we may not part without a bargaine ? seldome are we tempted with that which we affect , that we haue not too good opportunities to fulfill the lusts of the flesh , at least we shew that there is no want in affection , euen when we are excluded from the Act of Sinne , and that is plaine merchandizing in the sight of GOD , and abusing of his Temple that is dedicated to him ; So the ambitious , the voluptuous , the couetous doe turne their Temple into an House of Merchandize . And I would this were all , that we did onely merchandize in the House , I would we did not merchandize the House it selfe , merchandize the materiall House ; For how venall are sacred both places and things ? The Simonie that cannot be excused is growne to be a crying sinne , all the Sophistry that couetousnesse and ambition haue deuised will neuer wash away the guilt thereof that cleaueth to the consciences , nor kill the Canker-worme that eateth into the estates of those profane Merchants ; pereat pecunia tua tecum , St Peters doome vpon Simon Magus , hath pronounced a curse against that sinne .

If we may not Merchandize the Type , much lesse the Truth ; and yet how many sell themselues to worke wickednesse ? Esay is branded for a profane person who sold his Birth-right for a messe of pottage ; and no wonder , for his Birth-right was mysticall , he therein sold his right to Heauen , and therefore he found no place for repentance though he sought it with teares ; a fearefull thing . And is our case lesse fearefull if we sell our selues ? Our persons are mysticall , they are Temples of the Holy Ghost ; and are not we verie profane if we merchandize them ? doe we not run a desperate course ? and prostitute our sacred selues for things of nought ? A Heathen-man could say , Sen●●● . Nihil cuiquam vilius serpso , a man setteth lesse by nothing then by himselfe , Nostri essemus si haec nostra non essent , we would owne our selues , if we did not desire to be owners of the world . How many sinfull things be there in exchange for which if we should be demanded our Farme , or our House , we would haply answer Non tanti emam poenitere , I will not buy repentance at so deare a rate ; yet for those verie things we can be contented to giue our selues , and thinke , silly ones that we are , that we haue that verie cheap , which costs vs too too deare , too too deare ( I say ) if we know the price of a Temple of GOD , and set our selues at so high a rate as the honour GOD hath done vs requireth at our hands ; were we but reasonable men , we might not so vnder-value our selues as to thinke any worldly thing worth our either ciuill libertie , or our naturall life , how much lesse then may we equall any of these , yea , all these things vnto that Adoption of Sonnes , and consecration into Temples which are vouchsafed vs of GOD ? Well , if we doe not ( as we ought ) prize GODS fauour , GOD will ( as we deserue ) punish our contempt , he that destroyes GODS Temple , him will GOD destroy ; Prosaners of the naturall Temple haue had ill ends , and the profaners of the spirituall may not looke for good ; What CHRIST in regard of the naturall Temple did visibly , In Math. c. 21. that ( saith Origen ) doth he euerie day inuisibly concerning the Spirituall , and beleeue that if he shewed such zeale for the materiall , he will shew much more for the Spirituall , and if we regard not the Iudgement which he executed with a whip , he will one day set vpon vs with his two-edged Sword ; and if he strooke such terror into the wicked in the dayes of his Humilitie , iudge you what terror he will strike into them in the dayes of his Glorie ; and if we are ashamed of the disgrace of being cast out of the Temple , let vs feare the vengeance of being cast into Hell .

But I told you that this was a preparation for Easter , and it is for Easter that you are now to be prepared , and you see what your preparation must be , The materiall Temple must be rid of all profanesse , and so must the Spirituall too , purifie the place , purifie your selues , so may you with comfort eat of CHRIST our Passeouer which is sacrificed for vs ; and if all the doore-posts of either House be sprinkled with the blood of that Lambe , the punishing Angel will passe by vs , and the Plagues of Aegypt shall neuer seaze vpon vs . Away then with these things , away with Sheepe , and Oxen , the rich-mans worldly thought , away with Turtles , and with Doues , let not the world here possesse the poore-mans heart ; let both remember and shew that Holinesse beseeming GODS House for euer .

When CHRIST spake these words they were so powerfull that all that heard them did readily obey them , I cannot hope for such a Miracle , Leu. 19. but I will pray , That we may all haue grace so to keepe Gods Sabbaoths , Ps. 5. and reuerence his Sanctuarie , that comming into his House in the multitude of his mercies , and in his feare worshipping towards his holy Temple , we our selues may more and more become Temples of Grace , haue GOD dwell in vs vntill we are translated vnto him , haue the Oracle of Faith , vntill we are admitted vnto his blessed sight , and the Altar of Deuotion , vntill we attaine our euerlasting vnion : This the Owner of the House grant vs , through CHRIST , in whom we haue this honour to be Houses by the operation of the Holy Ghost the Architect of these Houses . To which one GOD in three Persons we render all honour and glorie now and for euer , Amen .

Blessed are they that dwell in thy House , O Lord , they shall euer be praysing thee .

A SERMON PREACHED AT GREENWICH . PSALME 32. VERSE 5.

5 J said J will confesse my transgressions against my selfe , and thou forgauest the iniquitie of my sinne . Selah .

THIS is one of the Psalmes appointed for this dayes Euening-prayer , and it fits well the season , For it is the second of those that are called Penitentials , and Repentance is , or ought to be , the most of our exercise this time of Lent .

But when we goe thereabout , it is our best way , considering our ignorance , and negligence , to endeauour the exemplification of some worthy Patternes , and a more worthy then king Dauid we cannot haue ; For , Regis admirabilem virtutem poenitentia fecit splendidiorem , as Theodoret obserues , that King was a manifold Worthy , but his worth did shine in nothing more conspicuously , then in the feeling acknowledgment of his owne vnworthinesse ; and his Doctrinall practise of that kind is the argument that is handled in this Psalme . Let vs looke then into it .

The Title is a briefe of the whole ; for Maschil being interpreted , is , a lesson of happy wisedome ; and no wisedome so happy as that which makes , or keepes our peace with GOD.

But these things are done , the one by Repentance , the other by Ob●dience ; these causes , with those effects , are the foure parts , whereinto we may fairely breake this Psalme .

My Text is found in that part which teacheth Repentance , for thereof Confession is a principall branch , and the doctrine of Confession is redoubled in this verse , whereof I haue chosen the latter clause .

So then , we haue now to doe with Penitentiall Confession , and are out of this Scripture to learne , what it is , and how it speeds . What it is , we shall see in King Dauids Practise , and in his Successe , how it speeds .

But more distinctly . In the Practise we are to consider the matter confessed , and the manner of confessing . The matter is Sinne , his owne sinne . Of this he had a sense , manifested by an euidence ; The euidence is a Confession , a penitentiall confession , for it layeth the blame where it is deserued , he confesseth against himselfe , and seekes reliefe where it may be found , he confesseth vnto the Lord .

He confesseth doe I say ? I say too much , for he was come no farther then Dixi confitebor , he did but professe his resolution , the action was to come . Thus farre the Text doth open his Practise .

In that which remaines it reports his Successe ; He sped remarkably well . Well , He in humilitie gaue glorie vnto GOD , and GOD did gratiously relieue him .

But marke here also the matter wherein , and the manner how . He relieued him in that which he confessed , in Sinne , the iniquitie of his sinne ; and this reliefe was a Release , it was the Forgiuenesse of that sinne .

But here obserue and wonder at the goodnesse of GOD ; King Dauids Practise was but a purpose , but his Successe is a performance ; so much is GODS mercie more forward then mans dutie . And is not this a remarkable Successe ?

Surely it is , and so much is signified by Selah ; for Selah interpreted morally is a note of some great and some constant truth , and such is that which is contained in my Text.

You see the particulars , whereof this holy Scripture doth occasion me to speake ; that we may all be the better for that which shall be spoken , let vs by GODS assistance , with Christian audience , listen againe vnto them as they shall now be vnfolded briefly , and in their order .

I begin at King Dauids Practise ; wherein the first thing obserued was the matter confessed ; and that is Sinne. Peccatum confitetur , vt Publicanus , non iustitias , vt Pharisaeus ; he appeares befor GOD in the humilitie of the Publican , not in the pride of the Pharisee ; He had many Prerogatiues , for he was a man after GODS owne heart ; the Father of faithfull Kings ; the sweet Singer of Israel ; a liuely Type of our Sauiour CHRIST ; but he fixed his eyes vpon none of these , neither came any of these into his mind , he remembreth nothing but sinne . And what doth this intimate , but that his guid was not nature but grace ? For by nature we not onely desire to heare from others , but also our selues would be Heralds of our owne vertues , yea and are contentedly deceiued by setting and seeing them in a false light , to haue others admire them , but specially our selues to dote vpon them . Euerie man naturally is a Laodicean , and thinkes himselfe rich , and increased in goods , and in regard of his spirituall estate to want nothing . But what our Sauiour CHRIST replyed to that Church , is spoken to vs all , Thou doest not know that thou art poore , wretched , blind , and naked ; No man doth thinke on these things by nature , and therefore when any man doth , it is a signe of grace , as it was in K. Dauid , that thought rather what he wanted , then what he had ; rather how vile , then how good he was .

And indeed where grace is , it fareth with our soules , as it doth with our bodies , If a man be sicke , haue he neuer so stately reabes , they cannot shelter ; haue he neuer so daintie fare , it cannot rellish ; haue he neuer so soft a bed , yet cannot rest , his diseased body feeles nothing but the afflicting peccant humour . Euen so when the remorse of conscience workes , all our guifts , be they neuer so great , they appeare not , they cannot couer our nakednesse , they cannot satisfie our haunger , and thirst , neither doe they ease our torture ; though we haue them , yet for the time we haue no vse of them , we see , we heare , we feele nothing but sinne ; as experience teacheth them that haue beene assistants to soules distressed in this kind .

But it is not onely Sinne , but P●shang , haynous and ennormous sinne that is here remembred ; King Dauid is as ambitious to amply●ie his sinne , as others are to amplysie their vertues , for this word sig●ifieth Reuolt , and Rebellion , the highest improuements that can be of sinne . You will acknowledge it , if you distinguish inter Legemet Legis latorem ; euerie trespasse is a violating of the Law ; but to set at nought the Law-giuer , and set our selues against him , what is it but High-treason ? If men satisfie particular lusts , they commit but particular sinnes , as in Theft , Adulterie , Murder , but Treason is vniuers●lis iniustitia , it includes all kind of ennormities . What then could King Dauid say more against sinne , then to make it the character of the sonne of Belial , that breakes GODS bonds , and casts his cords from him , & peruersè imitatur Createrem suum vt sibi ipsi lex sit , vsurps the Throne of GOD ?

Yea , because there is no neutralitie in this case ( for he that is not with GOD is against him ) and auersenesse from GOD , is attended with aduersenesse to him ( for rebellion is that whereat the Diuel aymeth in reuolt ) Sinne doth muster vs in the Armie of the Dragon , and ranketh vs with the malignant brood of the Serpent ; so much doth King Dauid signifie by this word , and by so amplifying , teacheth vs that we may no● mince sin , but as we consider the Law which we transgresse , so must we also the Law-giuer to whom our sinne doth reserre , and we shall find that commonly it is of a higher nature then we suppose , and is a plaine spirituall Treason .

Oh that all Adulterers , and Murderers would herein be Dauids Schollers , and then no doubt , but out of that detestation which they haue of Treason , they would profitably conclude , how odious they deferue to be in the eyes of GOD , themselues deserue to be , for the sin which King Dauid amplyfieth , is his owne , he makes bold in this case with none but himselfe .

It is a strange peruersenesse of our conscience to be sharpe sighted a farre off when we view others ; but to be purblind at hand , when we looke on our selues : our perspectiues multiply the motes that are in other mens eyes , and make them appeare as great as beames ; but the beames that are in our owne eyes , they so diminish , that they scarce ●●peare so bigge as moates : How doe we detest that in others , which we suffer in our own brests ? And how many would we send to Hell , for that where-with our selues hope to climbe to Heauen ? Sic nemo in sese tentat descendere , nemo ; selfe-loue is perswaded that all is well at home . But euerie man is best knowne to himselfe , and therefore euerie man should study himselfe most , and if he doe , though haply others be bad , yet will he find himselfe to be worse , and confesse with St Paul , 1 Tim. 1● . 〈◊〉 Sam. 24. Peccatorum ego primus , and say as this King doth in another place , I haue sinned , I haue done wickedly , but what haue these sheepe done ? No mans sinne will appeare greater then our owne . And so much of the matter confessed .

I come now to the manner of confessing . The word vsed by the Psalmist is borrowed out of the Law , Leuit. 5. and Numb. 5. and so alludes to the Ceremoniall Sacrifice , wherein the offerer was to lay his hand vpon the Sacrifice , in acknowledgement of what he deserued , and wherewith he was to be relieued . The words of my Text containe the Morall of that Ceremonie , which teacheth , that we must manifest a sense of our sinne , and in that manifestation , must first lay the blame where it is deserued , and then seeke onely to him in whom we may find succour . Confesse we must , that is the manifestation ; but the confession must be made against our selues , who onely are blame-worthy , and we must present our confession vnto the Lord , from whom onely we may expect succour .

But a little more fully to rip vp these points . The Septuagint hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which sheweth that in Confession there must be a concurrencie both of soule and body , and both must arraigne vs at the Barre , for it is verbum forense . If it were onely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the euidence of the tongue were enough , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports , that there is an inward sense of the outward euidence . And indeed St Cyprian telleth vs concerning the inward sense , that confession is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 conscientiae ; St Austin , that it doth pondus animi prof●rre ; St Ambrose , He that confesseth , ingemit cu●pae dolore , speakes with sighes and groanes that cannot be exprest .

And indeed this inward sense , must be the first step of Confession , and we must be resolued of that truth which is deliuered by Nazianzene , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is a principall thing in Confession to be touched at the heart .

But then ex abundantia cordis os loquitur , and therefore St Austin saith , that to confesse is ex occulto et tenebroso procedere , alluding to Lazarus his comming out of the graue , and to shew that indeed we detest sinne , a true penitent will vtter it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nazianz. so did Manasses , so did the prodigall child , and so doth King Dauid in this place . If any man be spare of speech in this kind , Tertullian will tell him , that dissimulatio est consilium contumaciae , it is to be doubted that he is not so out of charitie , but he may be reconciled againe to his sinne ; whereas Confessio error is is professio deserendi ; and he that outwardly and inwardly doth confesse , obligeth himselfe to forsake sinne , both to GOD and man . Obligeth himselfe , I say , for the verbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is iudiciall , and the obligation is the stronger , by how much the stipulation is more solemne ; and if the arraignment passe before GOD and men , there is no trauersing of such an Indictment , the Indictment which our selues put in , and our selues doe signe to be Billa vera .

But as Confession signifieth a giuing in of euidence , or rather the finding of the Bill of Indictment , so we must particularly see , against whom the Bill is found . King Dauid finds it against himselfe , he layeth the blame where it was deserued , and confesseth against himselfe . It was condemned long since for an Heresie in vnchast Martion , to hold peccata non voluntate sed necessitate patrari , with that maxime he thought to excuse his incontinencie . For the ground of this pretended necessitie men haue sought to opposite places , some to Heauen , and some to Hell ; the opinion is ancient that fetcheth it from either ; Adam was the Author of the first , he layd his sinne to GOD , The woman that thou gauest me , gaue me of the fruit , and I did eat . And no lesse ancient is that , that fetcheth it from Hell , Eue layd the blame vpon the Diuel , The Serpent ( said she ) beguiled me , and I did eat . These Masters haue had many Schollars ; I would they had not still ; But to the first the sonne of Syrach spake in his dayes , Say not the Lord hath caused me to erre , for he hath no need of sinfull men ; he is a GOD of pure eyes , and cannot behold wickednesse . And to the second St Austin , Non est hoc tollere sed geminare peccatum , the excuse is worse then the fault ; for as strong as the Diuel is , suadere potest , cogere non potest , he may verie powerfully commend it vnto vs , but it is neuer entertained but by our good will . So that we may spare much vnnecessarie paines of climing into Heauen , to know what GOD hath decreed ; or descending into Hell , to inquire after the Diuels power ; we must stay at home , and there sind the right partie , for man ( as Soloman speakes ) peruerteth his owne waies , and euerie man ( saith St Iames ) when he is tempted , is baited and led aside by his owne lusts ; so that the rhetoricall translatio criminis , whether it be de compendio , or per circuitum ( as St Austin speakes on this Text ) must haue no place in Confession , herein quo quis humilior , eo laudabilior , the lesse excuse , the more grace .

And if men in Confession may not deriue their blame to others , how much lesse may they vaunt of that which they doe amisse ? And yet how many are there which not onely some out their owne filthinesse , but also glorie in their shame ? Isay 3. The shew of whose countenance witnesseth against them , who discouer their sinne as Sodom did , Cap. 6. and desire not to hide it ; of whom GOD complaines in Ieremie , Were they ashamed when they committed abhomination ? They were not ashamed , neither could they blush . Too too many there are that set themselues down in the seat of the scorner , and thinke that it is their highest commendation not onely to haue sinews of Iron in their necke , but plates of Brasse on their fore-head , to be not onely incorrigible , but impudent also , whose sinnes that are indeed the workes of darknesse , are become so shamelesse as to walke abroad at noone day . Witnesse the blasphemies , the impurities , the violences that are so frequent obiects of euerie mans eyes and eares . But this is not to confesse against our selues , for to confesse against our selues , is to be humbled , not to be exalted ; it taketh downe our pride , and doth not hearten our shamelessenesse . This is the first branch of that euidence which we giue in , and it was the first thing noted by imposing of hands vpon the Sacrifice .

But there was another meant also , which was the pointing out of the meanes and person by whom we are relieued , and that is GOD , in CHRIST , which is taught in the second part of the euidence , the confessing to the Lord . To confesse to the Lord , is not to informe him of that which he doth not know , but rather ( as St Austin speakes ) Affectum nostrum patefacimus in te Domine confitendo tibi miserias nosiras ; we adde nothing to GODS knowledge , Chrys● , 5. but rather reueale our assection to GOD-ward . Confessio fraudis nostrae est laudis Dei , which the verie word Iadah in Hebrew notes , including in it both .

But the affection that we reueale in our Confession is double ; it is affectus timoris , and confidentiae , which looke to the two Artributes of GOD that temper his prouidence in gouerning the world , I meane Iustice , and Mercie ; for confessio peccatorum est testimonium conscientiae timentis Deum ( as St Chrysostome ) no man can doe it , but he doth acknowledge , and tremble at the lustice of GOD.

Yet not the Iustice onely doth affect him , but the Mercie also ; for confessio poenitentis , ad laudem pertinet ignoscentis , because , as we tremble when we consider GOD is iust , so considering that he is mercifull , we hope in him also ; Thus to seare , thus to hope , is to giue glorie vnto GOD , and to giue him glorie , is to confesse vnto him .

You expect haply , that importuned by the Romish Commentaries on this place , I should fall vpon the controuersie of Auricular confession , but I know that the Pulpit , especially in the time of Lent , is rather for Ghostly counsell , then for disputes , and therefore I forbeare ; onely giuing this note , that our Church doth not condemne it as simply euill , and therefore hath in the Liturgie restored it to its natiue puritie . Onely it were to be wished , that so farre as the Church allowes it , we would practise it , for I am perswaded that many liue and dye in enormous sinnes , that neuer made any vse of it , nor receiued any comfort from the power of the Keyes . The confessing to the Lord , doth not exclude confessing vnto man , so the due limitation be obserued . But enough of the Confession .

There is one point more to be obserued before we come to the Successe , and that is , that this confession of King Dauid was onely in purpose , he was come no farther then dixi ; a sense he had of his sinne , but he was not yet come so farre as to vtter it , though he was disposing himselfe thereunto .

But dixit was not onely verbum oris , but cordis also ; promptitudinem & alacritatem hoc verbo notat ( saith St Bernard ) he was willing and ready to make his confession , he adds , Saul dixit peccaui , sed quia non dixit antequam diceret , corde , priusquam ore , as King Dauid did , non audiuit Deus transtulit pec●atum tuum , he heard not so good newes from Samuel , as King Dauid did from Nathan , The Lord hath put away thy sinne .

The lesson rising hence is , pij non trahuntur ad Tribunal Dei , sed sponte accedunt ; knowing that there is no shelter against GOD , but onely in GOD , we must preuent our summons , and resolue vpon a voluntarie apparance .

Finally , putting the Purpose to the Confession , we see , that the children of GOD vse not to continue in their sinnes , but so soone as they are roused , the principles of grace doe worke , and they humbly shreeue themselues to GOD. And so haue you the first maine point in this Text , which openeth vnto vs King Dauids Practise .

I come now to the Successe thereof , which is the forgiuenesse of the sinne ; Where we may first see the difference betweene Tri●unals on Earth , and the Tribunall of Heauen . On Earth , Non est confessi causa tuenda rei , Confession is the cause of condemnation , it is not so at the Tribunall of GOD , there though it be not the cause , as Papists straine it , yet it is the meanes of absolution , Whereby you may perceiue , that the word here vsed is a phrase of the Gospell , and not of the Law ; For iudgements of men , tread the steps of the Law of GOD , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is no reliefe for a poore sinner to be found in the Law , he that will haue it , must seeke i● in the Gospel . And yet the word here vsed is borrowed out of the Law , but it is the Ceremoniall Law , and the Ceremoniall Law is , if not wholly , yet for the most part Gospel .

But more distinctly to handle this point ; We must obserue the Matter forgiuen , and the Manner of forgiuing . The matter forgiuen , is the Iniquitie of his sinne . It is disputed what is meant here by ●●●quitie , whether culpa , or poena . Some vnderstand poenam , and thinke that an allusion is made in this word vnto the message of Nathan , wherein GOD doth remit the heauiest stroke of his wrath , but yet retaines some part in punishing the child , and permitting Absolon to rebell and abuse king Dauids concubines ; so Theodoret , Deus non condigna poena Dauideni puniuit . Some vnderstand culpam , and will haue this phrase to be an amplification of that , as if Superbia defendens , or Taciturnitas celans , or Impietas contra Deum assurgens , or some such great guilt were meant by this phrase . But as I doe not censure these opinions , which may well stand : So I thinke the phrase lookes backe vnto that word which was in the Confession . The sinne confessed was Peshang , and this is but an analysis of this word ; for Gnaon Catai , what is it word for word , but the peruersenesse of my aberration ? Catah is an aberration from the Scope or Marke whereat we ayme ; all men ayme at felicitie , but most men stray from it , because they are not led by that Law that guides vnto it , the violating whereof is called Catah .

But some doe stray out of meere ignorance , and they onely breake the Law ; some out of stubbornnesse , which will not submit themselues to the Law-giuer ; these mens sinne is called peruersenesse , which GOD is said here to forgiue . So that Dauid did not confesse more against himselfe , then GOD includes in his pardon ; well may . GOD exceed our desire , he neuer doth come short thereof , if it doe concerne our spirituall , our eternall good ; as he doth exclude no sinner that doth confesse , so doth he except against no sinne , that is confessed .

You haue heard the Matter of the pardon , now heare the Manner . And the manner makes the Remission answerable to the Confession . The Confession had an inward sense , and an outward euidence , so hath the Remission ; For , GOD spake the word by Nathan to resolue king Dauids faith , but he also gaue a tast of his truth by working ease in King Dauids heart . Both are included in the word , but specially the latter , for Nasa signifieth to vnburden , as if the soule were burdened with sinne .

And indeed sinne is a burden , a burden ( as King Dauid else-where speakes ) too heauie for him to beare , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , heauier ( saith Chrysostome ) then any lead . And no wonder , For if euerie euill doe make a heauie heart , much more spirituall euill cloggeth the Spirits , makes a man sincke inwardly , and bow outwardly ; you can haue no better character of such a deiected soule , then that which we find in the penitentiall Psalmes . It is verie true , that many walke lightly , and skip frolickly , as if they bare no weight , though they be fraught with sinne , but the answer is plaine , Nihil ponderat in loco suo , while sinne resides in that part , which commits the sinne , it giues such content to the concupiscence that dwels therein , as being the desired obiect thereof , that it presseth not at all , neither is it euer burdenous till it be brought vnto the conscience , which onely hath an eye to discerne it , a scale to weigh it , and a sense wherewith to iudge of that weight ; and when GOD inhibendo , with-holding those vanities which hinder the conscience from weighing , and exhibendo , putting the whole measure of sinne into the scales , doth rouse vs , then the most carelesse , and the most senslesse , shall be driuen to acknowledge , that indeed it is a great burden . But the penitents comfort is this , that as he feeles it , so he hath one by whom he may be eased of it ; the putting on the hands vpon the Sacrifice did ceremonially testifie as much , but the morall thereof is in St Iohn , Behold the Lambe of God which taketh away the sinnes of the world , Qui tollit , a plaine translation of Nasa . But CHRIST speakes it more plainly , Mat. 11. Come to me all ye that labour , and are heauie loaden , and I will ease you . Where also we find , that it is the Lord onely that forgiueth sinnes . They spake truly in the Gospel that excluded all others , Lib. 5. cap. 1● . saying , Who can forgiue linnes but God onely ? St Irenie giues the reason , Quomodo rectè remissa peccata , nisi ille ipse in quem peccauimus donet remissionem ? He is the only I egislator ( as St Iames speaks ) and concludes , that he onely hath power to condemne and absolue . Therefore doth GOD , Esay 43 and 44 claime this as his peculiar ; it is the peculiar of his Word to acertaine our Faith , and of his Spirit to vnburden our Soules , and insteed of the heauinesse that did oppresse , to cheare vs vp with spirituall ioy .

Hitherto you haue seene a good correspondencie betweene the Co fession and the Remission : but now you must heare of a great difference , for Dauid was come no farther then Dixi , he had a good purpose to confesse , but of GOD , which is the searcher of the heart , he witnesseth , that he was come to Remisisti , granted the parden before it was asked ; so doth St Austin paraphrase these words , Vox mea in ore nondum erat , sed auris Dei iam in corde erat . And what is this but a proofe of that gratious promise which GOD himselfe hath made in the Prophet Esay , 〈◊〉 . 6 5. O●at . ● . Orat. 15. before they call I will answer , and while they speake I will heare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cryed out Nazianzene when he con●dered this ; But else-where he giues the reason of this celeritie , ●ra est opus alienum , when GOD is angry he goes against his owne natu●e , but eius proprium est misereri , it is as it were naturall to him to do good vnto men . You need no better proofe then the parable of the pro●igall child , man cannot be so forward to receiue good , but GOD is much more forward to bestow it , and what greater incouragement to confesse most humbly , then to obserue that GOD deales with a confessing sinner most gratiously ?

And indeed we ought to obserue it , for , which was the last point to be handled on the Text , the successe is remarkable . It is signed with Selah . Not to trouble you with the vse of this word in Musicke . The learned make hereof a double morall vse , for it is either a note of so ●e great thing , and then they render it by the superlatiue degree , or of some constant thing , and so the Caldee rendreth it , in aeternum . Both these morall vses sit our purpose , for the two maine branches of my Text , are great , and constant truthes . What is there in the Confession that is not great ? Is it not a great thing to see a man , so to put off selfe-loue , and pride , the properties of his corrupt nature , and not onely acknowledge himselfe to be , but also to humble himselfe as being a sinfull wretch ? To vse that rhetoricke wherewith he was wont to shift off his blame , in amplyfying of his owne sinne ? In being so charitable as to e●cuse all , the more to accuse himselfe , and the more to set forth GODS glorie , not to sticke , euen in the hearing of men , to be the publisher of his owne miserie ? This is great , but due .

But how much more great is it , to see GOD , the Iudge of man , so little to be moued with the heynousnesse of sinne , as to send a Prophet to comfort an humble sinner , yea , to send his Spirit to ease the broken heart , to take off the load from his Rebels , and lay it vpon his deare Sonne ? And herein to preuent him , who might well thinke himselfe happy , if he spead after long attendance ? Certainly these things are great , the more great , because not due .

But as they are great , so they are constant also , for what king Dauid did , must be done by all , and all in so doing may looke for the same success● Salomon hath a generall rule , Pro● . 28. He that hides his sinne shall not prosper , but he that confesseth them , and forsaheth them , shall find mercie . The Apostles confirme it , If we confesse our sinnes , God is faithfull to forgiue , saith St Iohn : and St Paul , If we would iudge our selues , we should not be iudged of the Lord . But the more is the pittie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there are many ( as Tertullian speakes ) which either deferre , Nazianz. or abhorre this worke of Confession vt publicationem sui , as if they should be too well knowne thereby , either to GOD , or men ; praesumo pudoris magis memores , quam salutis , more respectiue of a little false credit , then of eternall life ; whereby you may perceiue the truth of St Chrysostomes note , Inuertunt homines Dei ordinem , Diaboli instinctu , Deus enim pudorem dedit peccato , confessioni siduciam , but Diabolus peccato sid●●iam , confessioni pudorem ; the world hath too many spectacles of this peruerse dealing , to whom we may vse the words of Tertullian , Ne tu verecunde bonus qui ad delinquendum exporrigis frontem , ad confitendum contrahis ; Is it not fors●oth a goodly modestie to be impudent in sinne , and shamefast in the censure thereof .

But to what end doth man auoid this shame ? Surely to fall into a worse ; for he that will not be ashamed voluntarily , shall against his will be put to shame ; Certainly the shall at the last day , when GOD shall reueale all secrets in the sight of Angels and men . Yea , haply GOD will bring it to light in this world , for some men haue their maske taken off here , and their nakednesse discouered before they dye , so that it is ill prouidence è malis maximum , when we must choo●e one of two euils , to reserue our selues vnto the worst ; And whereas he which accuseth himselfe , need feare no accuser ; to spare himselfe , that he may haue many , and those that are much worse to accuse him .

But if a man be senslesse , that he will not prouide what is best for himselfe ; yet , let him not be so gracelesse , as to doe wrong vnto GOD , Peccator cum sis , Nazianz. accede vt glorifices Deum & occasionem praebeas , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ● Si dubitas accedere inhibuisti bonitatem , and we shall find , that GOD can worse brooke the contempt of the Gospel , then the breach of the Law .

Wherefore let vs listen to the Sonne of Syrach , Cap. 4 and not be ashamed to confesse our sinne ; let vs sowe in teares , that we may reape in ioy , for blessed are they which now mourne for they shall be comforted . Let euerie one of vs haue that good testimonie of our conscience , which Iob had , I haue not hid my sinne , Cap. 31 as Adam , conceiuing iniquitie in my bosome ; and we shall be able with King Dauid to pray , and pray with hope , Lord haue mercie vpon me , heale my soule , for I haue sinned against thee . If we follow Dauids practise , and say as he did , we will confesse our sinnes against our selues , vnto the Lord , we shall be able vpon our owne experience euerie man to boast of King Dauids successe , and to say , Lord thou hast forgiuen the iniquitie of my sinnes .

A SERMON PREACHED AT WHITE-HALL . LVKE 22. VERSE 60 , 61 , 62.

60 And immediately while he yet spake the cocke crew .

61 And the Lord turned and looked vpon Peter , and Peter remembred the word of the Lord , how he said vnto him , Before 〈◊〉 cocke crow thou shalt deny me thrice .

62 And Peter went out and wept bitterly .

THESE words were read this day in the Church , ●ent . and they are verie agreeable to the Season ; an Argument of Repentance to the dayes of Humiliation .

Now Repentance is here deliuered not in a Rule , but in an Example , but such an example as deserues our best regard , because the person is of principall note ; no meaner a man then St Peter is here presented vnto vs in the forme of a Penitent . Let vs then looke vpon him .

And if we doe , we shall see him here downe and vp , taking a fall , and ●ysing againe ; And indeed , Repentance is nothing but a rysing from a ●all ; Therefore we may well resolue St Peters Case and my Text into his Fall , and into his Rising . His fall ; Peter denyed Christ ; a sore fall , because from a high Rocke , and that Rocke was CHRIST .

That Fall was sore ; but it is made sorer , in that it was taken so soone , and so often ; Soone , before the cocke crew ; not many houres after he was fore-warned , and fore-armed . Often , before the cocke crew , Peter denied CHRIST thrice , being ouer shooes , he would ouer eares , and the ●arther he went , the worse he was : So Peter came downe ,

But he got vp againe , and the Text will teach vs of his Rising , first , What were the Meanes ; and secondly , What were their Effects . The meanes were two , one outward , another inward ; The outward was a timely signe ; The signe was the crowing of a cocke ; an ordinarie thing , but here seruing to an extraordinarie vse . And that signe was timely , immediately , euen while he was speaking , did the cocke crowe , no sooner was Peter downe , but he was put in mind of his Fall .

Neither was he onely put in mind by the outward meanes , but he was also by an inward made sensible thereof , euen by the helpe of CHRIST , CHRIST turned and looked ; the Workes seeme corporall , but indeed they are spirituall ; for he that turned , he that looked , was the Lord , and he turned and looked as a Lord , both Workes were spiritually operatiue ; Witnesse the Effects .

The Effects are as the Meanes were in number two ; each Meanes produced his Effect . The Cocke did crowe , and what came of it ? presently Peter remembred the words that the Lord saio vnto him , he acknowledged CHRIST to be a true Prophet , and gaue glorie to his truth . This is the Effect of the outward meanes . The inward meanes wanted not his Effect also , CHRIST turned , he looked , and loe , Peter is presently changed . He was ouer-bold , he now findeth his weaknesse , for he went out , he durst no longer abide by the Temptation .

Peter was senslesse , he now groweth tender hearted ; for he wept bitterly ; the floods of sorrow that ouer-whelmed his soule , gusht out in streames of teares that trickled downe his eyes .

There is one thing more in the Text which I may not omit , and that is the correspondencie of the rising to the fall ; Peter was quickly downe , before the crowing of the cocke ; and he was as quickly vp , euen as soone as the cocke did crowe . Secondly , Peter had meanes to rise , the cocke did crowe , CHRIST turned , CHRIST looked , and Peter did vse the meanes which he had , for he remembred , he went out , he wept . Finally , Peter endeauoured to make his Repentance as afflictiue , as his Sinne had been offensiue , for as he denied shamefully , so did he weepe bitterly .

You haue seene our Penitent , but not so throughly , but we may all desire to see him againe ; And verily , if with a reflecting eye we doe deliberately reuiew him , in him we may profitably behold our selues , behold what we are , behold what we should be , are in his fall , should be in his rising : GOD giue vs all such single eyes . I resume the Fall .

Peter denied CHRIST . Rom. 10 It is a rule of the Apostles , That with the heart a man belieueth vnto righteousnesse , and with the mouth he confesseth to saluation : whereby we learne that it is not enough for vs to stand in good tearmes with GOD , except we also let the world know what good he hath done for our soules ; we may forfeit the former , if we be not resolute in performing the latter ; CHRIST doth assure it in the Gospel , saying , that if any deny him before men , he will deny them before his Father which is in Heauen . This ground must guid vs in iudging aright of St Peters fall , by it you shall find that it was a sinfull fact , which that you may the better see , I will distinctly obserue the Fact , and the Sinne.

The Fact was a deniall ; but it was negatio duplex , a double deniall ; First , Negatio notitiae , and secondly , Negatio consortij ; by former verses we are directed so to vnderstand it ; First , he denyed that he had any acquaintance with CHRIST , and secondly , he denyed also that he had any dependencie on him . This was his Fact .

And this Fact was sinfull ; for it contained a plaine contradiction to his Calling , and his Conscience . To his Calling ; Peter was CHRISTS Apostle ; could he be one of CHRISTS Apostles , and not know him ? A chiefe Apostle , and haue nothing to doe with him ? A flat contradiction to his Calling . Neither to his Calling onely , but to his Conscience also ; For was not Peter the man that Matthew Cap. 16 confessed , Thou art CHRIST , the Sonne of the liuing God , and was well rewarded for that confession ? And had he not acquaintance with him ? A flat contradiction to his Conscience . Was not Peter the man that Matthew cap. 19. said , Behold we haue forsaken all and followed thee , and was warranted an exceeding gaine for a trifling losse , and had he no dependencie on him ? So that the denyall containeth two notable vntruths wherewith St Peter is iustly charged , and charging him therewith , we keepe our selues within the reasonable bounds which St Bernard hath set , Peccauit Petrus , De Gratia & libero Arbit . it is out of question that St Peter did sinne in denying , but yet he did sinne Non odiendo Christum sed se nimis amando , he bare no malitious mind against CHRIST , but was willing to sleepe in a whole skin . And that he might so doe , he suppressed the truth in his heart , and his tongue vttered these vntruths ; Wherefore his faith was still vnfained , and his loue vndoubted , but Constantia turbata est , his constancie was shaken ; Loue of CHRIST , and feare of danger had so shrewd a conflict , that the feare of danger got the vpper-hand of the loue of CHRIST ; So that though he continued inwardly a good man , yet durst he not out of the good treasurie of his heart bring forth his good things .

These are reasonable bounds , but they are diuersly transgrest ; for some doe racke , and some doe shrinke the sinne ; They racke it that in their Tracts De Apostasia Sanctorum put St Peter in for an instance , but put him in vniustly , because Apostasie is Christianitie dead at the root , whereas in St Peter it was onely withered in the branch . Others there are that shrinke the sinne ; euen among the Ancients some haue aduentured to excuse Peter from all fault , and , which is worse , they excuse him by a Mentall reseruation , or a secret euasion , Non noui hominem quem Deum esse scio , I doe not know him as a meere man , so much his words vttered ( as they thinke ) import , whereunto he supplyed in his mind , for he is more , euen the Sonne of the liuing God . But certainly St Peter was no Aequiuocator , and such Apologies can haue no Apologie ; St Hierome doth censure them roundly , but truly , They that so excuse Peter , doe necessarily accuse CHRIST , and make him a false Prophet , when he told the denyall of Peter , yea , they accuse Peter himselfe , as if he wept bitterly when he had no iust cause to doe so . We may not lye for GOD , much lesse for the Saints , neither may we discredit GODS truth to salue their credit with officious lyes ; the Legends of Saints , and the Liues of Popes are too often guiltie in this kind . Wherefore let it stand for an vnchallengable truth , Cribratus est Petrus , Peter ( as CHRIST fore-told ) was winnowed , and found , though not to be Chaffe , yet not to be without it ; He that walked on the Sea while it was calme , and when the storme arose began to sinke , set forth valiantly with CHRIST , but when he was put to try his manhood , Petrus non erat Petrus , he could not endure the winds and the waues that beat vpon him , the stone mouldred into sand .

But enough of St Peters denyall ; In him I told you we were to see our selues ; which that we may the better doe , I will obserue vnto you three kinds of denyers ; The first are those that professe themselues to be worse then they are ; such were the Libellatici , that signed their denyall with their owne hand , the Traditores , that with their owne hand , in token that they did deny , deliuered vp the Scriptures , and the Thurificantes , that redeemed their liues by sacrifising to Idols ; with whom we may range many of our Trauellors , who being sound in iudgment , prouide for their securitie by conforming themselues to such Religion as they find currant in the places where they come ,

A second kind of denyers are those which are worse then they professe themselues to be , of whom the Apostle speaketh , they haue a shew of godlinesse , but deny the powre thereof ; I will giue you a tast of them ; How many be there that hold the Articles of CHRISTS Incarnation and Passion , whose faith , if you doe measure by their liues , you cannot belieue that they doe belieue ? For did they hold CHRISTS to be their Sauiour , and his death the ransome of their sinne , would they so much profane these sacred Mysteries , as with the mention of them to obligege themselues not onely when they talke idlely , but when they vngodly auerre , or congratulate their ribaldry , and their villanie , then which impietie there is nothing more common ? We hold that we haue Communion with CHRIST , that we are Members of his Body , and Temples of his Spirit , but how many doe indeed deny that which they would seeme to hold ? For did they not , could they indure to make the Members of CHRIST , the Members of an Harlot ? And turne the Temple of his Spirit into a verie Stew ? Yet so doe all impure and vnchast liuers , though they thus farre professe that they know CHRIST , yet doe they deny him in their workes . If euerie man would goe to shrift to his owne Conscience , and make his Catechisme the rule of his Confession , I doubt not but his heart would often smite him at his own Barre ; by his own Verdict he would be found a manifold denyer .

There is a third kind of denyers that neither professe themselues good , neither haue any goodnesse in them ; this was wont to be a disease of vagrant and base persons , but now many descended of good parentage , and whose breeding hath been of the best sort , are growne sicke thereof , they are called , yea , and they glorie to be knowne by the fearfull Names of Roaring Boyes , and the Damned Crew : The Land groaneth vnder their Atheisme , for the repressing whereof , an Inquisition were mercifull Iustice , they sucke out the heart blood of all Religion , and make Sacraments , and sacred things the familiar subiect of their hellish rec●eations . Amongst other abuses , it were to be wisht that the State would take this crying one into most serious consideration ; For it is to be feared that our indulgence toward such incarnate Fiends doth prouoke , and will plucke downe GODS heauie vengeance vpon the whole State .

I told you that in St Peter we might behold our selues , behold what we are , and I thinke , by this time you see that many of vs are much worse then St Peter was ; for of the three kind of denyers ( whereof there are too many in the world ) we find St Peter in the first , and the first , if they be compared , doth plainly appeare to be the least ; Therefore we may well acknowledge our selues to be worse , though we cannot deny that he was bad .

He was bad , it is plaine in his Fall , which as I haue shewed you was a sore fall ; Sore , if there were nothing more in it then the denyall of CHRIST , but there was more ; the Text doth aggrauate the Fall two wayes ; First , in that it was taken so soone , Before the cocke crew , that is , not many houres after he was fore-warned , & fore-armed . Fore-warned , for CHRIST told him what would befall him , that his performance would come short of his promise ; that he would be so farre from dying for CHRIST , that he would flatly deny him . Neither did he onely so fore-warne him , but fore-arme him also , he gaue him Viaticum militiae spiritualis , the Sacrament of his Body and Blood , which being the Monuments of CHRISTS Passion , are the best hearthings against the Crosse . Secondly , he had CHRISTS consolatorie speech , Be of good comfort , I haue ouer-come the world . Lastly , he saw his exemplarie patience , the Captaine taught the Souldier how he should be resolute in this spirituall warre . But notwithstanding all these , behold Peter denyed CHRIST , and denyed him very quickly , more quickly then he should haue done if he had neither beene fore-warned , nor fore-armed .

You haue not heard all this first aggrauation ; For St Peter was not put vpon the Racke , neither was he so much as questioned by a Magistrate , they were but Scrui , Ancillae , certaine drudges or base persons that did question him , and these extnguisht all the vigour and courage that before appeared in him . This was quickly indeed , he fell very quickly , that vpon so small a temptation , and hauing so good prouision did deny CHRIST .

What shall we say to it ? Surely man is a mutable Creature ; as he was made of Nothing , so would he turne to Nothing againe ; neither doe we hast so fast to Nothing naturall , as we doe to Nothing morall ; we sooner cease to be good , then we cease to be . This defection began in Adam , of whom the Psalmist , Man being in honor had no vnderstanding , Non pernoctauit , he did not continue so much as a night , but became like the beasts that perish . Yea , he became Radix Apostatica ( as Saint Austin cals him ) a Root of that back-sliding which cleaueth to all his posteritie . Take an example or two . We read , Gen. 4. of the separation of the children of GOD from the daughters of men ; in the next storie that followeth is their confusion . Cap. 20. In Exodus GOD forbids the making of Images , and presently after we find that the Israelites made the Golden-Calfe : Ps. 7● . Dauid hath made a whole Psalme of this inconstancie of Israel . And we Ilanders are too like Israel herein ; for how quickly doe we shift the fashion , of our cloathes , of our dyet , of our manners , Cap. 6. and of our Religion also , All our goodnesse is but like a morning cloud ( as Hosea speaketh ) and as an early dew doth it passe away , in this we are all too like St Peter , that we quickly faile .

St Peter did not onely fall quickly , but he fell often also , Before the cocke crew he denyed thrice , this is the second aggrauation of his Fall . Bis ad cundem , is a Prouerbe teaching that he deserueth little pittie that stumbleth twice at the same stone , St Peter stumbled oftner , he added a third vnto two former fals . And verily so it is ; he that sinneth once , if he be left vnto himselfe , will sinne againe and againe , yea , of himselfe he will neuer leaue sinning . There are two reasons of it ; the first is Iudicium Dei , a iust iudgement of GOD is it that he that once yealdeth to sinne , should alwayes bend towards that whereunto he yealded , and become prone to doe what he hath done amisse .

The second is Veneficium peccati , the●e is a kind of sorcerie in sinne , which causeth that he that hath once tasted it , will retaine such a smacke , that he will desire to tast it againe ; the proofe is daily to be seene in those that are inordinate liuers , in whom to dayes sinne doth but worke a longing to sinne againe to morrow . Yea , not onely to sin , but to sinne worse and worse ; St Peter did not onely deny CHRIST , but his second denyall was worse then his first , and the third worse then his second . Sinne is said to be the sting of death ; Now you know that a sting doth enter by a sharpe point , and maketh but a little hole at first , but the farther it goeth in , it cutteth the larger wounds : Euen so sinne , the oftner it is repeated , the more is a man corrupted . And no maruell ; for the Principles of Conscience will grow more stupid , and he that sinneth a second time , will be more senslesse of that which he doth , then he was at first ; he that blusht at first , will by little and little grow impudent , and in steed of bewayling , will fall to defending of his sault .

Yea , and as the Principles of Conscience grow more senslesse , so doth Concupiscence grow more lawlesse , and he that at first had but a squemish appetite , will by little and little learne to sinne with greedinesse . Especially if he be in passion , as St Peter was , for that betrayeth all the succour which reason would offer , if man through hardnesse of heart be not growne vnreasonable .

There is one thing more which the Fathers handling St Peters fall remember , and that is the Cause why so worthy a man as St Peter was , tooke so grieuous a Fall ; they obserue in him first Confidence , and secondly Negligence ; Confidence in himselfe ; he thought himselfe to be a iollier man then indeed he was , and thought he could doe much more then indded he was able to doe : We cannot be bold of our strength in ciuill matters , whereunto is required onely the generall assistance of GOD , so St Iames tels vs ; Goe to all ye that say to day and to morrow we will goe to such a place , or such a place , and buy and sell , &c. whereas you should say , if GOD will , if we liue , &c. Much lesse in morall , or spirituall things , which are not performed without a speciall grace . Captus amore de virtum suarum otentia non cogitauit . Aug. de Gl●● . Dei , l. 14. c. 19. But St Peter was so farre carryed away with the zeale of his loue , that he cast not vp his accounts , neither did he inquire into his abilities , but thought he was able to doe as much as he would ; such presumption of his owne strength was GOD pleased to checke with the permission of his fall . And we doe commonly stumble soonest , when we grow ouer-weening of our owne selues , and mind more our perfection , then our imperfection .

A second reason of his fall was St Peters Negligence in seeking vnto GOD , which commonly followeth vpon Confidence in our selues ; CHRIST bid him with the rest watch and pray lest be entred into temptation , and withall gaue him a reason , which was a secret reproofe of his Confidence , the Spirit is willing , but the Flesh is weake ; but St Peter did as little follow the counsell , as he did heed the reason , For he grew presently drowsie headed , and drowsie hearted , in steed of watching he fell a sleeping , and his deuotion slumbred as well as his eyes ; And what wonder if he tooke a fall , that for want of prouidence might so easily be surprised ? The best way of standing out in temptation , is out of our distrust in our selues , to commend our selues to the helpe of GOD.

I conclude this point with this religious Caution , haec nos protulimus non iustos culpando , &c. I would not haue any man mistake , or thinke that I haue amplyfied St Peters fall out of any purpose to dishonour the blessed memorie of that glorious Light of the CHVRCH ; the Holy Ghost related it , & I haue insisted on this Text for a better end , First , Vt consideremus , that we might take notice of the frailtie that cle●ueth to our sinfull nature , from which the best are not alwayes , nor altogether exempted . Secondly , Vt horreamus , that we may tremble wh●e we see how preualent temptations are when GOD is pleased to leaue a good man vnto himselfe . These be the vses that we should make of such examples , and suppose that other mens cases may likewise be our owne ; we may fall , as they haue done .

As we may fall , so we should rise againe ; St Peter did , and he is therein proposed as an example vnto vs , you shall find it in the second part of my Text. I now come on vnto it . There are two carnall Affections that are hinderers of our constancie in the Christian Faith , Loue and Feare both of the World ; but of these two the forwardest to fall , and feeblest to rise is Loue ; Feare renounceth not so farre , and it leaueth more hope of amendment ; And why ? The loue of the world quencheth the Faith that is in the heart , but the feare of the world onely stayeth vs from confessing it with our mouthes ; so that the loue maketh vs sinne willingly , but feare vnwillingly ; yea , loue maketh vs inwardly to prize the world aboue CHRIST , but feare maketh vs onely to deny CHRIST , that we may escape the malice of the world . Whereupon it commeth to passe that of the three kinds of denyers of CHRIST , which I described before , though all may recouer , yet they that fall through the loue of the world , recouer more hardly , and they recouer more easily that fall onely out of the feare thereof . And such was S. Peters casu ; I pray GOD that ours neuer be worse ; it will be likely that as he , so we also will not so fall , but that we will rise againe . But let vs behold his Rising , behold the meanes , and behold their effects .

The meanes were two , whereof the first was outward , a timely signe ; The signe was the crowing of a cocke , an ordinarie thing , but by our Sauiour vsed to an extraordinarie end . It is familiar with GOD so to deale ; I will instance onely in the Sacraments ; Water a common Element , yet designed to be a Bath of Regeneration ; Bread and wine , our daily food , yet consecrated to make vs partakers of the Body and Blood of CHRIST ; to shew his power , GOD doth so honour the meanest of his Creatures , and for their vse teacheth vs to giue them their due regards .

But I must not forget that there is some Analogie to be obserued in the Creature when it is called to serue the power of the Creator . CHRIST here maketh vse of the crowing of a cocke , but see how fitly it serueth his turne . The cocke crowing is , as it were , the harbinger of the Sunne , it giueth warning vnto men that the Sunne is repairing vnto their Horizon , and ready to dispell the darkenesse of the night by shedding forth his beames vpon the face of the Earth . Now CHRIST is the Sunne of Righteousnesse , and whither he commeth , thither commeth light , spirituall light ; he was comming to S. Peter after the mid-night as it were of his fall ; and of this he gaue notice to S. Peter by the crowing of a cocke .

But what is this to vs ? I will not insist vpon signes in generall , by which GOD is pleased familiarly to put vs in mind of our dutie , or let vs see the state wherein we stand ; I will keepe my selfe to the AlI gorie which the Fathers make of this signe . They tell vs that GOD hath granted to euerie member of his Church two crowing cockes by which he doth awaken him when he falleth into a spirituall sleepe ; and they are Concionator , and Conscientia , the Preacher outwardly , and the Conscience inwardly doe or should serue for morall crowing cockes . Nathan was such a cocke vnto Dauid . Ionah vnto Nineueh , S. Peter to the Iewes that crucified CHRIST , when they called them to repent , and returne vnto GOD. And Christian people ought also to esteem their Preachers such , they must esteem them as crowing cocks , whose vovce soundeth nothing but this , Eph. 4. Surge qui dormis , Awake thou that sleepest , stand vp from the dead , and IESVS CHRIST shall giue thee light ; Rom. 13 they tell vs that our night is past , and our day is come , therefore we must cast away all workes of darkenesse , and put vpon vs the Armour of light .

Besides this outward crowing cocke , euerie man hath another that croweth within him , that is his Conscience , it is said to be a thousand witnesses , and the Sonne of Syrach doth tell vs , that from it we shall learne more then from seuen watchmen that are set on a Tower ; And verily many a man would sleepe vnto death , were he not often rowsed by this Cocke . Wherefore though CHRIST tooke extraordinarie care of St Peter , we may not thinke that he doth neglect vs , that hath prouided that which outwardly and inwardly doth awaken and rouse vs ; he hath not left vs destitute of crowing cockes .

But I told you the Cocke did not onely crow , but crowed timely , it was a timely signe that CHRIST gaue to St Peter , immediately euen while he was speaking did the cocke crow . Peter was denying him , forswearing him , cursing , and in the verie heat of his sinning the Cocke crew . We can haue no greater proofe , that the mercie of GOD is free , then when we see a man reclaymed , euen then when he is most transported with his vnruly affection . And GOD hath magnified his mercie thus more then once , it was St Pauls case also , he was breathing out threats , and enraged to make hauocke of the Church , when a light from Heauen shone about him , and by a mercifull violence brought him to bethink himselfe . And haply , if euerie one of vs obserue the course of his life , he may remember that some good Sermon working some religious inward motiues , hath made him step backe , while he was stepping rashly into the pitfall of the Diuel . Assuredly when we are once going , there would be no staying , if we were not by so prouident a hand , and by so gratious violence , seasonably held backe . Wherefore we must acknowledge it as a speciall benefit of GODS mercie , that he then commeth in with his helpe when we are past hope .

Theophylact goeth one step farther O bonitatem ! Etiam cum ligaretur , etiam cum negaretur , non neglexit discipuli salutem ; How wonderfull is the goodnesse of CHRIST ? When his enemies were binding him , he tooke care to loose St Peter out of the snare of the Diuel ; yea , while S. Peter was denying him , ashamed of his bands , CHRIST was not ashamed of S. Peter , but recouered him out of the iawes of the Lyon , as one of his deare Sheepe ; A great improuement of CHRISTS compassionate bowels , and incouragement vnto all , that haue they been neuer so enormous sinners , CHRIST will be to them , as he shewed himselfe to S. Peter a most mercifull Sauiour .

You haue heard the outward Meanes , I hasten now vnto the inward . The inward Meanes are CHRISTS helpe , he turned and looked , that which he prayed for in this Chapter , that Peters faith should not faile , he performed now . It is disputed , whether these Acts were corporall , and the iudgement of Diuines are different ; but all agree that they were spirituall also , if it be granted that they were corporall . S. Austin argueth it from the Title that is here giuen vnto CHRIST , which is , The Lord ; CHRIST was now at the Barre , in the eye of flesh and blood a poore prisoner , yet doth the Holy Ghost honour him with the name Lord , and else-where calleth him that was crucified , The Lord of Glorie , The Lord of Life ; that present condition of his manhood did not derogate ought from the glorie of his Godhead , that wrought answerable to its power , when CHRIST seemed to be altogether in the power of others ; it wrought vpon the soule and conscience of S. Peter , and did there presse him being so farre gon with , Petre vbi es ? bethinke thy selfe , O Peter , what is become of thee , and what is done by thee .

But let vs take these Workes a little a sunder , Christ turned vnto Peter ; then was CHRIST before turned from him ; And indeed so he was ; propter arrogantiam , saith S. Basil , by reason of his presumption who had vaunted that though all men were offended , yet would not he be offended . When children begin to goe , they vse to be so well conceited of the strength of their legs , that they need not any help of their Nurse ; to let them see their folly , the Nurse will leaue them to themselues , that so smarting by a fall , they may the better be brought to find what need they haue of their Nurse . The best of vs are but Babes in grace , yet doe we thinke that we can stand of our selues , yea and run the wayes of GOD also ; GOD doth refute vs by our owne experience , and by this Mistris of fooles maketh vs better knowne to our selues . But though he leaue vs for a time , yet doth he not forsake vs for euer , no more then a Nurse doth the weakling child ; she maketh vse of one fall to keepe the child from many , and GOD doth make vse of our sinning to make vs see how prone we are to sinne . And this is that which is meant by Christs turning , his turning to vs is nothing else but his renewing of grace in vs , Ps. ●5 . Ier. 31. it is a quickning Conuersion , such a turning as worketh repentance .

As Christ turned , Leo de Passione Serm. 9. so he looked ; that was spirituall , and so this , he not onely looked on , but into S. Peter , and it was an operatiue looke . Before I told you that the crowing of the Cocke did fore-tell the approaching of the Sunne ; Now the looke of the corporall Sunne when it shineth vpon the Earth , doth carrie with it a quickning influence ; it putteth life into the Earth , and all things are the better for the looke thereof . The same must you conceiue of the Sunne of Righteousnesse , his looke , gratious looke , is such , as that it infuseth grace into the soule , and transformeth the person on whom he looketh . You will easily acknowledge this truth , if you looke to the Effects . I come then to them .

The Meanes were two , and so are the Effects that proceed from them ; each Meanes produceth its Effect , for CHRIST doth not vse his Meanes in vaine . The cocke did crow , and presently Petr remembred the words which IESVS spake ; Plato in Cr●t . this was the Effect of the first Meanes . Our memorie is a good Storehouse , but no good Steward ; it layeth vp much , but of it selfe dispendeth nothing ; it needeth some helpe to make vse of her store ; the speculatiue memorie doth ; but the practicke much more . How many be there whose memories are richly stored with excellent rules of life , whereof in their life they make no vse ? their memorie doth not offer them when they haue occasion to be doing : as if they had neuer knowne Commandements or Creed , they liue like Infidels , and like sonnes of Belial . Wherefore as the eye of the body needeth the light of the Sunne to rayse and conuey the visible species vnto it : Euen so doth the eye of our vnderstanding need the light of the Sunne of Righteousnesse to stirre vp , and present vnto it the Principles of Grace , whereof it hath need in the ordering of our life : without this actuall grace our memorie will neuer make vse of her habituall .

But there is a double vse of memorie , the one is Praeueniens peccatum , the other is Subueniens peccato ; The best vse of memorie were to suggest good rules by which we might auoid sinne , and doe nothing which is displeasing vnto GOD. But this memorie doth often faile vs , and it is too common a fault to set our selues on worke before euer we thinke whether the worke be such as is fit for vs to doe ; seldome doth our memorie serue vs to preuent sinne ; and wretched were our case , if we had not memoriam subuenientem , a memorie that doth call vs to an account , and after-thoughts to reueiw our actions ; if the Cocke did not crow after we are downe , and we were not thereby put in mind of our fall . But , GOD be thanked , we haue the benefit of this after-memorie ; and it is the first step of our rising againe . It was to St Peter , he did not mind CHRISTS warning to keepe him vp , but he called it to mind when he was downe ; then did he remember that he had beene fore-warned , and gaue glorie vnto CHRISTS truth ; he acknowledged that the euent had proued him a true Propher . You are bound to the Ministers , not onely for their informing , but for their reforming paines also ; not onely for teaching you what you should doe , but also for laying to your consciences what you doe amisse ; we often tell you of your frailtie , and that you are by nature prone vnto sinne , but you heare vs with a deafe care , euen as deafe an eare , as St Peter heard CHRIST ; I would CHRIST would say vnto our memories Ephata , as he did to St Peters ; and as he , so we ( after we are downe ) would remember our selues , and confesse that we are not challenged in vaine ; that we our selues are monuments of humane frailtie ; and they that tell vs , when we are in the heighth of our selfe conceit , that we will proue such , doe not prophesie what our life doth not iustifie . If we be so ingenuous , such a Remembrance will set vs forward to performe the acts that are required in repentance ; which are the Effects of the second Meanes .

The second Meanes are CHRIST turned and looked ; and what followed thereupon ? Surely Peter presently became another man ; He had beene verie bold , but now he began to find his owne weaknesse , Praesumens Petrus ignorauit se , negando didicit se cognoscere ; while Peter thought well of himselfe , he was a verie stranger to himselfe ; but he grew better acquainted with himselfe after he had denyed CHRIST ; in witnesse whereof he went out ; he would no longer conflict with that by which he had beene foyled . Occasions of euill are shrewd stumbling blockes ; he that will not fall must be afraid to come nigh them ; In this case Basils rule is true , Nihil formidolosius quam nihil formidare , none are in more fearfull case , then they that are foole-hardy ; Et in securitate periclitatur fides , he wrackes his faith , that is bold , when he may decline , to put it in danger ; that will touch pitch , and thinke he cannot be defiled ; carrie fire in his bosome , and thinke he cannot be burnt ; Peter came into the High Priests house , onely out of the loue of CHRIST , and yet he fell ; And shall we be able to stand , that out of a loue of the World , thrust our selues into the temptations thereof ? I would all that dote vpon the baites of sinne were as timerous , as St Peter was , and would not so rashly hazard themselues ; men would not so often be ouertaken with the vanities of this life , they would not so often relapse into sinne .

Peter went out , not onely out of feare of that which might be done , but also out of hatred of that which he had done ; he cannot be said truly to repent that continueth on his enter-medling with that which caused his sinne whereof he doth repent ; Godly sorrow for what we doe amisse , is ioyned with a perfect hatred of that which did seduce vs ; otherwise we should wash our selues that we may be defiled againe ; and that we might surfet againe , ease our stomaches of that which did surcharge them ; and so ( as it is in the Prouerb ) returne like Dogges to our vomit , and like washt Swine to our wallowing againe in the mire . Peter did not so , he went out , in detestation of his sinne , he abandoned the place that gaue occasion thereof .

Neither did he onely goe out , but he hastened out ; so some interpret the word in St Marke . And indeed feare and hatred adde wings vnto our feet , and will turne our going into flying ; and he that is slow paced , doth betray his good-will towards sinne ; and that he doth neither hate or feare it as he ought . And verily such Snailes are all vnwilling Penitents , they thinke there is no reason why they should make speed , yea , why they should stirie at all ; most are like vnto Lot's sonnes-in-law , who when they were wisht to be gone , because GOD would destroy Sodome , thought that Lot did mocke them . And we are thought oftentimes to be but merrie-men when we tell you that GODS Iudgement hangs ouer you , and therefore it is high time for you to forsake your sinnes .

They that are not so bad as Lot's sonnes-in-law , yet will be as vnconstant as Lot's wife , who went out indeed , but yet looked backe to Sodome : so doe they giue ouer their sinnes , but as those that are sorrie for that they haue parted companie with them : You haue an excellent proofe hereof in the 18 Chapter of the Reuelations , where the destruction of spirituall Babylon is related : The Kings that had committed fornication with her ; the Merchants that had bought of her commodities ; the Mariners that had made long voyages to her ; all went out ; but being out they looked on , not reioycing , as the Saints there doe , but lamenting , and mourning , and crying out , Alas , alas for that great Citie . Where sinne is , there is Babel ; For what is Babel , but confusion ? And what doth more confound then sinne ? And yet doe we no more willingly part from sinne , then those persons did from Babel .

There is one cause more of Saint Peters going out , and that was , that he might haue more libertie to performe the second Act of Repentance , and weepe bitterly . Theophylact doth interpret the word in Saint Marke , Obuelauit se , he couered his head . And indeed so were malefactors vsed in the Easterne Countreys ; you read it in the storie of Haman , and haply so much is meant in this Chapter , where our Sauiours face is said to haue beene couered . In the West-Countrey they had also the like custome , as appeares by that clause in the capitall Sentence , Caput obnubito , vaile his head ; so that Saint Peter did iudge himselfe by that Ceremonie to be a sonne of death , and as a sonne of death did he bewayle himselfe .

Adde hereunto , that solitarinesse doth argue sinceritie in our Repentance ; for Ille dolet verè , qui sine teste dolet ; he cannot be thought to dissemble , that calleth no witnesses of his griefe , but onely GOD , and his holy Angels .

Finally , He that is solitarie will mourne not onely more sincerely , but more freely also ; he that is alone hath nothing to restraine him , but , if euer , he will then poure forth his soule before GOD , grouell in dust and ashes , bathe himselfe in his owne teares , and with sighes and groanes that cannot be exprest , often interrupt his penitentiall prayers ; In a word , he will in the best fashion performe the last Act which here we read of in St Peters Repentance , he will weepe bitterly .

Percussit Petram & effluxerunt aquae ; Peters heart in the heat of his denying seemed to be as hard as a rocke , but when CHRIST with his Spirit toucht Peters heart , it melted into teares , as the rocke did into waters when Moses strucke it with the rod of GOD.

But in this Act of weeping bitterly we must obserue that the bitternesse was in the soule , the teares came from the body . No doubt but Peters heart was ouer-whelmed with sorrow while he was in the High Priests Palace ; and you know that Strangulat inclusue dolor atque exaestuat intus , and it cannot be eased , except the heart be vnburdened by teares . But we must take heed that we doe not seuer the soule from the body when we bewayle our sinnes ; yea , the heart must begin to the eyes , the bitternesse of the heart , must goe before the weeping of the eyes ; otherwise we know that of teares the Poet hath long since noted , Hae simulare docentur ; hae quoque habent artes ; many shed Crocodile teares , and hypocriticall , which cannot be reckoned amongst true Penitents . Often-times the body cannot weepe , though we would neuer so faine ; the reason may be in the temper thereof ; but if there be a rationall sorrow in the heart , GOD accepts the will insteed of the act , and will impute teares vnto vs , though we neuer shed them .

This act of weeping bitterly is no indifferent thing , but a prouident rather ; for weepe and sorrow we must for sinne , either here , or hereafter ; Luke 1● . Math. 33. and that we may not weepe hereafter , either in Iudgement when we shall be reiected , or in Hell when we shall be tormented , we must weepe here , and let the bitternesse of sorrow succeed in the place of the sweet fruit of sinne .

The last note therefore that I will giue vpon this Act is the Effect hereof ; For there are comfortable and vncomfortable Teares ; Esau did weepe when he had sold his Birth-right , but he found no place for repentance though he sought it with teares ; but St Peters had a happier issue , Aust. Cons. l. 3. Filius tantarum lachrymarum perire not potuit , he that wept so bitterly , did not faile to speed of grace ; his teares did wash away his sinnes . The Fathers compare them to a Baptisme , not meaning that they restore our adoption againe , but onely that they release the suspension thereof ; neither meane they to preiudice the worke of faith which must goe before ; but to shew what GOD moreouer expects of vs , and what he accepts in vertue of our faith . And verily , the CHVRCH hath euer held that the lesse excuse we haue for our sinne after Baptisme , the more humiliation is expected from vs ; and vpon our humiliation , In Ps. ●1 if we be faithfull , we may promise our selues restitution into the fauour of GOD. Thy sinnes ( saith St Chrysostome ) are written in a Booke , and thy teares are as a spunge ; weepe , and thy sinnes will be blotted out , and there will no record Remaine extant against thee . Were it not for this reliefe , the Nouatians opinion would hold current , and there would be few that could haue hope that after their fall they should rise againe .

The last point of this Text remaines , which is the correspondencie betweene the rising and the fall , which I told you consists in three points .

First , Peter was soone downe , and soone vp ; the same night that he was wounded , he was healed ; and cured the same night that he fell sicke : many perish through their procrastination , and their case becommeth desperate before they enter into consideration thereof ; no sooner did the cocke crow , CHRIST turne and looke , but Peter came to himselfe . But what doe we doe ? What vse doe we make of the time giuen vs to repent ? How little doth aduersitie , prosperitie , words , stripes preuaile with vs ? We are so farre from repenting quickly , that we doe not repent at leasure . And what is the reason ? We doe not make vse of good meanes whilst GOD doth grant them vs ; The Cocke did crow , and Peter did remember ; CHRIST turned , and lookt , Peter went out and wept bitterly ; he did not receiue the grace of GOD in vaine . It were to be wisht that we did herein resemble him , and not frustrate either the outward or the inward Meanes . Esay 47. But the Minister may complaine , I haue laboured in vaine ; I haue spent my strength in vaine ; Yea GOD himselfe may complaine , Rom. 10. All the day long haue I stretcht forth my hand vnto an vnbeleeuing and gaine saying Nation .

Or if we are not so gracelesse as to neglect the two former correspondencies ; certainly it is a hard thing to find the man that is like to St Peter in the third , and proportioneth his Repentance to his Offence . Great faults should not be a little sorrowed for , but we should afflict our soules for sinne , as much as we haue solaced them therewith . Certainly St Peter did so . Yea Clemens Romanus obserueth that St Peter euerie night about the crowing of the Cocke did rise and pray with teares vntill the morning . If he did lament so vncessantly , in whom inward pietie did not faile , but onely the outward constancie was shaken ; what should we doe that sinne so willingly , and with so high a hand ? We should better obserue , and obserue more dayes of Humiliation then most of vs doe . Bitter teares , if euer , are now most seasonable ; not onely the compunction for our owne sinnes , but compassion also towards the distracted Churches woefull calamitie doth importune vs for them . We make grieuous lamentation for a friend , if his soule be departed from his body ; but who is much troubled for himselfe when GOD by sinne is driuen from his soule ? If but a neighbours House , or some small Village be laid wast by casualtie of fire , as many as heare of it , are moued with compassion , and readily afford some succour ; But how many Townes , yea Countreys , Members of the Orthodoxe Church are exhausted , and made desolate by famine , sicknesse , the attendants vpon the blood-thirstinesse of the Sword , and there are few Samaritans that haue any Bowels ? All like the Priest and the Leuite passe by , yea , and passe ouer these troubles , as if they did nothing concerne them ; but onely to administer Table-talke , or fill vp the wast of their idle times . I will onely remember you of GODS censure of such stupiditie ; And I pray GOD it may make vs all more sensible of our owne , and of the Churches case . In the day of the Iewes calamitie did the Lord God of Hosts call to weeping , and to mourning , to baldnesse , and to girding with Sack-cloth , and behold ioy and gladnesse ; slaying Oxen , and killing Sheepe ; eating flesh , and drinking wine ; Let vs eat and drinke for to morrow we shall dye ; So said those senslesse wretches : But it was renealed in mine eares ( saith the Prophet Esay ) by the Lord of Hosts ; Esay 22. surely this iniquitie shall not be purged from you , till you dye ; saith the Lord God of Hosts . He said it to them ; and in them to vs ; happie are we if other mens harmes make vs beware .

But I conclude . This Text is an example , and an example is the easiest doctrine for apprehension , and most powerfull in operation ; so that if we doe not learne it , there is something amisse in our head ; and there is something amisse in our heart , if we be not the better for it .

Wherefore let vs all turne to him , and humbly beseech him , that we may be made mindfull of our frailtie , and set in a good course of our penitencie , that we may be as apt to rise , as we are to fall , and iudge our selues as seuerely , as we gracelesly offend our God : So may God accept our teares , clense our soules , and make vs all as he did repenting Peter , his faithfull seruants in this world , and glorious Saints in the world to come .

A SERMON PREACHED AT GREENWICH . MATTHEW 3. VERSE 16 , 17.

16 And Iesus when hee was baptized went vp straight way out of the water , and loe the Heauens were opened vnto him , and hee saw the Spirit of God descending like a Doue , and lighting vpon him .

17 And loe , a voyce from Heauen , saying ; This is my beloued Sonne in whom I am well pleased .

IN this dayes Gospel our Sauiour CHRIST taught Nicodemus , Ioh. 3. that Except a man be borne againe , or from aboue , he cannot see , he cannot enter into the Kingdome of Heauen , and St. Iohn the Apostle teacheth how a man may know whether he be so borne againe , or no. He that beleeueth that Iesus is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Christ or Anointed of the Lord , is borne of God . Now a fairer proofe of that Article , or a more sufficient warrant for our saith therein , the whole Bible doth not yeeld , then that which was deliuered at the Baptisme of CHRIST , and is contained in those words that now I haue read vnto you . For here you must , ( my Text doth will you so ) behold GOD the FATHER anointing Iesus of Nazareth with the Holy Ghost and with power , as St. Peter speaketh Acts 10.

And see with all how wel the Text fitteth the time ; for this is Trinitie Sunday , and what is the Text but a report of the cleare , the comfortable presence & concurrence of the blessed Trinity in Sacring Iesus to be the Christ . Here is Pater in voce , Filius in carne , Spiritus Sanctus in columba ; the Sonne in our nature receiues the Vnction , the Holy Ghost in the shape of a Doue becomes the Vnction , and the Father in a voyce from Heauen beareth witnesse to the grace that floweth from that Vnction . In this great worke euery Person beareth his part .

But more distinctly in this Sacring of Iesus wee may learne from my Text , First , What were the circumstances : Secondly , What was the substance of it . The circumstances were two ; First , the Time ; when Iesus was baptized ; Secondly , the Place , without the water , or vpon the Riuers side , for Iesus came straight way out of the water , and loe , &c.

In the substance we shall see , first Quis , who it was that was Sacred , it was euen the same Person that was baptized , the Sonne of GOD in the nature of man , it was Iesus . Secondly , Quo modo , how this Sacring was performed , it was performed Signo visibili , & verbo audibili , with a visible signe , and an audible word .

The Signe commeth first in the Text , we are told what it was , and what it ment ; It was the shape of a Doue ; and by it was ment the Spirit of God .

But touching this Signe , wee learne here moreouer Vnde and Quo : Whence it came , where it pitcht ; whence ; the Heauens were opened vnto him , and the Spirit of God descended ; where it pitcht ; the Spirit that descended lighted on Iesus .

You see what was the Visible signe . A visible signe of it selfe is but a dumbe shew , it may amaze , it cannot instruct , therefore it must bee illustrated ; and it is here illustrated , by an audible word , the word is called Vox de Caelo , a voyce from Heauen , and it was fit it should be so ; for from whence came the vision , from thence was the Reuelation for to come ; the vision was from Heauen , therefore the Reuelation thereof also .

But this is not all that we learne here concerning the word , goe on and you shall finde Cuius and de quo , who it is that vttereth it , and of whom .

He that vttereth it is not exprest but fairely implied in Filius meus , my Sonne ; Iesus could not be the Sonne but of GOD the Father , therefore is it GOD the FATHER that speaketh the word .

And the word that he speaketh concerneth Iesus , it teacheth vs first What he is to God the Father , and secondly , What he doth for vs .

He is neere because the Sonne , and deare because his beloued Sonne ; adde to both the Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Sonne , that beloued Sonne , and then he will prooue neere and deare indeed .

From him that is so great with God , we may not exspect small matters , that which hee doth , is answerable to that which hee is ; he doth that which neuer any other person could doe , he propitiateth GODS wrath , and by him we finde grace in the eyes of GOD ; These blessings of IESVS are contained in the last words . In whom I am well pleased .

There is one Point more . All this commendations that is giuen vnto IESVS referreth to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This , this person that is in the middest of you , that maketh so little shew , and is so little regarded , is hee whom I so esteeme , and vpon whom depends your soueraigne good ; I will not , you may not for his Humilitie defraud him of his Glory .

You haue seene a glimpse of the Sacring of Christ , though I should not , yet the Text would require you to entertaine it with your best regard ; for the visible signe , the audible word , both are prefaced with a particle of attention . Loe ; loe the Heauens were opened , Loe a voyce from Heauen ; the word doth summon your eyes , your eares , to behold , to attend these holy Mysteries . And I pray GOD so to sanctifie your eyes and your eares , that while I take a sunder this Text , and shew it you more fully in the parts , the blessed Trinitie may vouchsafe by them to instill into you some fructifying drops of our blessed Sauiours heauenly Vnction .

Amongst the particulars where-into I resolued the Text , the first was the circumstance of Time when CHRIST was baptized ; CHRIST was baptized before he was Sacred , hee was receiued into the new Couenant by Baptisme , before hee became a dispenser thereof . And the Church neuer thought it fit to swarue from so good a Patterne , and conferre Holy Orders vpon any that was not first incorporated into the Church : Yea , it hath alwayes gon for a grounded truth , that it is Baptisme that maketh a man capable of other Holy rites , and that being vnbaptized he is vncapable of them .

Secondly , the circumstance of Time , doth notifie the kinde of grace that was figured in the descension of the Doue , he descended not in , but after the Act of Baptisme . Had hee descended in the Act , it might haue beene thought that onely Gratia gratum faciens , the grace of regeneration or sanctification , had beene represented by the Doue , but descending after , some farther kind of grace is more ouer intimated . What that grace was let vs breifely inquire .

Some fetch hence the Originall of Confirmation , and suppose that Christ the Head confirmed himselfe here , vnto his Body the Church ; So that as in the Church Baptizati recipiunt spiritum sanctum , they that are first baptized are after confirmed : so CHRIST would be confirmed after hee was baptized . There is no doubt but the Right of confirmation is Apostolicall , notwithstanding the friuolous exceptions that ( by some ) are taken to it , and it may passe inter pie credibilia that CHRIST did vouchsafe in his owne person to sanctifie that , as hee did many other sacred rites of the Church . But yet it may not be denied , that ouer and aboue , here is ment another kind of grace , a grace that is not common to euery member of the Church , as the grace of confirmation is , but peculiar vnto a publique Person , such as CHRIST was now called to be . And therefore I call it Sacring grace ; such a kind of grace seemeth to be intimated by the circumstance of Time .

The second circumstance is that of Place , the Place was where CHRIST stood after he came out of the water , that was the banke of Iordan , which St. Iohn calleth Bethabara , the very name doth containe a Monument : of the children of Israels first passage there into the land of Canaan ; and then the Place is not without a Mysterie , the choice thereof giueth vs to vnderstand , that the Historie of Iosua was performed in Iesus , that the waters of Baptisme were become a passage from earth to Heauen , from the condition of Nature to the condition of Grace , and that euen while wee liue in this vaile of miserie , we are thereby enrolled among the Saints .

Adde hereunto that Bethabara was now a place of great concourse ; Hierusalem , Iudaea , all the Regions about Iordan , and all sorts of men resorted thither to be baptized of Iohn ; and it was meete that so great a worke , as CHRISTS Sacring , should be performed in a great assembly . Yea , all the remarkeable manifestations of our Sauiour , his Miracles , his Sermons , his Death , &c. are noted to haue beene publike , they were not ( as St. Paul obserues to King Agrippa ) done in a corner ; the vnbeleeuing Iew , or other that doubts or disputes of their truth , is by the circumstance of Place conuicted to doe it out of affected ignorance . And let this suffice for the circumstance .

I come to the substance of the Sacring , where first wee must see who it is that was sacred . Wee finde , that it was the same Person that was baptized , the Sonne of God clothed with the nature of man . Where note that Iesus had two Abilities , an Actiue , a Passiue , one to giue , another to receiue the Spirit ; hee that was able for to giue , was contented 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , according to the diuine dispensation , and humble condition whereunto for our sakes hee submitted himselfe , to receiue the Spirit . And indeed so it behoued him to fulfill all righteousnesse , whereof this was a Branch , to shew that he was the Truth of former Types . Cap. 8. We read in Leuiticus how solemnely Aaron was consecrated , and seeing CHRIST came to bee what Aaron onely did signifie , the high Priest of God , it behoued that he also should haue an Inauguration , but so much more excellent , by how much the Truth exceedes the Type , Luke 3. and the Lora the Seruant . This correspondency is made the more probable , because St. Luke tels vs , that when this was done : CHRIST was about thirtie yeeres old , and of that age was the Priest to be when he entred vpon his charge ; the Holy Ghost by that Law , Numb. 4.8 . and by this example of CHRIST giuing vs to vnderstand , That maturitie of age is a necessary requisite in all that will vndertake a sacred function .

Marke withall the regular humilitie of our Sauiour , though he were the Lord of Glory . H●b ● . No man ( saith St Paul ) taketh the honour of Priesthoed vpon him , but he that is called of God , as was Aaron , therefore Iesus glorified not himselfe , but was glorified by him that said vnto him , Thou art a Priest for euer , after the order of Melchisedeck ; hee tooke not vpon him the office of a Mediatour , vntill he was thereto ordained ; checking the sacrilegious pride of those which presume of their abilitie , and intrude themselues without Imposition of hands , into sacred Functions ; they cannot be so able , they should not be lesse humble then was our Sauiour CHRIST .

St. Luke addeth , that CHRIST was praying when the Holy Ghost descended . As GOD doth promise : so we must desire his guifts ; the greatest guifts with the most earnest desire ; CHRIST would herein bee exemplary vnto vs , to testifie the humilitie that beseemes our nature ; and goe before vs in that which he commandeth ; he prayeth for that which he looked for from GOD.

After this holy patterne haue all Christian Inaugurations , and Ordinations beene accompanied with publicke , and deuout Prayers . And if CHRIST did not receiue the Holy Ghost from his Father but by praying , how can they but blush at their vnmannerlinesse , that refuse vpon their knees to receiue the Sacrament of the Body and Blood of CHRIST ?

Finally , we learne of CHRIST praying , that after Baptisme we must not be secure ; for though all sinnes be forgiuen vs , yet is not concupiscence wholy extinguisht , neither haue we our full measure of grace ; we ought therefore to fall to our prayers , and so prepare our selues to receiue the Holy Ghost which is our needfull guide , and strength in our spirituall warfare .

But because I shall resume this second Person againe in the end of the Text , we will passe on , and see in the next place how he was consecrated . He was consecrated , first in signo visibili , with a visible signe , which was the likenesse of a Doue : De Agone Christiano . The word likenesse is not vsed ( saith St. Augustine ) ad excludenaam veritatem Columbae , to denie , that that which appeared was a true Doue but ad Ostendendum quod spiritus n●n apparuit in specie substantiae , to shew that the Essence of the Spirit is a farre different thing from that wherein he did vouchsafe to manifest himselfe . It was then a true Doue , and the end for which it was vsed sheweth there is reason we should thinke it to be so ; It was to be signum analegicum , an apt signe to represent what was signified , and the shape without the substance of a Doue , could not so well signifie the properties of the Holy Ghost , their correspondency is to the qualities that are obserued in a liuing Doue .

I am not ignorant that many thinke otherwise , and that the shape onely was sufficient . Some aduocates of Rome , make vse of this shape without substance to confirme their Transubstantiation , and the subsistence of accidents without the subiect Bread and Wine : But I leaue them to feed vpon their fancies , and will not contend about that which is no Article of Faith , onely this I would haue obserued , Iohn 1. that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Text doth not alwayes note a resemblance , but some times a truth , and seeing the phrase will beare both opinions , as well that which holds that it was onely the shape of a Doue , as that which defineth it was a true Doue , I chuse rather the latter , as most agreeable to the intent of the Holy Ghost , and the difference that I put betweene the workes of GOD , and the workes of the Diuell . As GOD is an Omnipotent Creatour : so those things which he exhibits are reall ; but the Diuell affecting to be thought what he is not , maketh shew of that which he doth not , his workes are spectra meere illusions .

Though this were a true Doue , yet was it not assumed into one Person with the Holy Ghost , as the nature of man was at the Incarnation of CHRIST ; St. Austin giueth the reason , Non venit spiritus sanctus liberare Columbas , he came not to redeeme Doues , Ergo non est natus dé Columba , therefore was not incarnate by a Doue ; but he came to signifie the properties of CHRIST , therefore it was sufficient that by his Almighty power hee created a Doue of nothing , and thereby gaue notice of his presence and residence in our Sauiour CHRIST ; which Doue as it was made of nothing : so after the seruice was done , was dissolued into nothing againe . Wherein , amongst other things , appeares a difference betweene this Doue , and the imposture of Mahomet , and superstition of Rome , both practised by a Doue , whereof the later in a Romane Councill proou'd but an Owle .

S. Chrysostome giueth another note vpon this Doue ; In principijs spiritualium rerum , &c. when GOD first foundeth Religion , he vseth sensible visions in commiseration of them which are not capable of incorporall natures , but his purpose is that when once such things haue made faith vnto his truth , we should continue our faith in his truth , though he doe not dayly confirme it vnto vs by such things . Which the Romanists should obserue , who , after so many hundred yeeres plantation of the Christian saith , will still haue Miracles a marke of the true Church .

Finally , we must obserue that signes come not Propter se , but Propter aliud , there is some other thing intended besides that which is presented ; so was it here , the Doue appeared , but the Spirit of God was meant thereby , the Spirit was the Sacred Oyle wherewith our Sauiour was annointed . The holy Spirit though in Person but one , yet is hee infinite in the varietie of operations , and so may haue answerable va●ietie of resemblances , out of which the Scripture maketh choice , vpon seuerall occasions , of such as come neerest vnto the Argument in hand . And to this purpose must we referre signes , they serue not onely for illustration but for limitation also , they confine our thoughts which otherwise would bee confused , and fixe them vpon that which is presently intended .

The grace then of the Holy Ghost here meant , is not indefinite , because represented in a speciall signe , the signe of a Doue , this signe drawes our thoughts from plunging themselues into that infinite varietie of grace that was in CHRIST , to contemplate that which beareth correspondency to a Doue . In which contemplation we must keepe this rule , to behold , first , Qualis Christus fuerit , how CHRIST himselfe was qualified ; then , Quales nos esse debeamus , how wee as Christians must be conformable to him .

But let vs come to the speciall grace designed by the Doue . Some obserue the neatnesse of that bird , Aspicis vt ventant ad candida tecta Columbae , Accipiat nullas sordida turris aues ; and they will haue the vertue here intimated to be Sanctity ; and indeed such an high Priest it behoued vs to haue as was holy , harmelesse , separate from sinners , and higher then the Heauens ; the Angel at his birth calls him that holy thing ; Daniel the Holy of Holies , his person , his conuersation both were most pure , hee was in nothing soild with the filth of sinne . And what the Church must be we learne in our Creed , where it is called the holy Catholique Church , Holinesse beseemes Gods House for euer , and from this 〈◊〉 haue wee the honour euen on earth to bee called Saints ; a Christian should not be an vneleane person , neither should he delight in filthinesse .

Some looke vpon the sweete nature of the Doue , which is louing , and louely ; and indeede the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sounds that propertie , the Doue is so called quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exceeding in loue .

St. Austin obserueth this propertie : Tract. 7. in 1. Epist. Ioh: De Columba demonstrata est charitas quae venit super Dominum quo nobis infunderetur ; the Doue was the Embleme of charity that was in CHRIST , and from him streamed into vs : And indeede greater charity could not be found in any , then was in our Sauiour CHRIST , who gaue his life for his friends , yea , for his Enemies , and he commends no vertue more then charity vnto vs ; he prayeth that we may bee like to him therein , and tells vs that by this shall all men know wee are his Disciples if we loue one another ; Ioh. 1● . Ioh. 13. the whole booke of Canticles is nothing but a commentary vpon this propertie , wherein the name of Doue is more then once remembred .

But I will resolue this propertie of the Doue into two , which will make way vnto some others . The Doue is without Guile , and without Gall , a simple and harmelesse bird ; which figure two excellent properties of the Holy Ghost , Sinceritie and Mercy , the one a vertue of the Head , the other of the Heart , and they are opposed vnto the two maine properties of the Diuell , who is noted to bee slie as a Serpent , and cruell as a Lyon . Our Sauiour CHRIST is especially recommended vnto vs in the Scripture as being farre from these hellish qualities ; That of the Head , there was no guile found in his mouth ; Ioh. 14. Ioh. 18. Reuel. 1. and no maruell , for he was the Truth , he came into the world to beare witnesse of the truth ; St. Iohn calls him the faithfull and the true witnesse ; the more blasphemous are they that draw any act , or word of his to patronize or colour their impious Aequiuocations , and mentall Reseruations ; we should conforme our selues vnto CHRIST , bee true Nathaniels , without simulation or dissimulation , Satien . cap. 1. Psal. 15. be as good as our word though it bee our owne hinderance . How farre then hath the World degenerated , when Christians to excuse their owne fraud , will fasten fraud on CHRIST ?

Yet when I commend plaine dealing , I doe not condemne discretion , the good of the Serpent wee may haue , though not the euill ; plaine dealing may well stand with Prudence , and there is an innocent prouidence ; onely we must take heed that our tongues , and our wits be not made snares and pitfalls , but as CHRISTS word was not yea and nay , but all the promises of God in him were yea , and Amen : so must our dealing not be fraudulent but sincere .

As CHRIST was without Guile : so was hee without Gall , so farre from taking offence when it was not giuen , that when it was giuen , he would not take it ; witnesse the checke which he gaue vnto his Disciples when they would haue had fire from Heauen to destroy the churlish Samaritans , you know not ( saith he ) of what spirit you are ; Luke 9. the Sonne of Man came not to destroy , Isay 42. but to saue mens liues ; Hee would not breake a bruised reede , nor quench smoaking flaxe , yea , so tender were his Bowels that in the middest of his tortures vpon the Crosse , Luke 23. hee forgaue , hee prayed for his crucifying enemies . It is this sweetnesse of CHRISTS nature , that , when the conscience of sinne holds backe , doth encourage vs to come with boldnesse vnto the throne of Grace ; the Doue is not so free from Gall , as our Sauiour is from reuengfull malice . And what should a Christian be ? heare our Sauiour CHRIST , Discite a m● quia mitis sum , Matth. 12. Act. 8. Hebr. 13. we should imitate CHRIST in meeknesse , we should not bee in the gall of bitternesse , like Simon Magus , neither should any ro●te of bitternesse spring vp in vs , Spiritus non generat accipitres sed columbas , if so bee our nature be cruell , it is signe it was neuer new moulded by the Spirit of grace , Rom. 12 , whose propertie it is not to bee ouer-come of euill , but to ouer-come euill with good .

But here also marke , that hee who forbids Crueltie , doth not forbid Courage , we may partake the good of the Lyon , but not the euill : It was and it is a grosse conceipt of Macheuilisme , to thinke that these properties of the Doue , to be without Guile and without Gall , haue beene the baine of Christiandome , while the Enemies thereof haue taken aduantage of their simplicitie to insnare them , and of their pittie to deuoure them : well may imprudent simplicitie , and cowardly pittie disaduantage , the prudent , the couragious can neuer disaduantage ; nay , sinceritie in the end ouercometh infidelitie , and pittie triumphes ouer crueltie ; none euer dealt more plainely then CHRIST , none was dealt withall more deceitful ; none vsed more pitie , none was vsed more cruelly . And what was the issue ? he prooued the wisedome of his Enemies plaine folly , & their fury turned vnto his greater glory . Neither haue these properties prooued worse in Christians , it were an easie matter to prooue it out of the Martyres story , recorded both in the old and the New Testament .

Yea , which maketh the opposit vices more odious , neuer was there any craftie wit that was not vnto himselfe a snare , nor cruell heart , whose hands did not giue himselfe the deadliest woundes ; the Serpent , the roaring Lyon that set vpon CHRIST , what are they but monuments of the euill successe of their hellish qualities ? Wherefore , though the world please it selfe in wilinesse and bloodinesse , let it alwayes bee the care and comfort of a Christian , neuer to speake what he doth not meane , nor to doe what he would not be done vnto . I would it were so , but ( GOD knoweth ) it is farre other wise , euen with those that beare the name of Christians , as if so be they were altogether ignorant that the Doue is included in the name of a Christian , none are more fraudulent , none are more cruell , as they are euen amongst vs that are Orthodox in opinion ; It were too much if these things were onely in practise , how intollerable is it when they are become Doctrinall , and the Deuill hath so farre insinuated himselfe into mens heads and hearts , as that a generation should rise vp , who should teach such cases of Conscience , as resolue men artificially to lye , and meritoriously to shed blood , making men put off not onely Christianity , but euen humanity also ? The Christian world , especially , the Orthodox part thereof , is in a desperate Paroxisme by this meanes , if GOD bee not pleased to put to his helping hand ; certainely , if euer , the Deuill and Satan ( both names opposite to the Doue ) are now let loose , the Serpent , if euer , hath now made way for for the Lion , the bands of humane society were neuer so crackt , if they be not quite dissolued ; and yet is sociablenesse a speciall property of the Doue , but a property growne strange amongst Christians , who by their degenerating malice , haue brought the Church to bee a Doue indeed , that is a bird subiect to oppression , ( so the Hebrew word signifieth ) to such oppression , that a man might well wish for the wings of a Doue to flye away into some Wildernesse , where he might not see these vnnaturall Barbarismes ; or if that may not bee , at least a man hath iust cause to wish for Gemitum Columbae , the mourning of a Doue , to bewaile the miseries of GODS Church . And indeed the Spirit figured by the Doue , is hee that worketh in the hearts of Christians sighes and groanes that cannot be exprest : And I pray GOD he may worke such sighes and groanes in vs , Psal. 68. that though the Church now lye amongst the pot sheards and deformed , shee may recouer againe the winges of a Doue couered with siluer , and all her feathers bee as yealow gold .

Though these be profitable obseruations , which you haue heard of the correspondency of the Holy Spirit to the Doue ; yet may I not forget a note which goeth farther , and as ( I suppose ) is most naturall to the Text , Columba docuit ( saith St. Austin ) Christum baptizaturum in Spiritu sancto , the Doue did signifie that CHRIST would baptize with the Holy Ghost , and that hee would communicate this power to none , hee would transferre the ministry to men , but reserue the efficacy of Baptisme to himselfe , both while hee was on earth , and as he now reigneth in Heauen . For certainely the Sacring doeth note this his possession and dispensation of the Holy Ghost , it is his Spirit , and hee onely giueth it , he sanctifieth the waters of Baptisme vnto their sacred vse , and by his Spirit added vnto them , doeth regenerate those that are members of his Church .

Hauing thus farre opened vnto you the visible signe , what it was , and what it meant ; I must now shew you Vnde , whence this Doue came , and that wee are taught in these words , the Heauens were opened vnto him . Much dispute there is , how the Heauens were opened ; many thinke it superfluous to haue the Doue descend from an higher Stage then the Aire , they hold it not likely the firmament should bee diuided to giue way vnto him ; but they little thinke of GODS power , and the Maiestie that beseemeth this Sacring . I make no doubt but that as GOD could : so hee did make all creatures doe seruice vnto CHRIST ; hee that made the Sunne to stand to honour Iosuah , and to honour Ezechias , made it goe backe many degrees ; would hee not make those glorious bodies part a sunder to giue paslage to this Sacring Doue ? I suppose he would ; Especially , seeing all acknowledge that it was a Doue newly created by the Omnipotent power of GOD , and the Text saith , not that Heauen , but that the Heauens were opened vnto him . Yet must wee not transferre the motion of the Doue to the Spirit , who being euery where changeth not his place .

But GOD by that motion would giue vs to vnderstand that the grace of the Holy Ghost commeth downe from Heauen , according to that of St. Iames , euery good and perfect guift commeth from aboue , euen from the Father of light , with whom there is no variablenesse nor shadow of change , not so much as of place , himselfe vnchangeable breatheth where hee will .

Besides , the phrase of opening the Heauens sheweth vs , that onely by CHRIST , Paradise aboue is opened , and the commerce renued betweene Heauen and earth , and as many as are baptized into CHRIST , are really freed from that curse which was Symbolically sigured by our shutting out of Paradise below , and the shutting vp thereof , by placing the Cherubims at the entrance with a flaming branded sword .

Last of all , the Text saith , that the Heauens were opened to Christ ; but Chrysostome expounds it well , Illi , sed propter nos , to him , but for vs ; all the benefit that CHRIST reaped by his mediation and Inauguration , was but to bee a well-head from whence Grace should streame into vs , he had the honour , we haue the good .

You haue heard whence the Doue commeth , ●ib 3. Cap. 19. Cap. 11. Cap. 41. Ca● . 16. Numb. 11. now shall you heare where it pitcht , it lighted vpon Iesus . Irenie obserues well , this is the fulfilling of sundry Prophesies recorded in Isay , The Spirit of the Lord shall rest vpon him ; I will put my Spirit vpon him , the Spirit of the Lord is vpon me . But obserue that it so came vpon him , that it manifested it selfe by him ; so is the phrase elsewhere declared in the story of Gedeon , Sampson , Saul , and others , for after this Inauguration , neuer any man spake as CHRIST spake , and hee did those workes that neuer any man did .

But wee must not mistake ; the Holy Ghost did not now descend vpon Iesus as if he had him not before , hee that was conceiued by the Holy Ghost could not be without him , no not for a moment , euen as he was the Sonne of Man . Yea , and of Grace of Sanctification it is out of all question , that from the moment of his conception hee neuer increased therein .

Some question there is touching the Grace of Edification , which in the Schooles is called Gratis data ; Some hold that he had the fulnesse thereof also when he was conceiued ; Cap. ● . but the words of St. Luke makes it probable , that though the man hood of CHRIST were so neere linckt vnto the well-head of the Spirit , which is his God-head , as by personall vnion , yet the God-head did communicate the Grace of Edification vnto the man-hood by degrees , as it was fit for him to manifest it ; and we may without impietie hold , that some accession of such kinde of grace was made to the man-hood at his Inauguration , though it did not then make him , but declare him to bee the King , the Priest , the Prophet of his Church .

But a little farther to enlarge this point ; distinguish Signum , and Signatum ; In regard of the Signe , the Holy Ghost came now vpon Iesus , that he might point him out to St. Iohn Baptist ; for had not the Doue pitcht vpon IESVS , the voyce from Heauen might haue beene misapplied ; but the signe put it out of all question who was meant . If you looke to the thing signified , then doeth St. Ierome giue a most comfortable note ; The Holy Ghost lighted vpon Iesus , that he might inure himselfe more familiarly then before to dwell with the sonnes of men , and make them new creatures ; for ( as St. Austin thinketh ) CHRIST did now vouchsafe to prefigure his Church , wherein those that are baptized receiue the Holy Ghost , and CHRIST receiued the Spirit aboue measure , that of his fulnesse wee might all receiue grace for grace , which S. Iohn seemeth to confirme , when he saith , that he descended and stayed vpon him ; in the signe , vntill the word was spoken , but in the grace , vntill the worlds end . Vntill the Worlds end shall CHRIST be those Oliue trees in Zacharie , which feed the lights that burne in the house of GOD ; for he was anointed , not onely Prae , but Pro consortibus suis , not onely aboue , but also for his Church . And although in the members of the Church grace may ebbe and flow , yet in CHRIST is it alwayes constant and at the full .

Finally , note the improouement of CHRISTS honour ; it was great when the Heauens opened , and the Angels ascended and descended vpon him , but when the Heauens opened , and the Holy Ghost descended vpon him , then was his honour much more great .

I haue done with the Visible signe , and come now to the Audible Word . The signe had beene but a dumbe shew without the Word ; for those signes that are sacred , doe not signifie Natura sua , by their owne nature , but Diuino Instituto , by diuine Institution ; and who knows it but hee that commands it , and by his Word informes vs of his purpose ?

Therefore GOD neuer appoints any Visible signe , but hee addeth an audible word ; as appeares in Sacrifices and Sacraments , which had precepts and promises annext , shewing their vse and effects . This light added to those shadowes , did guide men to see their reference and correspondency ; the neglect whereof caused the carnall Iew , and causeth the superstitious Papist to maime the mysteries of Religion , and feed vpon beggerly rudiments , and emptie ceremonies ; If wee will bee truely and fully religious , wee must ioyne both , and let both worke in their order , our thorough edification .

But marke that the signe was from Heauen , and so is the word from Heauen also , and GOD is Author of both , of the Vision , and of the Reuelation ; no man may presume to be farther of GODS counsell then he is admitted , or to fasten commentaries vpon his Texts without his instruction . I should tire you and my selfe , if I should shew you , how Iewes and Christians haue lost themselues in such presumptuous contemplations . But I rather chuse to impart vnto you the correspondency of the Gospel to the Law . At the giuing of the Law , there was Vox de coelo , a voyce heard from Heauen ; so is there also at the deliuery of the Gospel ; that did containe a breife of the Law , and this of the Gospel . But there was moreouer this difference betweene the voyces , the first was the voyce of Sinai , the second the voyce of Sion , De Baptismo Christs . the first was a dreadfull , but the second was a still voyce . St. Cyprian concerning this second voyce , mooueth this question ; Was there euer heard such a voyce before ? Whereunto the answere is ready , certainely neuer so sweet , so gracious a voyce ; you will confesse it when I haue shewed you whose , and of whom the voyce was .

It was the voyce of GOD the FATHER , Hoc non ego dico ( saith St. In c. 3. Lucae . Ambrose ) when thou hearest these words , This is my welbeloued Sonne , &c. know that it is not I who speake them to thee , neither hath any man spoken them , no nor GOD by an Angel or an Archangel , Sed ab ipso Patre vox caelo demissa significau●t , it is the FATHER himselfe , that by a voyce doth notifie this vnto thee . The Father , I say , for suppose by the Ministry of an Angel the voyce were framed , yet certainely it was vttered in the Person of the FATHER ; Matth. 11. the Text doeth plainely intimate it in the words , My Sonne . But our Sauiour CHRIST doeth elsewhere confirme it with an vndeniable reason , No man knoweth the Sonne but the Father ; and to St. Peter affirming , Thou art Christ the Sonne of the liuing God , Matth. 16. hee replieth , Flesh and blood hath not reuealed this vnto thee , but my Father which is in Heauen . Many testimonies went before concerning CHRIST ; of the Wisemen , of the Shepheards , of the Angels , but none euer came neere this ; if we receiue the testimony of men , of creatures , the Testimony of GOD , of the Creator , is much greater .

What shall I say then to these things ? but onely exhort you in the Apostles words , Heb. 12. See that you refuse not him that speaketh , for if they escaped not who refused him that spake on earth , much more shall not we escape if we turne away from him that speaketh from Heauen , especially , when he vttereth so comfortable and gracious words as are those , Thou art my Sonne .

Some difference there is betweene the Euangelists in relating the words ; some making GOD to speake vnto Christ , some to the Hearers concerning CHRIST ; but the reconciliation is easie ; for euen when GOD bends his words to CHRIST , his meaning is not to informe CHRIST of that which he already knoweth , but to instruct vs in that which it is fit for vs to know , as CHRIST elsewhere , and in another case obserues ; This voyce came not because of mee , but for your sakes ; so S. Austin doth well reconcile the Euangelists . Iohn 12.

But let vs come to the contents of the voyce . Decensensu Euang●●●● . I●b . 2. cap. 4. That which the FATHER speaketh is concerning his Sonne , he tells vs What hee is to Him , what he doeth for vs : first , what he is to Him ; Filius , and Dilectus , his Sonne , D. Baptis . Christ ● . and his Beloued ; Duo grata vocabula ( saith St. Cyprian ) two most contenting words , specially if you adde the article to either of them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this Sonne is more then an ordinary Sonne , and this Beloued , is more then ordinarily beloued . Tertullian de Trinit. Looke vpon the words a sunder , first the Sonne . Christ was the Sonne of God two wayes considered , Principalitas nominis Filij est in Spiritu Domini qui descendit , the chiefe reason why Christ was called the Senne of God , is because hee is God of God , Light of Light , begotten of his Father before all worlds ; but Sequela Nominis istius est in filio Dei & hominis , the same title belongeth vnto him euen as hee was incarnate , whereof the ground is the personall vnion ; the man-hood being assumed into one person with the God-head . In regard of the first consideration is hee called vnigenitus , the onely begotten of his Father , in regard of the second he is called Primogenitus , the first borne of many Brethren ; both wayes is CHRIST neere vnto GOD ; but our comfort standeth in the latter , that Emanuel , God with vs , or in our Nature is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Sonne of God , for that is fons & origo Adoptionis nostrae , it is that which layeth the soundation of being the sonnes of GOD.

As CHRIST was neere ; so was hee deere vnto GOD. And indeed the words that note the neerenesse , containe the grounds of the deerenes●e also , and they were vnigenitus the onely begotten , and primogenitus , the first borne ; vnigenitus , ergo vnicè dilectus , the onely begotten , therefore onely beloued ; primegenitus , ergo praecipuè dilectus , the first begotten , therefore the especially beloued of GOD ; for this is a principle , Euery man loneth himselfe , the more of himselfe hee findeth any where , the more he affecteth , if he bee not degenerate . A father loueth his onely sonne intirely , because he hath no more , and his eldest chiefely , because hee is Principium & praecipuum roboris , the first , and chiefe of his strength . But this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or naturall affection of men , is but a sparkle , and that much allaied , of that which is in GOD originally , and but deriuatiuely in vs . Therefore we may easily conceiue that CHRIST that is so neere in nature and grace , must needes bee most deere vnto GOD , that indeed he is Vir desidertorum , a man after Gods owne Heart , and the true Dauid , that is , beloued , as the Prophets call him .

Adde hereunto , that setled loue where it is iudicious , is more feruent . Now Christus is dilectus not recenti impulsu sed inolito & probato ; it is as ancient as GOD , euen coeternall , that CHRIST is the Sonne of GOD ; onely it is in time delated to the man-hood , but the length of it is Aeternitie .

See then how GOD expresseth his loue to vs , when he so describeth the person that hee bestoweth vpon vs . And haue we then any thing which we should thinke too good to render vnto GOD ? Abraham will teach vs better , who spared not Vnicum and dilectum silium , his onely beloued Sonne , when GOD called for him ; and we see how his thank fulnesse prospered . Certainely we would prosper much better , if in this kindnesse we would striue to bee answerable vnto GOD. I. pray GOD we may , sure I am , wee haue good cause , if there were no other motiue then is contained in filius , and Dilectus , if we doe consider onely what the second Person in Trinity is to the first : How much more if wee consider what hee doeth for vs ? In him is the Father well pleased .

Wee will resolue this Note into two ; first , wee will see in whom , and then how the FATHER is pleased .

Hee is pleased in his beloued Sonne ; This opens a Mystery , Thou shalt make a plate of pure gold , Exod. 28. ( said GOD to Moses ) and graue vpon it like the ingrauing of a signet , Holinesse to the Lord ; and thou shalt put it vpon a blew lace that it may bee vpon the Miter , vpon the forefront of the Miter it shall be , and it shall bee vpon Aarons f●rehead , that Aaron may beare the iniquitie of the holy things which the children of Israel shall hallow in all their hory guifts , and it shall be alwayes vpon his forehead that they may bee accepted before the Lord : Euen so CHRIST , being to bee consecrated now High Priest , hath the Holy Ghost descending vpon him , that so the Church may bee made acceptable in GODS beloued SONNE .

Neither was hee the Trueth onely of the High Priest , but of the Sacrifices also ; St. Paul , Hebr. 10. applieth to this purpose that place in the Psalme , Psal. 40. Sacrifice and offering thou wouldest not , but a body hast then prepared me , in burnt offerings and Sacrifices for sinne thou hast no pleasure , then said I , loe I come ; In the volume of thy Booke it is written of me to ave thy will O God : In this sense doth the Law vse the word Ratza , when it is applied to Sacrifices , ●enit . 1. and saith , that they shall be accepted for the offerer , and make an attonement for him . Vntill CHRIST came there was no remedy against the curse of the Law , but Typicall within the Church , and without fruitlesse ; Colos. 1. but CHRIST incarnate brought a soueraigne remedy , Ephes. 2. when hee became the true Propitiatory , in him it pleased God that all fulnesse should dwell , and by him to reconcile all things both in Heauen and earth . De Censensu Ruangelact . lib. 2. cap. 4. St. Austin speaketh briefely but fully , In te complacui , is as much as Per te constitui gerere quod mihi placuit ; In thee am I well pleased , not onely taking delight in that which thou art , but also by thee accomplishing all the good that I meane to the sonnes of men .

But what did CHRIST ? Surely he did propitiate GODS wrath , and giue man grace in GODS eyes ; these two workes are contained in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they are the blessings that flow from GODS good will towards men : Reconciliation is composed of both , of GODS Indulgence and Beneficence ; Indulgence is not enough without Beneficence ; ● Sam. 14. Absalon shewed this to Ioab when hee was restored from his banishment , but not admitted into the King his fathers presence . A good patterne to bee imitated by men is GOD , who dealeth so in his reconciliation with men ; whereas men vse some times to forgiue , but seldome to forget also ; they thinke it too much to deserue well , and enough that they doe not deserue ill . I would it were no more .

But let vs touch at these points a sunder ; first , at the propitiating of GODS wrath .

The latter Chronologers will haue this Sacring of IESVS , to haue beene performed vpon the day of Expiation , in September , which ( if it bee true ) then the Holy Ghost doeth fairely insinuate that CHRIST came as the Lambe of God to take away the sinnes of the world . How soeuer this is true , that hee bare our sinnes in his body , and by his stripes we are made whole , that he cancelled our obligation , and slew hatred , when hee suffered ●pon the Crosse ,

Neither did CHRIST onely propitiate GODS wrath , but also gaue man grace in GODS eyes ; CHRIST teacheth it in three Parables ; of the lost Sheepe , the lost Groat , and the Prodigall Childe . The Fathers obserue the Allegory that St. Peter maketh in comparing Noahs Arke vnto the Church , and obserue moreouer , that as the Doue brought the Oliue branch into the Arke , in token that the deluge was ceased , and the world was become habitable againe : Euen so the Doue that lighted vpon CHRIST , brought the glad tidings of the Gospel , it was the Embleme of the acceptable yeere , Luke 4. it testified that GOD was now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that men had now communion with him againe .

But here are two rules that must bee obserued ; first , that these wordes , in whom I am well pleased , must bee vnderstood exclusiuely ; Act. 3. CHRIST is the onely Mediatour , neither is there any other Name vnder Heauen giuen by which we may be saued , but onely the Name of IESVS ; so that he which hath the Sonne , hath life ; 1 Iohn 3. and hee which hath not the Sonne , hath not life , CHRIST will yeeld this glory to none other . Secondly , that GOD is immediatly well pleased with CHRIST , but mediatly with vs ; If we doe not so vnderstand the words , wee haue but little comfort in them ; wherefore we must bee assured , that we are made accepted in Gods beloued , that the Church is now called Hephzibah , My delight is in her , saith the LORD . By the Sonne , Esay 62.4 . wee haue all accesse vnto the Father , through the Holy Ghost .

Finally , all this is to be vnderstood of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hic , this Person which seemeth so meane , appeares in the forme of a Seruant , yet hee is Filius meus , my Sonne , my beloued , in whom I am well pleased , GOD is not ashamed of his SONNE humbling himselfe in our nature , neither doth he loue him the lesse . And why ? his obedience was voluntary , it was to doe his FATHERS will , it was to doe vs good ; much lesse should we be ashamed for whose sake he became so humble , yea , God forbid , that we should reioyce but in the Crosse of Christ ; if Hic , and Meus sort so well in GODS iudgment , they must agree much more in ours .

But to draw to an end ; In this Text there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a true Epiphanie ; And indeed the Church reades my Text , ( but out of St. Luke ) vpon the Epiphanie day , on which the Tradition holds that he was Baptized , and this great manifestation of GOD was made vnto the world , wherein all things are Augusta , & maiestati Christi congrua , very solemne , very heauenly ; no where is the Mystery of the Trinitie , which is the first foundation of true Religion , nor the comfortable actions thereof , which is the foundation of Christian Religion , so ioyntly , so vndeniably reuealed . The Mystery of the Trinitie is incomprehensible , vnutterable , Ego nescio , saith St. Hilarie , I professe my ignorance of it , yet will I comfort my selfe , the Angels know it not , the world cannot comprehend it , the Apostles neuer reuealed it , cesset ergo dolor querelarum , let not men murmurre or complaine that this secret is hidden from them , let it suffice them to know that there is a Trinitie in Vnitie , let them neuer inquire how it is ; for they will inquire in vaine . Naztanzene giueth the reason , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , While I would contemplate the Vnitie , my thoughts are da●led by the Trinitie , and while I goe about to distinguish the Trinitie , I am presently cast vpon the Vnitie , the one doeth call my thoughts vpon the other . And what wonder that a man should bee so puzled ? For , Quo intellectu Deum capiat homo , 3. Austin . qui intellectum suum quo vult capere nondum capit ? How should he bee able to comprehend the Trinitie , that comprehends not yet his reasonable Soule , the onely helpe which hee hath wherewith to comprehend it , and is indeede the best resemblance of it ?

That which I haue said concerning the Trinitie , is a good rule of sobrietie to hold in curious wits , that will prie too farre into these diuine Mysteries . And yet Epiphanius doeth well checke the incredulitie of Sabellius , Non credis tres personas diuinae Essentiae ? doest thou not beleeue the Trinitie in Vnitie ? Comitare Iohanem ad Iordanem , attend Iohn Baptist to the riuer Iordan , there thou shalt finde them all three . And indeed , here the Trinitie is brought in some sort within the compasse of our conceipt ; for it is not set foorth as it is In se , but ad Nos , not simply , as the foundation of true Religion , but as the foundation of Christian Religion , as euery Person contributes towardes our Saluation .

When such an Obiect is presented , the word of attention is pressed seasonably and reasonably ; it is prest to the eye , and prest to the eare , these reasonable senses are summoned with reuerence , and confidence to behold , to attend these sacred Mysteries . To behold them as they are deliuered in the Historie , for euen the Historie it selfe being rare , is able to allure our reasonable senses . Did it nothing otherwise concerne him , who would not willingly , yea greedily , heare the voyce of GOD the FATHER ? see the Holy Ghost in the shape of a Doue ? and see the SONNE of GOD so humbling himselfe in the nature of man ? How much more should we desire it , when there is not onely Miraculum , but Mysterium in it , euen one of the greatest Mysteries of godlinesse . The Heauens are opened , that is a Miracle , but they are opened for Vs ; the Holy Ghost descends in a Doue ; but the Doue is but an Embleme of the holinesse that must be in Vs , that is the Mysterie ; the SONNE of GOD here appeares to bee the Sonne of Man , that is a Miracle , but he appeares to Sanctifie the waters for the regeneration of man , that is a Mysterie ; when the Miracles present these Mysteries , doe they not deserue a Loe , deserue that the eye , the eare , both should be taken vp , by which thou mayest be made partaker of them .

O but thou wilt say , I would trauell farther then Iordan to see such a sight , might my eye see the Heauens opened , might my eare heare GOD speake from Heauen , might I bee so happy as to come to such an Inauguration of my Sauiour , my eye should not be satisfied with seeing , nor my eare with hearing . Heare what S. Ambrose answereth to such an obiection , Eisdem sacramentis res iam agitur quibus & tunc gesta est , nisi quod gratia pleniore ; the life of that Mysterie continueth stil , though it be not cloathed with the same Miracle ; then was the Trinitie seene with carnall eyes , whom now we contemplate with the eyes of Faith : Dominic● 6. post . Pentecost . Yea , St. Ambrose is bold to say that greater grace is offered vnto vs , then to them that were present , at the Baptisme of CHRIST , for vnto them ( as being incredulous ) GOD perswaded Faith by corporall signes , but in vs that are the faithfull hee worketh grace spiritually . And it is greater grace so to behold GOD as the faithfull doe , then as doe those that are vnfaithfull ; so that the Loe doeth no lesse concerne vs then it did them .

Yea , it concernes vs much more ; our eyes should dayly be lifted vp Heauen , and behold how the grace of Sanctification descends from thence into vs ; and to behold how the benefit of Adoption is dayly offered vs , our eares should be opened vnto Heauen . The Holy Ghost commeth to vs , but who seeth him ? GOD professeth that he accepteth vs in his beloued SONNE , but who heareth him ? No ; bee we neuer so often summoned , our eyes , our eares are slumbring , are wandring ; and I presume not , though I wish I might , that what I haue spoken will awaken and fixe them .

Wherefore let vs turne both vnto him that opened the eyes of the blind , and eares of the deafe , that he would vnuaile both our eyes and our eares ; that these Mysteries be not presented to vs in vaine , but that the Heauens bee now so open to our Faith , that hereafter they may bee opened to our persons ; that the Doue would make vs such Doues that we may flie with peace into the Arke of God ; that he which is the Sonne and Beloued , would make vs beloued sonnes of God ; that hauing our sinnes purged , our persons accepted , we may haue an endlesse Communion in Glory with the Holy Spirit that affoordeth vs this Communion in Grace .

A SERMON PREACHED AT WHITE-HALL . 1 IOHN 3. VERS. 20 , 21.

20 For if our heart condemne vs , God is greater then our heart , and knoweth all things .

21 Beloued , if our heart condemne vs not , then haue we confidence to wards God .

AND verily this Scripture deserues well to be looked into at this time . For we are at length awakened out of our dead sleepe in carnall securitie , GODS Iudgements haue rowsed vs , and we purpose , GOD willing , publickely , and penitently to deprecate GODS fierce wrath prouoked by our crying innes . GOD grant we may do it acceptably , ●nd effectually .

But that cannot be , except we first keepe a Scrutinie , we throughly suruay euerie man his owne selfe ; this is the truest Preface vnto , and best preparation for a Penitentiall Fast . He that can vnflatteringly present himselfe before the vnpartiall eyes of his owne soule , and the most holy eyes of GOD ; he whose heart is of that temper that it can receiue those religious impressions which such a sight will worke ; he , and he onely , hath made the first and the hardest step that must be troden by a penitent man .

My purpose is , and it is the scope of my Text , to guid our feet into that step , and aduise vs to grow more familiarly acquainted with that whereunto the most of men desire to be verie strangers , I meane , our Consciences .

Conscience in my Text is called by the name of heart , and our heart importeth as much as the Conscience of a Christian .

Touching this , my Text doth teach vs what is her worke , it is to censure , or to sentence vs ; this you may gather out of the whole body of my Text. But in so dealing , she proceeds not alike with all . And why ? She findeth not all alike .

Some are , and they are censured as guil●ie persons ; they haue a Conscience that condemneth them .

Other-some are not guiltie , and they haue a Conscience which condemneth not . The difference of the persons maketh a difference of her Worke.

Vpon this Difference St Iohn groundeth an Inference . He argueth from our Heart vnto GOD , and giueth vs to vnderstand , That as we deale when we reckon with our selues , so will GOD deale when he calleth vs to an Account . The worke of GOD and our Heart are in this case alike .

Alike they are , but yet they are vnequall , and that in two respects , First , of Power , secondly , of Knowledge . I will a little supply the words , so you will perceiue that St Iohn speaketh as much in two comparatiue Maximes . Our heart is great , and indeed it can doe much in this Little world of ours , and yet it is no match for GOD , God is greater then our Heart , he can doe whatsoeuer he will , both in Heauen and earth . This is the first Maxime . Our Heart knoweth much of that which is in vs , it is euer of our Priuie Councell ; but yet that much commeth short of all , it is God onely that knoweth all things , euen those things that are hid in the obscurest darkenesse . This is the second Maxime .

See now what S. Iohn worketh out of these two Maximes . First , concerning persons that are guiltie . If our euill Conscience that is lesse in power , and more shallow in knowledge , doe notwithstanding condemne vs ; How shall not God condemne vs , who is both Omnipotent and Omniscient . Secondly , concerning those that are guiltlesse . If a man vpon due scrutinie can giue himselfe a Quietus est ; certainely , that man may come with boldnesse vnto the Throne of Grace . S. Iohn expresseth the Inference in these words ; If our Heart condemne vs not , then haue wee confidence towards God .

But whom doeth all this concerne which we haue spoken of Conscience ? Surely , the members of the Church , they are meant by this name Beloued , they must know that the workes , and fruites which proceed from these workes , doe concerne them , neither haue they any priuiledge .

By this short modell you may conceiue the substance of my Text , and apprehend vpon what I meane to insist . GOD so blesse mee in speaking , and you in hearing , that whensoeuer wee are put vpon the triall , God and our Heart may bee comfortable to vs , seeing we are assured by my Text that they will deale very plainely with vs .

The first particular was the name whereby Conscience is here called , and that is Heart . Vnder this name Heart , the Scripture comprehendeth three things ; the Will , the Conscience , and the Affections ; sometimes the Holy Ghost intendeth all three by the word , at other times some one , in this place it vnderstandeth that one of them which is called Conscience . And there is reason why that is called by the name of Heart . The heart of man is his Morall Treasurie , CHRIST teacheth it in St. Cap. 1● . Matthew ; A good man out of the good treasurie of his heart bringeth foorth good things , and an euill man out of the euill treasurie of his heart bringeth foorth euill things ; whatsoeuer our conuersation is , be it good or bad , the roote of it is there , and from thence ( as Salomon speaketh ) proceede life and death . Prow . 4. Now where the fountaine is of our morall Actions , there GOD is pleased should bee the seate of morall Directions , and Corrections too , that no motion of the heart should farther be yeelded vnto , then might stand with the fore-hand Counsell , or after-hand content of the Conscience . GOD would not haue vs seeke farre for these things , either vp to Heauen , or downe to hell , or passe the Sea's , they are neere vs , in vs , yea a very part , a principall part of vs . And by whom will a man bee ordered in these things , if not by himselfe ? and to whom could GOD more mercifully commend him then to himselfe ? This mercifull care cutteth off those poore excuses , and vaine Apologies which men might make , if GOD had not chosen so sit a Seate for Conscience .

But wee must farther obserue , that the Conscience is furnished with two Powers , a Directorie , and a Iudicatorie ; it hath in it morall Principles whereby to guide men , which is the Law written in our Heart , whereby wee discerne good and euill , the learned call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is nothing else but practique rules of life , of which there are two sorts : As there is the Heart of a naturall , and the Heart of a Christian man : so these rules are either Naturall , or Supernaturall .

The Naturall are those which are inborne and ingrauen in the hearts of all men , the reliques of that Image which in the Creation wee receiued from GOD ; these informe the naturall man , though weakely , of Pietie , Equitie , Sobrietie ; and concerning all these , the very Heathen haue deliuered many memorable sentences . But besides these a Christian hath other rules , his Heart is new written with the Spirit of GOD , Cap. 31. according to the promise made in Ieremie , I will put my Lawes into their inward parts , and in their Hearts will I write them ; and wee finde the performance thereof in the New Testament preached by St. Peter , Act. 2. and St. Paul , Corinth. 3. and to the Hebr. cap. 8. Yea , euery Christian man feeleth the trueth of it in his owne soule , hee feeleth those Naturall Principles rectified by Grace , and much higher superadded to them : so that the Christian man discernes much better then a naturall man can , what is good and euill . This is the furniture of the Directory power .

The Conscience hath besides this a Iudicatorie power , and there is furniture for that also , which is nothing else but a skill how to trie mens liues by those former rules , and doome them as it findeth them . And this skill is aswell in the Conscience of a naturall man , as of a Christian man , though it be of much greater perfection in the latter , then in the former .

But wee must know that it is not the hauing , but the vsing of these rules is properly meant by our Conscience . For , as the Schooles note well , Conscientia neque potentia naturalis , neque habitus ; it is neither a natiue , nor an acquired abilitie , sed est Actus , Conscience is a Worke ; and indeed it is a worke which my Text speaketh of ; and whereas Conscience hath two workes , the one going before our morall works , the other following after ; though , for your better vnderstanding , I will touch at the former , yet , keeping my selfe to my Text , I will insist vpon the latter .

These principles then whether Naturall , or Supernaturall , were bestowed vpon vs perpetually to assist and guide vs in our wayes . One of the Heathen well resembled Conscience to a Paedagogue , Epictetu● . for as the Paedagogue by the appointment of parents , is alwayes at hand with a childe to direct , and restraine him , who otherwise through impotency of affection would goe astray : euen so is our Conscience appointed ouer vs to hold the raines , to guide and hold in our wilde and headstrong nature . And surely , wee are bound to acknowledge the mercifulnesse of GOD manifested herein , hee hath graciously prouided for the preuenting of sinne , who is pleased not onely to giue vs a Law , but also to place in vs a perpetuall remembrance thereof vnto vs . And the reason why men sinne , must needes be , either because they doe not consult , or doe contemne this guide : so that either their sinnes are wilfull , if they contemne , or their ignorance is affected , if they neglect this preuenting meanes afforded of GOD.

But I haue not now to doe with the Consciences worke of Direction , that worke of hers that goeth before our worke : but I haue to doe with the worke of Iudicature , the worke that followeth our workes . GOD hath left it in some sort in our power whether we will , or will not make vse of the former worke of Conscience ; and some by his grace vse it , some for want of grace vse it not ; but GOD hath appointed Conscience a second worke , which it is not in any mans power to put off , the worke of Iudicature , wherein GOD doeth let vs see what it is to vse , or not to vse the former worke .

And here we must marke , that as the Law which is contained in the Directory work of Conscience hath two parts , a Precept , and a Sanction : so the Iudicatorie worke of Conscience doeth two things , it playeth the Iury to arraigne vs , and the Iudge to doome vs .

First , it testifieth whether wee haue , or haue not obserued the precepts of GOD. In that respect it is resembled to a Registrie , or an exact Record exhibited at an Assizes ; if wee doe not take notice of the counsell which our Conscience giueth vs before hand , wee shall finde that our Conscience taketh notice of all that is done by vs , and will make a perfect presentment thereof , it will truely relate how farre we haue , or haue not suffered our selues to bee led by her aduice , and we shall not be able to except against the Verdict of this Iury.

As it maketh a true Presentment in regard of the Precept : so doeth it pronounce a iust Doome in regard of the Sanction , for it pronounceth what is our due , and therein wee shall finde it a Iudge , not onely putting vs in minde of life and death , but also sentencing vs thereunto . And indeed , this is the last and the highest worke of Conscience , and for this cause Nazianzene doeth fitly tearme it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an inward and vpright Tribunall .

But to open this Iudicatorie work of Conscience a little more fully , we must obserue that she dealeth not alike with al , because she findeth not all alike . The Physicians acknowledge Corpus neutrum , a body that is neither sicke nor whole ; but the Conscience doeth not acknowledge any neutrall man that is neither good nor bad , Non liquets , and speciall Verdicts are not knowne to the Conscience , it findeth euery man , either guiltie or not guiltie . Secondly , it confoundeth not Tares with Wheate , nor Sheepe with Goates in the Presentment , not in the Doome doeth it confound the right hand with the lest , Hell and Heauen , Death and Life . It hath an accusing and excusing Voyce , a condemning and an absoluing Voyce , these two sorts of Voyces it hath and no more . Finally , we must expect no shift , no delay in the worke of our Conscience , whether it play the Iury or the Iudge .

But let vs take these workes a little a sunder . And first see that which is against vs : the Apostle vseth a significant word which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a compound word which sheweth , that Conscience doeth first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 know throughly , before it doeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , offer to condemne vs , the very word importeth an orderly course of proceeding , it doeth not goe against vs without a iust ground , and so is free from the corruption which is in too many worldly Iudges , that resolue vpon a mans execution before they haue heard his cause . But our Conscience is priuie to all our doings , an eye-witnesse of all that passeth from vs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it knoweth , and proceedeth vpon certaine knowledge . Yea it will present it so to the eyes of our soule , that it will not suffer vs to be ignorant of that which it knoweth , it will make vs Confitentes reos , we shall plead guiltie against our owne selues .

And here see how GOD dealeth with vs , he maketh our Hearts the Chronicles of our liues , a Chronicle indeed , for hereinto are entered both what we doe , and when , and wee can as hardly deny the Record , as we are vnwilling to belie our selues ; and therefore we should take heed what we doe , seeing the euidence thereof will remaine with vs .

Neither is it an idle Euidence , but the presentment of a Iurie , our Conscience is , as it were , a whole Iury empanelled to trie vs , whether Guiltie , or not Guiltie ; it is alwayes going vpon vs , and presenteth vs as it findeth vs . And who would not bemoane his case , that , will he , nil he , himselfe must bee tried by himselfe , and that his sinnes are so palpable in his owne eyes , that himselfe must bring in a Verdict against himselfe ?

This is wofull , bee cause the Conscience that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , wee will not spare to doome our selues , if we finde our selues guiltie , wee will power confusion vpon our owne soules , and with confusion and horror , & breed that worme suddainly , which will bite vs intollerably ; we will bitter and sower our relish with the foretast of Hell ; Mala Conscientia tota est in desperatione , August in Psa. 31. we will make our selues most forlorne creatures . In the Conscience which is guiltie , there are stings dreadfull which the patient feeleth , but none other can bee acquainted with , and it is a true rule , that Tribulationes tanto acerbiores , quanto sunt interiores , The Spirit of a man will sustaine his infirmities , but a wounded spirit who can beare ? especially the spirit which himselfe woundeth ; but hee is his owne afflictor who is asllicted in Conscience . A man may flee from his enemie , but who can slie from himselfe ? It is true that a Conscious man would euery where thrust himselfe from himselfe ; but he findeth by wofull experience , that he can neuer goe from himselfe , no , though hee would vnnaturally bereaue himselfe of corporall life , yet the tormenter abideth by him , and whether soeuer he draweth himselfe , he afflicteth himselfe euermore . Many men that seele themselues euilly Conscious , labour to put off the distresse thereof by solacing themselues with the pleasures and vanities of this life ; but their attempt is a poore and short palliation of a desperate disease .

Wherefore let vs take heed of an euill Conscience , that loadeth vs with so much intollerable euill . Though a man grow so desperately wicked that he regardeth no body ; yet he hath good reason to regard himselfe , hee that feareth no bodies eye , should feare his owne , and feare the power that he hath ouer himselfe , though hee feare not the power of any other . Though we hide our sinnes from others , we cannot hide them from our selues , neither will wee spare our selues , though all the world would spare vs . Hee neuer wanteth an accusing Iury , nor a condemning Iudge , that is infested with a guilt●● Conscience .

As the Conscience dealeth vncomfortably with them that are guiltie : so with them that are guiltlesse it dealeth very comfortably , it doeth not condemne : so speaketh St. Iohn . But in his phrase there is a Litote , Minus dicitur sed plus intelligitur , there is more meant then is exprest . And indeed it cannot bee otherwise ; for if the Conscience be a worke ; as it condemneth him whom it findeth guiltie : so whom it findeth guiltlesse , him it absolueth , it doeth iustilie .

And here also , we must obserue , that our Conscience , if it be good , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it knoweth all the good wee doe , it Recordes it , yea , and tendreth the Record , that we may solace our selues with the contemplation of it . And indeed Conscientia recte factorum , to bee Conscious to our selues of well doing , is no small comfort : Especially when goodnesse is little regarded in the world ; yea , is commonly persecuted by the world , it is no small matter to haue in our soules , that which can sweeten all the crosses which are laid vpon our bodies . Goodnesse hath pleasure inseparably linckt vnto it , as in GOD : so in godly men , and our Conscience will not suffer vs to be defrauded of this heauenly pleasure , which keepeth a memoriall of our by-past vertues , and sweetens our life with the relation thereof . It commeth not to absolue vs per Saltum , but doeth it vpon as good a ground , and as faire euidence brought out for vs , as the condemning Conscience worketh vpon euidence brought against vs . It is then the first benefit of an absoluing Conscience that it keepeth and sheweth soorth , when it may best steed vs , the Record of our well-doing .

Neither doeth it onely tender it as a I●ry , but also , as a Iudge , sentenceth vs according to it ; As it keepeth in minde how well we haue obserued the Precepts of the Law : so doth it award vnto vs the Sanction thereof , all the Benedictions that GOD hath annext vnto it , corporall Benedictions , Benedictions spirituall , temporall Benedictions , and Benedictions eternall . Although well-doing bee full of contentednesse ; yet the reward of wel-doing maketh no small accesse vnto it ; a good Conscience is accompanied with both , it is accompanied with Bonum in re , and Bonum in spe , good in possession , and good in expectation . Wherefore , blessed is the man that can enter into his owne heart , and finde there so good Euidence , and so good a Sentence .

But how may a man haue such a good Conscience ? St. Austin teacheth the method of it . Psal. 31. Vt habeat quis bonam Conscientiam credat & operetur , he that will haue a Conscience that shall giue in good euidence for him , and pronounce a comfortable sentence on him , must Beleeue well , and Liue well , Faith doeth purifie the Heart , and a good life beareth the fruite that aboundeth to our reckoning when wee iudge our owne soule .

But a man must not looke to haue this blessing of a good Conscience suddainely , Augst . in Psal. 66. Vade ad formicam piger , got to the Pismire thou sluggard , she gathereth graine in Summer , whereof shee maketh vse in Winter , Et formica Dei surgit quotidiè , currit ad Ecclesiam , &c. GODS Emmet ( that is , a man that will haue such a good Conscience ) riseth early , hasteneth to the Church , heares often , prayeth often , meditateth often , and so doeth acquire this absoluing Conscience , Colligentem in aestate videre potes , commedentem in hieme videre non potes , the outward meanes which he vseth are visible , but the inward comforts which when time serueth he reapeth , are inuisible . Thus doeth Saint Austin moralize that Simile of Salomon ; and wee must not looke to haue such not-condemning , or absoluing Consciences , except we bee such Pismires of GOD.

But here are two Rockes to be heeded , at which many suffer Shipwracke , while they mistake the doctrine of a not-condemning , and a condemning Conscience .

First , of a not-condemning . Some confound herewith a seared Con-and because they are senselesse , they doe not thinke themselues gracelesse : Custome in Sinne , or the busie pursuite of their corrupt lusts , silenceth their Conscience that it speaketh not to them , or stoppes their eares that they heare it not . But this doeth rather suspend the worke , then alter the nature of their Conscience , it doeth not make it a not-condemning Conscience of a condemning one . How many theiues and murderers are very frolicke , not only when they act their wickednesse , but when they are in the Gaile , when they are brought to the Barre , yea , when they are casting off the Gallowes . But wise men that see them in this humour , censure it for vnreasonable stupiditie and desperatenesse , they hold it not to be comfortable securitie . No more is that which wee see in sinners , who , while they drinke in iniquitie with greedinesse haue stonie hearts , and brasen foreheads . If in the dayes of grace wee make vnto our selues the dayes of Iudgement , and sift our selues vnpartially according vnto GODS word , before we bee tried at GODS Barre , and finde our selues discharged with a not guiltie , and an Euge Serue bone , well done seruant faithfull and true , enter into thy Masters ioy ; this is indeed a not-condemning Conscience .

The second Rocke is , that many confound a tender Conscience , with a guiltie Conscience , and plod more vpon the Heart of a man , then they doe vpon the Heart of a Christian man ; they consider not the prerogatiue that the Elect haue by being in CHRIST , into whom when they were ingrafted , they were iustified from all sinne : So that though afterwards they may become damnable through their fall , yet damned they cannot be , because their repentance and saith cannot bee in vaine ; neither must they measure the trueth of their state by their sense . GOD is pleased often times to humble his children by suspending the sense of their state ; but he doeth not alter their state , because his guifts are without Repentance ; and vpon their teares , sighes , and prayers wherewith GOD is pleased to be importuned , he restoreth vnto them the sense of their state againe : their eyes are opened to see that their obligation is cancelled , and the booke crost wherein all their debtes were entred , and that the blood of Christ hath cleansed them from all sinne .

You haue heard many things concerning Conscience , all which , though they bee of good regard , yet they containe not all that which wee must heede . For the worke of Conscience is rather Praeiudicium , then Iudicium , it is but a reall Prophecie informing vs how GOD will hereafter deale with vs . Therefore Saint Iohn carrieth our thoughts from our Hearts vnto God , and will haue vs expect from GOD what wee finde in our owne Hearts . And indeed our Heart is nothing else but GODS Apostle , whose message is the Iudgement to come ; St. Ieromes Trumpet that sounded still in his eares , Surgite mortui , & venite ad iudicium . Besides our inward , we haue an outward Iudge , besides the present , there is a future Iudgement .

And verily it is a wonder that any man should doubt of a future Iudgement that hath a Conscience , seeing the vse of the Conscience is to forewarne vs of it , the Iudgement in our bosome , must bee vnto vs a Remembrancer of another Iudgement that is to come , and wee must the rather be mooued with the former , because of the reference it hath vnto the latter .

Reference ; nay , Resemblance , which is more : for in the present Iudgement , wee haue a liuely representation of the Iudgement to come ; GOD will deale with vs no otherwise then our Heart do●th , the Iury at his Barre will exhibite no other presentment , neither shall wee heare any other Sentence from that Iudge ; the Booke of GODS Prouidence , will agree with the Booke of our Conscience and the Doome of our Conscience shall be ratified by GODS Doome . And this representatiue qualitie that is in our Conscience , must make vs the more to regard the absolute qualitie thereof . For though it bee much to feele the force of Conscience without this Reference ; yet is it much more if the Reference bee included in our feeling thereof , it will make vs more carefull to prepare our selues for GOD , when wee are remembred so to doe by our owne Heart .

God then and our Heart agree in one worke , their worke is like . Like it is , but not equall , you may perceiue it in St. Iohns Inference that hee maketh according to the difference of the worke of Conscience . One worke of the Conscience is to condemne , thereupon St. Iohn maketh an Inference , If our Heart condemne vs , God is greater then our Heart and knoweth all things . Wherein appeares a double inequalitie .

The first is of Authoritie . Our Heart is great , it is King in this little world of ours , for it doeth season all that commeth from vs , our workes are good or euill , so farre as our Conscience is a partie to them ; they are good , if she be good , and if she be euill , they are euill . The inclination of the Heart is the inclination of the whole man ; so that no power of the soule , or part of the body will hold backe , if our Heart or Conscience doe set forward . Our Heart then is great , great within the Spheare of this little World .

But God is greater then our Heart , who commandeth both ours , and the great World . GOD is said to be greater , not so much in regard of his Eminencie aboue vs , as his Soueraignetie ouer vs , in which sense the Psalme saith , that our God is a great God , and a great King aboue all Gods . And indeed , Power belongeth onely vnto him . Creatu●es are tearmed Powers , rather Propter Ministerium then Dominium , they can doe nothing beyond the influence they haue from GOD ; But GODS power is absolute , and the Sentence hee pronounceth vnresistable , whereas he can checke the sentence which our Heart pronounceth .

But to fit this point of Gods power , to that which wee said before of the power of our Heart . GODS power doeth season all the afflictions that come vpon vs , and the apprehension that they come from him , maketh them much more grieuous then they would be in themselues : Secondly , if GOD bee bent against vs , no creature will stand for vs . You see wherein standeth the first inequalitie betweene GOD , and our Heart .

The second Inequalitie , standeth in Omnisciencie . It is true that our Heart knoweth much , 1 Corinth. 2. and ( as the Apostle saith ) No man knoweth the things in man but the Spirit of man . But that is as true which Salomon saith ; Prou. 20. The spirit of man is as the candle of the Lord , searching the inward parts of man , it is but a Candle , and that is a dimme light , a Candle of the Lord , and that is a Ministeriall light . Two wayes is our knowledge dimme , through Ign●rance and Selfe-loue . Ignorance is the cause that we cannot know our selues if wee would ; Selfe-loue is the cause that we will not know our selues so well as we can ; therefore Dauid prayed , and wee must pray , Ab occultis munda me domine , O Lord cleanse me from my secret faults .

As for GOD , his eyes are ten thousand times brighter then the Sunne ; Eccles. 23. Dauid hath made a whole Psalme of GODS not onely all-seeing , Psal. 13● . but also fore-seeing Eye . GOD himselfe answereth the question in Ieremie concerning mans Heart , Who can search that intricate and wicked labyrinth ? I the Lord . The LORD onely is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the searcher of the Heart , and we are much better knowne to him , then we are to our selues . This Inequalitie being obserued , marke now the Apostles Inference , Is our Heart condemne vs , God is greater then our Heart , and knoweth all things . If we regard the Iudge in our bosome , how much more must wee regard the Iudge of Heauen and earth ? if we stand in awe of the knowledge which wee haue of our selues , how much more must wee reuerence the piercing eye of GOD ? Nay , if Cain , and Iudas , and such other wretches were so distressed and perplexed , when they were but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , onely condemned by themselues , and it is so fearefull a thing for wickednesse to bee condemned by its owne Testimonie ; Wisd. ●● . How will they bee at their wits end when they shall bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , arraigned before CHRIST comming in the glory of his FATHER , and all his holy Angels with him ? when the Bookes shall be opened , and the lury giue euidence vnto the Iudge according to those things that are written in those Bookes ? The miserie must needes be answerable , and it is fit that our feare bee answerable to the miserie . Certainely , it is the drift of the Apostle to worke an Affection in vs sutable to the obiect that he setteth before vs . And we shall doe well to make that vse of it , vse of the Inference which he maketh arguing from a condemning Conscience , vnto a Condemning God , whom no Iudge can equall in Omnipotencie , no Iury in Omnisciencie .

My Text intreateth not onely of a Condemning , but also of an Absoluing Conscience , and it maketh a comfortable Inference thereupon . And here we are first to obserue the absolute comfort of a good Conscience , that from thence we may ascend vnto the Comparatiue .

The absolute is Boldnesse , boldnesse in Iudgement , for so you must vnderstand it sutably to the Argument . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 freedome of speech . A guiltie man is tongue tied , as you may perceiue in the Parable of the Marriage Feast , the man that wanted a wedding garment was no sooner asked , Friend , how camest thou in hither ? but he was euen speechlesse . The eloquentest man will become mute out of the guilt of his Conscience . It is no small comfort that a seruant can vtter his owne defence in the presence of his Lord . The Syriacke Paraphrase rendreth the word by Reuelationem faciei a guiltie man hangeth downe his head , hee hideth his face ; so the Scripture describeth Cain . And indeed confusion is inseparable from guilt . The Philosopher can tell vs that Blushing in children is nothing but the vaile of Consciousnesse , and men that doe not easily blush , supply that defect by hiding their face . But Innocencie needeth no such couert , it shameth not to bee seene ; the cheerefulnesse of the countenance , doeth speake vnto the world the guiltlesnesse of the Conscience .

St. ● Corinth. 1. Paul calleth this boldnesse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Gloriation , because it is the onely thing wherein a man may glory , yea , and ioy too , for A good Conscience is a continuall feast . Pre● . 25. Whatsoeuer mans state is in this world , he can neuer be defrauded of this glorious ioy . Hee that hath a good Conscience hath more comfort vnder the Crosse , then hee that hath an ill Conscience can finde in the middest of all his pleasures , for Conscientiam malam non sanat preconium laudantis , nec bonam vulnerat conuitiantis opprobrium . This is the generall comfort , and therefore it is found aswell in the Iudgement of the Heart , as of God .

But from the absolute consideration hereof let vs come to the Comparatiue . If we feele this boldnesse in the inward Iudgement , we shall feele it much more in the outward , if the imperfect verdict of our owne Heart so cheere vs ; what cheere shall wee conceiue out of the perfect verdict of GOD ?

But the boldnesse that we haue to God-ward , doeth appeare specially in three things . First , in Prayer , in that a good Heart bringeth vs to GOD , Hebr. 10. in full assurance of Faith , and the answere of a good Conscience maketh intercession for vs to God . 1 Pet. 3. Secondly , at the day of Iudgement , when a man of good Conscience will not feare the wicked , nor bee troubled ; hee standeth confident like a Lyon while the other flie . A good Conscience is that same Oyle which the wise Virgines had to trimme their Lampes when they met the Bridegroome , which made them stand with boldnesse before the Sonne of man . Thirdly , in Heauen , when they shall appeare before the Throne of GOD , there to attend with Angels and Saints . Blessed are the pure in heart ( saith CHRIST ) for they shall see God . Argue then thus ; If it bee comfort to behold GOD by Faith , what comfort will it be to behold him by sight ? If it bee comfort to finde a Quietus est when we call our selues to an account , what comfort will it bee to receiue our discharge from GOD ? if it be comfort to mee to talke familiarly with my owne Soule , what comfort will it be for me to talke familiarly with GOD ? We must argue from the one to the other , as from a finite vnto an infinite thing , and so conclude the greatnesse of the one , from the little taste that we haue of the other .

To draw towards an end . The scope of this Scripture is to teach vs what vse we must make of our Conscience . We should consult it before we set our selues about any morall worke ; and assure our selues that it is a more faithfull Counseller then are our lusts ; they draw vs whither themselues incline , and what themselues abhorre from that they withdraw vs ; but the Conscience will deale most faithfully with vs , it will diswade vs from nothing but that which is euill , and perswade vs to nothing but that which is good . And happy were wee if we would make it our guide . Naturall men were lesse vnhappy if they did so , for they would lesse offend GOD , and should bee lesse punished . Christian men were much more happy ; for their guide would teach them more to please GOD , that they might bee more blest . But if this doe not mooue vs , let vs feare the aggrauating of sinne ; the more meanes , the more guilt ; the more guilt , the more stripes . And what vse will a man make of other meanes , that neglecteth this domesticke , that sitteth so close to him as his owne Heart ?

And yet see ; I report mee to euery mans owne Conscience , whether he bee ruled lesse by aime , then hee is by his owne Heart ? Our Conscience is furnished both with the Law and with the Gospel ; and how could we so enormously violate either if we would hearken vnto her , if we would suffer her to direct our actions ? But this is rather to bee wished then hoped for ; all are not so prouident as to let their Conscience preuent sinne .

Well ; howsoeuer wee neglect the first worke of Conscience , wee cannot auoid the second ; if wee will not take notice of it , it will take notice of Vs ; it taketh notice of all our doings , whether they be good or bad , & proueth a comfortable , or vncomfortable Iury vnto vs . Neither is this all ; Our selues are trusted not onely to giue in the verdict , but also to take it , whether it bee against vs , or for vs . And as our Conscience will not spare to doome vs according to the Law , if wee bee guiltie , our selues shall pronounce what our sinnes deserue : So will it not faile to assure vs of all the Blessings of the Gospel , if it finde vs innocent , and we shall rest assured of the trueth of our owne Iudgement : And why ? GOD will second our Heart , his worke will keepe correspondencie with ours , whether it condemne or absolue . Onely for the greater terrour of the wicked , and comfort of the godly , let vs not forget the inequalitie ; if wee sincke vnder our owne Iudgement , we shall sincke more vnder GODS ; and if our owne doe yeeld boldnesse , GODS will yeeld much more .

Wherefore redde te tibi , forget not the preuenting worke of thy Conscience to bee ruled by it , Bernard . Meditat. neglect not the enquiring worke of thy Conscience , to prognosticate of thy future state according to it . Let euery one of vs endeauour with St. Paul to haue an vnoffensiue Conscience toward God and men , that he may solace himselfe in that true peace thereof in this world , and haue the consummation thereof with Aeternall Blisse in the world to come . Amen .

Πάντοτε δόξα Θηῶ. FINIS .

A Meditation vpon Psalme 19. VERSE 14. Let the words of my mouth , and the meditation of my heart , bee acceptable in thy sight , O Lord my strength and my Redeemer .

FAst and Pray ; Lord I doe fast , and I would pray ; for to what end doe I with-hold sustenance from my body , if it be not the more to cheere vp my Soule ? my hungrie my thirstie Soule ? But the Bread , the Water of life , both which I find no where but in thy word , I partake not but by exercising my selfe therein . This I begin to doe , and faine would I doe it well ; but in vaine shall I attempt , except thou doe blesse ; blesse me then O Lord ; blesse either part of me , both are thine , and I would withhold neither part from thee . Not my body , I would set my tongue on worke to speake of thee ; not my Soule , I would exercise my heart in thinking on thee , I would ioyne them in Deuotion , whom thou hast ioyned in Creation . Yea Lord , as they haue conspired to sinne against thee : so doe they now consort to doe their duetie to thee ; my tongue is ready , my heart is ready , I would thinke , I would speake ; thinke vpon thee , speake to thee . But Lord what are my words ? What are my thoughts ? Thou knowest the thoughts of men that they are altogether vanitie , and our words are but the blast of such thoughts ; both are vile . It were well it were no worse , both are wicked , my heart a corrupt fountaine , and my tongue an vncleane streame ; and shall I bring such a sacrifice to God ? The halt , the lame , the blind , the sicke , though otherwise the beasts be cleane , yet are they sacrifices abominable to God ; how much more if we offer those beasts which are vncleane ? And yet Lord , my sacrifice is no better , faultring words , wandring thoughts , are neither of them presentable to thee ; how much lesse euill thoughts and idle words ? Yet such are mine , the best of mine , they are such ; I cannot denie it , but grieue at it I should , I doe , that hauing nothing else to offer God , hauing nothing that is required of him , this that I haue should be such as he cannot like . What remedie ? None for me ; if any , it is in thee O Lord that I must find it , and for it now doe I seeke vnto thee . Thou onely O Lord canst hallow my tongue , and hallow my heart , that my tongue may speake , and my heart thinke that which may be acceptable vnto thee ; yea that which may bee thy delight . Doe not I lauish ? Were it not enough that God should beare with , that hee should not punish the defects of my words , of my thoughts ? May I presume that God shall accept of me ? Nay delight in me ? Forget I who the Lord is ? Of what Maiestie ? Of what felicitie ? Can it stand with his Maiestie to vouchsafe acceptance ? With his felicitie to take content in the words of a worme ? in the thoughts of a wretch ? And Lord , I am too proud that vilifie my selfe so little , and magnifie thee no more . But see whether the desire of thy seruant doth carrie him , how wishing to please , I consider not how hard it is for dust and ashes to please God , to doe that wherein God should take content . But Lord here is my comfort , that I may set God to giue content vnto God , God is mine , and I cannot want accesse vnto God , if God may approach himselfe . Let me be weake , yet God is strong ; O Lord thou art my strength . Let me bee a slaue to sinne , God is a Sau●our , O Lord thou art my Sauiour , thou hast redeemed me from all that wofull state whereunto Adam cast me , yea thou hast built me vpon a Rocke , strong and sure , that the gates of Hell might neuer preuaile against me . These two things hast thou done for me O Lord , and what may not hee presume of , for whom thou hast done these things ? I feare not to come before thee , I presume my Deuotion shall content thee ; bee thy eyes neuer such all-seeing eyes , I will bee bold to present my inward my outward man before thee ; be thy eyes neuer so holy eyes , I will not flie with Adam to hide my nakednesse from thee , for I am able to keepe my ground ; seeing I am supported by my Lord , I doubt not but to prooue a true Israelite , and to preuaile with God . For all my Woe , for all my sinne , I will not shrinke , nay I will approach , approach to thee , for thou art my Redeemer . The neerer I come to thee , the freer shall I bee both from sinne and woe . O blessed state of man who is so weake , so strong ; so wretched , and so happie ; weake in himselfe , strong in God ; most happie in God , though in himselfe a sinfull wretch . And now my Soule , thou wouldest be deuout , thou mayst be what thou wouldest ; sacrifice to God thy words , sacrifice to God thy thoughts , make thy selfe an Holocaust , doubt not but thou shalt be accepted , thou shalt content euen the most glorious , the most holy eyes of God . Onely presume not of thy selfe , presume on him ; build thy words , build thy thoughts vpon thy Rocke , they shall not be shaken ; free thy words free thy thoughts ( thoughts and words enthrauled to sinne ) by thy Sauiour and thy sacrifice shall be accepted .

So let me build on thee , so let me be enlarged by thee , in soule in body , That the words of my mouth , and the meditations of my heart may bee acceptable in thy sight , O Lord my strongth and my Redeemer . AMEN .

A Meditation on Psalme 62. VERSE 9. Surely men of low degree are vanitie , and men of high degree are but a lie , to bee laid in the ballance they are altogether lighter then vanitie .

ALthough there is odds betweene man and man , as they act their parts vpon the stage of this world , some being Noble and some Ignoble , some abounding and some wanting ; some commanding and some obeying ; yet were all made of the same mould , and into the same is euerie man resolued in his due time , herein betweene rich and poore there is no odds , except this be the odds , that the better are herein the worse , so much worse as a Lie is worse then vanitie . Poore men what they are they appeare , their state speaketh their vanitie , they beare it ingrauen in euerie of their wants , for what are wants but the steps of vanitie ? Vanitie whereunto man is subiect by reason of his fall , euen so farre subiect , as that it ceaseth not incroaching on him , till hauing exhausted that little which he hath , it lodge him in the graue ; In hunger and nakednesse , in contempt and heauinesse who doth not read vanitie ?

But this is but the out-side thereof , the inside is worse ; the Lord knoweth the thoughts of men that they are vaine , and men vanish in their owne discourse , which hath much folly , little solidnesse , witnesse the looking glasse thereof , the talke of most men , most vaine talke .

The vnderstanding is not so vaine , but the Heart is much more vaine ; how idle , nay how euill , are the desires thereof ? So much as is manifest , is able to confound vs : but how intollerable is that which is not manifest ? Certainely that is most vaine .

But the vpshot of Vanitie standeth in the vanitie of our Hope , our hope is felicitie , at that we aime , and of nothing are we more disappointed then of that ; for when we come to reape the fruit of our discourse , of our desire , wee find our selues deluded , and our end is wretched .

And indeed , Vanitie is not onely a bare want , but an euill that accompanieth that want . If our vaines bee destitute of good humours , yet are they not emptie , wind will take vp the place of good bloud , and where that is , it tortureth with ach , the crampe , and sundrie diseases : euen so vanitie is not onely a want of spirituall substance , but it is withall a painefull wind , a disquieting emptinesse . Such vanitie followeth the nature of man ; if any one be a Sonne of Adam hee is subiect to this vanitie . And no maruell ; for from Adam it was propagated , and it is as naturall to his issue , as their nature is , that nature which they deriued from him after hee ceased to be a Sonne of God . For where God is , there substance is , and where God is not , there is no substance . This we grant , we thinke no better of the common sonnes of Adam .

But the sonnes of Noble men are they no better ? Are they also vanitie ? Their state promiseth better things then so , there appeareth in them few steps of vanitie . If we looke on their out-side it may seeme so , for they haue food to satisfie their hunger , yea sawce to their food that they may eate with pleasure , their bodies are warme clad , not onely so , but their garments speake their wealth , they are well garded with attendantes , countenanced with Alliance , and aduanced to all degrees of honour ; helps they haue to preuent sicknesse before it come , and when it is come they haue helps for to cure it . What doe they want ? And if they want not , how are they vaine ? Surely in this , that all this is but a Lie , it seemeth , it is no substance ; had it not all his first originall from nothing ? And how can it then but returne to nothing againe ? And what stay can that bee which it selfe is fleeting ? Be our garments neuer so rich they weare , but wee weare faster that are couered-with them ; they doe but hide from our eyes the euidence that we doe grow old , they keepe vs not from growing old , could we as often put on a new body , as we doe a new garment , then garments might be some remedie against vanitie ; but we keepe on still , and neuer shift our body , it is neuer the yonger for our new coate . Gay cloathing is but a Lie .

And as for food , that is much more a Lie . As a man is not the better for his garment : so hee is nothing the worse ; but the delicate fare of great ones is so farre from being a preseruatiue against death , that nothing speedeth it faster ; excesse in quantitie , varietie in qualitie of meates at rich m●ns ●ables , or rather in rich mens stomackes , what are they but the rootes from whence springeth sicknesse ? and the armes ( as it were ) wherewith death layeth hold vpon them ? Then is not meate a Lie ?

Friends it may bee will steed vs better ; none lesse then great mens friends , in whom especially enuie raigneth which is the forge of ruine ; so that the greater friends are , the lesse commonly may they be trusted ; Fidelitie is not a vertue of the Court but of the Countrie ; brand then such friends with a Lie , for their friendship is no better then a Lie .

But if they faile vs , our honour will support vs ; hee that is in authoritie is his owne Piller , he may rest securely vpon his owne power ; no man lesse ; hee is like a faire Castle ab●ue ground , well planted with Ordinance , and furnished with Munition , you would thinke it impregnable , but it is subiect to a Mine , and often is ouer turned before he that giueth the blow can bee perceiued . Many haue beene brought to their end by their secret cunning , from whom they receiued greatest respect in the eyes of the world .

If any dignitie be priuiledged it is the Throne of Kings ; but what are their Thrones but the stages of Treason ? Hee is but a stranger in Chronicles , that doth not read that all kind of honour is Cronicled for a Lie .

What remaineth ? Onely seruants ; and will they stand by vs when others faile ? Nothing lesse ; of all mens theirs is a most mercinarie fidelitie , their seruice doth not out-liue their wages ; yea how often doe they sell their Masters life in hope of better wages ? Let them weare their Cognizance , their true Cognizance is a Lie . If clothes , if meate , if friends , if honour , if attendants , if euery of these bee but a Lie ; what is all worldly greatnesse ? Is it any more then a Lie ? Nay , how great a Lie is that to the making vp whereof concurre so manie Lies ? So that the Great men , whose out-side seemeth to lift them vp aboue ordinarie men , gaine nothing by their aduancement but this ; that whereas ordinarie men appeare to be what they are , that is Vanitie , Great men are so , but doe not appeare , and therefore their state hath another , but no better name , it is a Lie .

The case of all then , high and low is bad , if it be no worse then this , that it is Vanitie , that it is a Lie . For what doe wee abhorre more in nature then vanitie , which is the emptinesse of nature ? What in good manners more then a Lie , which is the counterfeit of good manners ? We thinke nothing ought more to be endeauoured then sollidnesse in Being , and sinceritie in Appearing , and abhorre nothing more then the contrarie to them both . So that to haue our state not onely paralleld with , but to become Vanitie and a Lie , we may deeme the greatest debasement that can be thereof .

And yet it is not ; the comparison doth vs too much honour , we are not worthy to bee matched with these ; though these bee of so small waight , yet they ouer-waigh vs in the scales of God ; if we both bee waighed , our lightnesse will soone discouer the inequalitie . And indeed no wonder ; for vanitie is nothing in comparison of sinne , and a naturall Lie in comparison of a morall . To be mortall taketh away much of that substance which we had in our Creation , but to bee sinfull taketh away much more ; the Maxime , Quod efficit tale illud ipsum est magis tale , holdeth most true betweene sinne and vanitie ; for man becommeth subiect vnto vanitie through sinne , and who doth not know how much lower sinne doth carrie vs , then doth vanitie ? Vanitie lodgeth vs in the earth , sinne tumbleth vs into hell ; and that is lightest that carrieth vs lowest the more sollid euery thing is , the neerer to God , and the farther from God it carrieth vs , the lighter it must needs be .

And behold a Paradoxe ; Here grauia tendunt sursum , and Leuia deorsum ; so that they that are light in the scales , are out of the scales very heauie , they sinke downe into Hell ; and they that are in the scales heauie , are out of the scales verie light , they so are as high as Heauen .

But it may be thought if men of low degree bee singled by them selues , or men of high degree by themselues , their waight is no greater ; yet if they bee ioyned each will helpe to augment the others waight , and what they cannot a part , they may doe going together ; at least counterpoyse , if not ouerpoyse , Vanitie and a Lie . No verily ; for as a Cipher added to a Cipher maketh but a Cipher : so Vanitie is no whit the heauier by the addition of a Lie , nor a Lie by the addition of Vanitie . Put high men and low men , all sorts of men , yea all persons into Gods ballance , and you shall find that , if they haue no other waight then that which is in men they cannot hold waight , no not with vanitie it selfe , then which you would thinke nothing can haue lesse waight ; and indeed nothing hath but sinne , wherin standeth the chiefe lightnesse of man .

O Lord thou hast appointed a Day wherein thou wilt waigh all both things and persons , and trie how much they haue lost of that sollidnesse which thou hast bestowed vpon them ; I confesse that I had lost much , yea all true sollidnesse . I brought none with me out of my mothers wombe , but it hath pleased thee againe to repaire it in part , and promise it in whole . Grant that of whatsoeuer Degree I am , I may thinke no better of my nature then it is , and may value thy grace according to its worth ; make me which am a sonne of Adam , a child of God , and so free me from vanitie . And if thou bee pleased to prosper me on earth ; yet Lord prosper mee much more towards Heauen , and free my greatnesse from a Lie . So shall I not be light in thy scales with that lightnesse that descends to Hell , but heauie with that sollidnesse that ascends to Heauen . Amen .

A Meditation vpon Hebr. 9. VERSE 27. It is appointed for all men once to die , and after death commeth Iudgement .

O My Soule , what now thou art , thou canst not continue long , and what thou shalt bee , it is good thou timely doe consider . Thou now dwellest in a body made of clay , and daily mouldring into dust , thou canst haue no surer prognostication that it will haue an end , then thy continuall experience that it is mortall . Were there nothing but Age that wrought vpon it , it would wither , but when sicknesse , which speedeth sooner , and spends faster , conspires with Age to ruine thy habitation , how canst thou be vnmindful of the fall thereof ? How canst thou but euery houre expect it ? But there is a higher remembrancer , one of whom thou mayst lesse doubt in this case , then of either sicknesse or Age , and that is God , hee hath decreed it , All must die ; thou art one of that All , and of All , not one that can exempt himselfe from , or except against Gods decree . Especially so iust a decree , no lesse iust then peremptorie , no lesse peremptorie then iust . God peremptorily threatned death before thou sinnedst , and since thou hast sinned Iustice can doe no lesse then giue sentence against thee , the sentence of death . The Soule that sinneth must die ; thou art a sinfull soule , and therefore thou must taste of death . Thou must not looke that those eyes of thine which haue beene the windowes of lust , shall alwayes gaze vpon this besotting world ; thou must not thinke that those eares of thine , by whose gates haue entred so much vanitie , shall still be inchaunted with the flatteries of thy deceitfull friends ; thou must not thinke that this taste of thine , importunate sollicitor of thy appetite , shall still serue to pamper thy body with delicacies . These things haue had their time , and it is but a time that is allowed them ; they were , and the more they doe , the lesse shall they be able to doe ; dimnesse casts a vaile vpon thine eyes , and deafnesse lockes vp the doores of thy eares , and thy taste forgets to discerne thy meates . And iustly become they so infeebled , that kept no measure in their strength ; what they should haue done , they delighted least to doe , though by doing it they might haue lasted long ; and what they should not haue done , in doing that they tooke their greatest solace , though in doing of it they wrought their owne decay . Had not Eue beheld the forbidden fruit more willingly then God ; hadshee not listned to the Serpent more attentiuely then to his word ; had shee not tasted the Tree of the knowledge of Good and Euill more sweetly then the tree of life ; I had had immortall eyes , eares , and taste . But because shee abused them , I must loose the vse of them . But why doe I deriue my fault vpon others ? Why doe I vncouer my Parents nakednesse ? Are my teeth set on edge onely because they did eate sower Grapes ? My selfe did eate in them , and after them , my selfe haue eaten like vnto them ; I doe not so much resemble them in nature as concupiscence ; what so euer they planted , I haue watered ; and watered that often , which they planted but once . And as if I feared that their ill husbandrie would not proue fast enough , my selfe haue beene a toylesome Husbandman in cherishing the briers and thornes that haue choked euen all those few cornes of good seed , which I deriued from them . At least if their leprosie ouer-spred my whole man , yet was it not so deepe rooted , or so strongly setled , as by my ill diet it hath since beene . What then may this house of my body , this garment that couereth my Soule , expect , but to be vsed as the leprous house , the leprous garment , which in a fretting leaprosie were , the garment to bee burnt , the house to be plucked downe ? And indeed , as impossible is it for the Iuie that springs and ouer-spreads a wall , to be killed , without taking in sunder of all the stones , and separating them from the morter which knitteth them together ; as for the natiue sinne wherein I was borne , branching it selfe ouer euery part of my body , and power of my soule , to be purged , except I be dissolued ; my Soule part from my bodie , and the parts of my bodie loose that knot wherewith each is linked to the other . I doe not then complaine of the Decree ; it is iust , it is necessarie ; my sinne maketh it iust , and that this sinne be dispossest , it becomes necessarie ; necessarie for All and then for me . I would yeeld vnto it , I would be contented with it , blessed Apostle , the word of the Lord which thou hast spoken were good , I would obey it , I would yeeld to death , though death be bitter , were there not a heauier thing that followeth death , more terrible then death it selfe . Let me feele Gods hand , so I come not into Gods presence , into the presence of the Iudge , to giue an accompt for my life . Blessed Apostle , is it not enough that my Soule can no longer enioy her bodie ; no longer by her bodie enioy those things wherein shee hath placed her soueraigne good , that shee can no longer solace her selfe with her mate , take comfort in her of-spring , eate the fruit of her labours , receiue honour from others , bestow fauours at pleasure , bee an Oracle vnto many , and to as many be a terror ? Blessed Apostle , is it not enough that these things faile , and I must part with them ? No , thou sayest no , when thou hast lodged my bodie in the the Graue , thou sufferest not my soule to rest , thou callest her to a straight accompt , thou tellest her of a Iudgement . How vainely haue I beene abused by heathenish prouerbs that told me death ends all , and yet all is not at an end ? When I come to death , I must come before my Iudge , I must answere the Law , the Law must trie my life , how well I haue obserued it , how answerable my carriage hath beene to it And Lord what a fearefull thing is this ? When thou , blessed Apostle , didst reason of these things , thou madest Foelix a great man a heathen man , to tremble , and a greater then Foelix , the King of Niniuie did tremble also when hee heard Ionas . And yet how little did they know thy Law ? How much did their ignorance excuse their transgression thereof ? And what then will become of me that know so much , and haue so little to plead ? Can I chuse but tremble ? O Lord while I liue , I often heare of thy Law , and the accompt that must be giuen thereof , but I neuer had so much grace , as Foelix , or the King of Niniuie , no not when I read the storie of Foelix , and the King of Niniuie . Neither of them onely , but of good King Iosias also , whose heart did melt at the reading of thy Law , when he saw how vnanswerable the liues of his people were thereto . And what wonder that Iosias heart did melt , when Moses himselfe did quake at the receiuing of the Law ? Surely these all felt the terror of the Iudgement , they knew what it was to come before their Iudge . And I , the more in my life I was senslesse , the more sensible shall I bee hereof in my death ; vnexpected euils afflict the more , especially if they bee great , their impression must needs be deepe . But bee I affected neuer so wofully , I must appeare , I must be tried , hee that gaue the Law , will inquire into the obseruance of his Law . While we liue , many couer our faults , which , when wee are dead , they will not sticke to amplifie ; and he that liuing goeth for a Saint , after his death is traduced as a diuell . A heauie Iudgement , yet how many vndergoe it ? But this is their comfort , that of this Iudgment they haue no sense , how their name fareth in this world , in death they know not . But against the other Iudgement there is no shelter , all the stormes of it must light vpon vs , in our owne persons we must answere for our selues , and we are not so well knowne to our selues as to him that sifteth vs . Yet so much we know , that we shall trauerse no Indictment we shal plead guiltie to euery Bill , our owne conscience is a true counterpart vnto Gods Booke , we shall bee charged with nothing out of the one , which we shall not read distinctly in the other . To read it were enough for the vttermost confusion ; for what man knoweth , and doth not abhorre himselfe ? Had we a true looking glasse , wherein wee might behold the manifold enormous sinnes of our life , neuer could any thing be more vgly , neuer would any thing be more abominable , neuer were we so much in loue with our selues , when we acted sinne , as wee shall detest our selues , when we see the staines of sinne . But detestation and confusion are but the first part of this Iudgement ; the worme , the sting , bitter tortures , euen before we are sentenced for Hell , make vs to be wofull wretches . Adde hereunto that which is the hight of shame , the depth of paine : Were no body priuie to our sinnes , but our selues , the knowledge of them wil confound vs ; but when they become knowne to others , if they be but men , sinners like our selues , and therefore more likely to be temperate in their censure , the shame groweth double ; but how manifold then will it be , when the Angels shall bee witnesses to it , the holy Angels , whose puritie will the more illustrate it ? Nay God himselfe whose Image wee should beare , and to whom how vnlike we are , his presence wil make most manifest ? So that our shame will bee out of measure shamefull . Our paine will bee no lesse painefull : For here in this world the remorse of sinne , euen in those that haue not a seared conscience , is many wayes delayed ; in sleepe , by feasts , with companie , many other outward helps , but especially the putting farre off the euill day , and the weake information that our distracted vnderstanding giueth our Heart , and the hardnesse that doth benumme the senses thereof ; all these more or lesse doe mitigate our paine . But after death these lenitiues are withdrawen from vs , our eyes will be kept waking , our stomacke fasting , our friends farre from vs , our wits that were wise to doe euill , and to doe good had no vnderstanding at all , shall then be wise onely to know our euill , but good of ours it shall haue none at all to know , and our heart was neuer so waxie , to be wrought pleasurably with sinne , as it shall bee feeling when it is affected with all kind of woe ; This is our condition after death , and such is the Iudgement , where at we must appeare , euen the first Iudgement .

Demie-Atheists though they would not hold an absolute imortalitie of their Soule , yet for a time , till the day of Resurrection , they dreamt their Soules should bee as senslesse as their bodies , but it was but the diuels Sophistrie to comfort the wicked with a Soules sleepe from the houre of death , vntill the generall Assises of the world ; as hee did with hope of a generall pardon after some yeares of torment , which made Origen to thinke that at length the diuels themselues should be released from paine . But ( blessed Apostle ) I belieue thee , I wil not flatter my self , I do not more certainly expect death , then I doe looke instantly thereupon to come before my Iudge ; I know that there is a Iudgement before a Iudgement , a priuate before the publike ; I belieue as truly that euen now Diues burneth in Hell , as that Lazarus is in Abrahams bosome , and I doe no more doubt that Iudas went to his owne place , then that the good thiefe was that day with Christ in Paradise ; no sooner doth the soule leaue the body , but God doth dispose it to rest and paine .

O euer liuing God , vnpartiall Iudge both of quicke and dead , thy decree is past vpon my life , for my arraignment , I am here but a soiournour , and yet accomptable for what so euer I doe here . Let not this decree be vnknowne , passe vnregarded of me , if health , if prosperitie promise a longer terme , a carelesse life , let me trie their perswasion by thy infallible word . For there shall I learne that heauen and earth shall passe , the greater , how much more this litle heauen and earth of mine ? and that thy word onely endureth for euer . Yea I see that all things come to an end , but thy Commandement is exceeding broad ; and it is this Commandement that thou hast laid vpon my bodie , and laid vpon my Soule ; a heauie Commandement that sounds nothing but that which is vnsauorie to flesh and bloud . Death vnsauorie , but Iudgement much more ; skin for skin and all that euer a man hath hee will giue for his life ; but life it selfe who would not part with that he might bee free from Iudgement ? My soule and body are loth to part , but much more loth to appeare before thee ; it is grieuous to forgoe that which I loue , but to feele that which I feare is much more grieuous ; if I die , I want what I would haue , but if I come to Iudgement , then I must indure that which I abhorre , death ends the pleasure which I take in life , but Iudgement reckoneth for the inordinatnesse thereof . And it is a double griefe to be so stripped , to bee so tried ; but what shall I doe ? Thy word must stand , and seeing it must stand , let me not doubt , let me not neglect , let those two be euer before mine eyes , let me vse this world as if I vsed it not , seeing the fashion therof doth passe away , and I change faster then it . The little world hast thou proposed as a glasse wherin we may behold what will become of the great world , both appeare subiect vnto Vanitie ; thou hast subiected both , the frame of both must be dissolued , so deepely is sinne rooted in either , that nothing can extirpate it but the dissolution of the whole . But the case of the greater world is better then that of the little , that is dissolued , but this must be arraigned also ; arraigned for it selfe , arraigned for the great world also , If that haue any euill it hath it from man , man infected it , and it is dissolued because of man ; but man for himselfe , his owne sinne , maketh himselfe and others mortall also , good reason that he which hath baned the world , so ruined the frame of all Gods creatures , should account for it vnto the owner therof . If a subiect trespasse against the King , or his Image , the Law doth challenge him , it calleth for an amends ; and can the King of heauen and earth be wronged in his creatures , be wronged in his owne Image , and not challenge the offender ? No Lord , there is great reason , as for man to die , that hath made all things mortall , so for man to bee iudged that hath done it by sinne , no reason that other things should suffer , and he scape , nay , great reason why the blame of all should bee laid vpon him . He deseruedly must be exposed to shame , and blush for whatsoeuer himselfe hath deformed , and what hee hath made to groane , hee must sigh for it . The maske must be plucked off , where vnder in this life wee hide our selues , and our sense must be rectified , wherewith in this world wee excuse our selues , we that would not iudge our selues must be iudged of the Lord . And his iudgement shall bee without respect of persons ; This Iudge standeth at the doore , his Assizes are proclaimed , no sooner are we quickned but wee are informed of death and Iudgement , no sooner come we out four mothers wombe , but we witnes our knowledge thereof ; euerie day of ourlife is a Citation day . But as it wanteth not a date : so it prefixeth not ; a day , euerie one must dye once , but the time of his death no man knoweth ; euerie man must be iudged ; no man knoweth how soone . This vncertainety maketh death and Iudgement more terrible . And it should make vs more watchfull ; watchfull for that which we are sure will come , but when it will come , wee are vnsure ; when it commeth it is fearefull , but it commeth suddainely . Did it concerne my temporall state I would take great care ; if the good-man of the house knew when the theife would come , he would surely watch , and not suffer his house to bee surprised ; And care wee more for our goods , then for our selues ? For that which may be repaired , then for that which being past hath no recouerie ? So senslesse are we , so vsually are we ouer-taken . Let it not be so with me , O Lord , let me euer meditate vpon Death , and let me euer be prouided for Iudgement .

Before Sicknesse prouide Physicke , and Righteousnesse before Iudgement .

A Meditation vpon Philippians 1. VERSE 21. Christ is to me life , and death is to mee aduantage .

I Haue beene at Mount Sinai , I haue heard the thunder , I haue seene the lightning , I haue felt the shaking thereof , it hath put mee in mind of my mortalitie , at it I haue learned what it is to bee arraigned before my Iudge . Were there no other Hill , I were in wofull case ; woe is mee , if I haue no succour against death , which I cannot auoid ; against iudgement , which is so strict . But blessed be God , I haue a succour ; though God bring mee to Sinai in my passage out of Egypt , yet is it not his pleasure that I should stay there ; the Cloud is risen and goeth before me I will vp , I will follow it ; And see , it bringeth me to another Hill , it resteth me vpon Mount Sion ; I no sooner lift vp mine eies vnto that Hill , but from thence commeth my saluation . And no maruell ; that Hill is the Hill of the Lord , it is lifted vp aboue all Hils , the Hill of Mercie is higher then the Hill of Iudgement , there the punishing Angell that with his sword drawne pursueth the sinnes of men is commanded for to sheath it . It is Hie●usalem indeed , The Vision of Peace , there is the Altar , there is the Sacrifice , whereat God will be worshipped , wherewith he will be pacified . Yea , where Abraham shall haue his Jsaac redeemed , and a Father greater then Abraham , will giue a Sonne dearer then Isaac , that Isaac may liue ; and indeed to bee an Isaac , that is a matter of true gladnesse vnto Abraham . There Dauid shall find a truer Dauid ; Dauid out of loue to his people would haue yeilded his life to end their plagues , but he findeth there a Dauid that is more louing , and more beloued , and which indeed there doth what Dauid was but willing to doe , but was willing in vaine ; for no man can by any meanes redeeme his brother , or giue a ransome to God for him . No man , if he be no more then a man , can doe it , it is a worke of God , of Dauids Lord ; he it is that is the Resurrection and the Life , it is his bloud that speaketh better things then the bloud of Abel Abels bloud called for vengeance , euen the vengeance of eternall death ; and so doth all sinne , which shed the bloud of a more righteous one then Abel , euen the bloud of Christ himselfe , it should call for vengeance vnto God . But see how the voice thereof is changed , and how Christ excuseth sinne before hee sacrifice for sinne ; Father forgiue them they know not what they doe , euen in the act of his Passion , he maketh this intercession ; when hee felt their wrongs , see how he excuseth them to his Father ; that they may find mercie , hee pleadeth for them that they doe it ignorantly . How much more did hee in his Oblation for sinne speake for remission of sinnes , when in his Passion hee was so indulgent vnto sinners ? This person doe I find on this Hill , and I find him able and readie to calme all the stormes that were raised in me at Mount Sinai . The storme of Death , the storme of Iudgement : for must I die ? I feare it not , I am assured of life ; Christ is to mee life . Is death the gate that leadeth to Iudgement ? I will enter it , it shall turne vnto my gaine ; for the Tribunall of God is but the Theater whereon I shall bee crowned . Yea , Christ hath so altered both death and Iudgement , that well may I say Perijssem nisi perijssem , I had neuer tasted of such a life , had I not beene subiected vnto death . And how much of my glorie should I haue lost , if I should neuer haue beene brought vnto Gods Barre ? O Iesu● how wonderfull is thy vertue , what strange effects proceed from thee ? The Alchymists boast much of their skill , that they can turne baser metals into better , lead into silu●r , copper into gold ; but this is their presumption whereupon they build ▪ that these baser metals are in their nature in the way to the better , and they doe but perfect that which is imperfect , and which , by the course of nature of imperfect would haue become perfect , if they had nouer laboured it . But they neuer aduenture to turne drosse into siluer , or dirt into gold . Thou dost more , much more , of so base a one as I am , ( for who is more base then a sinner ? who is indeed seruus seruorum , a slaue of slaues , for sinne is nothing but seruitude , and the Master whom a sinner serueth , who is it but the Deuill ? then whom there is none more slauish , of so base a one thou makest a vessell of gold , euen where there was no disposition to become such , thou hast giuen so excellent a nature , and makest death to become life . Thou hast quickned me , which was dead ; I that was dead in sinne am quickned by thee the fountaine of grace ; my vnderstanding liueth , my will liueth , my affections liue , they liue their true life , they know God , they loue God , they long after him , they discouer the euill of sinne , they hate it because it is euill , and what they hate , that they abhorre . Are not these Euidences of life ? I cannot be dead so long as I feele these things in mee . I feele them in me ; but I confesse they spring not from mee , they haue a better Fountaine , that is , Christ ; He is this life of mine , it began in him ; when he became one with mee by his personall Vnion , then the Vnderstanding , then the Will , the Affections of man which had beene long dead began to liue . As this began in part when Christ became one with mee by personall vnion , so did it streame forth into me when I became one with him by Mysticall Vnion ; then the beames of his light cleared my darknesse , the comfort of his Heate warmed my chilnes ; then was I quickned by the influence of his life . I doe not count that life which I liued before , though it goe for such with men , and it seemed such to me . I thought as the world thinketh , that if my soule dwelt in my bodie , I was aliue , but alas , if Christ be from my soule , my soule is dead ; and how can a dead soule quicken my bodie , the bodie of a man , of such a man , as should bee of the same societie with Angels ? Well may it make my bodie vegetable , and so range it with the Planets , and yet therein I shall come short of many of them . It may doe more , my bodie by it may become sensible , and I may be of the condition of beasts ; and yet therein how many of them will ouermatch me ? Happily , or vnhappily rather , it may boast of more , it may boast that it maketh me reasonable ; and indeed such faculties haue I , but corrupt , in that I haue a reasonable soule . But this aduanceth me no higher then Deuils , and herein the Deuils incomparably surmount me . But that life , which is the chiefe life , the life which is proper to the children of God , I liue not except I liue by Christ ; and if once I liue that life , I liue indeed . And heare a Paradoxe ; I desire to die , this life maketh mee most desirous of death , of any death , sauing that which is opposite to this life , I would not die the death in sinne , but the other death I will die most gladly . I would be dissolued , I would lay aside this Tabernacle of my bodie . Not that grace maketh me vnnaturall to my flesh ; No ; it maketh mee loue my flesh the more , the more , but the more truly . I would haue my bodie doe aswell as my soule , and therefore I mortifie it , that it may bee holy , as my soule is holy . Flesh and bloud thinketh that fasting and watching and other castigation of the flesh is a hatefull austeritie of the soule , but well may the soule replie , Castigo non quod odio habeam sed quod amem , and though this chastisement seeme not for the present to bee ioyous but grieuous , yet afterward it yeildeth the peaceable fruit of righteousnesse vnto them which are exercised thereby . See a great gaine in this death ; by it I which serued God at first only in the law of mind , come thereby to serue God also by the same law working in my members . Somthing I get by it , but not so much as I would , for my mortification leaueth too much life in my flesh , and the old man is too strong irrecouerably to die by my strokes . Therefore what I cannot doe , should I not be glad when God is pleased to doe it ? pleased so to dissolue this bodie of sinne , that it may cease from sinning , yea , be brought to that case , that it may be fit for a glorious Resurrection . And is not this a great Gaine , the happiest seed time that promiseth the best Haruest that euer man can looke for ? When I die , I sowe my bodie in corruption , but when I rise , I reape the same bodie againe in incorruption ; when I die I sow my bodie in weaknesse , when I rise I reape it againe in power ; when I die , I sow my bodie in dishonour , when I rise , I reap it againe in honour ; finally , when I die , I sowe it a naturall bodie , but when I rise I reape it a spirituall . And is not this gaine ? and this is the gaine of death . Foolish were that Husbandman that would spare his seed , and lose his Haruest ; but much more foolish were I , if I should bee vnwilling to die , that know death is the seed of such a Resurrection . You see what my bodie gaineth by death , my soule gaineth much more , the grace I haue doth but set an edge vpon the desire of that I shall haue , and hope deferred is the languishing of the soule , but a desire accomplished is as a tree of life . If I delight to behold Christ in the Looking glasse , to heare him in the Riddle of his Word ; how shall I bee rauished with him when I shall see him face to face ; and heare him speake without Parables ?

O my soule when thou thinkest hereon canst thou do lesse then break forth into Saint Pauls words , I desire to be dissolued , and to bee with Christ which is much better for mee ? It is good I confesse to bee in the Kingdome of Grace , but much better to be in the Kingdome of Glorie . Suffer mee sweet Iesu , to desire the best , I know the best should bee the vpshot of my desires . I heare King Dauid say ; O how plentifull is thy goodnes which thou hast laid vp for all them that feare thee , and that thou hast prepared for them that trust in thee before the sonnes of men . Lord I hunger , I thirst for these things , to bee satisfied with the fatnesse of thy house , I would drinke my fill out of the riuers of thy pleasures . And seeing my soule cannot come to these except it come to thee ; for the good of my soule I desire for a time to bee freed from my bodie , that my soule may attaine that blessednesse , by which my bodie also in her due time shall be more blessed . If my bodie gaine , and my soule gaine , when death putteth them so asunder , how great will the gaine be when after death they shall both conioyne their gaines together , and each shall communicate his good vnto the other ? When death approacheth mee , it shall not be accounted either a thiese or a murtherer . Let wicked men who haue their portion in this life , and beyond this life expect no other good , so account of death . And well they may ; for it robbeth them of all that they account good and bereaues them of that which they account life . But death cannot deale so with mee ; for it hath no power ouer my goods , and ouer my life ; I lose nothing but that which I am willing to leaue . I will at all times leaue the flesh pots of Egypt to bee fed with Manna , and forsake the muddie waters of Nilus , to drinke of that water that streamed from the Rocke ; it shall neuer grieue me to change the food of men , for Angels food . And for this mortall life , why should it bee pretious vnto me , that hindreth mee from that which is immortall ? No , let this life die , that death may be my entrance into that life ; that life which is indeed life , the life of Saints , yea , the life of God . By death I gaine this life , because by death I come to Christ , who by grace is my life here , and when I die will be my life of glorie .

The yong mans Meditation vpon Death , grounded vpon Wisdome 4. VERSES 7 , 8 , 9 , 10 , 11.

Though the righteous be preuented with death : yet shall he bee in rest .

For honourable age is not that which standeth in length of time , nor that is measured by number of yeares .

But wisdome is the gray haire vnto men , and an vnspotted life is old age &c.

He pleased God , and was beloued of him ; so that liuing amongst sinners he was translated .

Yea , speedily was he taken away lest that wickednesse should alter his vnderstanding , or deceit beguile his soule .

WE would be immortall , wee cannot be , all sinners are doomed to die ; yet of a mortall life who doth not desire the longest tearme ? who would haue his Spring to proue his Autumne , and be gathered before he is ripe ? It is vnpleasing enough to nature that it must bee dissolued , but then to bee dissolued when soule and bodie begin each most comfortably to enioy the other , must needs be most bitter . It is now my case ; in the quicknesse of my sense must I taste of that potion ; mine eies must be closed , when they doe but begin to iudge of colours ; and my eares doe but begin to iudge of sounds , and they must be shut vp also ; my pallat hath but tasted , and set an edge vpon my desire , and I must away , and leaue these delicates to others , others must enioy whatsoeuer worldly thing I haue , and the wormes must enioy me , enioy my bodie . And for my soule , scarce hath it beene initiated with knowledge , after which it thirsteth naturally , scarce hath it giuen proofe of her vertue , wherein it delighteth principally , but I am taken from this Schoole , wherein I thought to prooue wise , from this Theater , whereon I hoped to bee exemplarie ; but vnlearned as I am , and vnrenowned , I must yeild , and my name must be buried with my Coarse . What shall I say to all this ? and against this euill what is my comfort ? Surely , I must calculate mine age a new , and iudge better of Gods intent herein . Gods Kalender is not like mans , a thousand yeares to him are but as one day , and one day to him as a thousand yeares . Let a wicked man liue a thousand yeares , because he is a wicked man , his thousand yeares are but a day , nay , the worst part of a day , that is the night , for the euening and the morning did make the first day . Let a good man liue but a day , and because he is good , he hath liued a thousand yeares , for he is readie for God , and the longest time of our Pilgrimage , if it be Methusalems age , it can but make vs readie . I will then enquire not how many dayes I haue spent , but how much I haue profited , profited in the waies of God . And I haue profited so farre , as to acknowledge , that of my selfe I am but an vnprofitable seruant ; what I should I cannot doe ; but I doe that which I should not ; so that if I guesse at my readinesse by mine owne worth , I am most vnreadie . But I haue another valuation , by my being in Christ ; my faith is stedfast in him , my Hope hath cast an anchor in Heauen , I feare not Gods iudgement , against which my faith doth hearten mee ; I expect a Kingdome which my Hope doth promise mee ; And as for my loue though the world doth wooe me , and my flesh doth often yeild to dally there with , yet hath it none , to whom it is deuoted , with whom it is contented , in comparison of God . And what greater readinesse can I desire ? my Audit is made , my arrerage paid , I haue a Quietus est ; why doe I feare to come to my triall ? Nay , the bargaine is made , Heauen is purchased for mee , I haue the Conueyance why doe I stay from taking possession ? Am I so senslesse as to affect the worse , that am offered the better ? shall I dote vpon this house of clay ? my youth maketh it seeme better then clay , though indeed it is no better ; a glased pitcher , notwithstanding the lustre , is but a pitcher , and the verdure of youth is but a glosse set vpon a lumpe of earth cunningly wrought by the hand of the Potter ; age that weareth that glosse will discouer this clay . And why should I murmure at God that is pleased to let me see quickly what in time I must needs see ? That I am brickle . Neither am I onely brickle , but the world is fraile also , and all the things of this life , whatsoeuer they promise , they performe no perpetuitie to me . Seing then sooner or later the world must leaue me , and I must leaue the world , let me leaue it rather sooner then later ; the lesse acquaintance the lesse griefe at the parting ; and indeed the longer I liue the more vnwilling shall I be to dye . Now peraduenture I leaue behind me a father and a mother , and leaue griefe vnto them for the losse of a child ; but I cannot so feelingly grieue as they , when I depart from my parents , because loue descendeth more then it ascendeth . If I liue , I may marrie , and marriage doubleth the bitternesse of death , when they that of two became one , by death of one are made two againe . And if God blesse me with posteritie , how much more vnwilling shall I bee to die ? How hardly shall I indure to be rent from mine owne bowels ? I say nothing to the common infirmitie of Age , which seemeth to haue appropriated vnto it selfe couetousnesse , and who knoweth not how hardly the loue of money , and death consort together ? But these are the weakest holdfasts that the world hath on me , there are much stronger , the hookes of sinne , which , where they catch so fasten euen vpon the Will which is in it selfe most free , that it maketh men desire rather to bee slaues vnto Pharoah , so they may feed on the flesh pots of Aegypt , then to endure the difficult passage into Canaan , though , when they come there , they shall be Princes of a land which floweth with milke and honie . God then that knoweth what may alter me and of readie make me vnreadie , dealeth more mercifully with me , hee preuenteh that euill that might stay me from him , and hauing prepared me , calleth me vnto him .

Lord all seasons are in thy hand , and thou hast appointed vnto me this season ; I blesse thee for it , I submit my selfe to it ; if I bee ripe in thy Iudgement gather me , though in mine owne Iudgement I am greene . And thou which feest that although I now stand , yet I may fall , least I fall , take me whilst I stand . It doth not grieue me , I am most willing to change earth for heauen , to haue those windowes of my senses all broken downe , that my Soule may be at libertie ; hauing no agent for the world to sollicite me from God , I shall more freely , more fully giue my selfe vnto him ; my vnderstanding to know him , my heart to loue him , and more shall I learne in one daies sight of God , then in many thousand yeares I could haue gathered out of the Glasse of the world , or Riddle of the Scripture . And how base spectators are men on earth in comparison of the Saints in heauen , who shall witnesse my seruice , and behold my glorie ? Doe I loue my Parents ? I goe to better , my best Father is in heauen , and my best Mother is Hierusalem aboue ; the ioy that I foretaste for seeing them , maketh me insensible of the heauie farewell I take of these . I am not moued with their wealth which they haue stored vp for me , and the land which they haue purchased is as nothing in mine eyes , I shall haue a more induring substance , a lot is fallen vnto me in a more pleasant place , I haue a more goodly Heritage . And why ? The Lord is the portion of mine Inheritance and of my cup , the Lord maintaines my lot . Lord then teach me so to number my daies , that I may measure them by righteousnesse , and let me so interpret this thy summons by death , as a warning to take shelter before a storme . Hasten me on by grace , that I be not long on my way to heauen , and in my way lest I decline , shorten more and more my passage , so shall I be as willing in this morning of my age , as I should be in the euening thereof , to change my state and come to thee , to passe from earth to heauen .

( * ⁎ * )

The old Mans Meditation . PSALME 91. VER. 16. With long life will J satisfie him and shew him my saluation .

EVerie man , if a child of God , is a double man , and so leadeth a double life , and longeth for a double good , a corporall , a spirituall ; that hee may hold out long in regard of the life of nature , and withall be ponest of the life of grace . Thus doubly happie would euerie one be , but it is not the portion of euerie one . Many haue shortned either the one life or the other ; if they haue liued vnto God , their dayes in the world haue beene but few ; and of those which haue liued many dayes in the world , how few of them haue they liued to God ? O my Soule then , how blest art thou , whom God hath blessed both wayes ? Blest thee in thy naturall life , thou art growne till thou art ripe ; blest thee in thy spirituall life , thy eyes haue seene the saluation of God . The greatest blessing that God bestoweth vpon earth , he hath bestowed on thee ; thou hast experienced the truth of the Apostles speech , Pietie hath the promise of this life , and of that which is to come . For this life ; God hath bestowed vpon thee length of dayes , thy time is not reckoned by nights but by dayes . And some men that liue long , all their life long , neuer see the Sunne , their time is night , it is an vncomfortable time . No sense hath his contenting obiect , they are all couered with darknesse , yea , and if it be a waking night , insteed of contenting , euerie sense is haunted with discontenting obiects . Such nights doe many liue in this world , which haue presented vnto them many eye-soares , and at whose eares doe enter many heart-breake sounds ; whose perfumes are the damps of loath-some prisons , whose bed is little case , whose sustenance is the bread and water of affliction , whose robes are fetters and manicles ; finally whose consorts are wretches no lesse forlorne then themselues . Such a night how many liue , yea of what length are such nights of theirs ? But Lord thou hast vouchsafed my life to bee a Day , the Sun is vp to me , and I haue the pleasure of beholding the light , my eye wanteth not content , my eare hath her pleasures , and euerie sense is cherished according to his kind . I haue not beene pinched with famine , I haue not been consumed with sicknesse , theeues haue not spoyled me , I haue not beene exposed to the tyrannie of malice , my life hath beene a day ; yea many dayes ; for my prosperitie hath not beene like the good day of an Aguish man , which hath been succeeded with painfull fits , but euerie day hath beene a day ; the Sunne hath not set , the clouds haue not ouer-cast the Sunne ; so that all my whole life seemeth to haue beene but one day . But there are Winter dayes and Summer dayes , short and long . It had beene well if my life had onely beene a day , though that had beene but a Winters day , at least manie Winter dayes . But to haue my day , yea my dayes , and haue them at length , how much better doth it make my state ? In a Winter day , as the Sunne stayeth not long : so it warmeth not much ; but in a Summer day the longer it staieth , the more it warmeth ; then my length of daies are attended with the warmth of daies , and to haue both length and warmth , what more can a man desire for this life ? Yes , a man would haue the stinting of them , hee would not haue them end vntill himselfe say enough . And so farre hath Gods mercie gone with me , he hath satisfied me , I neuer had my appetite satisfied more to the full with the most delicate meates , then my heart is sariat with my daies . It is enough Lord ; now let me die . But I forget , thou hast done much for me in my naturall life , how much more hast thou done for me in my spirituall ? My spirituall life also hath beene a Day , it hath beene I say a day and no night . The Soule hath a night no lesse then the bodie , and much heauier is the night of the soule , then that of the bodie , the darknesse is more vncomfortable , the terrors thereof are more intollerable . How vncomfortable is it for a man who naturally desireth to be happie , to be ignorant both where hee must seeke it , and how he must come at it , and so to wander all the daies of his life in vanitie ? And did he walke onely in Vanitie , the discomfort were not small ; for it is no small discomfort still to hope , and yet still to haue his hope faile . But for a man to haue vexation of spirit added vnto vanitie ; whereas we abhorre nothing more then miserie , out of the guilt of conscience to be harrowed with the fore-runners of eternall miserie , how intollerable is this ? How vncomfortable , how tedious is this spirituall night ? Or rather how desireable , how comfortable is that day which hath freed me from that night ? I was in it , I was borne , borne in it , for Lord no man commeth out of his mothers wombe , but he is borne in the night , and the day doth not dawne to him vntill he is new-borne out of the Churches wombe . Therefore doe the ancients fidy call Baptisme 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 illumination , because then , he that commaunded light to shine out of darknesse , doth shine vnto vs in the face of Iesus Christ , and we are translated out of darknesse into his marueilous light . It is my blessing that I am light in the Lord , made light , not light of my selfe , but illightned by him . Lord if thou hadst not illightned me , I could neuer haue seene ; thou that restoredst his sight that was borne blind corporally , hast wrought a greater miracle in restoring my sight that was borne blind spiritually . Let others boast in whole , or in part of the strength of nature , I doe , I wil confesse that the eyes of my mind are a gift of grace , these eyes that see that which I see , and cannot but be blest in seeing it , in seeing Gods saluation ; a blessed sight that discouers that obiect . How glad was Abraham when he saw the Ramme which was an exchange for Isaac his sonne ? How glad was Hagar when shee saw the fountaine , wherewith shee refreshed both her selfe and her babe ? And were they glad at the sight of these things ? How glad then should I be that see a Lambe , the Lambe of God that offereth himselfe to be a ransome for me ? How glad should I bee that see the Well , the well of liuing waters which onely can quench my thirst ? Isaacs danger was nothing to mine , well might his soule for a time bee parted from his bodie , both were to goe to a blessed rest ; but my danger was that soule and bodie both must haue burned euerlastingly in hell . Hagars thirst was nothing to my thirst ; shee trauelled in the hot sands , and I in the middest of many tyring sinnes ; no corporall paine can so spend our spirits , as the conflicts doe of a troubled soule . How willingly then doe I behold the Lambe ? Behold the water ? Euen the Lambe and water , that are my Iesus . Many saluations there are but no saluations of God but in him ; there is no name vnder heauen giuen by which we may be saued but onely the name of Iesus , he is indeed a Diuine Sauiour , the highest degree of saluation is placed in him . Let others make their peace by other meanes , I will be ransommed onely by this Lambe ; let others quench their thirst in puddle streames , I will drinke at this well , this saluation of God which God hath made me see . For Lord thou hast not dealt with me as thou diddest with Moses , to whom thou shewedst from mount Nebo the land of Canaan , but sufferedst him not to enter in ; what thou hast shewed me , thou bestowest vpon me , and hee that hath eyes to behold thy saluation , by seeing doth enioy the same . It is not so true in Nature as in Grace , Intellectus fit omnia ; certainely this is euerlasting life , euen to know thee to be the onely God , and whom thou hast sent our Sauiour Iesus Christ , for by beholding with open face this thy saluation , we are changed into the same Image from saluation to saluation by the spirit of Christ . O Lord that art pleased I should liue , I blesse thee , for that my time hath not beene night but day , euen Summers daies , long , and warme , cheerefull and fruitfull . But the day of my Soule hath beene much better then the day of my bodie , seeing the Sunne of righteousnesse hath also risen vnto me , who hath so illighned me , that hee hath discouered thy saluation to me . That saluation which freeth me from all I feare , and supplieth vnto me all that I want ; my eyes are vpon both , yea my selfe is possest of both . And what couldest thou haue done for me Lord , which thou hast not done , that hast blest me so corporally , that hast blest me so spiritually ? I haue no more to expect in this life , and therefore I willingly surrender it to thee ; this long-liued bodie , this spirituall-liued soule : Hoping that both shall turne their length into eternitie , and their daies shall bee yet much more cleare , and much more warme , where God is the Sun , and both light and heat are such as proceed from that Sunne .

A Meditation vpon Psalme 39. VERSES 12 , 13.

12. Heare my prayer O Lord , and giue eare vnto my erie , hold not thy peace at my teares : for I am a stranger with thee , and a soiourner as all my fathers were .

13. O spare me that I may recouer my strength before J go● hence , and be no more seene .

O Lord , I am mortall , I see it , I feele it , but it is thou that hast cleared mine eyes , and quickned my sense , which otherwise are to dimme and dull to read , or acknowledge what notwithstanding I beare engrauen in capitall letters , and the condition of my nature maketh palpable . Yea so are my senses taken vp with other obiects , and so little am I willing to know that , whereof ( if I be not willingly blind ) I cannot be ignorant , that except thou hadst rowsed me , and thy afflicting hand stung me , I should certainely haue beene both deafe and dumbe ; I should not haue heard thee , neither shouldest thou haue heard from me . But Lord , the bitter Potion that I haue taken from thy hand hath wrought thus farre , as to make mee confesse that it is too hard to be digested by me ; if thou doe not delay it , I must needs perish by it . Yet Lord I know that it is not the end whereat thou aymest , thou meanest not to take me out , but weane me from the world . This vse if I make of thy rod , thou wilt quickly giue ouer to lay on stripes . I haue made this vse , I now doe better know my selfe . I liued before as if I were not onely in , but also of the world ; I vsed not the things of this world , but enioyed them rather . Now I find that I haue here no abiding place , I am but a soiourner ; a Tenement I haue here , but no free-hold ; the goods that I haue , I account them not mine otherwise then by loane , and therefore am as readie to leaue them ; as I haue an vncertaine title to them . And if I am but a soiourner in this place , I must needs be a stranger to the personnes ; little commerce with them , little affection towards them haue I. And why should I haue more seeing they will haue little with me , and beare little towards mee ? I am crucified to the world , and the world is crucified to me ? Weedes grow neere the corne , and corne neere the weeds , but yet the neerenesse is not without a strangnesse ; for neither doe their rootes sucke the same iuice in the ground , neither aboue ground doe their stalkes beare the same fruit : euen so thy children , O Lord , that cohabit with the children of this world , neither inwardly nor outwardly liue by , nor walke with the same spirit which the worldlings haue . My roote is in heauen , and my fruit heauenly . I am transplanted from the wild Oliue into the true , and grow no more in the fields but in the Paradise of God . Neither is this my single condition , I haue it common with my Fathers , I am their heire , and their inheritance is descended vnto me ; what they were not , I desire not to be . neither would I be more inward with the world then they desired to be . Happily flesh and bloud may suppose that it hath a greater interest in things of this life , and neerer cognation with the men of this world ; but it is a supposall of flesh and bloud . I make it not the Iudge of my state , neither according to it do I esteeme my selfe , I haue better Parentage , and better can I proue my Pedigree ▪ I acknowledge none for my fathers that had their portion in this life ; from them I descended that vsed the world as if they vsed it not , and walked with thee ; with those Pilgrims , I professe my selfe a Pilgrim , and my life but the life of a way-faring man that is on his way to the Holy land . Therefore as they , so I desire not to bee surcharged with earthly things , neither to surfeit on the vanities of this life ; I desire to liue , but it is , that I may keepe on my way , to haue the things of this life , but no farther then they are necessarie for my iournie ; I haue enough , if I haue enough to doe this Measure vnto me so much , and so temper my crosse that I may not come short of this . I desire not to be immortall in a state of mortalitie , farre be that from the heart of thy seruant ; onely let me not bee dis-inabled to my iournie , so long as I am fit to walke therein , and to walke towards thee . Forbeare to sowre my life and make bitter my daies ; I would serue thee cheerefully , I would serue thee couragiously ; deiect me not , enfeeble me not , let not thy heauie hand ouerwhelme me with heauinesse of heart , neither let thy punishing hand enfeeble my fainting spirits . It is not long I desire to liue , neither is it continuall ease that I affect . I know that the later is not safe , too much ease is the bane of pietie , and more haue gone to heauen from the Racke , then from their Downe-bed . And as for the former , it is against the Decree , thou hast made our daies but a span long , and the time of our pilgrimage , is but a moment , scarce worthie the name of time . What then is my desire ? That of this little thou shouldest affoord me a little , a little breathing before I breath out my last . Let me be a while , what before long I must cease to bee , a vigorous Pilgrim ; let me walke strongly , that before long shall not be able to walke at all ; let me foretaste heauen on earth , and trie me with the vse of earth , how much I preferre heauen before it . If thou continually affright my conscience with the horror of sinne ; if thou daily for sinne afflict my bodie ; if thou put no end to the malice of men ; and if thou cloud the state of thy seruant with incessant disgrace ; how shall I so forlorne a wretch , so distressed a caitife , not be ouer-whelmed with dispaire and proue restiue in my way ? How shall I inwardly or outwardly mind my countrie , and reioyce in my hopes ? These things I would doe , but by reason of my paine I cannot doe . What remaineth then but that I desire release , and thou denie not my desire ? I make my suite , as one that desireth to speed , passionately , feelingly ; ●pray , but my prayer is a Crie ; and my crie is powred forth not onely by my tongue , but also by mine eyes . Behold Lord a true Penitent , whose voice is not onely verball , but reall ; and canst thou stop thine eares against such words ? can thy relieuing hand forbeare to succor when it is importuned by such deeds ? thou that hast opened my mouth , vouchsafe to open thine owne eares , and let the fountaine of mercifull comfort streame downe vpon him , from whose eyes thou hast drawne flouds of Teares ; speake comfortably to him , that speaketh penitently to thee ; and deale graciously with him , that prostrateth himselfe humbly before thee . So shall I willingly be a soiourner in earth , that I may be a Citizen of heauen ; a stranger to the world , that I may be a friend of God : the ease that thou giuest me shall encourage me in thy seruice , and I will liue so heare , as hee that shall not liue long . And because I shall , when death commeth , bee no more a mortall , though neuer so worldly a happie man ; I will endeauour that I may be , by thy grace , an immortall , an eternall blessed Saint .

A Meditation vpon Psalme 63. VERSE . 1 , 2.

1. O God thou art my God , early will I seeke thee , my Soule thirsteth for thee , my flesh longeth for thee , in a barren and wearisome land where no water is .

2. So haue J appeared before thee in thy Sanctuarie , that I might see thy power and glorie ,

O Lord , I want , I seeke reliefe , to whom shall I come but vnto God ? And with thee I dare be bold , thou art my God ; there is store in God , and my want cannot be relieued but by his store . I am in a wildernesse ; for what is this world but a wildernesse ? Nay my selfe am a wildernesse ; what is a wildernesse but a drie earth , which tireth those that passe through it ? And what is the cause ? It hath no water ; no water to quench the traueilers thirst , no water to make fruitfull the soile that it may beare foode to sustaine his hunger , no water which may inable the earth to become greene , or be imbellished with flowers , the sight wherof may ease the wearisomnesse of the traueller that languisheth and fainteth through thirst and hunger . This is the state of a wildernesse ; and in such a wildernesse am I , drie and wearie , no moysture , no strength : and why ? I haue no fountaine , I haue spent that moysture which I receiued from thee . Thou madest me a greene tree , but I am become drie , withered , no fruit , no leaues , no sap , as farre spent as was the prodigall Sonne ; and all by sinne . And yet sinne doth not leaue me , it turmoiles me still , and my bloud being spent , my spirits wasted , the bloud and spirits of grace and goodnesse , now I faint , now I am wearie . And gladly would I recouer some strength ; euen as gladly as the prodigall child would haue fed vpon Huskes , but he found none that gaue him . And here in my wildernesse I find no waters except they be the waters of Marah , so bitter they cannot be drunke ; or of Iericho , so bad that they will make the land barren ; of such Waters I haue springs enough . Euerie outward sense , and euerie inward ; my vnderstanding , my will , are fountaines of such waters ; fountaines that streame forth and moisten my whole man , yea and turne the whole man into a dead Sea . This goodly as it were Garden of the Lord , which was set euerie where with trees of life , I meane my bodie and soule , inwardly and outwardly representing the Image of God , what are they now , but euen as the dead Sea ? And what are all the fruites thereof , but euen as Sodome ? I want not waters then , but sweete waters ; the want of them maketh me a wildernesse , fruitlesse and yet fruitfull ; fruitfull in rootes of bitternesse , in thistles , in briers , the fruits of a cursed soile . But fruitlesse am I , in whom groweth neither the Lilly nor the Rose , neither is my life innocent , nor my heart patient ; I am as indisposed to suffer for well-doing as to doing well . But as for these better plants , the Vine that cherisheth God and man , the Oliue by which they are honoured both , and the sweete figtree that groweth in Paradise , they grow not in my soile , drie soile , that hath no sap of that kind . And yet a soile in husbanding whereof I tire my selfe , and therefore well may I call it a wearisome soile ; all the fruit it beareth is but vanitie of vanities , and all my comfort is but vexation of spirit . Seeing this is my case , where lies my comfort ? The comfort of my Soule , the comfort of my bodie , both are a wildernesse . But neither would bee so ; the thirst of my Soule , the desire of my flesh , my drie , my tired soule and flesh speake their wants , and speake more audibly then can my words what I want , what I beg . The thirst is mine , but that I thirst it is thy gift , O Lord ; the desire is mine , but that I doe desire , O Lord , it commeth of grace ; it is thy holy spirit that teacheth me this language which can be learned in no other schoole . And why Lord hast thou taught it me ? Is it not because I should speake to thee ? That my drougth should speake , my wearinesse should crie ? That both should aske of the Lord raine ? For with thee is the well of liuing waters ; it is thou that turnest a wildernesse into a standing water , and drie ground into water springs . Vnto thee then come I , O Lord , that onely art able to relieue me , because thou art a God of power ; and no lesse willing , then able , because thou art my powerfull God . Euen thou , O God , that art three in one , and one in three : O God the Father I come to thee , and in the bowels of a Father thou canst not reiect me ; thou art my God , I haue no other God , then hee that is my Father . O God the Sonne I come to thee ; thou canst not refuse him whom thou hast made thy brother ; thou art my God , I haue no other God then hee that is my Sauiour . O holy Ghost I come to thee ; wilt thou despise him whose comforter thou hast vouchsafed to bee ? thou art my God , I haue none other God then he that is my Comforter . A threefold cord cannot be broken , and how should I faile that haue this threefold stay ? Let me be a wildernesse , a drie , a wearisome wildernesse , was it not this God that of the Chaos , vnshapen and emptie Chaos , made this solid , this beautifull fabricke of the world ? And cannot be transforme my wildernesse into a paradise ? Yea ; the waters of the Sanctuarie no sooner entred the dead Sea , but they became liuing waters ; all things presently liued in it , and the Tree of life grew plenteously all along the bankes of it . Therein what dost thou shew , Lord , but how powerfull thy grace is , and what an alteration it can worke in me ? I acknowledge this , and , Lord let me feele that truth which I acknowledge ; make hast to moisten him that early seeketh to thee . I should haue sought vnto thee in the morning of my age ; and happie had I beene if I had so timely sought vnto thee , I had not so long continued in the wildernesse : Yea the trees which now scarce blossome would then haue beene loaden with ripe fruit , the seed which is now scarce in the blade , would haue shot an eare , and beene white for haruest . But , Lord , I that neglected that morning , to testifie my griefe therefore take holdfast of another morning ; as much as I can I redeeme the time , the day hath dawned , I suffer not the Sunne to shine in vaine ; so soone as I can see my way , I take my way to thee , I come earely , I would speed betimes . See , Lord , my desire in my haste ; and , Lord , let thy grace hasten like my desire ; yea preuent my desire , who cannot desire so timely as I would . Onely , O Lord , I take notice of my Day , and would not haue it spent in vaine : Turne my morning into high-noone , let the Sunne of righteousnesse ascend vnto his greatest highth ; but proportion my desire to thy light , and let mee so beginne betimes as that I perseuere vnto the ende ; let my later workes bee better then my first , let my motions bee , not violent , which slacken as they goe on , and are weakest in in the end ; but let them be naturall , yea supernaturall motions , let them increase as they goe on , and the neerer my race draweth to an end , the hotter let my zeale bee towards God . Let me thirst the more , let me the more desire those waters that moysten my drougth , and refresh my wearinesse ; so let me appeare before thee . But where art thou ? In thy Sanctuarie , thy holy place . How reuerent is that place ? And how vnfit am I to bee seene there ? Is that a place for a wildernesse ? Paradise is a better obiect of the eyes of God , where God may see all that he hath made ; and see it good , and blesse it being so ; but sinne hath no place in Paradise , Gods eyes cannot endure it ; yea therefore were the Cherubins set with the flaming sword that sinners might not approach the place of God . How senslesse then am I that being such as I am , dare approach the place of God being such as it is ? True Lord , I am senslesse indeed , if I come onely as a drie , as a thirstie land ; such an obiect is not for the holy eyes of God , it is not to approach his presence . But if the drie land bee also thirstie , then thou callest , Ho all yee that thirst come yee to the waters , and he that hath no money buy and eat , yea come buy wine and milke without money and without price . If the barren land be wearie , thou callest O Lord : Come vnto mee all that labour and are heauie loaden , I will ease you , I will giue you rest . Seeing this thirst this desire is acceptable vnto God , euen where there wanteth the fatnesse and fruitfulnesse of good workes , and God , whose Throne is heauen , and whose footestoole is the earth will looke to that man , euen to him that is poore and of a contrite heart ; though I want righteousnesse , yet because I hunger and thirst after it , I am not afraid to be seene in the Sanctuarie of God , yea in the Sanctuarie to looke vpon God . For I know what he will shew vnto me , euen his Power and Glorie ; hee will shew them both to me , nay , he will shew them both on me : His power , that shall worke on me , and his glorie , that shall crowne me . He will make me as a water garden , and plant me with most generous plants , by his power ; that so I may flourish and bee comly in the eyes both of Angels and men . Yea God will shew his power , and God will giue me glorie , that my eyes beholding them , my mouth may speake of them , speake of the workes of God , and tell what he hath done for my bodie and for my soule . O Lord , other creatures partake thy Power , partake thy Glorie , but all doe not see it ; wee that are indued with reason , not onely haue them , but perceiue them ; and it is our happinesse that we know what blessings wee haue . Lord let me neuer be so stupid , as not to behold thy Mercies ; and when I doe behold them , let mee also feele how blessed I am whom thou vouchsafest to possesse them ; so shall I more and more confesse that thou , O Lord , art my God , and being my God , I shall make haste to thee ; my Soule shall make haste , and so shall my bodie also ; my drie and wearie bodie and soule shall goe out of this world , wherein there are no springs of life , and thirstie and longing as they are , they shall approach thy Sanctuarie , and there Lord , let them see , not onely feele , thy Power , thy Glorie , quenching my thirst , and satisfying my Desire . Amen .

A Meditation vpon Psalme 90. VERSES 11 , 12.

11. Who knoweth the power of thine anger ? euen according to thy feare : so is thy wrath .

12. So teach vs to number our dayes . that wee may applie our hearts vnto wisedome .

THE FIRST PART .

SInne and wrath by nature should go hand in hand , and as deepe as we plunge our selues in to sin : so deepe should we sinke in wrath . Wee should , if Iustice measured vnto vs as we deserue ; but mercie hath prouided better for vs , and God is pleased to proportion the smart of stripes to the feare which we haue of them , the lesse feare , the more smart ; and the lesse smart , the more we feare . Thou hast left it ( O Lord ) in the power of a sinner , how farre thou shalt take vengeance of his sinne . Let the Law speake neuer so terribly ; let sinne offend neuer so grieuously ; let the curses be neuer so many ; let the plagues be neuer so manifold ; yea let thy countenance be ouer-cast with neuer so thicke a cloud ; let the burning coales that are kindled by thy wrath be neuer so scorching ; rore the waues of thy ouer-flowing indignation neuer so hideously , and bee the whirle-wind of thy wrath neuer so tempestuous ; feare , onely feare , the feare of a penitent Soule that trembles at the voice of thy Law , that melteth at the sight of thy Iudgements , that accuseth it selfe , that condemeth it selfe , that is readie to ioyne with God to doe Iustice vpon its sinfull selfe ; this feare ( I say ) that least armeth it selfe against God , is best armed and preuailes best by stooping most . And this is powerfull weakenesse , a conquering captiuitie , a match ouer-matching that for which we can otherwise find no match . This power ( O Lord ) hast thou giuen to repentant feare , a blessed power ; and yet there are few that vse it , though all doe stand in neede of it . And why ? Who armes himselfe against that whereof he hath no regard ? Men sinne , but little doe they thinke that their sinnes offend God , and if they offend they shall be punished , because God is not onely sensible of his wrongs , but also Iudge of our liues ; as he hath prescribed the precepts of his Law , so hath hee added sanctions thereunto ; and as the precept sheweth what we must doe , so what he will doe we learne out of the Sanction , if we faile to obey , thou ( O Lord ) wilt not faile to strike , for there is Wrath with thee , and from thee will that wrath breake out on vs . And woe be to vs if it breake out ; for thy wrath , O God , is a powerfull wrath . And indeed how can it be otherwise , if it be thine , who art a God of power ? Can wee looke into thee and not apprehend Almightinesse in thee ? But our eyes are too weake to pierce so farre , happily in that that comes from thee a naturall man may behold what power there is in thee . Heauen and earth are the worke of thy hands , nay they are the Host that attends thy Person ; if they are mightie , thou much more ; for what they haue , thou gauest them , and in proofe thereof thou takest from them at thy pleasure . As the Sunne did shine first at thy command : so at thy command it hath lost his light ; it was from thee the fire receiued his burning qualitie , and when thou forbaddest it , it could not burne ; thou madest the waters flow , thou spakest but the word and they were sollid like a wall ? Thou fixedst the Globe of the earth , and it stood still : and when thou didst vtter thy voice , it quaked , it trembled for very feare ; when thou sendest foorth thy spirit ▪ thou renewest the face of the earth , and all things wither and returne to nothing if thou with-draw thy spirit . How powerful then art thou , O Lord , at whose command is the power of euerie creature , and fighteth for thee against thine enemies ? The Sunne can scorch them , the fire consume them , the aire poyson them , the earth swallow them ; and how many spectacles haue we of such Iudgements ? But what speake I of these greater souldiers of thine , and weapons of thy wrath ? How many beasts in the fields ? How many birds of the ayre ? How many fishes in the Sea haue vndertaken Gods cause against man , and executed remarkable Iudgements vpon sinners ? But I doe not yet come home enough ; hee that readeth the plagues of Aegypt , and considers what a destruction God wrought by frogs , and flies , and lice , the least whereof wrested a submission from Pharaoh and his Kingdome , and forced them to confesse their vnablenesse to resist can he choose but be amazed at the sight of Gods power , when these creatures so farre in their owne nature vnder the power of man , when he commands them to be his Executioners , so farre ouermatch the stoutest of men ? But what looke I without vs for the sinnewes of Gods wrath ? What sinnewes may wee find euerie man within himselfe ? If God bee pleased to reward vs according to our deseruings , he shall need no other , we wil doe him this seruice our selues . Our wits will not only faile vs , but insnare vs ; our hearts will be so farre from eschewing , that they will carrie vs headlong into all mischiefe ; our eyes will see fearefull visions ; our eares bee filled with dreadfull sounds ; our tongues will betray vs ; our feete miscarrie vs ; our hands offer uiolence vnto vs , no power of our soule , no part of our bodie , wherewith we haue conceiued or acted sinne , that will not lay on some deadly stroke vpon vs for sinne . But of all the souldiers of God wherin we are most feelingly to behold the Power of his wrath , there is none comparable to our owne Conscience , which laieth on so heauie a burden , and peirceth with so deadly a sting , that there is no man whom it cannot crush with its waight , and which will not runne mad if he throughly feele the smart thereof . I will not draw a man down into hell , where into notwithstanding wrath will tumble sinfull man ; I might there shew him vtter darknesse the priuation of that light which shineth in heauen ; vnquenchable fire , in opposition to the Waters of life that streame in heauen ; the weeping and wailing insteed of the endlesse musicke that is aboue ; the murmuring gnashing of teeth , insteed of the triumphant songs of blessed Soules ; finally the tormented and tormenting fiends , insteed of the blessed Sain●s and Angels that are aboue . And what are all these but euidences of the power of Gods wrath ? And is the power so large , so palpable and yet vnknowne ? Can it be such , and yet not discerned of man ? If he climbe into heauen , God manifesteth it there ; and he finds it in earth , if his thoughts fal thither ; neither can he descend into hell , but there he shal meete it ; nay he must goe from himselfe , or else God will force him to behold it . Why then doth thy seruant Moses moue this question , who knoweth it ? Is it not because men doe not heed it , and so though they should , yet take no notice of it ? And indeed , Lord , if any be ignorant , his ignorance is inexcusable ; and yet some such beasts rather then men are there , that are willing not to know what they are not willing to regard . Or if men be not so grosse as thus to winke with their eyes , that they may stupifie their hearts ; yet do their lusts dim their sight , and they see so imperfectly , that they they are but weakly affected with it . Hence commeth it to passe that thy minatorie words and works stay so few from falling into sin , and reclaime so few that are fallen there into they do not belieue that thou wilt strike , vntill they feele thy stroakes are on them . The Israelites would not , as Moses had good proofe for fortie yeere ; and wee are no better then they , though our triall hath beene much onger then theirs ; we haue no vsefull knowledge of the wrathfull power of God . This question may well bee moued of vs , euen of vs to whom God hath vouchsafed the same power ouer his wrath ; our little feare argueth our little knowledge ; and we may not thinke that we haue any true knowledge which doth not end in feare ; such a feare as can hold Gods hand , or at least moderate his stroake is the onely argument that wee haue profited in that schoole of the great and lesser world , wherein we haue so full so plaine a Lecture read vnto vs of the powerfull wrath of God .

A Meditation vpon Psalme 90. VERSE . 12. So teach vs to number our dayes , that we may applie our hearts vnto wisedome . THE SECOND PART .

THou dost manifest thy power , O Lord , and we are the monuments of it , our mortalitie is ; therein are grauen the capitall Letters that describe thy powerfull wrath .

For what is mortalitie , but a reall voice in our eares , or presenting rather vnto our eyes the doome of sinne ? Thou madest vs immortall , and immortalitie was a part of thy Image which art eternall ; our time then had no terme , it could not be defined by any kind of period . But sinne hath abridged what had no bounds , it hath brought our life within a short compasse ; it is measured by dayes ; and dayes are ▪ a● the first , so the least part of Time which thou hast made . And these dayes are not infinite ; in vaine should a man desire to number that which cannot bee numbred ; Iacob said his dayes were few , Dauid that his were but a span long ; Saint Iames that no mans life is more lasting then a bubble ; a man would thinke a litle Arithmeticke would cast vp so small an account ; a man seemes to need no better a master then a man ; for what man is he that is ignorant of this principle , That man is mortall ? and that it cannot be long before he returne to dust . And yet Moses that was learned in all the sciences of the Aegyptians ( amongst which Arithmeticke was one ) desireth to learn this point of Arithmetick onely of thee O Lord ; & why ? Is it because ( as Iob speaketh ) thou hast determined the number of his dayes ? Would Moses haue thee reueale to euerie man the moment of his end ? Such speculations may wel beseeme an Aegyptian , an Israelite they doe not beseeme . Thy children , O Lord , know that it is not for them so to know times and seasons which thou keepest in thine owne power , and are a secret sealed vp with thee ; we should not prie into that counting house , nor curiously inquire into that summe . It is not then a Mathematicall numbring of daies that Moses would be schooled in , but a morall , he would haue God not simply to teach him to number , but to number so ; and so points out a speciall manner , a manner that may bee vsefull for the children of God . And indeed our petitions must beare this mark of profitable desires , and we should not aske ought of thee , but that by which ( if we speed ) wee may become the better ; he that so studieth his mortalitie learnes it as he should , and it is onely thou , O Lord , that takest him out such a lesson . But what is the vse , O Moses , that thou wouldest haue man make of such a knowledge ? Euen to applie his heart vnto wisedome ; O happie knowledge by which a man becomes wise ; for wisedome is the beautie of a reasonable soule , God conereated him therewith . But sinne hath diuorced the soule and wisedome ; so that a sinfull man is indeed no better then a foole ; so the Scripture calleth him ; and well may it call him so , seeing all his carriage is vaine , and the vpshot of his endeauours but vexation of spirit . But though sinne haue diuorced wisedome and the Soule ; yet are they not so seuered , but they may be reunited ; and nothing is more powerfull in furthering this vnion , then this feeling meditation that wee are mortall . For who would not shake hands with the world , that knows we must shortly appeare before God ? Yea who would not prouide for that life which hath no end , that seeth that this hastneth so fast vnto an end ? Finally , who would suffer the arrowes of Gods wrath that summon vs vnto Iudgement to passe vnregarded , seeing the due regard thereof is able to turne a Tribunall into a Throne of grace ? Surely affliction , if we discerne the hand that infflicts it , is the best schoole of wisedome , yea of the best sort of wisedome , the wisedome of the heart ; it turneth knowledge into practise , and maketh vs more tender hearted then we are quicke sighted ; it doth not onely discerne that God is a consuming fire , but melts at the very sight of him ; it doth not onely know that Gods word is a hammer , but feeleth the force thereof in a broken and contrite spirit ; it conceiue feares , so soone as it heareth threats , and is no sooner touched but it is reclaimed . And this is Wisedome , the true wisedome of a mortall man , whose best helpe against mortalitie stands in the awful regard of Gods offended fauour . Seeing then ( O Lord ) this is the fruit of that desired knowledge , and hee is best seene in the length of his dayes , that is most humbled with the sense of thy wrath ; and he needs least to feare death , that doth ( as hee ought ) most feare thee ; vouchsafe to bee his master that desireth to bee thy scholler , and let grace teach what nature doth not discerne , that I moulder into dust , because I corrupt my selfe with sinne ; so shall I bee wearie of my naturall folly that negotiates for death , and affect true wisdome that is the Tree of life ; with this I shall endeauour to furnish not onely my head , but my heart also ; and that which now is the seate of dea●h , shall then become the receptacle of life ; that life which beginnes in thy feare , which is the onely in-let of euerlasting ioy .

A Meditation vpon Lament. 5. VERSE . 21. Turne thou vs vnto thee O Lord , and we shall bee turned ; renew our dayes as of old .

WEe are mutable , and what wonder ? Seeing we are creatures , we cannot know that we were made of nothing , but wee must acknowledge that to nothing we may returne againe : and indeed thither we hasten if we bee left vnto our selues . For marre our selues we can , but we cannot mend our selues , wee can dedestroy what God hath built , but we cannot repaire what we doe destroy . Wretched power , that is onely able to disinable vs , and hath no strength but to enfeeble him whose strength it is . I read of Adam the first monument of this vnhappie strength , but I may read it in my selfe ; I ( as all his sonnes ) inherit as his nature , so this selfe ruining power . But when experience hath made me see how valiant I haue been against my selfe , inflicting deadly wounds , precipitating my person , and misguiding my steps , I become disconsolate and helplesse in my selfe ; what then shall I doe ? To whom then shall I seeke ? To the fiends of hell that sollicited me to sinne ? To the worldly vanities by which my lusts were baited ? Well may they adde to my fall , raise mee againe they cannot , they will not , such euill trees beare no such good fruit : and if they did , they would rather haue me a companion in their sinne , and in their woe , then seeke to free mee from , or ease me in either of them . But happily the good Angels , as they are more able , so they are more willing to pittie , to relieue mee : but they behold thy face , O Lord , and stirre not but when thou sendest them , and they only to whom thou sendest can be the better for them ; these heauenly spirits that attend thy Throne moue not but at thy becke , and doe no more then thou commaundest . I see then that if I stray , it is thou that must fetch me home ; it is thou , Lord , that must lift me vp when I am slipt downe to the gates of death , and my wounds will be incurable if thou bee not pleased to heale me . Thou Lord hast made me know in what case I am , and onely canst redresse my wofull case , I seeke to thee , and to thee onely . To thy wisedome I commend my head , illighten it , shew me thy way ; thou that of nothing madest me something , vouchsafe to make me somthing that haue brought my selfe to nothing . Yea worse then nothing , for sinne is so , it doth not onely abolish that good which thou hast giuen me , but it filleth me with euill that is opposite to good , yea to God . And how much better is it at all not to be , then to be a sinner ? To bee nothing , then to be a feind of hell ? Neuer to haue seene the Sunne then to bee at enmitie with God ? This is the state where into I haue cast my selfe , and thus farre haue I estranged my selfe from thee . And how restlesse am I vntill I returne to thee O Lord ? Sinne forfeits many things besides God , but let a man recouer all , all besides will yeeld no content , except a man recouer God . And why Lord ? Thou art the soueraigne good , and without thee nothing is good . If I doe not partake the creature in reference to my Creator , well may I haue it , I shall haue no true comfort in it . Take then all from me and leaue me God ; though I haue nothing yet shall I enioy all things , for God is all in all . Wherefore though I am sicke , I doe not desire health , I desire God ; and it is God that I desire when I am poore , I doe not desire wealth ; I am senslesse of all other wants , I hunger and thirst onely after God . Seeing then thou , Lord , onely canst quiet , canst satisfie my Soule , if thou vouchsafe to turne me , turne me vnto thee ; let me not make a stand before I come so far , neither let me thinke my selfe recouered vntill I haue recouered thee . Let others rest contented with the drosse of the earth , or with the pompe of this world , my originall is from heauen , and I can find no rest vntill my affections rest there . Therefore returne me vnto him , from whom sinne hath estranged mee , euen to thy selfe , O God ; I beg this of thee , because I can expect it from none but thee , and from thee I am sure I shal not expect it in vaine . For be I neuer so farre gone , I cannot goe out of thy reach , I can bee no more out of the reach of thy Grace then of thy Power ; as thou canst smite me , so canst thou heale me ; and thou canst bring mee home , as well as thou canst cast me out . Lord I make no doubt of the successe , if thou vouchsafe thy will ; for Lord , if thou wilt thou canst make me whole , onely thy power is equall to thy will , and thou canst doe whatsoeuer pleaseth thee . Be pleased then , good Lord , to put to thy helping hand that thy prodigall Child that by the first step of thy grace is come home to himselfe , by a second step may come home to thee . I desire no new blessing , no such blessing as thou hast not vouchsafed to the sonnes of Adam , yea to mee . Thou madest Adam after thine owne Image , and me in him , holy and happie diddest thou make vs : such sun-shine dayes were our former dayes , cleare and warme , without corruption , without mortalitie , though now we are both sinfull , and wofull ; all our dayes are such euill dayes . But thou , O Lord , that commandest at first light to shine out of darkenesse , and dost continually exchange the night for day , shine vpon mee ; let the Sunne of righteousnesse arise vnto me ; become my father , make mee thy child , giue me grace to serue thee , and vouchsafe thou to blesse me ; create a new heauen and a new earth in this little world of mine , wherein let righteousnesse dwell . Yea and happinesse also ; let them rest on my bodie , let them rest on my soule , let them rest on both all the daies of this life , vntill thou bee pleased to remoue both hence , and consummate this thy fauour in the life to come . Wherein my daies shall be , though like , yet much better , then my dayes of old ; by so much better as glorification shall exceed the creation . Thou seest . O Lord , the vpshot of my desire . Now let my desire be a comfortable Prophesie of thy fauour ; disappoint me not of that for which thou hast made mee long ; so change me by grace here on earth , that I may be what I hope to be by glorie in heauen ; where all things are made so new that they neuer can waxe o●d , AMEN .

Meditation vpon Ecclesiast. 41. VERSE . 1. O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions , vnto the man that hath nothing to vexe him , and that hath prosperitie in all things , and is yet able to receiue meate ?

WEe haue no abiding place on earth , none haue , but of those that would haue there are many . Many there are , O Lord , that , though they must die , cannot indure to mind death , nothing more vnsauorie to some , then that their memorie should be exercised with the memorie thereof . And who are they ? Surely they whom the earth most fauoreth , are they that are best affected thereto , where their goods are , there they thinke it is good being . And how should any bee willing to part from that wherein he findeth content , and whereupon hee hath set his rest ? He it is that is not onely in , but of the world ; not onely vseth but enioyeth the same and from that which is our ioy if we be seuered , we cannot be seuered without paine . Heauen is a blessed place , and blessed is the state which all are promised that shall come thither . But this truth we belieue , we doe not see it ; surely the worldly happie man doth hardly credit it , because he hath no sense thereof . Sense that hath immediately to doe with the world , as it is pleasured , so doth it iudge thereof , it iudgeth it the onely place of happinesse . If it may be so happie as to be fed to the full with that which it desires ; if we haue goods , and haue the vse of them ; what saith flesh and bloud should I wish for more ? And indeed what fuller definition can an earthly mind make of a blessed life , then secure store , and a comfortable vse of such goods , which are the goods of this naturall life ? Although in themselues they are fleeting vanities , yet sensuall reason honoureth them with the glorious title of substance , it thinketh they are , and are what they seeme , because it iudgeth according as it wisheth , and what it would haue them to be , it holds them to be such . And if man bee so vnhappily happie as to hold them without the opposition of enuie or malice , and their wings are clipt from flying away , the more proprietie we thinke we haue in them , the more are we confirmed in our erroneous iudgement of them . Nothing doth more roote a mans heart in the world , then an ouer great calme wherin he sayles and rides at Anchor in the world ; worldly peace doth much helpe forward a worldly mind . Especially if we bee lulled a sleepe by both charmes of this peace , Securitie and Plentie ; if no bodie disturbe vs , no bodie impaire what we haue gathered , no casualtie , no calamitie cloud the Sun shine of our day , or sowre the sweete of our welfare , how can we but thinke that so secure a l●fe must needs be a blessed life ? But if our Spring bee not onely not blasted , but also beare all kind of fruit ; all goe well with vs , and we haue the world at will , blessed in the field , and blessed at home , blessed in our cattell , and blessed in our corne , blessed in all where to we put our hand , how can wee but deeme our selues possest of a blessed state ?

But hauing is not enough ; though we hold all this securely , yet is it comfortable vse that is the Soule of sensuall blessednesse , if this quicken that bodie , then is a man , a naturall man then is as blessed as he would be . When his eyes can behold the glorie of his wealth , his eares be tickled with the flatterie of musicke , and the musicke of flatterie , his nostrels breath in the fragrancie of his Paradises and perfumes of his precious oyntments , while his pallat can taste and distinguish the delicacies of Apicean Cookerie finally while euerie sense is courted with his fawning obiect , and nature hath not giuen ouer to delight in such courtings , but holds her selfe more blessed in so partaking , then in hauing of such worldly goods ; when such a state is befallen a man , then is he● come to the highest degree of that prosperitie which the world can afford . And being in it , little sense hath he of ought besides it , for hardly will it giue leasure to the Soule to thinke that there is any other welfare then that which is enioyed by the dodie . And how should it think that this is brickle if it neuer feele it crazed ? How should it loath that which neuer gaue it any discontent ? Finally how should it bee willing to bid that farewell , wherein all its well-fare doth consist ? How then should Diues cloathed in purple and fine linnen and faring deliciously euerie day , thinke of death , and not thinke with horrour , that commeth to make so vnwelcome a separation ? a separation betweene such louing friends that take such mutuall content each in the other , and wherof each seemeth with an inuiolable league to haue deuoted it selfe vnto the other . P●reant qui inter nos dissidium volunt , saith flesh and bloud , euill betide them that will breake this true loue knot . And who can doe this but death ? And how should he bee willing to heare of death , that knoweth that death will doe this ? Death will giue the lie vnto our goods , and proue they are not substance but a shadow ; death will turne our calme into a storm , and tosse the ship that lay still ; our wealth which wee haue treasured it will bequeath to others , and it will lodge vs in the graue long before we desire to be at our iournies end . A natural man knoweth this is so , but yet he taketh no delight to make this the subiect of his thoughts , the feeling of this truth , when it falleth out , is bitter enough . Why should hee taste the potion , thinketh he , before he is sicke ? And lengthen his miserie , by making himselfe miserable before his time ? The prognostication of such weather doth more afflict then the weather it selfe , and feare torments more then paine . More is he distressed that forefeeth , then he that feeleth miserie ; for feare and fore-sight are the tortures of the Soule , whereas death and the harbingers thereof fasten their afflictions onely vpon the bodie . And much more sensible is the soule , then the bodie can be .

Seeing this is the euill of worldly weale , and the ease our corrupt nature taketh in it maketh vs more to distaste the loy●●s of heauen , mixe I beseech thee O Lord my peace with war●●● , let me neuer be a secure Owner of my worldly goods . Yea Lord ; let them appeare as they are transitorie and vncertaine , that I may neuer repute them to bee my goods . Let theeues strip mee , let crosses distresse mee , though I lose , yet I shall gaine , and prosper best when I doe not prosper . Death that must come shall neuer bee vnwelcome , nay the remembrance of it shall bee my greatest comfort , it shall neuer find me but willing to leaue what I neuer did enioy , and happie shall I account that hower that shall take mee out of the world , when it taketh the world from me because wee neuer were at one , and therefore shall not feare to bee at ods , the world is crucified to me , and I to the world . Death shall haue no paines in parting our association , which shall find vs before hand parted in affection ; let death bee bitter vnto others , to me it shall be sweete , and I will prepare my selfe by timely thinking on it ; so shall I neuer bee vncomfortably surprised by it .

FINIS .