XVI sermons preached in the University of Oxford, and at court. / By Rich. Gardiner, D.D. Chaplain in ordinary to King Charles deceased. Together with his sermons preached in Bow-Church London, on the anniversary meeting of Hereford-shire natives, June 24. 1658.

Luke 13.23 , 24. v.

Then said one unto him , Lord , are there few that be saved ? And he said unto them , Strive to enter in at the strait gate ; for many , I say unto you , will seek to enter in , and shall not be able .

IN a disputing Age , it will not be unseasonable to handle a questioning Text ; either for the reproof of Curiosity , or for satisfaction of doubt .

These words evidently branch themselves into a Question , an Answer , and a Reason . The Question is in the beginning ; Then said one unto him , Lord , are there few that be saved ? The Answer follows ; And he said to them , Strive to enter in at the strait gate . And this is the Reason ; for many , I say unto you , will seek to enter in , and shall not be able .

Of these , and their subdivided particulars , in order .

In the Question you may observe the party asking , the manner , and the matter . The party asking is an Individuum vagum , a certain uncertain Inquisitor , one without a name , Then said ONE unto him .

When a Question is ask'd of our Saviour , which carries some weight , or tends to needful Instruction , the name of the Proposer is registred together with the proposal . Thus John is on the file for asking , Art thou He that should come ? Matth. 11.3 . Caiaphas is not forgot , for asking , Art thou the Christ ? Matth. 26.63 . Pilate is recorded , for asking , Art thou the King of the Jews ? Matth. 27.11 . Nicodemus is nor unmentioned , for asking , How a man could be born again ? John 3. But this Question in the Text being more curious then necessary , and tending to I know not what purpose , is ask'd by I know not whom ; for he is not vouchsaf'd the grace of being name . No particular is specified in holy writ , that made the Inter'gatory , or moved the Quaere . From whence I infer , that such as pry into Gods secrets , are lesse in his books then they that follow the duties commanded . For needless curiosity of the brain , robs the heart of that intention , and devotion , which ought to be placed on matters more pertinent . Why shouldst thou or I be inquisitive after the number of those shall be saved ? It more concerns us to lay our hands on our own breasts , to enquire strictly whether we find in our hearts those heavenly graces to which God hath annexed his saving promises , the more to assure our selves that we are Christs , translated out the power of darkness to his marvailous light . Be not then addicted to vain prating people , who , as the Apostle speaks , 1 Tim. 6. Know nothing , but dote about questions , and strife of words , and things which have no pith in them , whereby ye can reap no profit , but whereof cometh envying , raylings , evil surmises , froward disputations of men of corrupt minds , and destitute of the truth .

And so from the person asking , I proceed to the manner , which in appearance is dutyful ; it begins with Lord .

Then said one unto him , Lord .

The name of Lord is most precious , and holy ; it sounds well in godly conference : whensoever it comes forth , it promiseth a religious , and well-weighed speech ; and therefore it ought so to be placed , and used , that the matter may fitly become so high a Name . But yet we find that all curious novelties , and strange reaches , howsoever devised , and broached , are wrongfully entitled to Gods honour , that by his great Name they may get honour to themselves . What vain phansie , or project ; what heresie , or commotion , hath ever been set on foot without the pretence of Gods glory ? Sometimes his Name is quoted impertinently in senseless talk , which occasions a cold respect of his omnipresent , though invisible Majesty . Sometimes he is lewdly called on , which breeds offence . Sometimes he is praised for prospering downright sins , which in time he will punish : And the griping worldling will not stick to say that God hath greatly blessed his estate . Not to run too far off , I do not think this question in the Text of sufficient piety to follow the Name Lord ; which gives me occasion to complain of this so specious abuse . You call me Lord , or Master , saith our Saviour , and so I am , John 13. if then I be your Lord , where is your service ? Not every one that saith unto me , Lord , shall enter into the Kingdom of Heaven , but he that doth the will of my Father , which is in Heaven , Math. 7. Let Lord , and service ; more obedience , and less questioning , go together .

Whatsoever the question be , as what it is , we shall partly see anon , the formal , outward reverence of this Inquisitor , serves well to convince some rude , undisciplined Christians , who in most religious duties are most negligent , undecent , and profane ; who , when they speak of God , yea when they speak unto him , shew lesse manners , ( I cannot say religion ) then they would to an honest man . First , coming into his house not reverently , as into a Kings chamber , but heedlesly , as into an Inne ; then praying , or babling with a vagrant eye , with one knee , and one elbow , perhaps with a long side , leaning like a dead pourtraicture on a Tomb-stone . Let such learn of this Questioner to say Lord mannerly .

Now to the question it self , Are there few that are saved ? Some have thought that after a certain revolution of date and punishment , all shall be saved . Some think just half ; colouring their opinion , I cannot say proving it , with certain parabolical allusions , and semblances , which to them seem demonstrations : As because Isaak had two sons , one of whom God hated , and the other he loved : or because two women shall be grinding at a mill , one taken , and the other left : or in regard Saint Paul hath said , As in Adam many are made sinners , so in Christ many are made righteous , Rom. 5. Or in consideration that the right and left hand ( on which all at last shall be rank'd ) are both of a size ; and so they part stakes betwixt heaven and hell . These proofs need no answer .

Some think a few only shall be saved , so few , that they can almost tell who they are . These stile themselves the beloved of God , his chosen , and dear children , drawing all Gods promises only to their own behoof , reprobating all others ; and whatsoever is spoken against them , is spoken against God , These are so self-conceited , that they confine Gods mercy to their own acquaintance . Thus the Donatists , or they of Donatus party , so spiritually covetous , as if it would do them little good to sit in Abraham's bosom , unless they saw many a Dives in hell . Their arguments for their paucity are these , drawn from the words of our Saviour , first in a seeming parallel to my Text , Mat. 7.14 . Narrow is the way which leadeth unto life , and few there be that find it . Again , in the 12. and 22 of St. Luke , Fear not , little flock , for it is your Fathers good pleasure to give you the Kingdom . And Matth. 22.14 . Many are called , but few are chosen . Now if the flock be little , and the number few , all they that follow any kind of Sect , think themselves to be the only men . I conceive we should like rather this opinion then any of the former , because men prove it worst by their lives . A modern Light holds forth a Tenet , Joseph Alford Treat . of Christ triumph . that the number of the Elect is not inferior to the damned ; urging withal , that they who entertain such narrow conceptions of the heavenly Kingdom , as if it were open but to few , do not advance Gods Majesty , but diminish it ; not magnifie his goodness , but disparage it . For in this rather ( saith he ) is the mercy of God manifested , that when in justice he might have damned all , he destinated some to punishment , but more to salvation . And so those Texts which tell us few are saved , and few find the way to eternal life ; he refers not to the fewness of the Elect , but of believing Jews at Christs first coming to them ; as if such speeches were directed only to the contemporary Jews , in regard in the second verse , Luk. 13. 't is the reply of those Jews , We have eaten and drunk in thy presence , and thou hast taught in our streets , as if that should advantage them . Whereupon he gives this exposition of my Text.

You demand of me ( saith Christ ) whether few be saved , but I admonish you not to trifle away time in such questions , but let there be a holy Contention among you with all celerity to enter in at this door of my Gospel ; for the time is very short in which you have a capacity of faith to obtain the Kingdom of God . Now the remissness , the laziness of these Jewish people was so great , that few of them indeed did believe his Gospel , and thereby few at his first manifestation in the flesh did enter by the true gate , Christ Jesus . In these discrepant applications of Christs answer here , I will not impose a necessity of belief on any . And because the faithful , be they never so many , are few in respect of our Saviours bowels , who would that all should be saved and come to the knowledg of the truth , 1 Tim. 2. or in respect a multitude of all Nations , which no man could number , stood before the Throne with Palms in their hands , Revel. 7. I leave it , as 't is here , undecided . For what can this further my Salvation , to know how many else shall be saved ? Hath our heavenly Father but one blessing ? Is not his house large enough ? are there not many mansions ? Such a needless enquiry is like many other concerning Gods Counsel , as , What he did before he created the world , Where hell shall be : How mankind should have encreased , and been disposed , if Adam had stood in his innocency : Whether Gods decree be absolute , or conditional : When , and upon what considerations he elected : Whether there be Scientia media , a divine foreknowledge of future events upon such conditions as never come to pass ?

There are a sort of men who make it their only Religion to enquire of what Religion God himself is ; who in stead of following their own duties , dive into the Office of God . Such is the knowledge which puffes up , and buts against love , which edifies . Such questions of supernatural Genealogies , or Genealogies of questions , be superfoolish ; away with them . So I hasten to the answer of our wise and blessed Saviour , He said to them , Strive to enter in at the strait gate .

First of the manner , then of the matter .

It was but one proposed the question ; Christ replies to the rest who stood by , they being all concerned therein . Besides , the manner of his answer is not direct to the quaere , which shews he did not much like it ; but to the ground thereof . He answers like himself , who is even the Discerner of hearts , and can see to what conclusion the thought would bend . He that moved the question , was haply touched with a spice of pride , rejoycing within himself that he of the few was one , and taking delight in the exclusion of others . Otherwise , if many should be saved , he had a mind perchance to live idle , and secure , hoping to thrust into heaven amidst the multitude . Soft , our Saviour teacheth him his duty , that so he may be one of the few ; and in stead of resolving , gives him an answer like that which he gave to Peter , being inquisitive about John , What 's that to thee ? follow thou me , John 21. Please not thy phansie , whosoever thou art , in reckoning thy self one of the few ; nor rest secure , in counting upon many , but strive thy self , as thou art bid .

It is the holy Ghost's usual method , in answering to impertinent questions , to begin at the end , and to render to prying speculation a precept for practise . So when the Herodians asked Christ whether it were lawful to pay tribute to Caesar ; he refers them to the inscription of the coyn , and bids them give to Caesar the things that are Caesars . Matth. 22. So when the Disciples asked concerning the end of the world , he answers , Let no man deceive you , Matth. 24. When the question arose , Who should be the greatest ? He told them , The Kings of the Gentiles exercise Lordship , but ye shall not do so , Luk. 22. Still their answer is their duty . But when duty is the question , the answer is plain , and direct : As , when the people asked the Apostle John , What shall we do ? He that hath two coats , let him impart to him that hath none , Luk. 3.11 . When the Publicans ask the fame , 't is , Exact no more then what is appointed you , Luk. 3. When the Souldiers demand in like manner , so he answers , Do violence to no man , accuse none falsly , be content with your wages , Luk. 3. 'T is cleer , he prefers doing before disputing .

No doubt but our Saviour could have answered exactly to this question in the Text , for he knows his own , all his Members are written in his book . If we by our Anatomy can reckon up all the parts , all the bones , the veines , the sinews , and muscles of the natural body , Matth. 10.30 . Christ could surely tell all the Members of his mystical body ; yea and all the hairs on each of their heads . He speaks plainly in the formentioned 7 Chapter of Matth. that those which enter in at the narrow gate are but few : but here , to meet with a curious brain , with a proud or sluggish heart , he conceales that answer , and puts off the Questioner with his duty : Strive to enter in at the narrow gate ; which is the matter now to be pressed upon you .

We may not think to get a place in Heaven as we do a prize in a Lottery ; first ask whether there be many , or few chances ? then put in our hands , and draw our Fortunes . No , we must work out Salvation ; it will cost us labour , and sweat , and striving to extremity .

The word in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Strive till ye fall into an agony , and sweat as well in receiving redemption , as Christ did with giving it . For it cost our Redeemer a combate with Satan , an Agony within himself , a wrestling with death , before he could set up the prize for us to run at . Wherefore we cannot do less then run , and thrust hard when we come to the goal or gate . The Kingdom of Heaven is gotten by violence ; we cannot obtain a blessing , unless with Jacob we wrestle for it . And indeed , the word here is borrowed from Champions , or wrestlers . Before the combate , incredible was the care and strictness of temper in those Olympian Agonists , who for certain months before , cleansed their bodies with physick and diet , poysed the condition of weather with helpes of art , wore their apparel by rule , had their bread weigh'd , their drink measured , their sleep stinted , oftentimes breathing themselves , and trying their abilities , to prepare way for victory . Can we do less in our spiritual course for an infinite prize , a crown immeasurable , a Kingdom immortal ? Then having physick'd your souls with the Cup of Christ , be sure ye keep your selves clean and temperate . No beast , nor unclean thing might approach the Holy Mount on earth where the Law was given , Exod. 34.3 . How then shall men turn'd to beasts by uncleanness , or worse then beasts , by stupefying and sense-confounding excesse , be admitted into the Heavenly Mount , reserved for the Children of Grace , who practise their spiritual strength with chaste good works , and examine their parts inwardly before the last stiffe wrestling at heavens strait gate ?

But what means this Metaphor of entring at the strait gate ? It shewes the difficulty of entrance ; we must therefore use the same endeavour spiritually for admittance into Heaven , as we do corporally for entrance through a narrow passage , ( i. e. ) we must stoop , and lessen our selves , by abating and casting off all those cumbrous impediments , which swell us up , and lets our ingredience . Such are these : pride , which advanceth the head ; covetousness , which buncheth the back ; and intemperance , which blows up the belly . The man must be extenuated , and freed from all these incumbrances , that will get through this gate , which is therefore called narrow , because we must narrow our selves .

The house of God on earth may be conceived a resemblance of his heavenly palace ; for in most of our Churches the door we commonly enter in is low , and little ; this answers to humility . None should passe through with stuffe , or carriage ; this answers to the banishing of worldliness . When we come thither , we use commonly to come cleanly , and fasting ; this answers to chaste and sober temperance . Concerning the lessening of our selves by humility , our Saviour hath given the size of a little child for our measure ; except ye be converted , and become as little children , ye shall not enter into the heavenly Kingdom . Whosever shall humble himself as this little child , shall be greatest , Matth. 18.

Nothing hinders humility so much as pride of spirit , presumption on God , or out selves : pride of dressing , or pride of precedence , hinder too , but not so much . The one is a toy ; the other the Apostles once had , and unlearned ; Luk. 22. but pride of Spirit was proper to the Pharisee ; without this , he might have entred in ; for surely that Pharisaical Sect had more then ordinary righteousness , but they loved to shew it , to boast , and stand upon it , and to condemn all others . This is a stiffe pride , and hard to be removed , because they that have it applaud themselves , and think they do well . This is the pride of Lucifer , vho appears as an Angel of Light ; and they that have it , come very neer , yet cannot get through . Sometimes they can put in their heads by Speculation , but their backs will not bow , that their feet may come along . Sometimes a foot is in by practise ; but while they keep their heads aloft , and gaze on the mysteries of the structure , they get a knock on the head , and fall back to the world .

Concerning abdication , or contempt of the world , particularly of uncertain riches , 1 Tim. 6.17 . our Saviour hath said , Matth. 19. It is hard for a rich man to enter in the Kingdom of Heaven , Matth. 19. v. 23.24 . & vers. 14. 't is harder for him then for a Camel to go through the eye of a needle . On the contrary , make ye friends of the unrighteous Mammon , Luk. 16.9 . that they may receive you into everlasting tabernacles .

The poor , which are in before , will give a hand unto you . They have told Christ of their friends on earth , and Christ takes notice of them . Wherefore the soul must be lessen'd , and purged from all these gross humors , and fardels of fleshliness , otherwise the gate of Heaven , though wide enough for thousands to enter at once , will contract it self like a shut-purse , and be found too narrow for one unreformed sinner ; yea , though that sinner make a fair shew of Sanctity by much religious dispute , and search of heavenly things ; for , as it follows , many will seek to enter in , and shall not be able .

Is not this our Saviours promise , Seek , and ye shall find ; knock , it shall be opened ? Matth. 7. How then can any that seek be denied entrance ? Surely , because they do not seek to the purpose , and after a right manner . They seek inquisitively , not dutifully ; rather to know the Secrets of God , then to fulfil his Commands : or perhaps they seek faintly , with a wandring intention , and careless cessation ; if they find not presently , they give over their search ; they may knock once , or twice on their breast , but softly , as upon felt , and so give over before they be heard . Therefore the Apostle having said in the third to the Colossians , and the first verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Seek earnestly to find the things above , for that 's the extent of the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the second verse , he changeth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and sayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , mind heavenly things . Now 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a general word , comprehending the operations as well of our will , as of our understanding ; yea in the Scripture 't is most commonly applyed to the affections , which are peculiar motions of the will : so that our last English translation , to shew the right manner in seeking , hath well rendred it , Set your affection on the things above . For to seek with love and duty , to seek from the heart , is only effectual . Any other search , whether by speculation , talk , or questioning , is but formal , vain , and frivolous . For heartless enquirers seek entrance into the Kingdom of Heaven , as into a publick spectacle ; thither they come , and make a profer ; but seeing a thrust at the door , away they pass . The difficulty of obtaining , rebates the edge of endeavour .

Such a Seeker was the young man in the Gospel ; he sought indeed to enter , but how ? by asking a question , What shall I do ? Matt. 19.16 . Do was the best question could be asked ; yet little available , because the answer was not followed ; for having great possessions , and being told , vers. 22. Thou shalt sell all , and give to the poor , he went away forrowful , and displeased . If Heaven might be purchased at an easie rate , there would be many more merchants then there are ; wherefore our Saviour puts the man to the Test , whether he loved God best of all , by a proposal of forgoing that , which was dearest to him ; whereunto if he had willingly condescended , as Abraham did to the sacrificing of his only son , perhaps the will had been accepted insteed of extream performance . But howsoever , he that loves any thing more then Christ , he that will not forsake Father or Mother , Wife or Child , Brother or Sister , to gain him ( witness Christ himself ) is not worthy of him . Matth. 10.37 . Shall I say then , He that will not forsake his dear sin , or rather , he that prefers Heaven it self before Christ , is unworthy of him , and Heaven ? You may hear God himself complaining of these vain unserviceable seekers , Isa. 58.2 . for indeed they are but hypocritical sinners ; They seek me daily , and delight to know my wayes , as a Nation that did righteousness , and forsook not the Ordinance of their God ; they ask of me the Ordinance of Justice : but what follows ? Still the old custome : They seek to know , not to follow : and what availes to see , and not to walk ; to stand , and not knock ; to hear , and not obey ; to say , and do not ? You may find by experience , that true effectual seeking , requires the diligent imployment of two parts , the eye , and foot ; the one to look out , the other to follow after : That answers to speculation , the other to practise . He that is wholly taken up with speculation , may see Heaven afar off , as Moses saw the Land of Canaan from Mount Nebo , Deut. 32. but thither he cannot come without religious practise .

Be not then curious in enquiring what needs not , whether , or how many others shall be sav'd : this is to be busie-bodies , or , as the word originally imports , Bishops in another diocesse , 1 Pet. 4. which the same Peter would not have Christians to be ; but strive earnestly , and faithfully , to do what God requires , that your selves may obtain salvation . Be careful truly and obediently to follow , and walk in that path , which will , though narrow , lead you to eternal life . Endeavour to be holy , as ye affect to be happy , for then surely you shall be both holy and happy ; then shall grace end with you in glory : and as here ye live the lives of the Saints , so hereafter ye shall possesse the joyes of the Saints in the Kingdom of Heaven : which God of his mercy grant unto us , through the merits of his Son , our Saviour , Jesus Christ , the righteous . Amen .

John 2. v. 11.

This beginning of Miracles did Jesus in Cana of Galilee ; and manifested forth his glory , and his Disciples believed on him .

THE first Chapter records the Nativity of Christ : SERM. II. now after his birth follows his life , the things that Jesus began both to do , and teach ; and these are no lesse then Miracles , or words able to work them ; but the vertue of every power is made most apparent by action , for which respect the Evangelist in the 1 of the Acts , v. 1. hath placed our Saviours doing before his teaching : for unless his works had made way for his words , the peoples belief had come but slowly on . Mark then how holy History hath registred his Miracles from the beginning . This BEGINNING of Miracles , &c.

From which Record you may observe the Miracle it self , it was the turning of water into wine ; then the Circumstances : 1. The Author , it was wrought by Jesus . 2. The time , it was the first , or the BEGINNING of his Miracles . 3. The place , it was wrought in CANA of Galilee . Then the manner , it was glorious , for thereby he manifested forth his glory : and lastly , the effect , which was belief ; his Disciples BELIEVED on him . Of these in the order proposed .

The turning of wine into water is familiar amongst us , but the turning of water into wine deserves the name of a Miracle . 'T is easie to make worse of better , but not to make better of worse : easie to spend , and wast , but not to provide , and gather .

But you may say , We find it common in Nature , that water soaking into the root of the tree , is turned into the blood of the grape , and so becomes wine ; and , which is most difficult , that God himself should convert water into wine , or cause a vine to do the same .

Indeed every work of Nature , if duly considered , hath a greater expression of power then a Miracle : 'T is more to make an eye , then to cure the blinde ; to frame a joynt , then to bid the lame walk ; to scrue an ear , then to open the deafs hearing ; or to mould a man out of nothing , then to raise the dead . Nevertheless , a work cut of ordinary course , though of less power , more takes our gazing wonder , because less obvious . Ignorance mixt with some parcel of knowledg , is the Mother of Wonder .

Howsoever , we are rightly taught hereby to magnifie God in all his works , which we daily behold ; for there is more excellent art in making the poorest bramble , or thistle , then in building the goodliest Palace of the earth ; as Salomon in all his Royalty was not apparelled like the Lily of the field , Matth. 6.

Next , this urgeth us to use Gods Creatures reverently , and temperately , because it hath sometimes cost him a Miracle to call wine out of water ; yea , and water out of the rock . All the wit of man cannot make a drop in time of necessity , nor procure by the friendship of Abraham the moistning of his tongue , Luk. 16. Pharaohs Magicians , Exo. 7. could turn water into blood , so can murtherers , and the destroyers of mankind , they can turn whole Rivers ; but to convert water into wine , and make it fit for the use of man , this is the work of him that turns wine Sacramentally into his own blood . God by turning and returning of water into wine , and wine into his own blood , hath double sanctified the use thereof . Blessed be He , who hath given us the same plenteously to enjoy , and reverent be we in using it decently .

The quantity of water here changed by computation of the firkins which the 6 pots held , was neer about two hogs-heads : The Miracle afforded no more at a great meeting , at a solemn marriage , where one Guest brought 13 , or 14. in his company . For there was Jesus , and his Mother , and his Disciples . From hence we may learn to propose a fit measure , both at the time of jollity , and ordinary refreshing .

This for the substance of the Miracle ; the circumstance next following , is the Author Jesus .

That 's the Son of God , and Saviour of Man , the Lord of Lords , and Head of all Powers ; by his word all things were made , and by his word alone he could have soon converted , or confounded the whole world . Nevertheless such as He was , he sought to raise faith , and win obedience rather by his goodness , then by his greatness ; not by his rod , but by a beneficial Miracle ; that so the mighty may be brought to descend to the weakness of their underlings by gracious dealing . If they be heads , not to tread on their feet , but to tread with them , to shew and guide them , to move and direct them . If they be Masters , to govern sweetly ; if Fathers , to provide lovingly ; if Teachers , to instruct mildly ; if Rich , to sustain charitably ; to rule by example of works , as well as by rigour of words ; not so to load the back with justice , as to leave the belly empty of mercy ; but after Gods Method , to joyn the rod and the staffe in comforting .

Our Jesus being the Son of God , shew'd whose son he was by his work , a work far exceeding the skill of Carpentry , not forming the vessel , but inriching it with liquor ; his Father makes the vine , and he therefore the wine , which issues from the vine .

If you would demonstrate your selves to be children of your heavenly Father , imitate his works , his goodness , his beneficence and mercy . Our Jesus being the true Vine , John 15.22 . presented the fruit of the vine in this Miracle : Can you think to be branches of the same vine , not yielding fruits answerable ? Every tree that doth not bring forth good fruit , shall be hewn down , and cast into the fire , Matth. 7.

The next circumstance is that of time . This was the first , the beginning of Christs Miracles . Was it so ? I thought his very Incarnation had been the Miracle of all Miracles , the foundation of all the rest . And so it was indeed ; but this was the first outward Miracle , which he wrought Extrase , without , upon other Creatures . That the word was made flesh , was the beginning of humiliation ; but that water was turned into wine , was the beginning of Exaltation . That the word being made flesh was born of a Virgin , a Miracle absolutely the first , this redounds to the honour of Virginity , which whosoever truly keeps , works a prime miracle on himself ; but that the word turn'd virgin-water into wine at a Wedding , the first outward Miracle , it redounds to the honour of Marriage , which next to virginity is the most honourable estate .

But why was this the first outward Miracle ? You may suppose these reasons .

The coming of Christ was tidings of joy , Luk. 2. of great joy , which should be to all people ; therefore a Miracle of Wine , whose property is to make glad the heart of man , was a fit entrance to begin this time of joy . For indeed , if we dive into the mystical sense , this turning of water into wine , is the turning of tears into joy at the marriage of Christ and his Church .

Further , This beginning suits well with the order and progress of Christs Miracles : first , you see he begins with change of the Creatures made for the use of man : then he proceeds to the change of mans body ; as you have heard how he made the dumb to speak , the blind to see , and the lame to walk ; then in the last rank of Miracles he changeth the soul , both by effusion of his blood , and infusion of his spirit .

All that I shall here apply is this : First , that the thought hereof be entertained with joy , and thankfulness . Secondly , that we answer this beginning of Christs Miracles with some answerable beginning in our selves concerning the Creatures : For the turning of water into wine , let us begin a Counter-miracle , turn wine into water , the excess of it into tears of repentance , the abuse into the use of sobriety ; then we may find in the next turn the form of the body to be wonderfully chang'd , the dumb in a spiritual sense will be inabled to speak , the deaf to hear , the blind to see , and the lame to walk . Then at last we may attain to the greatest change of the soul , by renewing the Image of Christ , by proceeding from ignorance to knowledge , from unrighteousness to righteousness , from profaness to holiness , daily growing up from grace to grace till we end in glory . Now having measured the circumstance of time , I arrive to the circumstance of place , which is Cana of Galilee . This beginning of Miracles did Jesus in Cana of Galilee .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth zeale , or emulation , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 revolution , or turning about to the first point where motion began : put both names together , they signifie the zeal of a Convert ; which ought to exceed in the service of that God , whom formerly ye forsook . Thus under the name of the place , is couch'd the condition , which belongs to the people of God , zeale after conversion . Hearken to me ye that seek the Lord ; look unto the rock whence ye are hewn , and to the hole of the pit whence ye are digg'd , Esay 51.1 . even to the Lord your Maker and Redeemer ; look unto him , and turn unto him with zeale of service : Yeeld your selves unto him , as those that are alive from the dead , and your members as weapons of righteousness unto God . Know you not , whose servants you are , him ye obey ? as therefore ye have yielded your members servants to uncleanness , and to iniquity unto iniquity ; even so now yield your members servants to righteousness unto holiness , Rom. 6. The heart of a zealous convert is a fit seat for Christ to begin Miracles . Galilee in the 4. of St. Matth. and originally in the 9 of Esay , is called Galilee of the Gentiles , because it stood on the confines , bordering upon them ; and in regard of the Babylonian captivity , it was mixt with the Gentiles .

And surely the Gentiles may well labour in zeal , and conform themselves to the name of Cana , it shall well become them : for God hath estranged himself from the Jews , and sent salvation upon the Gentiles to this purpose , that by them he might provoke the Jews to jealousie , Rom. 11.11 . And so saith God himself , I will move them to jealousie with those which are not a people ; I will provoke them to anger with a foolish Nation , Deut. 32.21 . Such were all the Gentiles , not a people , but foolish Nations ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a confused multitude , before Christ reduced them to order , by working Miracles . But now the prophesie of Esay began to take effect , I am sought of them that asked not for me ; I am found of them that sought me not : I said , Behold me , behold me , to a Nation that was not called by my name , Esay 65. and v. 1. And why ? because , as it follows , I have spread out my hands all the day long to a rebellious people .

Wherefore it concerns us Gentiles , to whom God hath revealed himself , to be zealous , and emulous in holy duties , as well to excite the Jews , as also to confirm our own election : If the branches were broken off , that we the wild Olives might be grafted in the true vine ; know , that because of unbelief they were broken off , and that thou standest by faith : Be not high-minded , but fear ; for if God spared not the natural branches , take heed lest he also spare not thee , Rom. 11.19 .

We Gentiles were formerly but as dogs , unworthy to lick up the crums that fell from the childrens table , Matth. 15. and yet behold the children are discarded , and the table is left to us . Let us not then like dogs return to our vomit , preferring uncleanness before the mystery of holiness , and losing the relish of heavenly food for dross and filth . Take heed , ye that condemn the Jews for crucifying our Saviour , lest ye do worse , by making his passion , and the riches of his mercy , to be of no effect .

It is remarkable how Jesus , being the Saviour of all , divided his presence , and the means of Salvation , betwixt the Jew and Gentile . He was born at Bethlehem in Jewry , but he lived at Nazareth , at Cana , and Capernaum of Galilee : he suffered death at Jerusalem ; but being risen again , he went into Galilee , to declare his resurrection , Mark 16.7 . The Jews had the custody of Divine Oracles , they had Moses and the Prophets , more worthy of belief then one sent from the dead , Luk. 16. The Gentiles had onely the book of Nature ; therefore at Jerusalem Christ taught in the Temple , but in Galilee he wrought Miracles : there he bestowed his words , as to men of more understanding ; and here his works , as to men of grosser capacity ; there faith was to enter by the ear , and here a door was open'd by the eye . To either place our common Saviour was not defective , but applied means of conversion most answerable to both . Thus the Corner-stone lay in the midst betwixt both side-walls , the Jews , and the Gentiles ; the same Mediator , who joyned God and Man in one Person , Heaven and Earth in one league , sought also to joyn the Jew and Gentile in one Church . Thus like the Sun he illustrates both hemispheres , and so divides his course , that the whole world may be cherished by his beames .

Now for our parts , we have the means of conversion vouchsafed to both ; we have the words which he preached at Jerusalem , we have the works he wrought in Galilee ; and we know the truth of them as well as most of the Inhabitants of Cana ; for all were not present , the greater part were satisfied with Relation : Then what hinders our belief ? and if we believe , what hinders our duty ? Let us shew our faith by our works , by obedient conformity to his precepts , and by newness of life .

Observe further , that Galilee was contemptible in the esteem of the Jews , and was accounted a place from whence no good could ever come . Likewise Julian the Apostate , thought to disgrace Christians , by calling our Saviour himself , and all his believers , by the name of Galileans . Wherefore Christ , who came to relieve the distressed , and to raise the lowly , honoured this place with the first of his Miracles . This teacheth us neither to despise others , nor to despair of our selves , be the present condition never so poor , and low . When God seems to be farthest off , even then he is neerest at hand , as loving to shew his strength in weakness , his mercy in misery . Though Cana doth likewise signifie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a reed shaken with wind , yet let us raise our meditations with this , that the reed stands up , when the sturdy oke is thrown to the ground . In such preservation , and providence , the glory of God appears most manifest . So I proceed to the glorious manner of working this Miracle : He manifested forth his glory .

Glory is the excellence of Majesty , the light and lustre of surpassing vertue , and therefore most proper to God , the fountain of all vertue and power . Such brightnesse cannot be concealed : the cloud of humane flesh , and form of humility , wherein the Godhead of Christ was clothed , could not long obscure his Majesty , but upon occasions it must needs break forth . They are his own words , No man puts a light under a bushel ; Luk. 11.33 . the true Light , which lightens every man into the world , begins at length to display his beams .

And because glory is no private object , but conspicuous to publique view , therefore our Saviour took this time for his Miracle , when a numerous assembly were met together at a Marriage-feast . The Sun was not made for the eye of a single Spectator ; particular persons must not expect a Miracle for personal reasons , or private respects , but content themselves with the general course of providence .

Now if the manner of the Miracle be rightly considered , this work , this beginning of Miracles , did most gloriously declare the power of his God-head . For by his own Command , without any borrowed power , the same word , which made the Elements , was able to turn and change them how he list : yea , without a word spoken , his will was sufficient ; the substance created by him , felt his influence , and obeyed . For we find nothing spoken to the water , but onely this to the servants , Fill the water-pots , and now draw forth . None could do this in such a manner , but God himself .

Now to apply these observations ; 't is said , Exod. 34. That the glory which shone on Moses , made the face of Moses to shine ; the light , which is darted on the wall , causeth the wall to reflect a second light . It is then our duty , since the glory of Christ and his Gospel is risen upon us , to manifest the same by actions of light , according to that of the Prophet , Arise , shine ; for thy light is come , and the glory of the Lord is risen upon thee , Esay 60.1 . Weak as we are , we have a way of manifesting Gods glory too , even by good works ; Let your light so shine before men , that they may see your good works , and glorifie your Father which is in Heaven , Matth. 5. The Image of the Original may be conveyed hither and thither by several glasses ; Christ bears the Image of his Father , and we of Christ ; a Christians good life is the reflex of Gods glory , which we must endeavour to manifest .

Again , Christ presented his Miracle before a multitude , so must our good be diffusive , ready to be extended to many , even as many as occasion shall require , and ability will permit . The Sun is not exhausted by casting his beams on every side : no more should we grow weary of diffusing righteousness on every object , both by deed , and example . The stock of vertue is ever increased by spending .

Lastly , since God is the sole worker of Miracles , and glory is his peculiar , which He will not give to another , we ought nor to appropriate the least beam thereof to our selves in any of our works , but to attribute the whole to God , the prime Author of all . For where is the wine of the vessel without the vine , the water of the Conduit without the Spring ; or the shining of the wall without the light of Heaven ? Herod after his rich decking of rayment , and language , was struck by a hand invisible , and eaten up with worms , because when the people heap'd upon him divine applause , he gave not the praise to God , Act. 12. Not unto us , Act. 12. not unto us , O Lord , but to thy Name be glory for evermore . I now come to my last point , the effect of this miracle : His disciples believed on him .

Miracles , and belief are mutual Relatives , eying each other as the cause and the effect : so that Miracles are for belief , as the cause for the end ; and readiness of belief invites Miracles , as the end draws on the cause : Vnless you see wonders , saith our Saviour , ye will not believe , Joh. 4. These are the most effectual works of faith ; & on the other side , said I not unto thee , that if thou wouldst believe , thou shouldst see the glory of God ? So he speaks to Martha about the raising of Lazarus , Joh. 11.40 . Necessary Miracles are never wanting to confirm belief . Human Nature in this depraved condition , is nothing so apprehensive of truth , as it is greedy of good , and regardful of power ; from whence it comes , that hearing of Gods word is less taking then seeing of his works ; especially with men of hard hearts , and dull capacities . A wicked and adulterous Generation , is altogether set upon signes . What sign shewest thou ? v. 18. is frequent in the mouth of the learned Jew , though best acquainted with divine Oracles . But how came Christs own disciples to be of this condition ? you must have them excused , because they were simple and ignorant men , newly taken up by the Sea-coast in Galilee , and had not been long with their Master . Wherefore our Saviour according to his continual goodness descends to humane infirmity , and initiates the faith of his Church with Miracles . And I dare say that Miracles are not yet so ceased , but even to this day , if the Gospel were now to be planted in a place where it hath not been already rejected , God would hearken to the voice of his Agent , and confirm his words with signes from Heaven .

Since then we know by our selves what is most prevalent in the conversion of a sinner , or unbeliever , let us be ready to afford that to others , which our selves have sometimes needed : Let us imitate the method of Christ ; and though we cannot turn our brethren by shewing Miracles , let us come as neer as we can , and second good words with exemplary good works .

This is the way to be Sub-saviours , Petty Mediators , and Factors for Christ . Then the Lords Minister best follows the Text , when his life comments upon his Doctrine , and makes a visible repetition at home of what he delivered in the Church . Likewise works are honest Laymens Sermons , they preach with their hands , and not with their tongues , , and by the plenty of righteousness there lies a tongue in every finger .

It was the Caveat of the blessed Mother , to the servants of this feast , Whatsoever he saith unto you , do it . And it shall be mine to you ; See that ye do what our Saviour commandeth , that so ye may keep the perpetual feast of a good conscience , and find the water of tears and heaviness , turned into the wine of joy and gladness ; which may never be consumed , but last like the widows oyl , till ye come to the place of joy everlasting ; whither God of his mercy bring us , through Jesus Christ our Lord . Amen .

Luke 7. part of the 47. vers .

Her sins , which are many , are forgiven her ; for she loved much .

THE Text is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Word of Comfort , because it treats of a welcom Subject , our delivery from the bonds of sin . It is again a plausible Theme , in regard of this inference , for she loved much . Of all passions , that of Love commands attention ; it is the Idol , to which the tongues and pens of most men do sacrifice their labours . And therefore the current of my discourse is onely to draw the stream of affections into its clear and native channel ; to alter their object , and better their intent , and that by advancing this glorious example of blessed Mary Magdalene , whose singular love to Christ , made the sweet savour of her Name more precious then her oyntment , for it endures until this day ; and so chang'd the hue of her blushing sins , that though they were of a crimson dye , yet she became all over as white as snow . Her forepast crimes had now ceased to call into her face her conscious blood as a witnessing tincture of her guilt . The Judge himself hath pronounced it , Her sins , which are many , are forgiven ; for she loved much .

In which Epiphonema , or quick-close , we may behold the unparallel'd love of the one unto the other . Her sins , which are many , are forgiven ; there 's Christs love to her . For she Loved much ; there was her love to Christ . Herein onely was the difference : Maries love to Christ was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , due debt ; Christs love to her is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , grace , and favour . It 's out of his free gift that her many sins are forgiven her . He loved her first , and so in a correspendent tune she eccho'd her due affection unto him . The 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this illative For here in this Text , shewes ( as anon shall be proved ) that her love was the effect , not the cause of her forgiveness . And so I divide the whole into a benefit , and a thanksgiving . The benefit includes first the matter it self , forgiveness of sins . Secondly , the extent of the gift ; her many sins are forgiven . In the thanksgiving , you may be pleased to observe in what the substance of her thanks did consist , it was in Love ; For she Loved : Then the degree and measure thereof : it was no faint , no perfunctory affection ; it was fervent , and exuberant , she loved much . But in the first place , the matter of the benefit requires my narration , and craves your patience . HER SINS are forgiven HER.

Forgiveness of sin is the greatest boon the miserable man can obtain , because none can bestow it but he , who is the absolute Benefactor in mans Salvation . As for us , we are all crazed and crippled in our fall in Adam ; and how can one cripple help another ? We then received such a crack , that none can new-cast us , and restore us to our primitive integrity , but he that first moulded us . Our wound admits such infinite dimensions , that it requires an infinite Redeemer to prepare a sufficient playster . The Almighty restrains this prerogative as proper and peculiar to his own throne , placing it as the most eminent of all his titles , and esteeming it the chiefest Flower of his Crown . When Moses did supplicate that he would daign him that honour as to shew him his Glory , I will shew thee my Excellency , saith the Lord , Exod. 33. And what is it ? even his grace , mercy , and bounty . In the next chapter He is proclaimed JEHOVAH , gracious , merciful , rich in kindness , forgiving INIQVITY , TRANSGRESSION , and SIN . He insists upon it , as delighting therein ; and expresseth it with a treble emphasis , forgiving iniquity , transgression , and sin ; that no obliquity , whether in thought , word , or deed , may seem to escape the bounds of his Royalty . Rich in kindness , as if the riches of his grace were in this one Act above others most diffused . And indeed we find it so : for his mercy , whose object is our iniquity , outshines all his works . His Omnipotency demonstrates him to be an awful God , his mercy exhibits him an indulgent Father , and that encourageth us to tread within his Courts , and to approach near his presence . Forgiveness of sins , entitles us to a higher estate then we were first born to ; for by our Creation we were but men ; by our Remission we become Saints . And so happy we , that have been once wretched ; Hence is it that 't is the task , the scope , the whole business of a Christian : we cannot well live without daily food , far less can we live without daily forgiveness . And therefore our Saviour , who in the one Petition taught us to pray , Give us this day our DAILY BREAD ; in the very next he instructs also to ask , and FORGIVE us our trespasses . The Angels are Creatures more excellent then our selves in Nature ; and yet by this boon of forgiveness , we far surpasse some of them in condition . For they having neither Devil without , nor flesh at home to seduce them , when they once fell , fell eternally , being not so much as vouchsafed that small courtesie to be pitied . But man having his innocence stoln from him , and his overthrow occasioned by anothers treason , the Son of God was moved in compassion to come down into the world ; and not only so , but to lay down his own life at the stake for the life of man , which was forfeited . He was so zealous of our remission , that when our many sins like so many talents of Lead had sunk us deep as hell it self , he then stript himself of his robes of Majesty , and cast himself into the Main , to raise us up again . I have heard 't is the method of the Court to chastise the faults of Princes in their Pages , whom they best love , that by smarting for their offences in their other selves , they may the more willingly amend them in their own selves . But here the Prince himself , the only Son and Heir of the celestial Diademe , endures the discipline of the lash , that his servants , his bond-slaves , may be forgiven .

Methinks we should be no less affected herewith , then Naaman was , when Elisha healed him of the leprous disease that cloth'd his body . 2 Kin. 5. For when he felt his flesh to come again like the flesh of a child , as the Text phraseth it , he devoutly honoured the Prophet as a Father , and rejoyced at his second nativity . Greater reason have we to feed our selves with true joy , and to magnifie the God of Israel , who cleanseth our diseased souls from a fouler leprosie , healing our old soares by forgiving our sins past : and the better to keep us clean , the sink being thus emptied , he instils into our hearts more soveraign Spirits , that so we may be secured not only from a present , but a future danger . Neither doth this gracious dealing derogate from his justice ; for though his Edict be out against sin , yet it doth not so bind his hands that he cannot seal a pardon . He that transgresseth a Kings Law by Felony , is to fulfil the Law in the penalty of death . And yet the King , who ratifies the Laws validity , can soften , and take off , as he pleaseth , the edge and rigor of those Lawes , to which he puts the Fiat for their constitution . Neither is punctual execution essential to the Law , but the power of execution . If Soveraign Powers may laudably use their liberty in freeing of Delinquents ; much more may the King of Kings dispense with his own Ordinance . The demonstration of his revenging justice springeth not from the necessity of his Nature , but from his voluntary disposition ; He being Agens Liberrimum . And though sin , as sin , hath an outward dis-agreement , and be evil in it self , yet it hath no inward repugnancie , it is not absolutely evil to the Almighty , in as much as he is not the worse for the being of it , but is able , were he pleas'd to shew his power , to turn it to his Glory . Be not then dismayed in regard of the vast dimensions of thy numerous sins . Saint John in his first Epistle , and first chapter , certifies us , that the blood of Christ doth cleanse us from ALL our sins ; and so are not able to shut out a good heart from God , which can but gaspe for mercy as a dry land doth where no water is . He cast out of this convert in the Text , seven devils as easie as one , and so he cancelled with the same facility her greatest bonds , as he did her smallest bills .

We acknowledge the Devil to be chained to everlasting torments ; yet not so much for his many sins , as for his continuance therein , for his abode and dwelling in those tents of Kedar . If it were possible he could break off that accursed league , his chains would be dissolved , and himself Fixed into a Saint . It is well observed how our Saviour was contented to descend according to the flesh , as well of Rahab a Harlot , Tamar an incestuous person , as of the holy Patriarks ; that where sin did abound , grace might overflow . This one instance , Mary Magdalene , may serve for all , whose many and manifold sins were quite forgiven .

Touching the person of this sinner , she was indeed a Noble Woman ; Magdalena , a Magdalo Castro . but vertue is not entailed to descent ; it doth not still run in a blood : hers was corrupted , she being more noted for the eminency of vice , then of parentage . In plain terms , she was Prostibulum , an unchast Lady , a common Curtesan : Consueverat Peccatrix appellari . Her usual appellation was Peccatrix , Mary the Sinner ; all her senses and affections wholly taken up with pernitious pleasures . In vita Magdal . Her eyes enchaunted with lascivious objects , her ears charmed with scurrilous talk , her smell filled with artificial perfumes , her arms heated with wanton embraces ; by which means she became not beset only , but possessed with a heptarchy of soul spirits , no lesse then seven being the setled inmates of her heart . And yet behold a strange alteration ! this strayed sheep is returned , this prodigal child reclaimed ; Mary Magdalene hath escaped as a bird out of the snare of the fowler , she hath dislodged that unclean Legion , which so wasted her Spirit ; her body and soul no more a Dungeon , but a Palace , even a sanctified Temple of the Holy-Ghost .

Where are now those Barbarians , that will censure Saint . Paul a Murtherer , Act. 28. if the Viper be not speedily shaken from his Hands ? Where are the Pharisaical Spirits , that will pass their judgment upon any soul but their own ? a crooked Plant is not forthwith to be broken , it may be straightned for a better use : He runs far , that never turns . God hath his own times and hours , and moments , for the Conversion of a Sinner ; and so it becomes not us altogether to condemn any man , seeing there 's hope of every ones Forgiveness , whose Repentance is not yet cut off by Death . Tom. 5. p. 63. sup. Tu Pet. I am sure Saint Ambrose doubts not to affirm , That Peter , by his fall , found more grace then he lost , his Faith being stronger after , then before .

I speak not this to encourage secure Libertines , who feel no remorse for their Sins , leaving Repentance to their Death-bed : To such as these , I must tell another Tale. An account that is long over-past , in the end becomes difficult to be finished : Even so it will be with him , who wilfully suffers his debt of Sin to multiply , and the reckoning of his Transgressions to run on ; in the end , his own wickedness shall reprove him . The Lord , saith Jeremiah , shall draw him out of his lurking holes , and present him naked to Judgement : And then with what confusion and astonishment shall he that was prodigal of the time of Grace , Chap. 2. come forward unto judgment ? My intent , by proposing the Pattern of this Convert , is onely to strengthen the bruised Reed , whose humbl'd spirit trembles at God's Indignation . First then , shew me Mary Magdalen's Confession , her hearty Contrition ; make it appear , that thy soul is furnished with her Grace , that thy Love to Christ is steady and unfeined ; and then my soul for thy safety , I dare secure thee of Remission . And so we are brought directly to this Inference , For she loved much .

This Particle for , doth not infer that her love to Christ was the cause of her forgiveness ; but that it was a certain proof and signe of her pardon , because , or , in that , she loved much : the words immediately following in the Verse , make the measure or degree of our love to Christ , to arise from the measure of his gracious Remission towards us . To whom little is remitted , saith our Saviour , he loves little ; and so to whom much is forgiven , he loveth much . The forgiveness of her Sins going before her love , must needs be the cause of her Love ; and not her Love the cause of her forgiveness . The same is manifest in the Parable or Similitude of the two Debtors , from the 40 to the 43 Verse , where 't is set down , that abundance of Love in the greatest debtor , proceeded as an effect of the greater sum forgiven by the Creditor . The ambiguous Inference thus explained , we may learn from this happy soul , how to place our Love aright ; not on some poor Creature , unworthy to be sought , insufficient if obtain'd ; but upon the greatest , wisest , best , and fairest Object , even upon the Lord our God , whereby we enjoy all Joy for ever by meer loving .

The Nature and Property of Love , may be express'd in this Breviary : Love is the imperious Soveraign of Affections , yea , the sum of them , they are all reduced to it : For Love , when it longs for the thing loved , is then desire ; when it hath the thing loved , it is then joy ; when it flies from that it affects not , then 't is fear ; and when it feels what it not desires , it is sadness . Thus all the Affections , Desire , Joy , Fear , and Grief , are included in Love . So then , if we love God , we will desire to enjoy him ; and having enjoyed him , we will rejoyce to keep him ; and feeling him to leave us , we will grieve at his absence . Again , Love is so transcendent , that it speaks with the tongue of every Vertue : Bounty is Love , as it is beneficial to the Indigent ; Grace is Love , as it gives good things freely . Our Saviour makes Love the Cognizance of his Disciples ; the Apostle stiles it The accomplishment of the Law , and bond of perfection , which linketh us to God , and God to us : we are far from him , if we love him not ; with him , if we love him : Animus est ubi amat , non ubi animat ; the soul being more where it likes , then where it lodgeth ; rather where it loves , then where it lives . We finde , in the History of this religious Penitent , that Love acquitted her thanks to God , discharged her reckoning , sanctified her actions , and covered a multitude of Faults .

But because Love generally delivered , doth not illustrate how she particularly loved , we will draw closer to the Point , and try her Deeds by the Symptomes and Properties of true Sincerity ; that so it may appear her words were not smooth and counterfeit , but the trusty Messengers of her setled Affection to her Saviour .

The first property of Love , is a fervent and longing desire to enjoy that which is beloved .

This first Step we may trace in her timely hasting to the Tomb , where when she found her Lord removed , every part of her became an Eye ; and every thought , a look . Indeed , Peter , the Disciple that is said to love Christ best , and John , the Disciple best beloved of the Lord , ran too ; but their Devotion was sooner out of breath . For when they had seen what she had said , they staid not , but suddenly retired , and shrunk away . She stands to it ; her disconsolate heart still throbbing and panting , sighing and enquiring until she found him , whom her zealous soul most desired . Neither was this thirst of his presence descryed onely in her early visits at his Grave where he lay , but it was discovered also in her former intrusion into the Pharisee's house , where he sate at repast . She would not expect his coming forth , as knowing nice Ceremonies of behaviour to savour more of the Courtier then of the Christian . These aiery and windy Circumstances of worldly carriage , oft-times withstand the solid purchase of the Soul , and quencheth the alacrity of the Spirit . And so the importunate Demeanour of this bold , yet religious Guest , received not a check , but a welcome . We cannot be unseasonable in pressing our Redeemer at mid-night , before the morning-watch ; he neither slumbers nor sleeps . We may approach neer him at the very Table ; it is his meat , saith Saint John , Joh. 4.34 . to do the will of him that sent him . And yet her approach was humble ; she came quivering behind him , who saw her well enough ; Exod. 33. accounting it with Moses , grace abundant to see the back parts of God's Glory . She looked not so high as his hands , but in decent obeysance fell at his feet , as resolving now to tread wholly in her Saviours steps .

Learn then out of this Property of Love , to crave no other solace of Christ , but Christ himself , in whose presence is fulness of joy . Away with all dulness and coldness in God's Worship ; Maries fervour is the best temper . For he that is all Spirit , will not take pleasure in the drowzie and heavy Service of a Sluggard . Why did he ordain the neck of the consecrated Asse to be broken , rather then offered up in Sacrifice ? Was it not to intimate , That he cannot brook our heaviness and tardiness in serving him , of which the Asse hath ever been a Hieroglyphick ?

The second Property of LOVE , is a quick obedience , and forward care to follow Christ . Her speedy renovation was a lively expression of this sprightly quality . A Lebete Phiala , of a Cauldron seething and boyling with lust , she became a Christal Vial of pure Chastity . Quot membra , tot holocausta ; every member that before served Sin , is now turned a holocaust , a sweet burnt Sacrifice . And that her Zeal within might want no pregnant signes without , the fire of her Devotion melts her soul into floods of water , like a flash of lightning seconded with a storm of rain , as if she mean'd to overwhelm her spiritual Pharaoh in her own salt Sea of Tears . Her heart , which before her Conversion was the Fountain of mischief , returns her now a Medicine ; and her eye , which let in vanity , lets it out again , by making her Tears as it were , a second Font , wherein she was renewed from the guilt of her Offences . And having prostrated her self at Christs feet , she delights in kissing them ; her kisses being holy Interpreters of her devout acknowledgment , that it was his feet which guided her in the way of peace . The better to declare how she held nothing too good in the Service of so good a Master , she wipes them clean with the principal Ornament of her head , the flaxen Towel of her hair . Those dishevelled locks , whose curious dressings were before laid out as entising Nets , to catch the loose Beholders , are now religiously dedicated to dry his feet , from whose paths they had so often digressed .

Her Diligence waited on him , no less when he was interred , then when he was alive . For though Joseph and Nicodemus had already bestowed an hundred pounds of Myrrhe and Aloes for his embalming , yet she prepared her Spices , and provided her Oyntments too . Not that she undervalued what they had done , but because Love perswaded she was to do all her self . Upon guess that his doleful Coarse was surprised by others , how did her resolute fervour exceed her Sex ? She wooes and strives to win the supposed Gardiner , with Titles of Honour , SIR , LORD , if you have taken him hence , tell me where he is ; Ego illum tollam , I will bear him away . Timorous Joseph of Arimathea , came secretly to Pilate for fear of the Jews , and begged his body : But she endued with Judiths spirit , cannot be daunted with difficulties , nor appaled with impossibilities . She thought her Love the complearest harness , the surest shield , and therefore she begs not help , but maugre all their Opposition , Ego tollam , I will bear him away .

By this second Property , we may remember , that the value of Christian Love , is to be tryed by the same Touchstone as holy Mary's was , not by words , but by obedience . Joh. 14.23 . If any love me , saith Christ , he will keep my Commandments . The Jews called him King , and bowed their knees before him ; but they defiled his Face with Spittle , and threshed his cheeks with blows . And what are they but degenerate , not freeborn Christians , who call Christ Lord , and bow their knees before him , yet crucifie him , and trample his blood under their feet , by adhering to their impieties ? What is this , but with Judas , to kiss him , and betray him ? We make his Scepter a Reed , when we yield him no sway over our Affections , when his just Commands are more questioned then obeyed .

The last Property of Love , Philip. 4. is Bountifulness ; Love , saith the Apostle , is bountiful : This caused our Convert not to come niggardly , and empty-handed . She would not visit her Lord without a Present , without a Pledge of her homage and better meaning . The largeness of her heart honoured him with the best she had , and bestowed a sumptuous Oyntment on the Lords Anointed . An Oyntment so pretious , that Judas , the Bearer of the Purse , repined with a quanto melius ? how much better had this bin sold for three hundred pence , and the price thereof employed to the necessities of the poor ? Yet her modesty rated it not so high , as that she durst pour it on his sacred Head : she esteemed it but good enough to anoint his hallowed feet . It is true , that in nothing , Job 22. as Job saith , can a man be profitable to the Almighty : and so the riches of the Spikenard could not add any sweetness to him , who is nothing but sweetness it self ; yet he graciously accepts her little Mite , as a lively Symbole of her greater thankfulness , and entertaines her small Box of Oyntment , as a recompence for that saving Oyl , which He , the good Samaritan , infused into her soul .

This last Property of Christian Love , discovers the Hypocrisie of those who would be religious without Charges . They are like the Fig-Tree in the Gospel , which had fair Leaves , but not so much as one Figg to give to Christ in his hunger ; having the shew of Godliness , but denying the Power ; talking of a flourishing Church , and yet endeavouring to deprive the Church of her ancient Patrimony ; devouring Tithes , because they will not have the Lords Ministers meddle with that themselves Nick-name Worldliness : A Patron scarce passing away a thin Parsonage , without a Reservation of his own Tythes . Some of these may be seen garnishing their private Dwellings , and yet contented that Gods House lye naked , and more vile then some of their meanest Offices ; and all for fear of bringing in their own Chimaera of supposed Idolatry , when indeed their Covetousness , as 't is 3 Coloss. and their stubbornness , 1 Sam. 15. are the main mischievous Idolatry . Apol. cap. 39. But what saith the ancient Father , Tertullian ? Pietas est pro pietate sumptus facere : True Christianity thinks it cannot be at too much cost with God . For he is more delighted with Abel , sacrificing the best ; then with Cain , serving him with the worst : with Aaron , in a decent Vestment ; then with a Novelist , standing before him in a slovenly Coat . The outward respects of reverence , are still accounted Pledges and Arguments of our Piety and inward Devotion , that with Mary Magdalene we love him much ; which is the degree of her Affection in this Adverb much , for she loved much .

She did not love moderately or remissly , that were a plain signe of too much undervaluing and neglect ; she loved earnestly and extreamly . Other Objects may , God cannot have excess of Love . Tell me what pitch of Affection doth the Natural Man reserve for his Mammon , for his Herodias ; the same , in a far exceeding intention , did she confer upon her Saviour . How could she love him too much , who , in regard of the beams of his Grace , which he vouchsafed to cast upon her , deserved the best , yea , all , and a Thousand times more then all ? The precept is , Thou shalt love the Lord thy God with all thy heart , with all thy soul , with all thy strength ; which Saint Austen expounds of Supereminent and overflowing Love , that if any other thing offers it self to be loved of us , it should be carried along , and made to run together with us , to the Love of God . Springs and Brooks run back into the Mayne ; and so the least Rivulet of Affection , ought not to be drained any other way then to him , of whom , and from whom , are all things . It 's an ungrateful ground , that like an unbottomed Gulf , swallows and returns not ; whereas a clean , and well-planted Soyle , renders much fruit for the many showrs did fall upon it . Gracious Mary had her heart refreshed and watered plentifully , and so her thankful soul proved fruitful in good works , and brought forth a delightful harvest , for she loved MVCH .

I need not insist upon this Point : Her several Actions before expressed , do abundantly testifie the eminent measure of her Affection . You might see it in her Spices which she brought to Christ alive , and at his grave . Neither was the Period there ; her thankful and obedient heart followed him even beyond death . The Legend quotes Egesippus and Josephus Testimonies , how after his Ascention from the Mount of Olives , she sequestred her self from all the world , and led a solitary life in the Wilderness ; where , if their account be right , she sighed away full thirty years in mourning for his absence . We read , that the East-gate in Ezekials Temple , was ever shut , Ezek. 44.2 . because God went once thorough it : so her heart was shut to all Objects whatsoever , and left open onely to retain her all-sufficient Redeemer . The steel of the Mariners Card , when it is once touched with the LOAD-STONE , is reported ever after to bend , and look towards the North. And so she , having her soul touched with the sanctifying Spirit of God , had her Cogitations onely directed to him . For the measure of Loving God , is to Love him , saith devout Bernard , De diligen . Deo . without measure , ( i. e. ) with all possible perfection that a Creature can attain unto : Nothing can fill the print of the Wax , but the Seal that made it ; nor any thing satisfie the Soul , but he who first created it . Hence is that of Saint Austen , Domine fecistinos ad Te ; Lord , thou hast made us for thy self , Et irrequietum est cor nostrum donec requiescat in Te ; and our heart is unquiet , till it rests in thy self .

Faith and Hope shall cease , and like shadows fly away ; but Love mounts to Heaven ; and the greater it hath been here , the higher in degree it shall be there ; the wider entrance , and happier entertainment it shall finde with the Society of the Saints and Angels , with the Beatifical Vision and Fruition of the undivided Trinity .

Now blessed be the Lord , that leaves us not so deeply engaged , but hath taught our poverty a short and ready way how to satisfie so infinite a Creditor . It is not rich and sumptuous Presents , nor any worldly advantage , which he considers , that so our outward wants may not dishearten our often endeavours in the discharge of our Duty .

He expects our tribute at home , and within us ; the service of our thanks being to be presented by no other Present then Love . So that we may as well deny our selves , as to be wanting in the performance of our love to him , who is the God of Love , the Father , the Son , the Holy-Ghost ; whose Grace , Love and Communion , be with you always . Amen .

Gal. 5. v. 24.

They that are Christs , have crucified the flesh , with the affections and lusts .

SERM. 4. IT ought not to seem strange , that a Preacher of the Gospel , being an Embassdor of Peace , should come as a Herauld , to denounce War : it was so from the beginning : The very God of Peace proclaimed War betwixt the seed of the Woman , and the seed of the Serpent ; The Substantial Word of God , professed he came into the world to make division betwixt the Father and Son , the Mother and the Daughter . And the Apostle in the Text , sets every man at variance with himself , to make division betwixt the Flesh and Spirit . This 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Duel , or Conflict in our own Breasts , is good , and Christian indeed . For when we turn the greatness of our courage to the subduing of our inward Corruptions , we make a holy peace with God , and bring our selves within the Line of Communication with his Saints .

They which are Christs , have crucified the flesh , with the corruptions and lusts .

In which Proposition , we may consider how the persons are qualified , and who by a more peculiar appropriation , are stamp'd with the Character of those which are Christs .

Secondly , The religious duty wherein they are exercised , shadowed in the Metaphor of crucifying ; and here 's their evidence and assurance , they have crucified .

Thirdly , The Subject , or matter of this crucifying , and that 's the whole body of sin , both in the outward and inward man . They have crucified the flesh ; there the outward man is disciplined , his sensual Delights and Pleasures being castigated , and fastned to Christs Cross . They have crucified the affections and lusts ; there the inward man is rectified ; the rebellious stubbornness of the will , the exorbitant thoughts of the minde , the extravagant desires and motions of the heart , being regulated , and brought in obedience to the Law of the Gospel .

We are to begin with the pruning of the luxuriant flesh . They that are Christs , have crucified the flesh .

'T is too evident : 2 Pet. 3.6 . Saint Peter hath rightly observed , That some wrested his brother Pauls doctrine to their own damnation : for because 't is said in the first verse of this Chapter , Christ hath made us FREE , and we are not under the Law , verse 18. the Antinomians , Libertines , and others , catechize the pure Saints of their lewd Sect , that they may break the Law without sinning ; in regard being not under the Law , they are not guilty of aberration from it , and so not of sin : But the Apostle checks those presumptuous enemies of sound Doctrine , making it clear , vers. 13. that the liberty he cryed up , doth not intend licence ; nor his walking freely in the Spirit , make way to wander loosely in the flesh . The satisfaction of Christ , frees from the tyrannical yoke and curse of the Law ; from the rigid performance of Circumcision , and other Bondages of the Law , 1 and 2 verses ; but it voyds not Obligation of personal obedience to the Law , as 't is a rule of life , in the 13 and 14 verses . The end of our Redemption is not looseness in practise , but a happy service : we gaine an easier Master , no licentious disorder ; yea , rather by the Gospel of Christ , our burden is encreased , a greater task is added . For whereas the Law says , Thou shalt not commit adultery , the Gospel says , Mat. 5.28 . Thou shalt not look , nor think lasciviously . And indeed , all the sacrifices , all the sacraments , all the purgings of the Law , did but represent the new Covenant of Christ , the crucifying of ourselves , and our cleansing through his blood . The shell of Ceremony we have thrown away , but the kernel of Moral and Christian Duty couched under it , we still retain . We cast off the body of sin , which defiled the body of flesh ; and instead of cutting away the foreskin of that member which execures the act of lust , we prune the heart , See Coloss. 2.18 . where rotten desires are conceived ; or , as in my Text , we crucifie the flesh , ( i. e. ) we mortifie the fleshliness of the flesh , with the Affections and Lusts . To this purpose , and in this sense , Gods Elect are said to derive their Race and descent from Christ .

They which are Christs , are the same Spirit with him , 1 Cor. 6. and so are engaged to proceed in a professed hostility with the flesh , without Truce or Cessation . For the Spirit is in such a direct Opposition to the Flesh , Rom. 8.13 . that 't is written , If ye walk after the flesh , ye shall dye : and therefore Jude concludes , that the fleshly have not the Spirit , vers. 19.

They which are Christs , are dead to sin ; how then can such walk in the counsel of the ungodly , or stand in the way of sinners ?

Again , They which are Christs , are adopted and regenerated , engrafted and rooted in him . Now what a perverse Consideration were it , to imagine the end of these improvements , and super-endowments to be , that this seed , that this off-spring of God , should spread forth , & be pamper'd with the Delicacies of the flesh , since the putting on of Christ is an inhibition to make provision for the flesh , to fulfil the lusts thereof ? Rom. 13.14 . which verse is a good comment on this my Text. It doth not absolutely forbid to make provision , but so as to fulfil its lusts . And thus the Apostle's crucifying the flesh here , intends not the destruction of the body , but the ruine of those corruptions which have entrenched and encompassed in the soul . For flesh is not taken in this place for Caro carnis , for that which is the Substance of the flesh .

Indeed , there were Hereticks called Patriciani , who held Man's flesh was not made of God , but of the Devil ; which caused some to dispatch themselves , to cast off the flesh . But we know the flesh , in it self , like all the works of God's hand , was good and perfect ; Christ himself hath assumed it . But by flesh , the Apostle means Caro peccati , the body of sin , the depraved will of the flesh , the general corruption of nature , which hath so scattered its poyson through the soul , that the powers , which should command , are turned to obey their Servants . Notwithstanding this manifest truth , there was an ancient Heresie , which being grounded upon the literal and violent sense of our Saviours Counsel , that if the eye or hand offend , would have , without a Metaphysical knife , Mat. 18.9 . or mystical abstraction , the one really to be cut off , and the other pulled out : whereas the right meaning of those words , intimates nothing but the death of sin in those parts , without the ruine of the parts themselves .

It is the usual practise in progress of War , to destroy the pertinacious refractory Inhabitants , but to spare the Country ; as Israel must not let the Canaanites live , yet they may live themselves in their cities . Wherefore I cannot think any man so imperfect , whose natural Logique teacheth him not to abstract the sin from the subject , and discreetly to distinguish between the soundness of the member , and the putrefaction . Be it our study to root out , and utterly banish these inordinate qualities of the flesh , so that we maintain the substance ; and in purging malignant humours , do not rashly violate the life of nature , wherein we shall shew our selves like wise Householders , that pull not out the teeth of their curst MASTIFES , but break them ; as unwilling to lose that which is useful , where the inconvenience alone , may safely be removed . It is a Position born with us , That no man hates his own flesh ; which Religion seeks not to take away , but to reform . It was God's own ordinance , that we should glorifie Him in our BODIES : which injunction would be impossible , if by unnatural and too curst usage , we should humble them to the grave . For saith David , Psal. 6.5 . In death no man remembers thee : and who will give thee thanks in the pit ? Let then the Body have its due respect , but still with relation to the soul's health ; since otherwise , excess of affection is not Love , but dotage ; and the feasting of the body , the famine of the soul . For though the Devil himself be all spiritual wickedness , yet he hath not a more officious Engine to catch our souls , then the wantonness of the flesh . The flesh is his access , to work the admittance of his suggestions : So that the world , and the usurping god of this world , could do nothing , or very little , unless they plowed with our own Heyfer , and suborned our flesh against us . The nineteenth verse of this Chapter , begins with a large Catalogue of the works of the flesh ; I cannot run over each particular , I will touch the principal , which I conceive to be gluttony and drunkenness . The one was the first sin which appeared before the Flood ; the other , the first after the Flood . Lot , who was newly delivered from the flames of incestuous Sodom , through distemper of a contrary element , fell into incest . Noah , who had lately escap'd the deluge of the whole world , was drowned in a Cup , when the Vine , which his hand planted , supplanted the Husbandman , and exposed him to the mockage of his wicked Sons . The Assyrian Monarch , 1 Kin. 20.16 , 20. Benhadad , who was guarded by a Troop of Kings , and thought to have taken all his Enemies alive , was suddenly defeated , and surprized , when Wine had given him the first overthrow . For that which is taken into the Body , enters not in vaine , but is conquered , or conquers : if it conquers , then the meat feeds on the Eater , the drink swallows the Drinker : To him the Props of life become the Instruments of death . And here I cannot but observe how drunkenness , of all other Vices , most takes the Devils part ; for whereas God gave this Pledge , that the seed of the Woman should break the Serpents HEAD ; this sin , as it were in a natural revenge , strikes at the head of Man . You may see the malice of it ; it wounds the head , and trips up the heeles . And now since such decays , ruines and vengeance be the wages of fleshly excess , methinks I hear a voyce from the Spirit , cry , Crucifie , crucifie the flesh .

The better to understand the Congruity of the Metaphor , let 's examine the Analogie betwixt mortifying the flesh , and crucifying it .

First , the Cross is a most cruel and accurate torment . A torment , which being seated in the hands and feet , parts most sensible of paine , by the multitude of nerves there united , makes the anguish also more eminent . Such should be the death of sin in us all , a death without mercy or remorse ; A death as zealously executed , as willingly deserved : For if our transgressions would plunge us in the depth of destruction , all pity shewed to them , is cruelty to our own Souls . Save these Traytors from the Gibbet , and instead of acknowledgment , they will be the first Enemies that wound us . Impiety knows not how to be grateful , nor will it ever enter into a wicked heart , to repay the debt of thanks . Saul lost both his life and honour , 1 Sam. 15. in sparing Agag , a man appointed to dye : And can we expect a better reward for the flattery of our sins ? If they first nayled our Saviour to the Cross , themselves have taught us our duties how to entertain them ; And how 's that ? as Esther served Haman , by hanging them on their own Gallows . It cannot but argue us no friends of Christ , who are in peace with his Enemies , which so oft as we fondly pamper , we endeavour to renew the bitterness of his passion , and put him to a second shame . As there 's no true friendship among the wicked ; so to live friendly with wickedness , is not love , but conspiracy . A strange conspiracy , wherein man is lost by his own treachery ; and by mis-applying his kindness , laid open to endless injuries . To produce sin then , is dangerous ; not to murder it when 't is born , is deadly . The simple Commission , may be a work of infirmity ; but not to chastise it severely , is wilfully to maintain it .

The second Congruity between mortifying and crucifying , is this : The Cross was a lingring punishment , which depriving the Malefactors of breath by degrees , made them feel distinctly the decay of life , and number the express minutes of their passions , like so many Sands stealing away from their Hour-glass . Is not this the very course , and ordinary state of mortification , wherein sin expires not with one breath , nor is the benefit of sanctification heaped on us all together ? Sin is not so weak an Inmate , as to be thrust out of doors with ease ; it both crept into us , and will depart with leasure . The Moon decreaseth not all in one night , neither doth the swiftest Ebbe post away in an instant . All Fruits have some days to wither in , before there can be a season to fall . In like manner , man's limited nature is not capable of such vast and unruly strides , as suddenly to mount from the bottom to the top , from corruption to grace . What though God by his Omnipotency can in the strictest point of time , as easily cast out seven Devils as one ? yet it pleaseth him in these actions , to descend to the weak ability of his Instruments , and to perform what they can , not what he is able to do . Let 's not howsoever be discomforted with the tediousness of this fight . A slow victory , is better then an eternal Servitude ; and our liberty will appear far more grateful , by how much it was purchased at a dearer rate .

The last Similitude betwixt our mortification and crucifying , is , That as in crucifying no part escaped suffering , so we must suffer no sin to escape crucifying . God , who freely remits our offences , and without exception cancels the general debt , will not accept a lame and imperfect repentance . That all transgressions may be forgiven , all must be crucified . For how can we serve God with a whole heart , when one Closet is reserved for a bosome-sin , when God is put to part stakes with the Devil in us ; one eye being cast up to Heaven , and the other slyly glancing on a viler Object ?

I have heightn'd this meditation to the utmost in the general ; I shall now apply it more particularly to those , who are Christs appropriated FLOCK . For the adopted Sons of God in all points , as far as they may , ought to resemble the natural Son , and tread the same path which he hath scor'd out . As Christ therefore suffered the death of the Cross for sin , so must they crucifie sin , and dye to it .

Was the Cross a lingring , painful , and torturing death ? Let it not seem grievous to us , with striving and strugling , with Gall and Vinegar , with pricking and piercing , and with other tortures of tedious Combate , to subdue our Affections , and part by part to crucifie the body of Sin .

Were his Temples torn with a Crown of Thorns ? Let it not seem harsh to set our selves against the thornes of the flesh , which goad our sides .

Were his hands and feet so fast nayled to the Tree , that they were stop'd and disabl'd from use and motion ? It must be the care of those which are Christs , to restrain their hands from Oppression , their feet from bloodshed , their tongues from falshood , their throats from excess , their eyes from adultery , and all their members from the motions of unrighteousness . Our Saviour endured the pangs of the Cross , till the close of death ; It is likewise our part , never to cease from curbing rebellious affections , till they be quite dead , till the Serpent hath no strength to move his Tayl. For they who finde comfort in Christ , rest not in a bare believing Christ was crucified for them , but do truely feel that they are crucified with him , the motions of sin working not so strongly in their members , to bring forth fruit unto death , Rom. 7.5 . Then we are truly Christs , most deerly allyed to him , when we resemble his Vertues , when our actions speak us to be his . He will be read as well in our manners , as in our names ; if we can gladly weare his Livery , we must not be slack to perform his Service . True Catholique Religion , is not a Doctrine of ease ; it teacheth that no corrective Discipline can be great enough to prevent the out-breakings of Natures Corruption . Indeed , the Penance we put the body to , is over-hasty , and it lasts not long . Our Tears , if any , dry streight ; our Prayers , if many , are quickly thought tedious ; our Fasts , but loosely kept ; our Chastisements , too slight to master our sturdy and obstinate Inclinations .

But there have been Worthies , who have not spared to use all the means of humiliation , which a Creature is piously capable of . I keep under my body , saith Saint Paul , 1 Cor. 9.27 . so our English renders it ; but 't is more powerfully significant in the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Apostles word imports , I BEAT down my body , as it were with Blows and Clubs ; to note his strictness in keeping under the obstinacy of natural Corruptions . Some have become like Bottles in the Smoake , Psal. 119. watered their couch with their Tears , grown stiffe in their knees , by praying and fasting . I have read of others , who steep'd their Bread in Lye , that they might eat Ashes with the Prophet . Christian Charity believed this Vexation of body and spirit , was used as a means to advance them in their way to God : They thus macerated and wore out themselves with a strict austerity , that by weakening the Body , they might strengthen the soul .

If the Romanists severity to their own flesh , assiduousness at their Orizons , frequent inflictions of Penance , joyned with a Submissive readiness to renounce their Errors upon clearer Illumination , were true effects and Fruits of a well-guided Zeal for displeasing their Redeemer , and not practised in a colour , pretence , and advantage of Religion ; these so qualified Castigations of themselves , may be , for any thing I yet know to the contrary , acceptable in the sight of God ; in regard no exactness , no purity , no contending to perfection , can be too much pursued in true Religion .

They who are singled out for Christs pure Service , ought to be men separated from the world , though within the world ; not dwelling on the Earth , but passing through it ; so estranged from covetousness , that they scarce use necessaries ; so far from lust , that they feel no flesh ; so free from contentions , that they are not engaged by desires ; so set on their journies end , that they scarce carry the eye of passengers , or cast a glance to any delightful prospect . To such , if any such there be , the world is crucified , and they to the world ; sin hath no lively operation in them , no dominion over them .

And so I proceed from the outward to the inward man ; from the crucifying of the flesh , to the mortifying of the affections : They which are Christs , have crucified the flesh , with the affections and lusts .

First then , all unbridled passions are to be subdued to the yoke of Christ : for by their over-eager Excursions , men are so discomposed , that they discern nothing clearly , do nothing orderly , but become utterly unfit for holy actions . See'st thou a man wanton in joy ? As Aesop's Crow lost his Morsel when he endeavoured to sing ; so through secure jollity , he suddenly loseth that , which maketh him rejoyce . Is any other cast down with immoderate grief ? he not onely quells the spirit , which should work a remedy , but doubles his loss , by throwing himself after it . Some are so transported with anger , as if they took part with their Adversary to vex themselves ; so impetuous in their hatred , that they avoid the good for the evil , by hating the person for the vice .

Again , many had never bin hurt , if they had not feared ; and others had been welcome to their desires , had not rash boldness cast them on needless dangers .

But may not the desires , intentions and thoughts be free ? No : The Law of the Gospel takes hold of them too , as well as of our deeds . These Cockatrices are to be kil'd in the very egge , before they encrease , either in age or danger . The Desire , the Plot , the Thought , of any iniquity , is as odious to God , as if it were actually done . For 't is done in his eye , when 't is but thought . Christ looks not so much at the Accessory , as the Principal ; to the evil action , as to the mischievous intention . To a Soveraign , the intent of Treason is as mortal as the Act ; and so the malicious thought of a deliberate Slaughter , which is the Mother , is to the All-Holy , murther too , as well as that act of Slaughter , which is the Daughter . Our Saviour is so taken with the inward part , the affection of the heart , that he judgeth both of good and evil actions according as that is well or ill affected . Let the outward Conversation be what it will , yet if a man regard iniquity in his heart , he will not hear him . For gravius est diligere peccatum quam facere ; it 's a worse token of an evil man , to love sin , then to commit it ; because Commission may be out of a violent temptation , and straying infirmity ; and so not so much the sin of our selves , as of those remainders of sin , which dwell within us . But our Love is all our own ; Satan can but offer a temptation , the heart it self must love it . As then God in mercy accounts the good will for the deed , in regard where there is a willing minde , there will certainly be all answerable endeavours to execute that will , and to reduce it to act : so he esteemes the deed nothing without the will . Publick shews of Religion , by coming orderly to Church ; outward postures and services of the body in the Temple , are no otherwise pleasing to the Searcher of hearts , then as they serve to express the inward Devotion and Elevation of the soul . For men may haply come to Church , and there devise how to undermine it ; serve God , and rob him at once . And therefore the worship which stands in the appearance of a bare outside , in stead of honouring God , doth much derogate from his honour , as giving him the eye of an Idol , unable to see ; or at most the eye of a Creature , which can reach no further then the Superficies , or Skin of an action , without discerning the heart .

It had need then be part of our Petition as well as David's , Cleanse us , Lord , from our secret faults , and wash , as well our hearts from carnal affections , as our flesh from evil actions .

We confess , O God , to our own shame and confusion , that our back-slidings be many , our iniquities do testifie against us ; yet Thou , who art the hope of Israel , the Saviour thereof in time of trouble ; shew not thy self , we beseech thee , a stranger in the Land where thou delightest to dwell ; but do away our transgressions for thy Names sake : and that we may not transfer this Christian duty of mortification from our selves wholly to others , grant , that by thy saving Grace , we may be enabled to crucifie and subdue our own pride , envy , malice , and covetousness ; to endeavour in all sincerity , our own particular Reformation ; and from the ground of our hearts , utterly to abandon each beloved sin , that so thou mayst own us for thine , and we may make our dayly approaches to thee , as to a gracious God , and most merciful Father , in and through Jesus Christ , our onely Advocate and Redeemer . Amen .

Coloss. 1. vers. 20.

And ( having made peace by the blood of his Cross ) by him to reconcile to himself , by him , I say , whether things in Heaven or Earth .

THE high Excellency of Christ , SERM. 5. imposeth silence , and makes adoration our safest Eloquence ; which caus'd me in my passage on the former verse , not to dive into the depth of his fulness , lest my weakness might seem to bring up the lighter things of the Schooles , and let the weighty sink . My walk was but neer the shore , my approach did but touch the confines . The matter was divided only into two parts ; fulness of union , and fulness of unction : yet it might justly seem a work of no mercy , no use to us , were those prerogatives sealed onely for himself ; had we no share in them , any one might say , as the Tribes to Rehoboam , What portion have we in David ? 1 Kin. 12. we have no inheritance , no part in him . And therefore for the assurance of our faith , the Apostle soares higher , and contemplates the riches of the Fathers mercy in the face of the Son , as it shines and reflects upon us . To what end hath the Father given all things into the hand of Christ ? Why is he thus replenished with all Treasures ? Is it that he might keep and hoord it up for himself ? No : All his goodness hath relation to our profit ; All power is put into the hands of the Son of God , that he might dispense it the better for the sons of men . It pleased the Father , that in him should all fulness dwell , that he might be able , saith the Text , to reconcile us unto the Father , and all things to himself , both things in Heaven , and things on Earth , by the blood of his Cross .

In which words , you may observe the act , one in substance , though various in the phrase ; to set at peace , to reconcile : The Person to whom reconciliation is made , to himself : The Object , All things in general : The distinction of their particular places , Things in Heaven and on Earth : The material , or meritorious cause , by him , Christ , the second Person : The Means , by blood ; and therein the difference ; it is not every sprinkling , nor every effusion of blood , but by his blood shed on the Cross .

I begin with the first part , as it lies couched in this Proposition : It pleased the Father , by him , or by Christ his Son , to pacifie , or reconcile to himself all things .

God is so well pleased with this Act of reconciling , that though the disobedience of our first Parents made him to come as a Judge , Gen. 2. & 3. pronouncing condemnation , You shall dye the death ; yet as a Father , willing to re-establish them , he repeales the Sentence , and breaths again into their dead Trunks , that breath of life , The seed of the Woman shall bruise the Serpents Head . So unnatural it is to him to destroy his own Workmanship , that he prepares the playster before we have the wound , our recovery before our fall ; the dispossessing them of the earthly Paradise , estated them in the heavenly . The one served as a Nursery , not that they might grow there still , but that from thence they might be transplanted to the other above , where they shall abide for ever . And the better to secure us of our Restauration , it pleased the Almighty to shew the experiment in his own Person , by knitting and marrying in love , two natures most unequal , the Divine and the Humane . For as in the beginning he took clay to create us , so afterwards he assumed flesh made of clay , to reconcile us . The Wax receives not the impression before applyed to the seal , no more could the weakness of our flesh re-assume the characters of God , did not God honour and embrace this weakness of our flesh . He which raiseth another fallen , must stoop himself to do the courtesie . Man was fallen , and without recovery , had not God bowed the heavens and come down ; had he not poured out himself , that all might partake of his fulness . Neither Moses , nor the old World , sent us relief : the Man which fell betwixt Jericho and Jerusalem , might have bled to death , for all the Priest and the Levite : nothing but despair , until the good Samaritan came . So was it with the World until Christ came , all looked another way . The Prophets looked over it , the Law through it ; the eye of the Prophets was fixed on the remedy , but applyed it not . The hand of Moses was too rough for the wound ; the Oyl he powred in , was but Vinegar at the best : the Law may shew us the way , but lend no strength to walk in it : He alone that is the true Light , can guide us ; He who is the Way it self , can lead us ; He that is the very Door , can give us a lawful entrance into our eternal Canaan . For though God hath given power to his Ministers , by applying the means , and by way of message , to pronounce our Salvation , nevertheless the full and absolute authority remains in his own hands ; and who shall wrest it from him ? To grant a temporal , is an inseparable Jurisdiction of Princes ; to assure us of everlasting pardon , is a priviledge due to none but to the King of kings . Their weak remission releaseth from the guilt in this life ; but where the Lord vouchsafes to shew mercy , the iniquity is quite done away , the debt cancelled for ever . Wherefore to prevent all encroachment , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by him , I say , by him to reconcile , is doubled , and repeated . For He , which is the sole Maker of the Law , admits no Partner in freeing the Transgressor of the Law . Neither is any Creature capable of that glorious prerogative , which so neerly concerns the Divine Majesty . Indeed , the first Adam could take God from us ; onely the second Adam can restore God to us .

The holy Man , 2 King . 4. being to perform that great task , first sent his Servant and his Staff to work the cure ; but there was not the least sparke of heat before Elisha himself came : before he stretched all parts upon the Childe , his mouth to his mouth , his eyes to his eyes , his feet to his feet ; there was neither voice nor hearing to be discerned . The sad mis-hap of this Child , is the general fate of all us , Children of wrath , all dead and rotten in our sins , Slaves to sin , and Enemies to God ; who notwithstanding sent his Servants , the Patriarchs , the Prophets , and his own Law to school us ; but we were lost , and would not be found . The Exhortations and Precepts , though charmed never so wisely , were too weak to free us from that spiritual Bondage , and to restore us to our primitive integrity : Neither breath in our Nostrils , nor thanksgiving in our mouths , until Christ came , who not onely applyed himself to us , his arms to our arms , his body to our body , his feet to our feet ; but took on him our nature , and clothed himself with our flesh , that so by his Incarnation , he might take from us what to offer to God for us in his Passion . So that to pacifie and reconcile , is the special work of the Son of God . See with what compassion he speaks to Jerusalem ; Luk. 13. Jerusalem , and O Jerusalem ; I would gather , and how often would I gather thee ; gather thee as a Hen , and as a Hen her Chickens , her Chickens under her Wings . The Devil disperseth , Christ gathers ; Christ gathers as a Hen , Satan disperseth as a Lyon ; Christ under his Wings , the Devil within his Jaws .

We are all by nature disjoyned from God , with the Prodigal , wandring from our Fathers House , and scattered like sheep in the Vallies of death . Christ calls us , and draws us home ; removes that which did separate , and abolisheth the enmity betwixt God and us . Zacharias was stricken dumb , when our Saviour was to be born , Luk. 1. in token that the Law was to be silent when the Gospel of Reconciliation was to be preached . As the Womans Accusers brought her to Christ , and afterwards dropped away , leaving none but them two alone ; Joh. 8. ( Remansit magna misericordia , & magna miseria ) saith Saint Austin , There remained no Body but Misery and Mercy together ; so when the Law had frighted us with the Rod of Terrour , it at last brings us to Christ , the Prince of Peace ; and there we find God pacified , and the Delinquents reconciled . It 's well noted , Quòd amat medium Mediator Dei & hominum : The middle Person in the Trinity , the Mediator 'twixt God and Man , loves always the middle part , that he may the better ayd and help all parts . When he was born , he was in medio jumentorum , in the midst of the beasts : When he was twelve years old , he was in medio Doctorum , in the midst of the Doctors : When he taught , he stood in medio discipulorum , in the midst of his Disciples : When he dyed , he was in medio Latronum , in the midst of the Thieves : Now he is in Heaven , he is in medio Angelorum , in the midst of his Angels ; And yet also in medio Christianorum , in the midst of us Christians gathered together in Unity . Mat. 18.20 . For wheresoever two or three are gathered in my Name , there am I in the midst of them .

In the Morning of the World , he was not so familiar with his people ; safety and danger were then on equal terms ; there was power to stand , but no stay to recover the foot that was once falling . Deliverance was afar off , and the promised Messias either not apprehended , or at least beheld through Types and Shadows ; weak Objects to raise them to an assurance of faith , or make them hope for redress , when the disease seemed to outvy the Remedy . But when God made himself acquainted with our infirmities , he then shewed himself the great Physitian of our souls , and by a fellow-feeling of some weaknesses , freely delivered us from all . Happy were those that then needed a Physitian ; the sick were in better case then they which were sound : For to them , even to the weak , to them which were without , and to the lost , was he sent , to be a Reconciler . Come then , and see how gracious the Lord is , that breaks not the crooked Plant , but streightens it for a better use , and so frames us in a new Mould , that whereas before we tremble at the partial examination of our own Conscience , we may appear before his Tribunal with boldness . For by our Reconciliation , we become Saints ; whereas by our Creation , we are made Men : as if the pardon of sin were a light matter , unless the Sinner were improved with it .

In regard this boon of Reconciliation is of such an excellent nature , venerable Bede accounts more honour doth redound to God , Restauratione Hominum , quàm creatione Angelorum , by restoring of man that fell , then by Creation of the Angels : Yea , the Conversion of a Sinner , 12ae q. 11. art. 9. saith the Schoolman , is a more glorious work then the Creation of the World ; because the one is transient , the other permanent .

Labour then to be in the number of true Converts ; for if we come neer to God , not being by him reconciled to him , we shall come as soft Wax to the scorching flame , and as stubble to the devouring fire . For every sin , as it is a transgression , is against the Majesty of God himself ; and so our Reconciliation is to be made by him , I say , by him , to himself . He is the Centre , to which all hearts move : the mind is still fluctuating , unsetled ; no true tranquillity , no peace , until we be reconciled to him . As in a Circle , the more the Lines drawn from the Circumference come neer the Centre , the more they unite ; the further they go from the Centre , in which they are united , the more they run out one from the other : So when we run forth from our Father , into our own Exorbitances , then we are one disjoyned from the other ; but when we keep to Christ , the neerer we come to him , the more we all unite . For it pleased the Father , by him to reconcile all things , both of things in Heaven , and things on earth : wherein the Object , with the particular places for our Reconcilement , is expressly mentioned .

As God is most good , so his goodness most diffusive , whose plenteous redemption descends like the morning-dew , not to be shut up in a narrow family , no more then those fatning drops can be confined within a certain Region . Hence the Evangelist , Joh. 1.9 . calls Christ The Light , which enlightens not a few , but many ; nor many , but all , even every one which comes into the world . And yet according to the various Disposition of the World , the Light doth variously enlighten the World . We see Light pass through Glass and Crystal , and yet 't is withstood by the Earth , which is less solid , less hard , because the base vile Earth may not admit those pure beams of Light : So neither can Jesus Christ , the Supernatural , Divine Light , enter into the soul which is not washed and cleared by repenting Tears , and by the fire of the Spirit cleansed from the sordid Scurf and Corruption of the flesh , which as earth adheres to the Soul . Let us then draw neer to him in grace , and so we shall draw neer to him in Glory . He will be with us in his protection on earth , and in felicity in heaven .

Who sees not how the Apostle knew not any member belonging to Christs Reconciliation , but either in Heaven or on Earth ? For the building of the material Temple , the stones were either hewing or polishing in the Mountain , 1 Kin. 5. or transported and laid in the Temple . So it is with us , who are made ready like lively stones , for the Coelestial Jerusalem ; either we are squaring and fitting here , or else by glorious Conjunction , laid on Christ the Corner-stone in the Heavenly places . Epist. ad Macar . Saint Austin once said it , and the Church accounts it Orthodox , When the time is fulfilled , the Combate ended , the race run , Quisque id habebit , quod in hac conquisivit , every one shall have that which he hath gained in this life . Hic vita aut amittitur , Ad Demetriad . aut tenetur , crys Cyprian ; Here if we miss , we miss for ever . Bernard scoffs at some mis-believers , Qui expectant salutem in medio Gehennae , In Cantic . Serm 51. quae facta est in medio terrae ; which wait for Salvation amidst hellish receptacles , which was wrought in the midst of this Terrestrial Globe . And therefore 't was a fond Charity in Origen , to imagine the wicked Angels should at last be savingly purifi'd . For they fell without a Tempter , and so shall not receive the benefit of a Redeemer . Neither Devil without , nor flesh at home to seduce them ; whereas man's Innocence was stolne from him , and his overthrow occasion'd by another's treason . Yet as the reprobate Angels are in such a misery , that they cannot be recall'd ; so the Holy Angels are in that perfection of happiness , as they cannot fall : and if so , the Office of a Reconciler may seeme fruitless to both ; He cannot helpe the one , nor better the other .

It 's true , the blessed Angels need no Reconciler in regard of Redemption from sin ; for by the power of their Nature , wherein they were created , they are able to execute whatsoever it be , in which it shall please God to prove their obedience . Yet their peace was not perfect , until they were made sure of perseverance , which was onely by Christ . They had not that grace by Creation : for the fall of some of them , shews that by their own nature their will was mutable ; and therefore saith St. Bernard , Qui crexit hominem lapsum , dedit Angelo stanti●è caderet ; In Cant. Serm. 22. the same Jesus , which rais'd up man , when he was fall'n , confirm'd the blessed Angels that now they cannot fall . They have gain'd then by Christ a more perfect adhering to God ; by Him they are confirm'd in goodness , and freed from defection . The text saith they are reconcil'd by Christ , in that they are made friends with us on earth , with whom before they were at open enmity . For seeing they have Idem velle & Idem nolle with the Almighty , their will always concurring with his will , they cannot choose but love those , on whom their Lord and Master shall cast a gracious eye . Yea their love in this kinde is so excessive , that they will refuse no Office , be it never so mean , for them who are translated out of the power of darkness into the kingdom of light . They will become their Nurses , and carry them in their hands , Psal. 91. They will be their guard , and pitch their Tents about them , Psal. 24. So that of their protection we be sure ; but of their number , whether one , or more , it 's question'd by more than one . Jacob , Gen. 32. saw a whole Host of Angels environing him . The like did Elisha's servant about the Prophet , 2 King . 6. Yet in the 10 of Daniel , the whole Kingdom of Persia had but one Angel-Guardian , Daniel 10. The ancient Fathers were of opinion , that ordinarily one Angel is assign'd to every one as his Custos , and Tutor ; but in extraordinary exigents , whole hosts of Angels are made Assistants to them , whom he hath reconcil'd to himself by the blood of his Sons Cross . But seeing this mystery is unreveal'd in the Scriptures , it shall content us , that He , who makes his Angels Ministring Spirits , hath not onely broke down the partition-wal betwixt heaven and earth , but hath given commission to those glorious Spirits , who are his own neer favourites , to wait on us , and to keep us in all our ways . And so I am fall'n on my last part , the Means whereby this reconciliation is wrought , the blood of his cross .

It is in vain to dispute what God could have done ; he was able by other means to save the world , for he might out of his absolute power not have punisht sin ; the demonstration of his revenging justice springing not from the necessity of Gods Nature , but from his voluntary disposition . Yet when once he determin'd that his Justice should take revenge , if by breach of Covenant it be wrong'd , he could not set us free from punishment , but so as his injured justice might be satisfied . Hence it is that the Scripture so frequently affirms , It was meet and necessary that Christ should be consecrated through suffering ; Luk. 24. Heb. 2. that He should suffer , and so enter into his glory . All the typical sacrifices prefigured this . The Passover must be kill'd , before Israel could be delivered ; so Christ ought to be slain , before we be reconciled . The blood of the sin-offering ( what beast soever it was ) was to be poured out ; so the blood of Christ , the true sin-offering , was to be shed ; for without shedding of blood , no reconciliation , Heb. 9. Tract. de diligen . Deo Well therefore might Holy Bernard say , that our renovation cost God more than our first creation . Semel , & tantùm dicendo fecit ; in Reficiendo fecit multa , & pertulit dura . In the first , He breathed life into the Face of MAN ; in the Second , he breath'd out his own life , to redeem that man . The world is said , Psal. 83. to be made by Gods fingers ; but the Redemption of man is said to be wrought by the Arm of God , as requiring more strength . He hath shewed strength with his Arm , Luk. 1. saith the blessed virgin : God created the whole universe with his bare word ; He spake the word , and they were made : But our renovation spent many a word , many a deed , many a tear ; yea , the heart-blood of his onely begotten Son . For though sin be soon acted , and with delight ; yet 't is long in cleansing , and full of pain . We may confess the truth there of in our own experience ; we see it here in our blessed Saviour . There were not two days , nor ( as some conceiv'd ) two hours wasted , in eating that Sugred Poyson , which diffused its rancor throughout the whole outward and inward man , and brought a most fearful death on all our Members . Thus easily , thus speedily destroyed ; but we could not be restored to life again without unconceivable torment , without Christs Blood , and that gushing and streaming from every part of his Sacred Body . So that it may be truely said , Copiosa apud Eum Redemptio , our Redemption by Christ is plentiful , and made compleat by the shedding his blood upon the cross even to death .

Hereupon , because the cross was the Instrument of mans Redemption , the Altar of that great Sacrifice , and the Ladder by which Christ ascended into Heaven ; the Primitive Church held it in high estimation , using the formal or transient sign on the fore-head , as a badge of their profession ; thereby testifying their faith , and manifesting to the Heathen that they were not ashamed of their crucified God . Upon this ground was erected in their publique places , the permanent and material Cross , to serve for a Trophe and monument of the exaltation of Him that dyed for our Salvation on the Cross .

Your very Ensigns , your flagges and Colours in the camp , what are they but crosses wrought with Gold and Silk ? we behold the sign of the Cross naturally formed in a Ship , when she is born with swelling Sailes , and rides with her Yards out-stretched : when a man , spreading his arms , adores God with pure devotion , the sign of the cross is there also . So that on this sign natural Reason doth build , and Religion casts no neglect on it . Yet this caution is to be observed , that we attribute no Divine worship to the Cross , nor repose any hope of Salvation in the bare sign , but as Saint Ambrose sayes of Helen , We adore the King of Heaven , and not the wooden Cross . It should be our care to see that the cross of Christ be not made of no effect ; for if he dyed thereon to breake down the Partition-wal , and to slay hatred ; shall enmity and discord live when he is dead ? Shall he be Nailed , and shall not our vile affections be Nailed down with him ? If God be slow to Anger , and swift to Mercy , you ought to be perfect as your heavenly Father is perfect . We are members of one and the same Body , whereof Christ is the Head ; we must therefore be so affected each to other , as we see the members are : They envy not one another , but communicate each with other ; they are so far from retaliating , that if one foot strike the other , it will not strike again , but bear the infirmity with no less affection then before . Let us remember Him , who hath thus remembred us , as not to spare his own Blood to reconcile us . And seeing He alone is the way for us to walke , the truth to direct us , the life to refresh us ; we must fly to him by Him , building our nests in the clefts of the Rocke , in the wounds of his Body , that He may be an Antidote to us , who was wounded for us ; that his Blood may not cry for vengeance , but for remission , and for reconciliation of all things to himself , both of things in Heaven , and things on Earth : Which God of his infinite mercy grant , through the same Jesus Christ .

Amen .

Luke 23. vers. 42.

And he said to Jesus , Lord , remember me , when thou comest into thy Kingdom .

SERM. VI. MY text is part of a Tragedy ; the Scene , mount Calvary ; the Action , crucifying ; the Words , reviling ; the Applauses , Tears ; the Catastrophe , or end of all , Jesus of Nazareth hanging on the Cross between two theeves . One of them with a tongue set on fire from hell , belcheth out his blasphemy , If thou be Christ , the Son of God , sent from the Father to save mankind , then save thy self , and us . The other had his tongue and his heart , his outward and inward man , Baptized with the Holy Chost , and his own Blood ; and therefore , as if he had been ravish'd into Paradise , and there bare a part in that Celestial harmony , ( Thou art the King of Glory O Christ , thou art the everlasting Son of God ) with Admiration of Soul , and in the language of the Saints , thus besought his Heavenly Majesty , Lord , remember me when thou comest into thy Kingdom .

In which Pithy and pious Ejaculation , may it please you first to take notice of this Petitioner , and then of his Petition . The Petitioner is brought in masked under the veile of an Indefinite Pronoune , He. The person to whom he commenceth his suit , is directly express'd to be Iesus : [ He said to Iesus . ]

In the Petition , you have his confession . First , he gives witness to Christs Deity , in this Compellation , Lord . Secondly , He acknowledgeth Christs regal Soveraignty , in attributing to him a Kingdom : and Lastly , he believes his own Souls glorious Immortality , in that he seeks to be remembred when Christ came into his Kingdom . I will begin with the Petitioner ; And He said .

I may not be so forgetful of your patience , and the time , as to wast any of it in making a busie enquiry , and as it were a Hue and Cry after this person : Let it suffice , my Evangelist tells you in general , he was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Malefactor : St. Matthew and the other , stile him more particularly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a thief , a common Robber , one that did oft provoke heaven ; and yet He said to Jesus , Lord , remember me . He was now but returned from his many outrages by the high-way , and yet he dared to set afresh on him , who was the High-way it self . He had scarce wip'd his mouth , or wash'd his hands from his late impieties ; and yet here , by a new and strange kind of robbery , he is not afraid to steale Eternity . It may well be said , that Heaven is gotten by Violence , when theeves break through , and steal it . I am much taken up with admiration , when I reflect upon the quality of this person : for what is more worthy of wonder and astonishment , then that a thief should have a better knowledge of Christ upon the Cross , than his disciple had when he sate with him at Supper ? That a thief should have a more eminent degree of faith , than the Patriarch Abraham , the Father of the faithful , than Moses , than the Evangelical Prophet Esay , than his own Apostles , to whom it was given by the grace of Dispensation to know Christ , and the Mysteries of his Kingdom ?

Abraham believed in the Lord , Gen. 12.1 . but it was when he was so much honoured as to have God himself to be his own Messenger , Gen. 3.4 . and to parley with him from Heaven . Moses believed in the Lord ; but it was when he appeared to him in the midst of a fiery bush wonderfully . The Apostles believed in the Lord ; but they were eye-witnesses how his miracles posed nature , and that all the Creatures did homage to him as to their Creator . These were easie taskes of faith : But this Petitioner believed in the Lord , when which way soever he looked about him , his eyes could not meet with any thing but horror and misery . He doth not supplicate to Iesus , sitting at the right hand of his Father ; So he is crowned with Majesty : nor unto Iesus judging the quick and the dead ; So He is attended with Angels , and Archangels : but when he saw his side , hands and feet all bleeding , his face ghastly ; his head drooping , and his Soul heavy to the death , even then he said to Jesus , Lord , as if he had been lifted upon the Cross to overlook Christs debasements , and to make a shew openly that his faith should out-vy his sense .

Lorinus upon the first of the Acts , cites many who believed that this Malefactor , hanging on the right hand of our Saviour , had his body overshadow'd with Christs shadow , so that the virtue of this shadow procured his conversion . As if the feeble glimmering light , and weake beams which he saw , made him guess at the glory which is above . But this misconceit is wide , and empty of truth , a shadow without substance . For if Christ was crucified at the sixth hour , as Saint Iohn relates , and from the sixth hour to the ninth there was darkness over all the Earth , and Christ died at the ninth hour ; how could this sinner receive any shadow , when there appeared no light ? 'T is most true , this extraordinary confession was principally caus'd by the powerful operation of Gods Spirit . The Spirit of the Lord shall come upon him , and he shall be turned into another man . It was spoken of Saul , who had a flash of the Spirit passing by him . 1 Sam. 10.6 . Give me a man whom the Spirit of God throughly Sanctifies , he shall feele in himself strange alterations , his spirit renewed , his will reformed , his whole Body and Soul transformed into the Image of Christ . Looke upon the Apostles ; Ideots , and become Learned ; Ignorant , and speake with all tongues ; Fugitives , and turn Martyrs ; deny him , and persecute him , and yet gloriously dye for him . Wherefore it becomes not us to pronounce condemnation upon any man ; for whiles he So journes here , he is recoverable by future amendment . How know we whether God will temper him anew , and stamp him into goodness ? A wastful childe may be call'd home , and unlive his mispent youth ; the Day-star may arise in his heart , who now walkes in darkness , the Devils maske . Cinis fit vitrum ; out of the dusky ashes may be made bright Glass ; he that is a wilde Olive to day , to morow may be grafted into a better stock : Exod. 7. Aarons Rod , though changed into a Serpent , was turned again into a Rod bearing blossoms and fruit . Our rash falls may prove profitable , and make us more safe from falling . God can take occasion to magnifie his glory from our sins , as well as from our Innocence . I hope I shall not offend to say , If the putrifi'd Sores of sin had not smelled ranke in Davids Nostrils , the Church had wanted many of his Psalms . Mary Magdalen had never loved so much , if her pardoned sins had not been so many .

I trust there 's none will so lose himself , as to imagine that I propound this Pattern to encourage vice . This were to make me a Factor for Satan , whose Chief bait is to entangle and beguile our Souls , by the train and flourish of example . He will suggest that Abraham was an Idolater , Paul a persecutor ; Mary Magdalen a Courtisan ; and Semel insanivimus omnes ; the just man falls seven times a day , and yet he will rise again . For by this Sophism he backs the licentious Libertine , who litle suspecting in so fair a semblance a treacherous Simon that should gull him , sings a Requiem to his Soul , the Devil bearing him in hand he may at his pleasure give the hand of parting to all those inordinate Superfluities of naughtiness , wherein he now embaths himself , and that at the last . Gasp , a Lord remember me will snatch at Christ , and make him his own . Thus being blinded with sensuality , while his soul cleaves to the midst of his mirth , his unwelcome end steales unlooked for ; he 's suck'd into the gulf , and in a moment goes down into the pit . To prevent which destruction , Saint Bernard's rule is to be applyed to our hearts , Infidelis est fiducia , quando in spe peccamus ; it is not faith , but presumption , when we continue sinning with a conceit of impunity or pardon . The truth of this Converts humble acknowledgment , and hearty confession , must be evidenced , before we can partake of his joyes in Christs Kingdom . And so from the porch , or entrance of the Text , let 's go in , and behold the beauty and glory therein contained . And He said to Iesus , Lord .

Iesus is the name of his person , the name brought from Heaven , the name wherein He was promised , and so long expected on the earth , that the Iews might hear , and their ears might tingle : Him , whom you have slain , and crucified , this Iesus is the Lord . Now as Iesus is the name of pity , and that wins us to love him ; so Lord is the attribute of Majesty , and that moves us to fear him . First , Iesus , and then Lord : for if we are not confident of his mercy , how shall we tremble to approach his glory ? 'T is true , what St. Austin saith , Coelum non esset coelum , nisi ibi Iesus esset ; Heaven would be no heaven to us , had we not there a Iesus : And 't is as true , that Iesus could not be a Iesus , were he not Dominus , a Lord . For without the God-head , the Man-hood of Christ were not a sufficient foundation of faith : the Divinity doth support , enable , and deliver the humanity . So that Optimus and Maximus , Jesus and Dominus , Mercy and Truth , hath Kissed each other , and by a mighty hypostatical union , met in one person ,

The name of Lord is a name of power ; and therefore when God said , Exo. 6. I will bring you into the Land which I swore I would give you ; all the assurance which he made is , I am the Lord : Again , I will pass through Aegypt the same night ; still the fiat is , I am the Lord , Exo. 12. This occasioned Abulensis to put a kinde of Divinity in the very name : non est significativum , sed operativum ; it doth not barely signifie , as other feeble expressions do ; it hath as it were a Soveraign power engraven in it ; it worketh , it effecteth : For by the name of the Lord , the very false Prophets were able to give sight to the blind , feet to the Lame , and to expell Devils . Peter in the depth of his distress cries , Save Lord , or else I perish : As if the name of the Lord had been the sweetness of his Soul , and the very health of his Bones . The general acclamation of the people is , Hosanna , Blessed is he that comes in the name of the Lord . So that Dominus , when 't is put absolutely , is of the same extent with Deus . Upon this ground , the Septuagint doth ever render the name Iehovah by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lord . And thus much some of the Heathen seemed to conceive . For as Domitian was the first Emperor that assumed this high and awful name Lord ; so Suetonius observes , that he no sooner stiled himself Dominus , but he called himself Deus too ; Dominus Deus noster Domitianus , our Lord God Domitian .

Indeed Tertullian in his book Adversus Hermogenem , curiously distinguisheth betwixt the name of God and Lord . The name of God , saith he , being Nomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an absolute , essential Name , attributed to him in regard of his being , was alwaies immanent in himself , before there was either time , or any creature . But the name Lord being Nomen potestatis , Nisi ex quo esse caeperunt in quo potestas domini agert . a name of power with relation to his creatures , could not be applyed to him untill he had actually produced those transitive and forraign works , wherein his power was to be exercised . Which assertion hath text for it ; for if you look into Genesis , you shall finde that Dominus , Lord , is no where set down before all the Works of Creation were particularly effected . Hence it is , Dixit Deus , God said , Let there be light , and there was light . Vidit Deus , God saw the light that it was good . Fecit Deus , God made the Great light to rule the Day , &c. But when the Creation was perfected , then , and not before , Dominus Deus dixit : The Lord God said : And the Lord God took the Man , whom he had made : And the Lord God commanded . But with submission to that Learned Father , I cannot well yield , that therefore Christ ought not to be stiled Lord from all times , because the Creatures , in respect of whom this appellation Lord pertaineth to him , were made in time . For although those things whereof he is Lord , were not from all Eternity ; yet he had the Right of Authority over them , even before the Foundation of the world was Laid ; and he is Lord from all Eternity , even of all things ; from whom , and by whom , other Lords have their being . But most pregnant it is for our purpose , that this Name Lord , whether it were given before all times , or in time , is a Name of infinite power , and transtendent Soveraignity ; and therefore by it is decyphered Christs Deity . He was no temporal Lord ; where was his Dominion ? Now was that Prophesie fulfilled , A worme and no man . He was trod upon by the recacitrating , contradicting Iews ; and yet retorted nothing , but Pater ignosce : Father , forgive them . Saint Paul shall end the controversie , who 1 Cor. 2. makes it a marke whereby all Christians are described , They are such as call on the Name of the Lord Iesus Christ . In the 42 of Esay , the blessed Trinity seems to be jealous of this Name ; I am the Lord ( so runs the Proclamation ) this is my Name , and I will not give it to any other . I confess that his Vicegerents , as he suffreth them to share with him in his highest title , so have they some resemblance of this Chief prerogative . For they also , out of the slime of the Earth , and from the dunghil , can raise an ignoble vapor , and place it in the highest region of power and Authority ; and if their heat be stirred up against it , yea but a little , they can again dissolve it , and throw it down head-long , making the end worse then the beginning . But as they cannot make the basest thing in the world , so can they not annihilate , or nul the least particle they finde Created . And howsoever they seeme to have power of life and death over their subjects ; yet in as much as their hearts are in Gods hand , and He ruleth them as seemeth best unto him , they can neither quicken whom God would have depressed , nor depress any , whom God would have raised up . So that we may truely say , and sing , Who is like to thee , O Lord ? Glorious in thy Saints , admirable in thy Majesty , working wonders ; among them all , there is none like to thee .

But Christs Deity is confessed not onely by this compellation Lord , but partly by the nature of his request . And so I proceed from the circumstance of the person , to the Matter of his Petition , Remember me .

What a sudden familiarity is here with God! Spes bont et considentia plus valent quam medicina . I have read ( 't is Galen's observation ) that a good conceit , and strong confidence , oft-times proves more Soveraign then the physick . And therefore they who write of that renowned Macedonian Alexander , do more wonder , quòd ausus est aggredi , quàm quòd vicit ; at his great attempts , then at his happy Conquests : Grant his courage , and you will yield him Victorious . So my thoughts are more amazed at the boldness of his Petition , then at its good success .

Lord , remember me : What shall the Lord remember , if he remembreth thee ? shall he remember how thy Soul is foul with rapine , yea bloody with murther ? shall he remember how thou soldst him to death by thy sins ? These cry as high as heaven , and so must press thee as low as hell . Take a view of thy whole life , and thy guilty soul will cry out , Lord , let not the remembrance of me be revived , but rather , let me be folded up in the darkness of oblivion . For among other punishments of sin , this is not the least ; it makes Gods presence terrible to us . Indeed Adam in the state of Innocence had such a Paradise , that he walked with God without fear , but being galled with sin , he runs up and down like a Hart with an arrow in his side . So Peter , Luke 5. crys out , Depart from me Lord , for I am a sinful man . The sight of his sins made him fear , lest if he should be so near Christ , he should awake him to revenge . But this Petitioner feels himself most miserable , and yet he will remit nothing of the height of his thoughts ; he trusts God as omnipotent , and most merciful , and so lets him take the charge of the success ; He holds his conclusion , in spight of all premises ; and looks into heaven through hellish pains .

Such is the nature of true Sons of Abraham , they consider not their own unworthyness so much as Christs boundless mercies , which assure them he never so Shuts up his loving kindness in displeasure , but at any time they who hunger and thirst after remission , may finde ease for their Souls . For our Lord and Saviour never destroies any thing he made , without a kinde of pain and reluctancy ; grieving as oft as he is forced to procure grief to any . How oft would he have gathered the obstinate Iews , and covered them under his Wings ! and when they would not come in , how did their disobedience compel him to scatter them ? He is slow to anger , and swift to mercy : Fingens plasmata , antequam faciens vulnera , as Evagrius sweetly speakes ; providing the remedy before he inflicts the wound . So that the petition is the same , which the Prophet makes , Psal. 23. Remember thy tender mercies , O Lord , and thy loving kindness ; remember not the sins of my youth , but according to thy mercy remember me for thy goodness sake , O Lord . Saint Austin rightly catechiseth , In Dominum non cadit oblivie ; such a slippery inconstancy as forgetfulness cannot be ascribed to God . Aquinas puts it Inter actus Deo inconvenientes , among those acts which are incompatible with a Deity . Yet as the just be had in his perpetual remembrance , so God is said , Psal. 10. to forget the wicked . But this forgetting is effectus Irae , non defectus memoriae ; a note of punishing , not of his not remembring . The sum then is , Memento mei is all one with Nè excludas me . Let me not be condemned , O Lord , let me not wholly be excluded from thee : I have followed thee with thy Cross , let me follow thee with thy Palmes : I have pledged the bitter potion of thy Cup , and dranke of thy Vinegar and Gall ; let thy mercy afford me some nem Wine with thee in thy Kingdom . And this is observable out of the very words : It is not Memento actionum mearum , but Memento Mei ; he saith not , Remember my works , or regard my merits ; but Remember my Person , remember Me.

There 's no condignity , or congruity of merit , answerable to that precedent sin , which is put back by our Judge , that it go not before us to Judgement ; nor to that present grace he distils upon us , nor to any of that future glory which God hath treasured up in Christ for us : Dignatio est Christi , non dignitas Christiani ; Eternal life is onely the gift of that God , whom to know to be the onely true God is eternal life . Doth the wall parturire radium , bring forth the light , which it reflects ? Doth the Conduit-pipe create that water it conveyes ? No more can man , who is a tottering wall , an empty cloud , challenge God for those graces , which flow from him to Man-kind . Holy Bernard's saying is most orthodox : Sufficit ad meritum , scire non sufficere meritum ; Our best Knowledge is to acknowledge our errors ; and our fairest righteousness , to confess we are altogether foul and unrighteous . For there is not any thing in our actions , which can make us acceptable to God ; 't is onely the acceptation of our Persons through Iesus Christ . But where would this poor Soul be remembred ? Not in this present life ; he is weary of that , his thoughts soare higher : It is Cum veneris in regnum tuum , when thou comest into thy Kingdom .

Had this faithful Confessor consulted with flesh and blood , he would have been judged to rave , in ascribing a kingdom to one so wretchedly crucified . He saw the skin of our Saviour Pearl'd with blood , his totter'd Body black and blew with stripes and wounds : And are these Inducements to argue Christ a King ? If a King , where 's his Throne ? where 's his Scepter ? Is the Cross his Throne ? are the nailes his Scepter ? The brain-sick Iews , led onely with things visible , could not discern how a Man of sorrow could set up a Kingdom of Glory , and therefore impudently deny Their Prophesies of Our Christ . But the veile is taken away from our eyes , the stumbling-blocke is removed ; and 't is the hight of our Comfort , to confess it best becomes the Majesty of our Redeemer to manifest his power rather by weakness than strength , by baseness than glory . It more adorns his crown and dignity , to conquer his Foes by stripping himself of all worldly means , than by investing himself with imperial force . Had he come with more strength , the less had been his Victory ; the more pompe he had exhibited , the less he had declared his God-head .

Yet they are not wanting , who publish abroad that the Apostles did not sin when they thought Christs Kingdom should be temporal ; So Salmeron affirmes : Tom. 4. Tracd . 37. Lorin in 4. Act. Mendoz . in 1 K. c. 2. Franciscus and Alphonsus Mendoza are of opinion , that Christ had Dominion , and the prerogative of a temporal King , most truly and properly in each circumstance . But I conceive they diminish the Lords honour , in going about thus to encrease it . For 't is most certain , that the Kingdom of David and Solomon , from whom they derive our Saviours pedigree , was utterly extinct and demolish'd in Jechoniah . Jer. 22. makes this clear : There shall not be a man of his seed , which shall sit on the Throne of David , or bear rule any more in Iudah . So that the actuall exercise of this temporal Dominion , is not to be ascribed to him by the title of Succession , much less by that of Election . For in Ioh. 6. when they would have made him King , he withdrew himself , and fled into the mountain : The Jews were so far from giving their Vote and Suffrage , that they cryed , We have no King but Caesar . Least of all was he to claime it by force of Arms , or dint of Sword . His stile is Princips pacis , the Prince of peace . And it was a presage of his Birth , that they should break their Swords into Mattocks , their Spears into Sythes ; and himself deny'd his being king of this World . We acknowledge , regnavit Dominus , the Lord raigneth ; at regnavit à ligno , but he raigned from the tree . The Lords Anointed , Christ , the Redeemer , is Ruler , but his Government is upon his Shoulders : His Scepter is a Scepter of righteousness , his Throne on the Earth is in the hearts and consciences of the faithful , who have union with him here , and by him shall have communion with the whole Trinity in Vnity hereafter in the Heavenly Kingdom .

I could live and die in contemplation of this kingdom above , wherein we shall see that we love , and love that we see ; and love the more that we see . For the measure of the blessed shall be Full , heaped up , shaken together , and running over . Running over in God , shaken together in man . It 's true , some Glory in this Kingdom is given excellenter , as the Schoole speakes , more to one then to another ; yet shall nothing be Singulariter , more in any one that it not in another One shall so have the gift of glory lesser then another , that he shall also have this gift , not to covet any more Glory . For what can be more , then to have all the good that we will , and to will nothing that is not good ?

Consider this , you that forget God , and remember your Redeemer : what though all of us be in this case of the thiese on the Cross ? Nos quidem juste , we have deserved death , even everlasting death ; yet having Christ , we may challenge all things , even heaven it self . For having given us his son , Rom. 8.32 how can he deny us any thing ? So reasoneth the Apostle . Now that our souls may be saved by our Interest we have in Christ , let us continually remember his Doctrine , which forewarns us , that 't is to no purpose though we say Lord , Lord , doubling , and trebling it too , Math. 7.21 . if we be not diligent to do him true service , Pov. 23.26 whom we stile Lord . My Son , give me thy heart , cries the Spirit by the mouth of Solomon : for in the hearts of men is the Throne of Gods Kingdom ; and except he raign in our hearts while we are in the Church Militant , we shall never raign with him in glory in the Church triumphant . The old saying cannot be too oft repeated ; The thief saved on the Cross , was one , that none should despair ; and 't was but one , that no Licentious liver should presume .

Therefore O God , though we have robbed thee of thy glory , yet remember to make thy self glorious in us , now thou art in thy Kingdom of Glory . The poor thief on the Cross craving thy remembrance when thou camest into thy Kingdom , obtained thy infallible promise of taking him with thee into thy Kingdom .

Behold , now thou art in thy heavenly Kingdom , and we here on this earthly vale of misery ; we beseech thee graciously to remember thy unworthy servants , and let our Souls in affection , and in our conversation , be now , and ever in heaven ; that so when thou shalt translate us hence to thy celestial Mansions , with Angels , and all glorified Spirits , we may breake out into those Songs of Joy , and voices of exultation : Glory , and Praise , and Honour , be to him that sits on the Throne , and to the Lamb , for evermore .

Amen .

Ephesians the 1. Beginning with the later part of the 19 vers .

According to the working of his mighty power , which he wrought in Christ , when he raised him from the dead , and set him at his own right hand , in the Heavenly Places .

SERM. VII . THe Act of the Resurrection and Ascension of Christ , is the precedent and exemplary cause of our reviving . An Exemplary cause , not as if we are raised to the similitude thereof ; for Christ rose , but saw no corruption in the grave : Our Bodies , or , if you will , our Carcasses , shall rise again ; but the corruption of the flesh , the rottenness of the Bones , the dust and ashes , or rather nothing , whereinto we must be dissolved , is incident to us all . Christs rising and ascending are exemplary , because ours hath its inchoation or beginning in His ; nay it hath its perfection and consummation in him , before it be begun in us . For the Apostle in the second chapter of this Epistle , and vers. 6. is confident to affirm , that God hath already raised us up with him , and set us in the highest Heavenly places . So that even now we have a sure , though not a full possession of that glory , which hereafter shall be revealed . Against this principal hold of our belief , the cunning malice of Satan hath raised more perverse opposites then against all the rest of the building . And therefore lest flesh and blood meeting with so many difficulties and contrarieties , should sinke into despair , and tremble to fight under the Lords Banner , Saint Paul fastens upon the mighty power of God ; and to make sure the point , betakes him to his Orizons , from the sixteenth verse , to this of my Text , to induce thereby a perswasion , that the Almighty works in those which believe , with the same force and efficacy as he did work in Christ : So that if we be not raised from the dead , Christ is not risen ; and if we shall not be there where Christ sits at the right hand of his Father , 't is not true that He sits , as it is expressed . For he rose not for himself , but for us ; He ascended up on high , and led Captivity Captive , not for himself , but that he might be our High Priest , and make intercession for us in the Heavenly places . This is the sum and scope of the whole verse : but that I may speake no less fitly then truely , I restrain my Meditations to the later part , as to the Cardo or the Basis both of the time and Text. Wherein you have the Efficient cause , The mighty power of God : the declaration , or operation of this Power , in that it worketh : the subject , or person in whom it wrought , Christ . The manner of this working ; and that 's twofold , described by a double Act , and both miraculous ; When he raised him from the dead , and set him at his own right hand . In the first act , consider the estate from whence he was raised ; From the dead : In the second act , his Supereminent exaltation ; and set him at his own right Hand : and lastly , the place of this exaltation , in the Heavenly places . According to the mighty working of his power , &c.

The verity of Gods promise , and his ability in performance , are the principal Pillars which support and sustain a Christians confidence : So that not without just cause , after we have made confession in our Creede , that we believe in God , we adde in the next place , that he is Almighty ; for if this ground be once shaken , neither Earth , nor Heaven , nor Men , nor Angels , can yeild us any hope , or life , or consolation . Our Preaching is in vain , your faith vain , you are yet in your sins , they which are asleepe in Christ are perished . Wherefore Abraham , to shew his affiance in Gods mighty power , consider'd not his own body how it was dead , he regarded not the deadness of the womb of Sara : Nay , when the heavy mandate to sacrifice his onely Son Isaac did seeme to contradict the promise , that in Isaacs life all the Nations should be blessed ; yet the Patriarch , under hope , did believe above hope , quia Fidelis est qui promisit , because Faithful is he that promised , Heb. 10. and not onely so , sed quia potens est qui promisit , because He that promised is able to do it , Rom. 4. Holy David is so resolute , that though he walk in the midst of the shadow of death , he would fear no evil ; Psal. 23.4 . and why ? because thou , even thou , who art Omnipotent , art with me . Hence is it that the glorious Martyrs of the Church regarded not the cruelty of Tyrants , the launcing of the Sword , the torture of the Rack , the scorching of the Fire , nor the loss of Life . They rest on the mighty Power of God , not fearing what man can do . Why did not the fire consume those three thrust into the fiery Oven ? was it not hot enough , or did it not burn , when the very Flames did licke up the Tormentors which put them in ? Why did the Sea so spy the Lord ? why ran it back , as afraid , and became a wall to Israel , and yet ran together again to drown Pharaoh , and his whole Host ? Why did not the Lions in their Den rather snatch Daniel before he came to ground , then lie still before him as Lambs , & not Lions ? But this , that water may not wet , though it be a great Sea ; fire may not burn , though it be a flamingfire ; many Lions , many hungry Lions may not touch a silly man , when the all-commanding power of God requires a strict obedience .

In Logical and natural things , Ratio facit fidem , Reason causeth us to assent and believe : but in Divine and Supernatural , Fides facit Rationem , faith commands our Reason . So that Credendum est , as Tertullian speakes , quia est incredibile ; we must believe , because it seems to us incredible , and not to be believed : Ratio enim facti est Potentia Facientis ; for in things of wonder , the reason of the work is the power of the Worker . In our contemplations of the blessed Trinity , the feeble brain of man apprehends it as an impossibility , that there should be a Plurality of persons , and yet no distinction of Essence ; that there should be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that the Father should be another Person from the Son , and the Son another person from the Father ; and yet both so One , that they are the very Oneness and Unity of nature . But Saint Austin makes the Identity of substance an argument against Maximinus , an Arrian Bishop , to prove God to be Omnipotent : Otherwise , where is the Omnipotency of the Father , if he could not beget to himself such a Son as is Coëssential with him ? So that the assurance of this mighty power , is the Fortress of Gods truth . It is strange to sense , that a Virgin chast should bring forth a Son ; but not to be doubted , considering the working of Gods mighty power . For He , which could make Aarons Rod to bud , and Sara's womb to conceive , is able also to make a Virgin fruitful .

The Schooses distingnish the Power of God into his absolute , and ordinary , or actual power . The absolute Power of God extends it self beyond his will , even to things infinite : For by it he could have made a stone on the ground , a Star in the Skie : a Reptil , or silly Worm of the Earth , a glorious Angel in the highest Heaven . But here , if ever any where , a Gnat may better swim , then an oxe wade ; a simple Ignorance being preferred before an indiscreet knowledge . For it were but a presumptuous folly to search the depth of those Secrets , which are reserved for the most High . The actual power of God is limited , being of the Latitude and extent with his will . By it he can do nothing but that which out of his most free purpose he determined , and did foresee He would do .

I do not love to enter into these high and secret Mysteries : onely for the comfort of our Souls , and confirmation of our faith , give me leave to observe In transitn , in the very passage to my Text , that the goodness and power of God is still manifested and discovered to us , as it wrought in Christ : ACCORDING to the working of his mighty Power , which he wrought IN CHRIST .

The Name of Christ is not the Name of God : He is the Anointer , Christ the Anointed . Yea , the Name of God were a Name full of horror and terror unto us , were it not for the Name of Christ . Caelum non esset caelum , nisi ihi esset Christus Jesus . Heaven were not to us a heaven , had we not there an Anointed Saviour . For the benedictions of the Gospel are first directed and made to Christ ; and then by consequent , to them who are in ingrafted into Christ . He is the Angel of the Covenant , in whom all the promises are yea and Amen . Looke upon the external or transient works , and you shall finde them openly proclaime and pronounce Gods Glory ; but so , as they were done in Christ .

The Heathen dreamed of so many Guides of Nature , as they saw there were kindes of things natural in the world . But to us there is one onely worker of All in All , alone to be adored and honoured by all for ever . The Creator made the whole world , not with hands , but by the word : The Scripture herein is plain ; All things were made BY HIM , both visible and invisible . And that we may know the heavenly Arch which is erected over our heads would quickly loosen and dissolve it self into a disordered and confused Chaos , Joh. 1.3 . nay would be annihilated , and brought to nothing , did it not receive its stability from Christ ; the Apostle , in Col. 1.17 . is most emphatical , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , All things consist in Him : Portans omnia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bearing up all things by his mighty Word . Heb. 1.3 . Whereby 't is clear , that the conservation of the world is for the sake of Christ . The whole Book of God puts us in minde how we had utterly disabled our Nature to fulfill that Law , which was delivered as an Instructer concerning the mystical way to Salvation ; and therefore our Soveraign good , which we desired naturally , must now be attained supernaturally by Christ . When all the floodgates of Gods indignation seemed to be set open against us , our affliction and calamity being as unsupportable as death ; then it pleased his tender mercy to be led as a Sheep to the slaughter . Nay , He was the Paschal Lamb slain before the beginning of the World , in his Fathers Secret decree ; for his blood Prius profuit quam fuit , was effectual before it was actual . I should want both breath and time , if I went about to describe unto you how mightily God wrought in Christs Doctrine . At the first it seemed absurd , and contemptible , the Professors being reputed the Off-scouring of the Earth ; but at last , it forced their violent persecutors to become their humble Orators , and to request that of them , as an especial favour , which before themselves scorned to grant . Run over the Circle of Christs life , and winde up the whole thred of it , you shall behold every where the Power of God as it wrought in Christ ; sometimes in curing diseases , and anon in casting out whole Legions of Devils . To instance in one for all , Remember an Army of unvictualled people sed and Satisfied in the Wilderness , with the Poor provision of five Loaves and two Fishes , Inter secantes dexteras crevit Ceres , as Prudentius elegantly sings . A strange , and new Creation ! The bread and fishes encrease and multiply in the hands of the Eaters ; the Fragments and remainders proving greater then the Feast . All these things , which the power of God wrought in Christ , are glorious , and full of wonder : but that the Sepulchre should yeild him up , and the clouds receive him ; that his dead body should rise out of the lowest Grave , and ascend to the highest Heaven , is a miracle of miracles , at which the Angels stood amazed . And so I come to the two special Acts of Gods power , as it follows in the Text , When he raised him from the dead , and set him at his own right hand in the Heavenly places .

Christs Resurrection assures us of the fruit of his Ascension ; it is the first degree of his exaltation : and therefore fix your thoughts a while upon his rising from the dead , it being the Praecursor , and Forerunner to his Session at Gods right hand .

It was altogether requisite that our Saviour should rise from the dead ; for though our redemption was purchased by his death ; yet unless he had rose again to apply it , no benefit had redounded to us ; for all that , we might have perished . And indeed , we could never hope that any power was able to Marry again those Souls and Bodies , betwixt which nature had pronounced an everlasting Divorce , were it not that the Apostle hath made Christ our Head 's rising an undoubted evidence that all his dead Members shall rise too . As in Adam all dyed , so in Christ all shall be made alive , 1 Cor. 15.22 . The dead in Christ shall rise , 1 Thes. 4.10 . To magnifie the transcendent work of our Resurrection , the Apostles , when they were confirmed in this main Article of faith , and had seene how Christ had perfected the work of Redemption , did constitute a new Sabbath , quia minus est creâsse , quàm reparâsse mundum ; because 't is a less work to create a World out of nothing , then to renew a world when it is fall'n into that which is worse then nothing . I confess , there is not a leafe in the whole book of nature , wherein he that listeth may not read sufficient motives to induce his assent to this truth : Cur enim de hominibus diffiditur , quod fieri in lignis videtur ? For seeing 't is yearly done in the grass of the field , in the Corn that is sown , in the seed of the trees , and wood which groweth ; why should we distrust , or once doubt the like of men ? Of all the signs and Types of Christs Resurrection , that of Jonas is the most lively figure : Devoravit , possedit , ejecit ; the Whale swallowed him , retained him , and cast him out again . So was the Son of Man in the heart of the Earth , and the third day he arose again . To silence all cavils concerning rising in the same Individual , numerical body , Christs body in the Grave is kept free from all putrifying alterations ; there was no need to recollect any dispersed matter ; his body shifts not its shape into various and unsearchable changes , but the trusty Earth returns it again in the very same shape it was commended to her trust . And to satisfie all doubt , he is zealous to assure their eyes and hands : Behold my Hands and my Feet , Luk. 24.39 't is I my self ; Handle , and See ; a Spirit hath not flesh and bones , as you see me have . This is it , which makes Saint Paul say , Rom. 14. He was DECLARED to be the Son of God , by the resurrection from the dead ; So evidently declared , that there is not a Didymus , which knows it , but must cry out , My God , and my Lord .

Neither is it any diminution of Christs Glory , in that 't is said the Power of God raised him ; For God here is not to be taken Personally , but Essentially . Saint Austens rule of the Trinity passeth for good and currant ; Vbi unus , ibi Trinitas , Deus unus ; where One is , All are . The Father doth all things , by the Son , in the Holy Ghost . The Son is no less Omnipotent then the Father : For though he hath both Essence and power from the Father ; yet as his Essence is natural to him , in regard he hath it by generation ; so is his Power natural also : and therefore Hilary's form of speech is , The Son doth all things , and is mighty , not of himself indeed , but by himself : Whatsoever the Father doth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the very same the Son doth , Joh. 5. He had power to lay down his own life , so he had power to take it up again . This made him tell the Iews , that though they destroyed the temple of his Body , yet in three days he would build it up again : And not long after , He raised it to such a hight , that it did not onely touch , but sit in the highest Heaven , even at the right hand of God , which is the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Supereminent degree of Gods Power , which He wrought in Christ , when he raised him from the dead , and set Him at his own right hand .

To Sit , is a sign of tranquillity : the right hand , as it is a Name of dexterity , so it is of dignity . The right hand of God is a Name of Power and Majesty ; the Heavenly Places , are the chief City of the great King of Glory . It is then a happy Resurrection so to be raised , a blessed Session so to be placed . Christ , while He So journed on the Earth , was still in motion ; he had not whereon to rest his head ; and was it not good reason , that having ended this troublesome Pilgrimage , he should now sit down , and have a Quietus est in his own home ? The holy Spirit it is stiled the Finger of God ; Christ , the hand of God : And yet while he was conversant among Men , He disrobed himself of all honour , being esteemed an out-cast of the people . But being raised in triumph , and having made his enemies his Foot-stoole , he will now be Glorified with that Glory , which he had with his Father from the beginning of the World . He will now keep his residence in Gods Presence Chamber , in the Heaven of blessed Angels and Spirits , to whom the Almighty reveals himself in the abundance of his Glory . I should ill husband my time , and much trespass upon your patience , if I went about to prove how the right or left hand being parts , and that material , cannot properly be attributed to the pure and simple Essence of God : Sufficient it is for our purpose , that this sitting at the right hand of God , is construed in Heb. 1.3 . by sitting at the right hand of the Throne of Majesty . In 1 Cor. 15. instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Apostle useth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he must Raign . In Luk. 22. it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the right hand of Power . To go no further then my Text , so soon as 't is said , And set him at the righ hand of God in Heavenly places ; he presently adjoyns , by way of explication , Far above all Principalities , and Powers , and Might . This occasioned Aquinas to observe , that the sitting of Christ at the right of God , consisteth in three things : In his Eminency of heaven , whose glory he doth enjoy ; in his Pre-eminence of the Angels , whom he excels in Dignity ; and with his Coemenincy with the Father , with whom He is equal in Majesty . But whether this imperiall power over the creature , this advancement to the Throne of God , this communication of the Divine attributes , be the right or claim of Christ as he is God , or as he is Man , or as he is both God and Man , the fury of controversie , wherewith the Text Laboureth , commands me now to enquire .

Christ , as he was the Word , had Equality of Dominion with the Father from all eternity ; but as he was the Word Incarnate , or manifested in the flesh , this prerogative of fitting at the right hand of God was a Consequent of his Ascension . It cannot be deny'd , being Hair of all things , it was meet he should be before all , who are but parts of his Inheritance ; and seeing he was invested with the exuberance and excellency of endowments more then any other , it was requisite he should have the first place before all other : From the Instant of his conception , his Soul , as the Schoole teacheth , enjoyed the blessed Vision ; but while God was cloath'd with the veile of flesh , and compassed with the shadow of death , quievit Deitas , saith Irenaeus , the Deity lay hid , and would not discover its whole virtue ; and so by a voluntary minoration , and exinanition of himself , he sequestred and laid aside his right of Precedency and Soveraignty . But so soone as He ascended , the God-head openly dispersed its Beams , and shin'd clearly in the Man-hood , exalting it above all things created , and dignifying it with as much Majesty and Honour as possibly it could contain . The Apostle goes further ; for in 1 Tim. 3. he dares to tell us , that God is received up into glory . And indeed , to speake properly , Christ , as he was the Word , had his Omnipotent Power in himself : during the time of mortality , as it were a Sword in a sheath , he could not draw it out at the Commandment of the flesh , but then onely when it pleased the Father . For we read , that in some places He could not do many miracles . Joh. 11. At the raising up of Lazarns , he was glad to pray to his Father that he might exercise his Authority over death . Being ready to suffer , and so also to rise again , his Prayer was , Father , glorifie me with that Glory which I had with thee from the beginning of the world . Joh. 17.5 . He pray'd not this as bare Man ; for he had not really that glory which he desir'd , from the beginning of the world , as he was Man ; but as the natural Son of God . And he dispossessed himself of the same , not as he was Man , but as he was the Son , being in the Form of God . We may therefore safely reassume that saying of Saint Paul , 1 Tim. 3.16 God is received up in glory . For it was at his ascension that Christ , as he was the Son of God , had the Rule and authority over the creatures restored , though not bestowed . And it was at his ascension that Christ , as he was Man , had this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bestowed , though not restored ; The Son by a voluntary dispensation , emptyed himself , and relinquish'd his right in the time of his humiliation . The Father by a voluntary dispensation , resigned to the Son the actual execution of all power , upon this his ascension .

The Lutherans will have Christs placing at the right hand God , to be an elevating of his humane nature to a true and real use of the Divine attributes ; so that by virtue of this exaltation , the humanity is become Omniscient , and Omnipresent , no less properly then the Deity . This opinion , or rather blasphemy , makes in Christ not an Vnion , but a mixtion , and confusion . For the Rule is ancient , and orthodox ; Where two natures are conjoyned , those things which are proper to one , cannot really be communicated to another . Otherwise this Session would nullifie the essential properties of Christs Body , and so it should not be glorified , but abolished . It is true , the right hand of God is every where ; but 't is a Sophism to hold that which sits at the right hand to be every where . His Rule and Dominion is in every Place , but his presence in respect of his Man-hood is not in every Place . For a Spiritual Substance hath a larger circuit , and is extended farther then a corporal . The Beams of the Sun are inseparably united with the Body of the Sun , and yet the Body is not wheresoever the Beams are : The whole Divine Nature of Christ is inseparably united to the humane , and yet it is not consequent that where the one is , the other must needs be . For although the Total Deity be in the Humanity , yet it is not there , as I may say Totally , because it is wholly in the humanity , and wholly out of the humanity . So that the WORD is somewhere where the Flesh is not , and yet the Word is everywhere God and Man .

We may see in a Circle all the lines equally drawn from the circumference to the Centre , but we know the centre is not wheresoever the Lines are ; & yet we cannot conclude that the lines of the Circle are anywhere , whereas they are not in the centre . The truth is the same in the point in hand , though the manner be different . For Christ according to his Deity is really every where ; but according to his humanity , He sits onely at the right hand of God in the Heavenly Places ; and wheresoever Christ is , there is He both God and Man .

So that the ground of the Lutheran Error is their supposing a false effect of the Session and personal Vnion . For the Man-hood of Christ exalted into Heaven , is not made equal with the Father , but advanced above the Creature . When King Solomon caused his Mother to sit at his right hand , did he give her an Equality in his Government ? And yet we may religiously affirm , that the humanity of our Saviour now sitting at the right hand of God , in a sort , in some acception , raigns with equal power and Majesty with God ; that it is Omniscient , Omnipotent , and Omnipresent , Non in Abstracto , sed in concreto ; not formally , as it is in it self ; but as it is in the Word , whereunto 't is personally united ; because through the hypostatical union , it can be no where sever'd from that nature , which in it self is infinite . And so Christ in his two natures is and works every where in a diserse manner , and by mixt actions : as God by essential presence ; as man , by virtual co-operation with that which is essentially every where present . Hereupon we may in every place approach his Throne with boldness , the pity and compassion of his Manhood still closing with the strength and might of his God-head . The distinction may be learned from Christs own mouth in Matth. 8. All thing are given TOME ; not to my humanity , but to Me. His Body then is not otherwise omnipotent , and omnipresent , then as it is in the WORD , which is truely omnipotent , and omnipresent really . The words of my Text give an overthrow to any contradicting Spirit : And set Him at his own right hand , in the Heavenly Places

Certainly , these Places signifie nothing but a place limited for the extent of it ; so that 't is a sufficent reason ; His body is ascended , and sits at the right hand of God in the Heavenly places , therefore he is not corporally present here below . The Mansions of Gods House are many ; and this is implyed in the plurality , Places : but what the joyes of these Heavenly places are , or how the degrees are unequal , Profecto in me totum non intrabit , Aust. truely it will not wholly enter into us by knowledge that we may apprehend it ; Sed ego in illud totus intrabo , but we shall wholly enter into it by fruition , that we may enjoy it .

Wherefore comfort ye , comfort ye , you which long for the coming of Christ ; Eundem habituri estis Iudicem , & Advocatum ; He shall judge you , that dyed , and rose again , and took possession of heaven for you . What if it be said , No man ascended into heaven , Eph. 4.10 . but He that descended , the son of Man , which is in Heaven ? shall we therefore despair ? No , but we will hope so much the more : Licet enim solus intrabit , for though He alone shall enter into heaven , at profecto Totus intrabit , yet he shall enter whole , and entire . Bern. A bone of him shall not be broken ; Psal. 34.20 Joh. 19.36 . we are Bone of his bone , and flesh of his flesh ; He is the Head , we the Members ; the one is not found in the Kingdom without the other . For the body of Christ is not like to that hideous Image whose head was Gold , and feet Clay ; Dan. 2.32 , 33. our Glorious Head must also have glorified Members . And now me thinks I see our Saviour not riding upon the Wings of the wind , or making the clouds his charet , but sitting on his Throne of Majesty , and advanced in the highest Heavenly places ; and Satan , and sin , and death , trod under his Feet . And now behold how the whole Hoast of Heaven stoupeth , and doth homage to him , and every knee boweth before Him , Both of things in Heaven , and things in the Earth , and things under the Earth , and every Tongue confesseth that God 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath worthily super-exalted him .

Let every one then that hath any consolation in Christ Jesus , rejoyce , and sing out thanks unto God , who hath given us Victory through Christ Jesus our Lord . For it is the Lamb that is worthy to receive Power , and Riches , and Wisedom , and Honour , and Glory , and Praise , for ever and ever .

AMEN .

Matth. 9.20 , 21 , 22.

And behold , a Woman which was diseased with an issue of Blood twelve years , came behind Him , and touched the hem of his Garment . For she said within her self , If I may but touch his Garment , I shall be made whole . But Jesus turned him about , and when he saw her , he said , Daughter , be of good comfort ; thy faith hath made thee whole .

SERM. VIII . CHRIST came into the world not for himself , but us ; his Errand being not his own , but our advantage ; which made the Evangelists to observe , that he kept no long residence any where , but coasted from place to place , to seek and save that which was lost . The chapter prefers a bill of his several Cures ; this in the Text is remembred as eminent among the rest , and that 's the reason 't is ushered in with a note of attention and admiration , behold .

The better to lodge the argument in your mindes , give me leave to chalk out the whole , part by part , observing the infirmity of the Woman , and therein the qualy , a Bloody issue ; the continuance thereof , which was of no less standing than Twelve years ; the means she used as a rescue from the danger , expressed in a double act , She came behind him , and touched the hem of his Garment : The Motive , and that was a perswasion of Christs Power to do her good ; For she said within her self , If I may but touch the hem of his Garment , I shall be whole . Then follows the exceeding riches of Christs goodness ; first , in his gesture , He turn'd him about to see her ; then in his Words , partly cherishing her , and said , Daughter be of good comfort ; partly commending her , thy faith hath made thee whole . So that we may consider here a weak Woman , a strong faith ; a bashful means , a prosperous cure . To this end I would bring you likewise , and therefore I will try to lead you orderly in her steps , beginning with the notice of her person ; Behold , a Woman .

A Woman , first , and so more subject to shame , and fear : a diseased Woman ; what makes she then abroad , in a throng too ? Diseased with an unclean issue of Blood , Lev. 15. and therefore unfit by the Law of Moses to touch or be touched by any creature , under peril of uncleanness . How if some zealous Iew should have known , and spied her there ? Besides , her disease had stay'd upon her twelve years ; enough to denote to the censorious , a Divine Judgement on her , and Gods dereliction of her . She had wearied all Physitians , She ; and they were alike weary , for she had emptyed her purse . What cure could she now hope for , Mar. 5.26 . unless her desperate case had made her malicious to infect others ? An Anchorites hole might seem fitter then a publique assembly . Soft , hold ! This is every mans own case ; for the Woman in Scripture usually represents the whole Church , the Spouse of Christ , whereof we are Members . Her womanish affections of shame , and fear , may justly be ours ; for we also are diseased , and yet we venture abroad into the Tossings of the world , and are still in a throng . The weak flesh is pressed with the world before , with necessities behind ; with the Devil on that side , and the malice of men on the other : Diseased we are all with shameful uncleanness ; our Blood runs out , by running the waies of perdition . If every mans disease were successively written in his Fore-head , we might all in turn seeme unworthy of company ; the Pharisee himself with all his purity and holiness , not excepted . Thus we languish in Soul , not for twelve years onely , but for most part of our life . The Physitians , which are the Divines , be they never so good , never so many , cannot cleanse us . Though we spend all our treasures , will and working , labour and wit , sense and reason , and whatsoever we can bring to submit to our Teachers and Reformers , for bettering our estate , we do but linger out , and cannot by such means attain to perfect health , no more then this weak Woman .

In that the ground of this Womans disease was her own blood , I observe , how sin breeds so great a disorder , that it raiseth a commotion in our very Principles , turning the blessing into a curse , the nutriment into the punishment . For what 's more usual , then to see those , who give way to the fury and phrensie of their passions , to ruine their Bodies by their very strength ? It being just with God to chaine a man in his own fetters to intrap him in his own snare . So that it behoves us not to Riot and Frolick away our natural abilities ; lest what is ordained for our safety , becomes an Instrument of our misery .

Again , did the Prodigal flux continue venting twelve years ? Learn , that 't is the Lord's method to cloud his face towards us for a while , to withdraw things most desir'd , that our confidence may be approved , when we trust He can as well helpe without the means , as by them . The impotent man at the Poole of Bethesda , was departing thence eight and thirty years : It cost him many a deepe sigh and salt tear , long looking , and as much longing , and yet no prevailing , 'till the appointed period was at hand . The Crooked Woman , Luk. 13. was doubled and bowed together by the Spirit of infirmity eighteen years ( a tedious space to be detained in the throws of fear and doubt ) but after long search , and much ado , Christ made her strait . It 's plain in Iohn 11. ver. 33. that our Saviours compassionate Soul was touched with remorse for the Agonies of Lazarus ; yet he estranged himself from him , and suspended his relief . He prepares not to visit him , till Misery it self spoke , and the loss was manifest . Joh. 11.17 Lazarus must be enterr'd , before he be recovered ; cast into a dead sleep , before he goes to wake him up , that so their unexpected contentment might be greater then their former complaint . Saint Austin will have all this to be done in a Mystery , to no other end , but that such , who have deaded all their faculties to spiritual Actions , should not despair , as if the Tree of Life was not to be recovered ; but when Sin is waxed to the height , expect a Conversion , and not a Confusion . God oft-times abides the extremity of evil ; expects Ungodliness to the utmost ; and then to magnifie his Mercy , he hath Compassion . Complainest thou with that devout Father , of thy imbred inveterate Vices , against which thou hast oft resolved , Modò , and modò , Now I will leave them , now I will utterly relinquish them ; and yet they keep thee Prisoner still , pleading Prescription for their hold ? For all this , give not thy self over , where thy Physitian doth not ; but know , that Christ came to cure , not onely green Cuts , small Skars ; but deep and inveterate Wounds , Diseases of eight , twelve , of as many years old as thy life can bear date .

They mistake the good pleasure of God , who confine it to the narrow Circumstances of Time and Persons . With him all things are not onely alike possible , but easie . He is able to refine pure Gold from base Mettal , to sift out fair Wheat from course Bran ; to make the Prodigal of Nature , a Miracle of Grace ; the Child of wrath , the Son of God . He can work it out of the very Flint ; Mat. 3.9 . as well of stones raise Children to Abraham , as of Jews ; and , though the Point be difficult , at the last gasp , take the prey out of the Lyons Mouth .

I speak this , that no disconsolate Soul should go dropping , and hanging down the head with Spira the Italian , who , as it were , drew the Indentures , set the seal to his damnation ; made his own Hell , through a treacherous perswasion : He was one among others , to whom God never intended a power to believe , nor a Christ to believe in . Our safest course is not to stand out by multiplying Rebellions , but upon remorse of Conscience instantly to come in .

Lastly : Is her case so neer like ours ? then let us consider it more tenderly . Alas , poor woman ! Who is this , whom her genuine blood , her natural infirmity , and oginal sickness , hath brought to deaths door streights of unclean languishment ? Who is this so defiled with corruption , so tainted with secret sores , that Art could not cure her , nor the Law suffer her to pass for clean ; yea , whom the Law prohibited from the Temple , from all sacred things , esteeming all things polluted which she touched ? This is even the Church , stained with the first Mans Transgression , originally corrupted , wounded , and weltring in her own Blood . if we look neerly , we shall find her to be more especially the Church of the Gentiles : For in the same Gospel , under the person of of the Rulers Daughter , the Church of the Jews is otherwise specified : To her cure Christ was travelling , who saies , I am not sent but to the lost Sheep of the House of Israel , Mat. 15.24 . But by the diseased woman , secluded from the rites of the Synagogue , is meaned the people of the Nations , not descended from the Patriarchs , not sanctified by the Law , nor glorified in the Prophets . This part of Mandkind , striving to cure the corruption of Nature by humane skill , did more encrease it : for strictness of discipline did onely draw forth the blood of the Offenders , but could not stop it . The Jews enjoyed the Saviour's corporal presence ; the Nations onely heard of his Fame passing by , and therefore came behind him , ( that is ) they followed him in after-times , by the tract of the year , being glad to touch his garment , to feel him in the Sacrament by the touch of Faith . The Rulers Daughter , and under her the Synagogue , is said , verse 18. to have dyed ; dye she must to the Law , and perish according to Nature , that so she may be raised to life through Faith in Christ ; though most of the Jews , even to this day , Mar. 3.35 . will not believe it , saying , Trouble not the Master , for the Damsel is dead ; they will not accept of Christs coming , they have death in their Mouths , and refuse the hope of the Resurrection . But the unclean woman , and under her the Corporation of the Gentiles , creeps to receive the comfort of the Gospel , hopes for health by touching Christs Garment , which is the Garment of Righteousness .

Now , Men and Brethren , since you know what this woman is , or rather , what your selves are , take it for no shame this once to follow a woman . So , for your Example , I proceed from the weak person , to her strong Faith , evidenced in two Acts , Accessit , Tetigit , she came behind him , and tuched the hem of his Garment .

She did well to come ; for if we would have any thing with the Lord , it 's all the reason that may be , that we come unto him ; we have need of him , not he of us . But when was it that she came ? that 's expressed in the former verse , even then , when he was in the way to the Rulers House . A time , one would think , not very congruous to facilitate a suit . Had she consulted with her carnal Counselors , those friendly enemies would have wished her ( forsooth ) to be more mannerly then to press him while he was in the heat of other imployments ; for such an unseemly preposterousness was not like to compass any thing . But let them construe her meaning as they will , she will not intermit this opportunity . She had heard how our Saviour proclaimed openly , Come unto me all ye that labour and are heavy laden , and I will ease you ; Mat. 11.28 . and so feeling the burden of her own grief intolerable , she thought it would be deemed pride or neglect , not to come , being thus invited ; rudeness , and not civility , not to do as she was bid . Neither height , nor depth , nor Principalities , nor Rulers , could separate her from the Lord of Health . She over-looks all dissiculties , and swims out of these intangling Weeds , to lay hold on Christ , though the Monster-headed multitude stood in the way , like so many Bears and Lyons , to intercept her passage .

This womans forwardness in coming to Christ for her bodily health , checks our supine negligence in flying to him for our souls health . Away then with these nice Circumstances of worldly carriage , which abate the fervor of Zeal , and by unnecessary delayes , withstand , if not ruine our Conversion . In things which must be done , it 's good to be speedily rosolute ; for having once neglected the first motions of Grace , and suffered them to dye issueless , we may wait long enough before the opportunity of a second call encourageth us . Over-shamefastness is an unprofitable Vertue in a Begger , whose importunate demeanor may well be excused by his necessity , and his earnestness deserves rather pity then a check . All places are of alike access to God : in what place soever we come unto him , in bed , or up ; in the field , or with this woman in the road , we shall be sure to have Audience . Yet , though she boldly entred , her courage was quickly dashed ; for when she came in presence of him , whom she was to petition , her Conscience was touch'd with Modesty ; and that Disease , which brought her thither for her help , made her likewise to fear her Helper , and to come behind him .

Timorous Woman ! What could there dismay thee ? Thy Saviour , in shape a man , in the lowest Ebbe of fortune , in company with Sinners ; and yet , with a dejected Countenance , commest thou behind him ? Dost thou tremble to behold God in the back of Man ? The weakest sight fears not to gaze on the Suns Glory through another body ; yet so tender was the Eye of her Faith , that she durst not behold this Son of Righteousness to his Face , though the Lustre of his God-head was then involved in the Cloud of our humanity .

In this her posture , we may all behold the Cowardise of guilt , and of a stained Conscience : For sin is in the Soul , what the Disease is in the Body ; shame and fear inseparately waites upon both . Adam had no sooner experience of evil , but became acquainted with fear : Gen. 3.10 . I heard thy voyce in the Garden , and was afraid : He runs behind . Who would not fear to sin , which makes us thus afraid ? Magnum supplicium peccare , etsi non puniamur ; sin it self is a dreadful sting . This pensive woman durst not come into the presence of Christ , for shame of her uncleanness ; and the consideration of this her impurity , made her to shun the eyes of the people , fearing that they also would repel her ; being by sentence of Law debarred from company . In this mournful grief , she placed her self behind him , hoping secretly to steal her health by a touch , and so be gone .

We stand in a miserable and hard condition , I needs must say ; for while natural infirmities egges us on to sin , inbred shame keeps us off from Confession ; what we fear not to do , we blush to speak ; and yet perhaps have a great desire to be cured . This was the womans case ; she was troubled with a bashful Disease , and therefore desired to be cur'd in secret . The first happiness is , not to fall into the shame of sin ; the next , is to finde a covered remedy , according to that , Psalm 31. Blessed is the man , whose iniquity is forgiven , and whose sin is covered . Howsoever , to fly the Physitian , whose vertue must cure us ; to conceale the Malady from him , who at first sight cannot chuse but know it , is unprofitable Modesty . Though we come with shame , yet come we must , and creep after this afflicted wretch , though it be behind him . Which posture of hers , shews she was quickened with a good measure of the Spirit , otherwise , how should she be perswaded Christ to be so holy and powerful , as to heal by the lowest means , that if behind him she came , so near as his hem , she should receive her health from him , or at least from God working in him ? No ground in Nature could cause this perswasion ; the Rules of Physick prescribe either some inward receipt , or outward application , without which , no disease is cureable ; for what Physitian can cure with a touch ?

No doubt though this woman could have proceeded no further then to the meer motion of Spirit ( which Christ understood as well as the touch of his Garment ) that alone without any corporal application , would have been effectual ; for so the Faith of the Centurion , prevailed for his Servant , though absent , Mat. 8.13 . As thou believest , so be it done unto thee : And the Faith of the Syrophenician , Mat 15.28 . Be it unto thee , even as thou wilt : And the faith of the Noble man for his Son , John 4.50 . who was cured on the self same hour . If thus the faith of one prevailed for another , the Master for the Servant , the Mother for the Daughter , the Father for the Son ; much more might this womans faith have been successful for her self . Approximation of Spirit , is stronger then that of the Body . Nevertheless , having gotten the opportunity ( which is never to be neglected ) she would satisfie the Spirit in the behalf of the body , with some bodily Medicine , though not powerful in it self , yet some way sacramental , able to convay health by the Mercy of Christ , though not to give it . For what was it she desired ? meerly the touch of his Garment : She said within her self , If I may but touch his Garment , I shall be whole .

Well fare a good heart yet : though she had little blood in her body , she had spirit in her heart still ; after so much vain cost and labour , she was not so desperately gone , but that she could yet think of a Remedy . Think she could , but durst not speak out : Thought was loud enough in the Ears of God , from whom she expected cure ; and therefore within her self she said : but if she spake out one word of her infirmity in the eares of men , she feared a repulse and punishment from Jewish Rigor , where upon she said no further then within her self .

Poor soul ! how was she distracted in Mind ? how was she driven by necessity , and divided in Thought ? If the strength of Faith do best appear in opposing difficulties , behold , an unvanquished Faith , not broken by a Conflict of Thoughts , not crushed by a War of afflictions , though as violent as two contrary Winds wrestling in the Aire , or two headlong Rivers justling in the Sea . Necessity of her danger drove her forward , shame of unworthiness kept her back ; health she desired , but feared the censure of the Law ; she saw a way to cleanse her self , but it lay through the pollution of others ; she was confident of the Masters gentleness , but she doubted the Rigor of the standers by : she would receive the benefit of cure ; but therewithal to cast an aspertion of uncleanness on the Giver , would be a grief . If she spake her case , she proclaimed her unfitness ; if she held her peace , she needs must suffer : if she staid to deliberare , the swiftness of Christs passion would cut off opportunity . Thus her bad cause fought with her faith , fear with hope , shame with desire , manners with necessity . How could she reconcile these contraries ? how finde a covert , in publick ? secrecy , in a multitude ? speak , and hold her peace ? how get health , and save her modesty ? receive a benefit , and do no injury ? touch , and not defile ? In all this storm of perplexity , she fainted not , still she had somewhat to say , A woman for that ; but yet , liek a wise woman , she said it within her self . In great extremities , the force of grief turns Counselour , necessity becomes a Doctress , and sickness findes a Remedy to it self . This Woman , by the working of Faith , thought on a way how to salve all ; her life , her Modesty , the Masters Reverence , and the Peoples purity : and that was by shooting with white Powder , by speaking inaudibly , by whispering aloud unto God , both below and above the Eares of men ; by saying within her self . Where she might not approach in body , thither she stole in heart ; she came to the heavenly Physitian , by a secret passage of Spirit , while with the open appearance of flesh , she kept aloof .

Happy woman in this , who among the multitude , knew how to be alone with Christ , and found a passage , which none could stop !

This was the womans behaviour , and this must be ours in like necessity . When our fortunes are inclosed with calamity , when the body is beleaguered with sickness , or the soul with torment of sin ; when we can gather no help , either from our selves or Friends , from Doctors or Pastors , when sentence is death , and judgment is pronounced by all our miserable Comforters , and we are banished from the Church and all Assemblies ; yet still there 's a Temple in the heart , and a spark of Divinity there lodged , which findes access unto God . Say our Misery be so tyrannous , that we may not speak and vent our grief in words , ( the common ease of those that be helpless ) there is yet a tongue in the heart , which may grow hot with Communication ; there 's the Dialect of Spirits ; the Language which hath best audience in Heaven , is there spoken . Suppose the heart it self be perplexed and troubled with doubt , we must yet believe against threatning , hope against hope , cast about againe and againe , never leave saying , and assaying within our selves , till a glimpse of comfort shall appear like the breaking of day-light in fearful darkness . This weak womans Faith was implicated with much doubting ; yet Christ entertains her trembling confidence with such a gracious gesture , as he turned about , and seeing her , said , Daughter be of good comfort , thy faith hath made thee whole : [ hath made thee whole ] Here 's a full tide of matter ready to rush in , and overflow ; and I cannot , without much perplexity to my self and you , make my passage through : I will therefore withdraw , and retire till a more useful season be administred . To the immortal , eternal , invisible , onely wise God , Three in Persons , One in Essence , be all Honour and Glory , from Generation to Generation . Amen .

Matth. 9.22 .

But Jesus turned him about , and when he saw her , he said , Daughter be of good comfort , thy faith hath made thee whole .

SERM. IX . JEsus turning about , and seeing her , doth not infer she was undiscerned of him before ; for neither distance of place , nor obscurity of the conveying Means , nor interposition of objects , could let our Saviour from looking on her . He , to whom all things are diaphanous , saw that soonest , which was hid from him . His eye is all penetrable , à tergo & à fronte , as well behind as before . He perceived not according to the appearance of her face , but according to the disposition of her minde ; he beheld what she did in the withdrawing room of her heart , her desire had as articulate a sound in his ear as her speech , and thence the Holy Ghost his Language is , ver. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , She said within her self , because he heard her heart out-speake her tongue . It is true , Christ demanded Mar. 5.30 . who it was that touched him , yet the question was not made as if he were ignorant of her person , but that her confession might publish to others what himself fore-knew . He demanded that her faith might be confirmed her insidility removed which occasioned her to think she might be heal'd by stealth ; our Saviour not knowing it . For those words in Lu. 8.47 . When she saw she was not hid , implies she thought she might be hid ; a trespass against his omniscience . Besides , the Quere was expedient , because thereby she might be brought to an open acknowledgement of the miracle , for the strengthening of the Ruler's faith , encouraging him to believe that Christ could cure his Daughter as well as this Woman . And that the benefit might be more diffusive , he changed his Posture , used an Interrogatory , cast his eye upon her , the better to commend her to the multitude , as an example of imitation : So that Grace went along with his look , for so soone as he beheld her he breathed consolation , and said , Daughter .

It could not chuse but be a singular comfort to this distressed woman , who , as the other Evangelists hath recorded , was now fall'n down trembling at our Saviours feet , to hear her self term'd by the appellation of Daughter . For , as we are the children of God , we have claim to the Kingdom of Heaven , Christ himself becomes our Brother , He the child of God by nature , we by Adoption . Now what bond of love is so strict as that betwixt the Father and the Child ? Mercy , and bounty are the Characters of a Father : And these are so transcendent in our heavenly Father , that the Prophet Esay , chap. 49. gives the prerogative to him . She might therefore secure her self of his bounty ; For if they that be evil can give to their Children good gifts , How much more shall the Father , which is in Heaven give so to her his Daughter , Matth. 7.11 ? And then she needed not mistrust his mercy ; For even as a Father pities his own children , so is the Lord merciful to his , Plas . 103. The proofe whereof we may behold in this gracious speech , Be of good comfort .

You may know the Lord by his Walke , it is in the Coole ; and by his voice , it is in a soft woing Idiome , Gen. 3.8 . and subsequent verses . Those sons of thunder may be of Moses fiery train , they are not fit Disciples for the Messias . The Lord stands not now on mount Sinai with burning fire , and dismal darkness , but on mount Sion , speaking to us , not by the terrible trumpet , but by the meeke Mediator of the New Testament , alluring with mercy , and comfort , not affrighting with terror , and Judgments : It is the peculiar dignity of Christs coming to Solace , and make glad the heart . If the law make the heart as Mount Sinai covered with darkness , his Gospel calmes and lightens it presently . He did not shake , but settle the weake , unstable Ground of this Womans faith . 'T is not the part of a discreet Phisitian to administer corrasives to a feeble Patient , whose natural temper and vigor is not able to overcome so forcible a prescript : And he is no good Phisitian of Souls that comes in a whirlwinde , and a tempest against a dejected Sinner . They likewise are too simple , who think , because they are Christians , they must affect a grim austere carriage or deportment , a demure composed countenance like an Image . What is a Christian but his Mirth ? his joy in the Holy Ghost , with melody in his heart to the Lord ? Wherein doth the Kingdom of heaven consist but in joy ? Rejoyce in the Lord , saith Saint Paul , and again I say rejoyce , Philip. 4.4 . Let the righteous be glad , and rejoyce before God , Psal. 68.3 . For the Father of consolation may justly withdraw his refreshing comforts from such as do not cheerfully rely on his gracious providence . And indeed the Holy Ghost , who is the Comforter , seldome rests on a lumpish Spirit . It seemes the Prophet Elisha thus conceived it : for in 2 King . 3.15 . he called for musick to cheere his Spirits before he was fit to receive the Spirit of God . Let others then number life by the hours , I shall measure it by cheerfulness , as I would money , not by tale , but value . My Saviour is my Pattern , who exhilarated this pensive Woman , saying unto her , Be of good comfort , Thy faith hath made thee whole .

Her faith is here evidently augmented by modesty and humility , as indeed it is alwaies , the distance of the Patient , and the lowliness of the desired medicine attributes the greater power to him that should cure . You shall finde great difference betwixt the faith of the Ruler , and of this poor Woman , because the one was led by his learning , the other by her virtue . The Ruler besought our Saviour for his Daughter openly to his Face , the Woman came secretly behind his back , as not worthy to appear before him . One prayed him to come and visit Luk. 8.41 . as if God were not alwaies , and every where present , but must change Places , and make journies . The other thought it good manners to come her self : the one being learned in the law , prescribed a Legal form of cure , the Imposition of hands , Come and lay thy hands on her , vers. 18. as if man were necessarily to be cured , as he was first made , by Gods handy Work . Nothing would serve him but the hand : The other trembled in touching his Garment , yea the hem of his Garment , the lowest inch , acknowledging his power to lie there as well as in his hands .

Behind she came , not thinking to decline the eye of Christ , but the eye of man ; for man useth to abhorr all sores , but God loves to cleanse them . She could not hope to be cured in such a manner , unless she believed the Physitian could see in secret , and hear in Silence . In God there is neither behind , nor below : the body of Manhood hath parts , the Godhead is purely simple , the same on every side , and eye all over ; the power whereof is neither diminished in Manhood , nor degraded in the Skirt of the garment . Thus , after a modester way , she presented her self to the eye , which she seem'd to decline : by the back she came to the face , by the outward garment to the brest within , by the garments hem to the top of the head . Chrysolo . Manu vestimentum , fide Deum ; the garment she touched with her hand , and God with her faith . I may be bold to aver , that by a modest beliefe in means so weak and remote she far out-passed not onely the Ruler , but the Apostles themselves , who too much doted on bodily evidence . Thomas the Apostle would not believe Christ was risen , Joh. 20.25 . unless he lay his hand on his side , and thrust his finger into the wound ; as it were compelling his Saviour to suffer once more after his resurrection . But this meeke Woman was satisfied with the lowest , and most outward token of cure , not considering the garment so much as the Wearer , contenting her self with the farthest Beam of an infinite Majesty , because it cannot faint by degrees , nor grow weak by distance , nor be defil'd by her unclean touch . For if the Sun by fingering dung with his Beams can suffer no pollution , much less the Suns Inlightner . And if our Phisitians think it no disgrace to handle a sore , but an honour to cure it , surely the Heavenly Phisitian is strong of the same minde , because he came from Heaven not onely to heal our bodily wounds , but to cure the sin of the Soul : Sin it self when it turns to a wound , that is , when it hangs upon us against our wills , and is not embraced , then it moves not his anger , but his pity ; the sinner shall be punished , but he that is sore and sick of sin shall be cured . This made the Woman so confident as to draw neer , and yet in the manner of her approach she did not forget her modesty ; she came behind silently , touched his garment gently , and reverently , the hem of it right humbly ; the least sence of Grace , the lowest drachm of mercy , would suffice her . She came like a religious Theif , stealing favour , enriching her self without her Masters detriment , not choosing , but taking that which was next at hand , laying hold on no more then what she might carry away with the Owners leave , and assistance .

The words in the Text afford no color , not the least touch that any part of Christ's garment could work miracles . First , it is not thy Touch , but thy Faith hath made thee whole . Euk , 8 , 46. the Soveraign Power is attributed to his Person , not to the hem of his vestment ; and therefore Christ there said , that virtue proceeded not out of his garment , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , out of one . Salmerons conceit is wide , that the God of Nature might give as well the virtue of healing to that coat of his , as to the Loadstone a natural efficacy of attracting Iron . For if it were as natural for Christs Coate to heal , as for the Loadstone to attract , then the virtue should have shined , it should have been conspicuous no less at one time then another . It would have been inherent , inseperable from the garment : And so the Souldiers , which parted it , the people which trode on it , ought to receive some benefit as well as the Woman . But no powerful influence was derived to them ; the Lords own words are partly interrogative , Who is it that touched me ? Luk. 8. v. 45. And partly positive , Some one hath touched me , v. 46. which made the Disciples , as if they had been posed , to reply to him : Thou seest ? the whole multitude throng thee , and yet askest thou who touched thee ? Gregory the Great tells us , it is no Paradox in Divinity to say they thronged him , and yet they did not touch him . For many pressed him with their bodily presence , who never touched him with their hearts , because in their devotion they were meerly absent from him : The hand of the Soul , and not of the body , apprehends and toucheth Christ for our good . It was not the fingring of his garment , but her faith which went along with her finger that touched him to make her whole .

But admit she was healed by the touch of Christs garment , the Rule of the School informs us , Privilegia personalia non trahuntur in exemplum , Personal priviledges , are not to be patterns of imitation . And therefore , though it pleased our Saviour to use some external signs and rites in curing the infirm , yet we have no commission that we should do the like by touching of Reliques . What if the dead man , which touched the bones of Elisha , was restored to life , 2 King . 13. and many were healed of their diseases , at the monuments of Martyrs , the Devil , as Saint Ierome tistifies , roaring and yelling in those hallow'd places ? Yet this was not done that any should put confidence in their reliques , but it was the pleasure of the Almighty by these testimonies , which then were needful , to commend to us the Doctrine , and faith of his Servants . It was not because Elisha's bones had any power in them to revive the dead , but the Lord did raise from the dead him as touched those dead bones , to declare the Holiness of his Prophet .

Neither is it a well weigh'd reason , because heretofore miracles were wrought at the Saints shrines , therefore now we should expect the same . Nascenti Ecclesiae data sunt , non constitutae ; they were not dispensed to those which believed , but believed not . At the first planting of the Gospel ; God wrought by the hands of Holy men to establish the authority , and to gain credit to the Gospel , then newly published , and not to accompany their Reliques in these Sun-shine dayes , the sound of the Gospel being already gone into the uttermost parts of the World . So that concerning miracles now much bragged of , I may say , as Saint Austine sometimes said of the miracles of the donatists , aut sunt figmenta mendacium hominum , aut portenta fallacium Spirituum ; they are either the bold inventions of Jugling Impostors , or the vain delusions of infernal Spirits . For this particular of my Text we have it written , it was not the manual touching of his garment , but the spiritual touch by faith which made her whole ; Thy faith hath made thee whole .

Had our Saviour said , my Power hath made thee whole , he had magnified his own virtue , but not commended to her the means to make use of it . And therefore to shew how he esteemes of faith above all other graces , he empties himself to fill it with honour , saying , Thy Faith hath made thee whole . It is without all question , that the Power of Christ wrought the cure effectivè , as the Prime Agent , yet hath faith concurred dispositivè , the Patient was uncapable of her health without the performance of this condition by the work of the Holy Ghost in her . For though his saving power be ineffably great , yet he hath made an order modo ordinario , ordinarily it shall extend to none but such as are believers ; the effect is known onely in them ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is Saint Markes phrase , Mark . 6. v. 6. He could not do any powerful work in his own Country , in respect of their unbelief , that put the Obex , and made the damme .

My intent is not to afflict your Ears with a long winded discourse concerning Faith : Let who will finde leasure to weave a curious Spiders Web , in differing a former and a later Love in God ; I desire no more leave then to tell you in a word , that I conceive Love in God to be one most simply , as himself is most simply One , Entire , and Radical in Christ , accounting it with Luther , on the Galathians , a horrible thing once to think on God , without Christ .

As for those fruitless Contentions about Faith and Works , if moderate men had the steering of them , there would not be so much ado . This we safely say , Then onely they are themselves , when they are together : For Works without Faith , make but a Pharisaical Hypocrite ; and Faith without Works , stiles thee a Carnal Gospeller . I confess , their Functions be diverse , yet they must dwell both in one Soul , as Mary and Martha did in one House . It is fit , that every thing doth stand in it's proper Charge and Office , yet must every thing need , in some respect , the Society of an other . A Queen , though in her State and Royalty she be alone , goes not without her Train , her Mayors of Honour . We may observe it in Nature : The Root sucks of the Ground , the Body receives of the Root , the Branch takes of the Body , and the Fruit shoots out of the Branch ; These successively accompany , and go together : So Faith grounds upon Christs Passion , that gives the Sap of Love , and Love blossomes forth in Works . In Faith then , be constant ; in Love , fervent ; in Works , diligent . By Faith in Christ , this feeble woman is cured in a minute , whom humane Art could not recover in twelve long years .

This Example shews , it is likely our own fault , or our own neglect , that we lie so long languishing under such tedious infirmities , when Faith , and obvious , or easie endeavour , can cure so quickly ; For the Vertue of Christ , may now be touched as well in his Sacrament , as heretofore in his Garment : His Divinity is still as near , and his Appendixes nearer . Christ is not wanting to us , but we to him , and our selves . Do you wonder that the woman was cured by the touch of Christs Garment ? It might be so easily , for you may read , in the fifth of the Acts , vers. 15. that the sick were laid in the streets , to be cured by the very shadow of his Apostle Peter . See Mat. 17.20 . To remove a Sin , or a disease by Faith , is nothing so hard , as to remove a Mountain .

I shall not strain the Allegory , in applying it to an humble invasion of Mercy , when we lie sick under a like Flux of sin , for it fuits naturally .

The Garment of Christ , is an Emblem of his Humanity , wherewith the God-head is said to be cloathed , and habited , Philip. the second ; He was found in Habit as a Man : And this Habit of his Humanity , is the Conduit of his Mercy , because in the Flesh , he reconciled the World to himself : so that to touch his Garment , is to lay hold on his Mercy . So much God himself hath signified in the sixteenth of Ezekiel , I saw thee polluted in thine own blood : I said unto thee , when thou wast in thy blood , Live : and , as it followeth , I spread my Skirt over thee . Then the hem of his Garment , signifies the precious Drops of our Redemption , which ran down like Aarous Oyntment from his wounded Head , to the Skirts of his clothing : Or , if you will , it signifies the Dew of Grace descending from the top of Christs Divinity , to the touch of his lowest Members on Earth . Wherefore , from the touch of this Woman , you may gather these Lessons .

A repayring to Christ for Mercy , though our sinful Sores , our bloody Fluxes , and frail Diseases , run upon us never so grievously : For the Son of Man came not to destroy , but to save sinners .

Next , Humility in our approach , esteeming our selves far unworthy to stand before him , who are so defiled in our own corrupt sight , and in the sight of equal sinners .

The Crums of his Table , the Hemme of his Garment , his Shooe-latchet , the least of his Mercies , is too good for our Betters .

Lastly , a submissive Confidence in those Conveyances of Mercy , which lie next before us , though they seem never so common , and despicable in humane sight ; such are the Elements of water and wine in the Sacraments , the foolishness of preaching the Gospel . Naaman , 2 Kings 5.10 . must purge his Leprosie in Jordan , though the River of Damascus be as good : Joash , 2 Kings 13.11 . must smite the Assyrian , by smiting the Ground , though the blow touch not the Enemy . Our Saviour was pleased to cure the blind with Clay and Spittle , though both seem hurtful to the sight .

What should we look for Extraordinary Revelations from Heaven ? are not these easie and simple Conduits of Grace , which convey so great benefit , sufficient Miracles ? We must not consider the quality of the Elements and Organs , but the Vertue of him , whose Ordinance hath given them a Supernatural use , when rightly they are performed . Remember the Example of this woman , who desired onely to touch his Garment , saying then , I shall be whole ; and as she believed , so it came to pass ; by Faith in CHRIST , she is cured in a trice .

To conclude : When we feel Christ to be touched by us to the purpose , Let 's come forth , and appear before men , that Glory may be given to the Author . For our Saviours intent , by enquiring after her Person , ( whom he needs must know , seeing he was not ignorant of the secret Fact ) was this : To publish the work , and to set it forth for Gods Honour , and the Spectators Instruction , that all might partake the benefit of the recovery , which one had gained .

We therefore , who have gotten health to our souls by touching Christ with a lively Faith in his sacred Ordinances , do pour out our Harts , and all that is within us , in giving thanks unto thy Name , O Thou most Highest . Thou hast made us glad through thy Works , and we will rejoyce in giving Praise for the Operations of thy Hands ; We will be telling of thy loving Kindness early in the Morning , and of thy Truth in the Night-season : We will declare thy Name to our Brethren , and in the midst of the Congregation we will fall down and Worship thee , crying with a loud Voyce , Salvation to our God , which sitteth upon the Throne , and unto the Lamb : Blessing and Glory , and Wisdome , and Thanksgiving , and Honour , and Power , be to our God for ever , and ever . Amen .

Mat. 26. Last part of the last Verse .

And he went out , and wept bitterly .

SERM. X. PRAYERS and Tears have ever been accounted the Church-Weapons against all the Enemies of her Peace and Prosperity . We are here met this day , to celebrate it , as it ought to be , with Weeping , Mourning , Fasting , and Praying , that the Cry of our Supplications and Tears , may out-cry that of our Sins , and derive a blessing to this Monthly Fast : To help so Religious a Work , I have chosen a Text , which ( without affectation to use the Apostles words , Phil. 2.10 . ) holds forth a Lesson of Saint Peters Contrition : it being my duty to tell you , how the Lord expects , that Peters humiliation should be a Motive of our Reformation , which consists in being ashamed and confounded , that we should sin against so good a God .

The case in brief , was this : The Apostle justly feared he had not onely kindled the Fire of his Masters Wrath by denying him , but fuelled it too , by for-swearing him ; and therefore , that he might not fall into that Fire , which will hereafter prove unquenchable , he doth here quench it with his Tears ; and lest the Lord should set his mis-doings in order and battel aray before his Face , he makes haste to prevent the thunder of his Anger , by punishing in himself the Offence he had committed ; that so God , who was injured by him , might he righted on him ; and this was the cause , HE WENT OVT , AND WEPT BITTERLY .

Wherein we may observe the quality of the person formerly offending , Peter , an eminent Apostle ; the manner of his Conversion , couched in these two Circumstances , went out , and wept : The going out argued , that he loathed the lew'd Company of the sinful ; his weeping , is an evidence that he abhorred his own sin . And here we have the order and process of his Renovation ; First , he went out , and then wept . And secondly , so soon as he went out , he wept . In the last place , is set down the great Measure , and high degree of his sorrow , he wept bitterly .

It is remarkable , that the infirmities of Peter , are more upon the file , then any of all the Apostles , as if his Lapses were left as Cautions , that none , in a puff of Pride , should soar aloft above others , in regard of priority . In his frailty , we all may behold , as in a Mirror , the plain image of our own imbecillity . For if the Lyon be vanquished , what shall become of the little Lamb ? Green Wood will warp and shrink , if seasoned Timber hold not out : slender Trestles must give way , when stronger Pillars bend . If Peter , whose Faith was supposed to be strong as a Rock , did notwithstanding waver , and reel to and fro like a rowling Stone , it behoves us to look to our feet , which stand upon a more slippery ground . Indeed , it is the delusion of the seducing Spirit , to propose the exorbitances of Gods Saints , not for our humiliation , but imitation , as if we could hide our wickedness under the Vail of their holiness .

Hence was it , that the gods of the Gentiles were for the most part found criminous , that men might thence think they sinned by Authority : and having known by long experience how much he hath thrived by this Project , he still keeps it up , he 's most busie in sifting Peter , in laying open to the Eye the imperfections and blemishes of those , which are above us , that so the eminence of their Persons , may make good their Vices , and draw their Examples into Rules . To which purpose , the self same Text which forbids sin , shall , by his mis-applying Sophistry , maintain us in sinning : Because Peter fell so hainously , his Example shall make the secure Sinner to hug all superfluity of naughtiness , and to run on in the same excess of riot , deceiving his own Soul . But his fiery darts do sometimes more heal then hurt ; the remembrance of his former Wiles , work in the penitent , a detestation of his hellish practise ; and makes his profane delight , his godly sorrow .

Thus Hell helps to Heaven , the Devil against his will turns Physitian to Peter : for the foyl he received , resolved him into sanctifyed Tears , so that he gained more by weeping , then he lost by sinning . The Church reads his Story , as a Rule of Circumspection , and not of Presumption ; as an Argument of Fear , and not of boldness in sinning ; as a Motive to his Repentance , and not to his denial ; for to this end it follows , he went out .

He did well in going out ; company doth hinder us to parley with our sins , and to enlarge our Meditations . There 's no such time for a man to reconcile himself , to make his own Atonement and peace with God , as when he is alone ; then he may fully bewail and bemoan , even beshrew and shrive himself unto the Lord . Therefore , holy men of old , when they went about to make a fearch , and as it were a quest of inquiry throughout the sinful corners of their Conscience , still retired themselves , coveting to be alone , and sequestred from the Croud . Isaac , when the evening drew nigh , went out alone into the Fields , and poured forth his Orizons , Gen. 24. Jonas , preparing himself to mourn , sits not still , but went out of the City , and being alone , freely disburdened his brest into the Bosome of God , Jonas 4. When was it that Jacob wrastled with an Angel , and prevailed for a blessing , but being solitary , private , and left alone ? Gen. 32. when Gods will was that Abraham should have the Execution of certain Ordinances , which himself had appointed , he caused him first to remove out of his Country , and to separate from the Distractions and disturbance of worldly Conversation , Gen. 12. He took Moses up to the top of Mount Sinai , and strictly commanded that none should presume to approach the Mount , while he vouchsafed to commune with him , Exod. 19. How oft did our Saviour withdraw himself from the multitude , and went out into the Mountains , the Deserts , and such solitary places , to pray unto his Father ? Wherefore , when God stirs thy heart , and makes it in a weeping case , ( that is ) apt , and inclined to shed Tears , with Peter , go out into some convenient place , which may witness thy Tears , as well as it hath done thy Sin ; and where thou maist freely vent thy sorrow and Contrition , without fear or suspition of vain-Glory , without interruption or avocation from those sad and serious Contemplations , which make thy soul to bleed within . So Joseph , Gen. 42.24 . when his affection was enflamed towards his Brethren , makes haste to get himself into a private room , where this passion of love might more freely vent it self .

It cannot be denied , but such , who can well away with a solitary kinde of life , have many opportunities to serve the Lord , which others have not ; and have not many imperfections of the World , which others have . This made divers voluntarily to relinquish their Crown , their Scepter , their Royal Robes , and to dedicate themselves to a Cloysters privacy , that they might live , as they thought , more acceptably to God . Yet I would not have you so to come out of Company , that you make a sullen segregation from all Society , as Ermites do in their Caves and Dens ; for Temptations are , and may as well be , in the Deserts , as in publick Places . Christ being alone in the Wilderness , and fasting too , was tempted , Mat. 4. So that 't is impossible for a man to avoid Temptations , yea , though he went out of the World , except he left his heart behind him also . Gratian says well , Non loco , vel ordines , Creatori nostro nos proximos faciant : Distinct. 40. c. Non Loca . There 's no one Calling , state or condition of Life , that simply of it self , doth engratiate us with our Maker ; but the answer of a good Conscience , is that which procures his Favour : He that hath a dayly care to preserve this , may live as well in a City , as in a Cell . For a lesser stick may fire a Billet , and the poorest good Companion will do thee some good . But the place Peter quitted , was not the Temple , but the High Priests ; he brake not company with those who professed Christ , but with such as persecuted him ; it was from them he went out .

And it was high time he should so do ; for himself is a sad instance , how meetings and manners do oft assimilate and sympathize . When Augustus perceived grave Senators talking with Livia , but riotous Youths with his Daughter Julia , he concluded , saith Suetonius , the one to be light , and the other staid . Can any one continually handle Pitch , and yet have none cleaving to his hands ? It was an extraordinary Commendation which Tully gave to Murana , that living among the luxurious Asians , he was not infected with their effeminacy . Laus illi tribuenda est , non quòd Asiam viderat , sed quòd in Asia continenter vixerat . Vlysses is urged as a rare President of temperance , that he kept himself sober in Circe's Celler . And 't is one of the pious Elogies of the Church , that she flourisheth like a Lilie among Thornes , Cant. 2. because they are but few that are entire and whole , able to stand upright amidst the sharp pressures of a crooked Generation , as Lot in Sodome , or like Fish in the salt Sea , that can retaine their sweetness even there : 'T is a matter of as much difficulty to live innocently among evil doers , as to swim against the violence of a stream . Metaphys . l. 1. c. 16. Aristotle notes it of his Master Plato , That abiding long with the Pythagoreans , he learned of them many erroneous Opinions . Julian , in profession , sometimes a Christian , by conversing with Libanius and Maximus , Sozomen . l. 5. c. 2. became an Apostate . The Hebrews , dwelling among the Idolatrous Egyptians , which worshipped an Ox , saith Herodotus , L. 2. did imitate them so near , that they worshipped a Calf ; and pitching but a while in the plain of Moab , they sacrificed to Baal-Peor , and ate the offerings of the Dead . This made Saint John so cautelous , Joh. 2. Ep. 1. 1. v. 10 , 11. that in his second Epistle , he will not allow so much time as may serve to salute , or bid a dangerous Heretick good speed , lest by using that signe of familiarity towards him , we be partakers of his sin , and so consequently of his punishment . As is his precept , so was his practise : for coming into a bath , and spying Cerinthus in the same , he suddenly , saith Eusebius , Elb. 3. leapes back , crying to his Associates , Let 's go hence , lest the bath fall on us , while the Enemy of Gods truth is with us . Lot is to hasten out of Sodom , if he will not be burned ; and Peter must come out of Caiaphas retinue , before he can come to himself .

For though it be not shame to deplore our sins in the appearance of men , so long as we do it not that it may appear to men ; yet Saint Pauls Decorum , 1 Cor. 14.40 . Let all things be done DECENTLY and in order , will the better dispose us to Devotion . In the great mourning of Jerusalem , Zachary tells us , Zach. 12.22 . That the Family of every Tribe was set apart , and their Wives apart . My soul , saith Jeremiah , Lamentations the eighth , shall weep for them in secret places . I pour out my heart by my self , saith the Psalmist , Psalm 42. The man truly humbled , is described in the third of the Lamentations , to sit alone , and to keep silence : for good Motions are restrained and quenched in the stir and noise of much people . It is as clear as the Sun , that a solitary and private place , is the fittest to work us to Compunction : We see the effect of it in Peter ; for so soon as Christs gracious look called him home again , he demurred no longer , but at once left his sinful company , and his own sinne too .

True Repentance is early , , not dilatory : A green Wound is to be taken in hand presently ; for if it be suffered to fester and wrankle , the Cure will not prove so easie . Hence is it , when a true Penitent is throughly awaked , as Peter here , he 's forthwith struck with a holy horror , he presently bestirs himself , never suffers his eyes to sleep , nor his Eye-lids to slumber , till he hath made his peace with God by serious humiliation . The survey and view of his sin , works in him a reformation of his Life , which the Baptist calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The worthy fruits of Repentance ; it brings him to such an Indignation and Zeal , that he is much troubled in his deportment . We may behold it in this humble Penitent : for so soon as he set foot in the Palace , he hastes back into the Porch ; and at last , finding no resting place there , he went out , and wept ; which is the signe of his Conversion .

There 's nothing doth purchase God's favor , more then the Teares of Contrition ; for though they are not meritorious causes , yet they are pregnant signes of Grace , and sanctified means to compass God's Mercy in on every side . The Lord accepted the Offering of Eliah , drowned in waters , when he would not look upon the Oblation of Baals Priests , though it was sowz'd with their own blood , 1 King . 18. And so the sacrifice of a broken and weeping heart , is more pleasing in his sight , then the giving up our bodies to the Sword . In the Creation , the Holy-Ghost lay , and in a holy sense brooded on the waters . In the new Creation of a Convert , the same holy Spirit moves still on the waters of Repentance . He makes such an account of them , that he puts them up in his Bottle , writes them in his Note-book , as it seemes by the Psalmist ; so many Tears , for so many Sins , now discharged and crossed .

It is not Heresie to say , That so oft as we bemoan our sins , so oft we are rebaptized ; our own tears are the Element to purge the staines of pollution . When all Flesh was corrupted , God sent the water of that great Flood upon the earth , as a Remedy to cleanse it : and if we let the Flood of relenting Tears to over-flow our hearts , it will mortifie all carnal Concupiscence , and make fruitful the barren Field of the Soul : so that teares are as necessary to Christians , as the Waters to the Earth . A Land that 's never watered , brings nothing forth but Weeds and Thistles ; and the Soul will be unfruitful in good works , which is not watered with these natural showers . Our Saviour tells us , Luk. 18.17 . Unless we be as little Children , we shall not enter into the Kingdom of Heaven . You know that Children have no other Weapon to defend themselves withal , but Tears ; and with those likewise must we be armed , if we will prevaile against the Adversary . Pharaoh was drowned in the water of the Sea , and we have no other Ocean to overwhelm our spiritual Pharaoh in , but our own salt Sea of Tears . David was a Miracle in weeping , he mingled his Drink with his Tears ; he did so drench himself therein , that he made his Bed swim in Tears ; he was so affected with grief , that he changed even the course of Nature , delighting in no society , but compared himself to a Pelican in the Wilderness , Psa. 102.6 . whose nature is ever to have Tears trickling down her Bill ; to an Owl of the Desart , and to a Sparrow that sits alone upon the house top . 102.7 . A man would think Jeremiahs head was all on fire , and that nothing could quench it but a torrent : O , saith he , Jer. 9.1 . that my head were waters , and mine eyes a Fountain of tears ! We shall not finde in any of the Evangelists , that Christ laughed at any time , but of his weeping we have oft mention . He bedewed the way before us , to signifie that he treads just in his steps , who carries always the sorrow of his bitter passion before his eyes ; which is my last part , he high degree of Peters grief ; in that he twept bitterly .

Those bitter Tears , must needs flow out of the bottom of a heart throughly broken ; they did testifie he went out , to speak in his own tearms , 2 Pet. 3.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to retire to Repentance . Gall and Vinegar was our Saviours bitter Potion on the Cross ; and the same , in a mystical sence , must be ours , if we will crucifie the old Man . Hence it is , we read in the Scripture of (a) (a) Lu. 18. knocking our stony hearts , of (b) (b) Jer. 31. smiting the Thigh , (c) (c) 2 Sam. 13. tedring the hair , wringing the hands , (d) (d) Joh. 3. putting on sackcloth , (e) (e) Job 42. strewing Ashes , (f) (f) Dan. 16. howling , and lying on the ground . For these significant Rites and Ceremonies , express true Repentance ; which , if they be used in sincerity and simplicity , and not in a superstitious , dissembled , perfunctory Hypocrisie , will be powerful with the Almighty .

A penitent sinner is to use severity against himself . Holy Bernard says truely , In quantum non peperceris tibi , in tantum Deus tibi parcit : In how little thou dost spare thy self , by so much the more God will spare thee

The coming of the Lord into our humbled Souls , may be resembled by his appearance to Eliah . First , there came a mighty strong Wind , 1 King . 19.15 . &c. that rent the Mountains , brake the Rocks : After the wind , came an Earthquake ; after that , a fire ; and last of all , came a soft and still voyce . So the Lord appears to the mortified Christians ; First , by the Wind of his Wrath , breaking his Spirits ; then by the Earthquake of his Indignation , shaking his Soul ; then by the Fire of his displeasure , smoaking his Conscience : but in the end , by the still Voyce of his Mercy , he refresheth his drooping heart .

It is not erroneous Doctrine , to say , We must , after a sort , be in hell , before we can be capable of Heaven : That is , in the hell of an ashamed , affrighted , and confounded Conscience , before the Lord will speak unto us , that he is our Redemption . 'T is recorded of Christ , that in the days of his Flesh , he offered prayers and supplications , with strong cries and tears , Heb. 5. He did not onely cry , but straine himself with vehemency ; that we might know , it is not the faint , but the violent bitter cry , which layeth hold on Heaven . Peter did abound in sobbing and lamentation , Lament. 2. letting tears run down like a River : Yet , as one saith of his weeping , Invenio quòd flevit , non invenio quid dixit : Though I finde he wept , I do not finde what he said : his tears did supply the defect of his speech , they were more energetical , more perswasive , then any words . These are the best Orators to plead and intercede for Remission before the Throne of Grace , like rain , they penetrate more profitably , by falling without noyse .

If any finde himself to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of such a dry brawny temper , that he 's unapt to weep : if his eyes be like to the Mountaines of Gilboah , on which neither Dew nor Rain did fall ; yet let him cry with his heart , and that will be Taciturnitas Clamosissima , a silence that speaks loud in the Eares of our Redeemer . The groans of the poor Publican , pierceth Heaven more then the noyse of the talking Pharisee . When Israel , at the Red Sea , was environ'd with Enemies behind , with Rocks and Hills on each side , the Text saith , They made a doleful howling to the Lord , but Moses held his peace : yet in the issue , Populus clamabat , & non audiebatur ; tacebat Moses , & audiebatur ; the people cryed , and were not heard ; Moses held his peace , and was heard . Why dost thou cry unto me ? saith God , Exod. 14. v. 15. when he uttered never a word , nor made any noyse we read of , onely his heart cryed , and that was it the Searcher and Observer of hearts listen'd unto . So that the compunction of the fluent melting heart , is absolutely necessary to unfained repentance .

To this contrition in heart , the School adds confession in word , and satisfaction in work . Take away the Leven of Popery from those two acts ( that is ) their absolute necessity , and dignity of merit , and for ought I yet see , we go so far : confession to the Lords Minister , the Arch-bishop Vsher admits in some cases , as Medicinal , not as Sacramental . In answer to a Jesuite . Such as cannot quiet their own breasts , must be pressed to unbosome , and uncase their conscience ; to open and discover their spiritual wounds to their ghostly Physitian , for their further Instruction . When the Sinner can finde no ease at home , what should he do but use the best means he can to finde it abroad ? Yet a Penitent which confesseth his faults daily in humble supplications , that shews his grones , and sends up Lamentations from the depth of the Soul to God alone , who seeth the things that are in secret ; If he reform his Excesses , and cease from his former sins for the time to come , no necessity can absolutely bind such a one to bring himself upon the stage , or to confess each particular to a Priest for obtaining remission . His remedy is within himself ; his own internal repentance will gain him access to his Saviour .

As for Canonical satisfaction , the Church in the daies of Yore had power to proportion penance according to the quality of the offence . See Caranza , c. 31. or 37. The primitive discipline did thus measure the delinquents humiliation during the time of their enjoyned punishment : some were called Andientes , because they might onely stay the Sermon . Concil. Agath . Con. Nice . Cypri . l. 3. Others were stiled Orantes , in that they might be present at the Prayers , but not at the Eucharist . If any in the time of persecution had denied the faith , though it were much against their will , yet they were to undergo a bitter penance , and that was to continue three years at least . Some had it prolonged ad Magnum Diem , even till the hour of their death , as appears Can. 6. concil . Ancyrani : our Church of England allow'd greater mitigation and relaxation from the former severity , condescending , like an indulgent Mother , to the weakness of her children , lest some should rather hazard the loss of heaven , then endure such a rigor by a publique acknowledgment of their transgressions . And herein the proceeding was prudent : Gratian. 1. dist. de pan . for apud Deum non tantùm valet mensura temporis , quàm doloris ; God regards not the Length but the Strength of our repentance ; not the Time , but the Truth of our contrition . Yet the Ecclesiestical Story presents some to our view , who voluntarily afflicted themselves in a great measure , and high degree , by watching whole nights , lying on the hard earth : which being used without any superstitious opinion of merit , or satisfaction , I cannot disallow .

Irenaeus tells us of a Woman seduced by Mark the heretique , L. 5.8.27 . which did so bewail her offence , that her life and laments did end together . Natalis , the heretical Bishop in Eusebius , puts on Sack-cloth , and ashes , and falling down before the feet of the Bishop with uncessant tears , and sighes , implores a pardon . L. 3. c. 11. Ecebolius in Socrates Prostrates himself to the feet of the Passengers , crying , Tread me , tread me under your feet ; for I am the unsavory Salt . L. 1. de panit . c. 16. Saint Ambrose gives us a Catalogue of many , who macerated and wither'd their cheeks with weeping , and by continual abstinence made their living bodies the very image of Death . These did conform themselves to the place of their habitation ; & seeing the world was nothing else to them but the valley of Bochim , of Weepers , like mournful Doves , they spent their lives in relenting tears , that thereby they might discharge and blot out the bill and hand-writing , which was on record against them .

Thus I have given a rude draught of the limbs and branches of the unfallible signs of an unfaigned humiliation . But what of all this ? What is my Illation ? It is the same , which Saint Austin infers upon that to the Romans .

For where the Apostle saies , Rom. 8.28 . All things worke together for the best to those that love God ; the holy Father is bold to conclude , Etiam peccata , Domine ; yea even our sins , Lord , do that too . For do they not make for our good , when thereby we become more humble , more devout , more wary in our conversation ? Saint Ambrose observes , that Peters faith was stronger after his fall , then before ; as a broken bone well set , is the faster . Hence it is that the Angels triumph with such an exceeding joy for the conversion of a notorious sinner , because such a one effectually reclaimed , becomes more displeased , more fallen out with himself for his sins then any other . None more fearful of relapses , none more careful and sincere in Gods service then he . The Soul of Ionathan was not so knit to David , as his is to the son of David . The general drift and desire of his heart , is in nothing willingly to sin against God , but in every thing to approve himself before him . Upon this ground Bernard makes repentant eyes the Angel's Cellars , and penitent tears their sweetest Wines , because they make them glad for the benefit which thereby accrues . Therefore for the comfort of true penitents , Christ after his resurrection appeared first to Mary Magdalen , and to Peter , who of grievous sinners proved the soundest converts . The one never left mourning for her sins till she left the world ; and the other , as 't is storyed of him , every night about the crowing of the cocke , did rise , and pray with continual tears . The holy Apostles fluxed eyes should be Sermons unto ours ; and his weeping for his denying , must put us in minde of our denyals . For not to yeild obedience to what we know , what else is it then in effect to deny Christ ? If ever you will allot a time of tears , begin now while it is day , lest darkness overtake you , and there be none to help you .

In these sad dayes of humiliation , every eye should shed forth teares , and all faces gather blackness ; that as we have spent our first days in sin , so may we our last in sorrow . Is not wrath gone forth from the Lord , when the Dove , with the Olive-Branch , is flying from us ? Who can wash his hands from those sins , which have brought a publick calamity upon himself and others ? And therefore we should be deeply affected with the smart of the Land . He that looks on sin , in the mildest notion of it , shall finde in it plentiful matter to fetch tears ; but he that weighs it more narrowly in the Balance of the Sanctuary , and takes a view of all such passages as add to the hainousness of it , what is it that can turn his eyes into a Fountain of tears , if this doth it not ? when a man weighs with himself , that he hath grieved the good Spirit of God , provoked so merciful a Saviour as Christ is , displeased so loving a Father as God hath been to him , that he hath sinned against the experience and effects of Mercy , against the reluctancy and checks of his own Conscience , against his own Vows and Resolutions to the contrary ; how should this make his heart to bleed within ? Add hereunto , how at such a time when thou wert in the Act of uncleanness , of drunkenness , and the like , the just God might have sent thee to Hell in the very Act ; he might have made thy tongue to rot , the last Oath thou didst vainly swear . Many in hell have not sinned the sins we have done ; and so we might have been howling and yelling in everlasting burnings at this instant , did not Gods pure Mercy deliver us . As then Elisha threw Salt into the waters , Kin. 2.21 . to make them sweet , so let us season our prayers with salt teares , to make them savory to the Lord .

Give us , we beseech thee , holy Father , the Springs above , and the Springs beneath ; the Springs of the heart , and the Springs of the eyes , to weep bitterly and uncessantly for the sins of our Souls ; that so , having our measure of tears here , we may be freed from them without measure hereafter , and be received into those ineffable Joyes , which neither Eye hath seen , nor Ear hath heard , nor hath entered into the heart of man to conceive . Grant this , good God , we beseech Thee , for Jesus Christs sake , our Mediator and Redeemer . Amen .

Heb. 12. first part vers. 6.

Whom the Lord Loves , he chastens .

SERM. XI . THe exigents of this life , were at the first onely the wages of sin : but Gods gracious mercy , which brought hony out of the Lions breast , Judg. 14. turn'd also our wounds into a Plaister , and made that the remedy , which he ordain'd to be the smart of our offence . Nor ought it seeme strange that Gods visitation should produce effects so mainly different , since the very same meat in a wholesome body , turns to pure and solid nourishment , which in a distemper'd stomacke encreaseth the malignant humour there predominant . Howsoever then these benefits which redound to us by the severity of Gods justice , may seeme to be bestow'd with a frowning countenance , yet the event will shew them wholesome arguments of his favour ; For whom the Lord loves he chastens . In which position are three points remarkable : First , The means , which the divine Majesty useth to prove who be His ; and these be Chastisements . Secondly , the persons towards whom he useth these means , Whom he Loves , his Sons : Lastly , The duty and practise how to demean our selves in this tryal , following by way of consequence ; and that must be done in a patient submission to the will of God , since his cha●●●sements are effects of his love . I begin with the means , together with the prime Author and disposer thereof , namely the Lord , HE chastens .

The Preacher hath observed long since , That the race is not to the Swift , nor the battle to the Strong , nor favor to men of Knowledge . Eccles. 3. And is there no complayning in our streets , that they who are but Gregarii ordinis , meanly gifted , to our thinking , are exalted , when others of known abilities are kept low ? In regard of this seeming confusion in the dispensing of earthly moveables , the Stoiques Dream'd all things to be governed by Fate , or Distiny ; the Epicures and Poets attributed the Soveraignty to Chance or Fortune . But these pre-conceits were fictions and fables ; the onely wise God makes himself the prime Author of all those pressures , which are incident to those that are neer and dear unto him . Hence is it that the prophetical writings seldome mention an affliction , but the Author is annexed , I the Lord have done it . In Amos 3. he makes it his business to perswade it . All things , saith the son of Syrach , are double , one against another , ch. 42.24 , 25. and that for the good of one another . V. 25. Thus the dulness of cold serves to qualifie and mitigate the eager activity of the heat . If fulness hath closed thy eyes a-against the Divine light , scarcity is at hand to open them , and to abate that tympany of pride , which prosterity hath engender'd . To this end , I 〈◊〉 the Almighty , form the light , and create the darkness , Esay 45. This was Typified in Ezechiels vision , chap. 1. For when he saw the Majesty of God after the appearance of a Man , there were four Wheels which moved before him , thereby signifying there 's nothing done within the compass of the round world , but the eye of Gods providence appears in it . If He pronounce Fiat , or Corruat , helpe , or hurt , both Heaven and Earth obey him , As a handmaid looks to the eye of her Mistress . Indeed we read , chap. 19. v. 1. of Job , there came a great wind from the Wilderness , which so smote the four corners of the house , where Iob's Children were Feasting , that it fell on them to their ruine : but the Psalmist declares it is the Lord which brings the winds out of his treasures , Psal. 135.7 . Doth David's enemies compass round about to devour his Soul like a Lion that is greedy of his prey ? Psal. 17.5 . Yet in that very Psalm , where he prays against them , he acknowledgeth them to be the Sword of the Lord , and the men of his hand , v. 13. 14.

Howsoever , that Innocency should every where be marked out to misery , at this the Saints have oft not marvail'd , but stood amazed . But marvail not at it , the doors of the Israelites were all besprinkled with blood : affliction and sorrow are the markes of the best , Greg. Et licet occultum sit cùm bonis malè eveniat , & malis benè ; though it be a secret my●●ry , that the good are distressed , and the ill prosper ; yet 't is a greater secret , and God works more against course and kinde , when ill men are molested , and the good prosper . Whereas we read , Psal. 2. Osculamini filium , kiss the Son ( i. ) do honour and homage to the Son of God , some render it apprehendite disciplinam , apprehend his discipline , obey his ordinances , submit to his corrections : For to say truth , a man can hardly attain to a well-setl'd peace , till he hath been some way disciplin'd by the hand of Heaven .

It is not the method in Gods School , to bring us to Heaven by ease , and flattery ; there 's no passage form interrupted joyes on earth , to those permanent felicities which are above . For the way we must tread is spred with thorns , not roses ; the gate we are to enter is narrow , and requires our earnest endeavours to pass through it with a religious violence . For if it were convenient that Christ should first suffer , and then enter into his Glory ; ought not we to take the like pains , and so follow him ? You would think it a strange Soloecism , that the General should lead the way with sighs and groans , and his wanton Souldiers dance after him : that a sick and tormented head should be furnished with a pampered body , with soft & delicate members . Mat. 16.24 . He that will be my Disciple , saith Christ , must take up his cross , and follow me . You see upon what conditions we are entertained ; not as idle drones to lay all on his neck ; our own shoulders must smart also , and we take up his cross , and follow him . Follow him , not to Ierusalem in triumph , but to the fatal Garden , where he was arrested ; and if he yet cal , to mount Calvary , where he was crucifi'd .

God deals with us here , as we do with our own clothes , which we cut out into several small parcels , before we make up into an entire and compleat garment : What then if our heavenly Father suffer us to be torn and rent asunder ? It is the better to fit us for that heavenly Robe , that our mortality may the easier put on Immortality , and our Saviour raise us to a second being , when he sees us shattered into our first dust . They who in ordinary races contend for masteries , harden their bodies by a strict diet , submit themselves to a severe discipline , and with delight abstain from those meats which flatter their palats . They are daily exercised , vexed , weakned ; and the more oppressed with labour , the greater hope they conceive of victory . It cannot then be , that Christ should so much neglect his own Champions , as to leave them softned and broken with sloth , who are to wrestle not with men or beasts , but with Principalities , and Powers , and spiritual wickedness , and those in high Places . Ierom is peremptory , Non potes transire à delitiis ad delitias , we must not think to pass from the delights of this world directly and immediately to the joyes of the next . The children of Israel had many windings and turnings , much encumbrances by deserts and Serpents , before they came to the Land of Canaan . This typified our passage to the Canaan above . For the weakness of our nature is such , that we grow proud , and thereby endanger the loss of our selves , if we overmuch tast of Gods bountiful favours .

After that our Saviour had commended Peter , Mat. 16.17 . saying , Blessed art thou Simon , for flesh and blood hath not revealed that unto thee , but my Father which is in heaven ; Presently he became so hot and forward on this favour , as quickly after he would needs seek to hinder our Redeemer from his passion ; presuming to say Master , Vers. 22. pity thy self , this shall not be unto thee . And so when Moses saw it pleased God to talke familiarly with him , he could not contain himself from further presumtion , but enters into these words ; I beseech thee shew me thy Glory , Exod. 33. To humble us then , and to bring us to the knowledge of our selves , we are made weak , our bones are oft vex'd , and bitter Wormwood is mingled with our honey ; we being like a Damask-Rose , sweeter in the Still then on the Stalk . Gods hand strikes his peculiar adherents like the Launcer of a Surgeon , not to let out the Soul , but the imposthumed blood . His stripes carry along a Soveraign healing Balsam : And so much is imply'd in the orginal word of my Text ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , being derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , notes such a discipline , which a tender parent laies upon his deer child , and that is more to instruct then correct . Man being in honour , hath no understanding , saith the Prophet David : Psa. 59.20 . the same tune is sung by the Son of David , The prosperity of fools destroys them . Prov. 1. But a wiser then Solomon , intitles his patients heirs of eternal Blessedness . No marvail then if the benefit be so great , that God bestows it onely on whom he loves , and admits none into the number of his Sons , but whom he chastens . And so I proceed to the persons towards whom he useth these means of Chastisements , Whom he loves .

Gods love is very large , and therefore the better to understand it , we must see how it is distinguished . There is his General , and his Special love : By his General love he loves the universality of the creature ; for to love , is nothing but to will well , and to do well to any . Now Gods goodness is over all ; for every thing hath life , motion , and being from him . He preserves the very beasts . Psal. 36. But this manifold kindness , which he extends to all indifferently , is so short of that special love wherewith he embraceth the elect in Christ , that when Saint Paul comes to consider it , he raiseth his stile , as wanting a word sufficient to express it : in Ephes. 4.7 . 't is stiled great love , rich mercy , yea and more , the exceeding riches of his Grace . In Eph. 3. 't is described to be a Love incomprehensible ; for in ver. 9. 't is said to Surpass knowledge . Hence is it that the Psalmist compares it to the love of a Father , the Prophet Esay prefers it before the tender bowels of a Mother , and the Apostle in the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Text confirms this singular and superabundant love of God . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vald● , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , acquiesco ; which instructs us , that God in the love of his Church finds a complacency , or well-pleasingness , an oblectation , delight , or contentment . According to that in Zephany 3.17 . The Lord will quiet himself in the love of his Church , he will rejoyce over her with joy .

Nor ought it to stagger flesh and blood , that God suffers his Church to be so tormented , if his entire love towards her be so great ; for affliction is the tryal of a Christian : It is without Heresie , a true Purgatory on earth , wherein good men are purified . For though fire consume straw , it purgeth Gold ; and that calamity which confounds the wicked , doth but refine the godly . It strengthens and confirms them , as blasts of wind encrease the flame ; and like Antaeus in the Fable , the oftner cast down , the greater courage is regained . There 's nothing more unhappy , then a man perpetually happy ; It 's a sign such a one is contemned of God as a coward , and unfit to war under his Banner . Alexander the great made choice of the Stipendiarii his PENSIONERS , 〈◊〉 . l 1 for his prime Souldiers in his Persian expedition . And thus those who are Gods Pensioners , enriched with his continual favours , are chosen to be his Triarii , his couragious and constant Souldiers in the Church Militant ; who when they are bruised and crushed in the outward man , are yet so sound in the Inner man , that like a firm Tower they stand unshaken for all the Devils battery . To these are committed the hardest and most dangerous exploits , & so they cannot but count themselves honoured by the Lord of Hosts , who elects and esteems them worthy for the noblest enterprises .

This is no new art : for if we run over the list of Saints from the beginning of the World , we shall finde God adopts none but such as know how to be Wretched . In the first of daies , rather then righteous Abel shall not suffer , a Brother will be his executioner . Abraham , the friend of God , must first be banished from his own Country , before thought fit to be a Citizen of Heaven . Is not Jacob persecuted by Esau , as if affliction came by inheritance ? Is not Joseph also sold by his Brethren ? Moses no sooner leaves the Court of Pharaoh , but the world leaves him : what armies of mischief begirt him , when once it appeared he made religion his profession ? David a man after Gods own heart , fought as many Battles with afflictions as with the enemies of Israel . The pursuit of a cruel Master , the unnatural rebellion of a Son , the apostacy of friends , and his own foul enormities , were means quick enough to keep him from worldly content , and to ranke him in the first place with those , who became Worthies by affliction . If we proceed , we may behold that royal Prophet Esay divided with a Saw , Jeremy at once slain , and buried in a showre of stones ; Daniel , who fed their Souls with the word of the living God , made a prey for Lions : and to conclude , what corner of the world is not made famous by the several martyrdomes of the Apostles ? So that I may truly call tribulation the Physick of good men , which keeps them from the surfet of Spiritual pride , and vain confidence in their own ghostly strength . In their afflictions they will seek me diligently , saith God himself , Hosea 5. For when they feel the heavy hand of God , and severely smart under his Rod , they are brought to an acknowledgment of their sins , from which they might think themselves free , did not some chastisement put them in mind of their desert . Besides , should the ungodly live alwaies in prosperity , it might be thought they loved Heaven for their own ease , and served God more for his reward , then honour . So Satan objected against Iob , that he loved God because he gained by him , Iob 1. But affliction makes it appear , that their worship is not grounded upon temporal respects , when they can adore him in the bed of sickness as cheerfully as in the greatest calm of fortune ; and are so far from tying their duties to his outward respects , that in a down-cast estate they can renounce themselves for him , who by withdrawing his hand seemes quite to have forsaken them .

Again , should Christians want afflictions , their virtue would want matter to feed upon ; and like an active fire sadly decay , if the fuel be once substracted . Should they continually enjoy an interrupted felicity , what would become of their fortitude , humility , patience , which had they not an Adversary to grapple with , would be buried in sluggishness ? No Rose springs without a thorn ; and moral Philosophy teacheth us , there 's no virtue but hath a double vice to encounter with . They say the Eagle exposeth her young ones to the tryal of the Sun , the Goldsmith descries the Metal by the Touch-stone , and God approves or rejects his servants as commended by adversity . Are not the hottest Spices brayed in a Mortar , that they may yeild a more fragrant smell ? And do they not press the fairest and ripest Grapes , to bring forth their sweetest juice ? Ripe and full Ears are smitten with the Flail , to beat the corn out of them , and the corn is grinded to make Flour . Whereupon Saint Iohn professeth , chap. 16. In mundo pressuram habebitis : though ye be Gods chosen , ye shall have pressures and grievances in this world , that God may be glorified amidst your cheerful suffrings .

The Physitian permits to those , whom he despairs to recover , a liberty of their desires ; but where hope of amendment may encourage his proceedings , bitter potions are there administred , and the intemperate longings of an unruly appetite most severely curbed : The beasts which are ordained for Slaughter , we permit freely to range in the fruitfullest pastures , little regarding the extraordinary thriving of those we accustome to Labour . Fruitful Vines are cut , and Pruned , and dressed , while the luxurious branches of the barren are reserved onely for the fire . Do not then repine to see the wicked flourish ; they are men quite given over by the Physitian of their Souls , and left to a reprobate sense ; they lye in Hell like sheep , Psal. 49. and may fitly be compared to the unhappy fig-tree in the Gospel , not worth the care of manuring , but subject to the finall curse , and utmost neglect of the Husbandman . What then if the God-forsaken-man spreads out his Plumes , and seems to check the Sun in glory ? Vice loves to seeme glorious , yea more to seeme then to be : And indeed it had need to have some pleasure here , which hath nothing but wo hereafter . The world loves the vicious , and so will not punish them ; God loves them not , and therefore scorns to chasten them . He will not use the Rod where he means to use the Sword , nor will he destroy the body where he means to destroy the inward man . What remains then , but that we endeavour to bring forth the fruit of tribulation , which is a patient submission under the hand of God , since his Chastisements are effects of his love , the last part , by way of Consequence ? The Lord chastens whom he loves , therefore submit to his Chastisements .

One would think there needs no great perswasion to patience , where Chastisements are the effects of Love ; but rather as the Species or Image which issues from the Countenance into the Glass , is reflected into the eye of the Beholder : so Gods love to us , should beget in us a love , which is reflected upon him , the Author of all love ; yea , Love it self . When the Heathen judged the Christians unhappy , because they suffered poverty , spoil , exile , and the like ; Saint Austen answered , Now surely their case were miserable , if they could be carried any whither ubi Creatorem suum non invenirent , L. 1. de Civ . Dei . where they might not find their Creators loving Protection . But so long as Gods favourable Presence is with them , they cannot be unhappy : His torments are certain benefits , and a sure way to Heaven . Hereupon Saint Paul accounts his afflictions no less then the very dying of the Lord Jesus , that the life also of Jesus might be made manifest in his and our body , 2 Cor. 4.10 . Indeed , when I recount all his sufferings , and peruse the large Catalogue of them under his own hand , 2 Cor. 11. In labours more abundant , in stripes above measure , in prisons more plenteously ; in perils in the City , in perils in the Wilderness , in perils among false Brethren ; Good God! how many men , how many holy Pauls seem there to be presented to me ? is it possible one man should sustain an army of afflictions ? or , that one soul should encounter so many Crosses ? Yes , what cannot he endure as Christs Beloved ? what cannot he do in the power of him that doth all things ? in the Vertue of Christs Death , Saint Paul can tire and weary out his Torments . He can prevent the fury of Death , by dying to himself ; and by mortifying his own flesh , like a dead Carkase , become insensible of a second pain . Hence it is , that the Primitive Martyrs looked on Tyrants , Lyons , Devils , with undaunted Countenances , walked through Gaols , Gives and Hells , without startling ; yeelded their Limbs to be mangled , their Joynts to be racked , their flesh to boyl'd in scalding Oyls , and embraced Death with Cheerfulness : they considered not quam poenam habuerunt in flagello , what smart they endured in the scourge ; sed quem locum in testamento , but what right and interest they had in their heavenly Fathers Will . And therefore , if God wounded them , they counted his Wounds the Wounds of a Friend , tending to their good . If he put them to the Sword , they embraced that as an occasion of everlasting victory , being fully perswaded that Death would be to them an entrance to Life , and a passage to Immortality . They remembred to their Consolation , that when Steven was stoned , he saw Heaven opened , and Christ at the right hand of his Father , ready to receive him . When Elisha was beset with the Assyrians , he saw a Hill of fiery Chariots in his Defence ; and so , recording Gods unchangeable promises , they reckon all the perplexities of this life , and the extremities of death it self , to be but as Elisha's fiery Chariot to carry them to Heaven , or like Lazarus soars , to send them to Abrahams Bosome . Thus did holy Chrysostome comfort himself , when the Empress Eudoxia breathed out threatnings and slaughters against him .

If , saith the good Father , Chrysos . Epist. ad Cyriamon . she 'll banish me , let her use her pleasure ; the earth is the Lords , and the fulness thereof . If she 'll throw me into the Sea , let her ; I remember Jonas . If she 'll cast me into the Furnace , I have the three Children encouraging my patience . If she 'll expose me to wild Beasts , I remember Daniel , cast to the Lyons in the Den. If she 'll stone me , I have Steven the Proto-Martyr for my Leader . If she 'll take off my Head , let her take it , I have the Baptist for my pattern . If she 'll strip me of my Goods , let her dispose of them ; Naked came I out of my Mothers Womb , and naked shall I return .

O , what a rare Vertue was it , thus to conquer himself , that misery might not conquer him ! How doth this chearful Resolution of that precious Saint , check our cowarcise , who cannot endute in cold blood to lose a Limb with patience , nor abide the short displeasure of some few odd minutes , without thinking presently of Rebelling , or running away so soon as call'd to the field .

To prevent such an indiscretion , let us consider there 's no greater sign of discretion and grace , then to smart patiently and contentedly , to rest our hearts in the Justice and Wisdome of God . For to struggle with afflictions , doth the more entangle our selves ; and , as it falls out with the Bird in the snare , it works rather our Captivity then Enlargement . Our Saviour , when he suffered that cruel shameful Death on the Cross , might have redeemed himself by descending from the Tree ; but he chused rather to exercise his patience , then to shew the greatness of his power : thereby lessoning us , that Sufferings are greater tryals then Actions .

If then the Lord shall cause the Sun to go down upon thee at Noon , as Amos phraseth it , sending affliction in the midst of thy prosperity ; if poverty come upon thee like an armed man , startle not at it ; if naked , be not dejected ; thou art then blessed , being miserable ; and approved of God , though thus loathsome . When the Angel of the Lord saw Josuah the high Priest stand before him in filthy Garments , he caused them to be taken from him , and to be cloathed with change of rayment , Zach. 3. The more destitute you are , the more conformable you are to the Author and Finisher of your Faith , who , at his birth , had no better Cradle then a Cratch ; in his middle age , without a house to put his head in ; and at his death , had not so much ground as would serve for the length of his body , but Joseph of Arimathea is fain to put him in his own Sepulchre .

Is a malicious false gloss cast upon thy sincere Intentions , and publick Actions ? Consider , the best cause doth not always find the best patronage . Mary Magdalenes admirable Zeal , is with Judas , loose prodigality . Good Saint Paul , that heavenly Apostle , who , as Maximus speaks , learned among the Angels , what he should preach among men ; who brake many a quiet sleep , to break the word aright to his people ; for all his Graces and Labours , is hated , and esteemed an enemy by his own Galatians ; and yet , not long before , they were ready to pull out their eyes to do him service .

Is thy good name blasted with the malignant gusts of detraction ? Behold , saith the Prophet , Isaiah the eighth , I , and the Children whom the Lord gave me , are as signes and wonders in Israel ; yea , as Monsters , not worthy to live , Zachariah the third . Christ before you , and for you , tasted the bitterness of this Cup. What say the Jews of him ? He is a Samaritan , and hath a Devil . Is Jobs Cross strange and extraordinary ? his own Friends judge him a transgressor . What remains then , but that in the extremity of all Outrages , which can be committed against our upright dealings , we earnestly endeavor to obtain a firm perswasion of Gods special Favour to our innocent persons ; and then the sense of his gracious presence , will soften and sweeten all our disquiet .

David , in Ziklag , was at a low Ebbe , 1 Sam. 30. his Estate gone , his Goods spoyled , his House burned ; he was stript of all outward Comforts , the Enemy had got into Possession ; the loss of their Children had so imbittered the People , that they talk'd of stoning David , verse 6. yet , saith the Text , He encouraged himself in the Lord his God ; he comforted his heart in the spring of comfort , steel'd and confirmed it with this Conclusion , That the Lord of Hosts , the God of the Armies of Israel , was more able to help him , and fight his Battles , then his greatest Enemies were able to dismay him . And according to his Confidence , was his success ; for there we read in the end , he recovered his Losses , and quite subdued his Foes . And therefore , amidst all your sores , think not on your own wounds , but your Redeemers : If Satan , by his Emissaries ; should destroy your bodies , he hath done the like to your Lord and Saviour ; Phil. 1.29 . and to you 't is given , not onely to believe in Christ , but to suffer for his sake . Tertullians advice shall close up all .

Learn to love and imitate the patience of God , who delays to revenge your Sins ; and the patience of Christ , who suffered for your Sins . Endeavor to repay him that obedience which he hath discharged for you ; offer to him the patience of Soul , and the patience of the Body , who expect from him in the general Resurrection , a happy Re-union of Body and Soul : Which God mercifully grant us in his due time , through the Merits of Christ , our Lord and Saviour . Amen .

2 Cor. chap. 7. vers. 1.

Having therefore these Promises , dearly Beloved , let us cleanse our selves from all filthiness of the Flesh and Spirit , perfecting Holiness in the fear of God .

SERM. XII . EVery Christian consists of a double person , a carnal and a spiritual ; both which are compounded of so diverse and contrary Elements , that though they are joyned in the same Breast , yet , like Jacob and Esau in the Mothers Womb , they there struggle for the Victory : so that these Words present a Duel betwixt the Soul and the Body ; the success of which Combate determines that great Controversie of Mans Salvation . If the Soul subdue the rebellious Flesh , then are we redeemed from the slavery of sin , the Laws Bondage , and are made Heirs of Gods promises in Christ . The better to prevaile , the antecedent part of my Text removes the evil ; the conclusion perswades to perfection .

The manner of the Motive is by way of Compellation ; dearly Beloved : the ground of it , Evangelical Promises , having these PROMISES . And here the Apostle makes us joynt Purchasers with himself ; having , or WE having , there 's our interest and just claim ; let us cleanse , that 's the propriety of the work ; our selves , there 's the propriety of the persons ; from filthyness , the matter to be wrought upon ; and that in the full latitude , from ALL filthyness , even of the flesh and spirit , the parts and faculties which are infected . Lastly , our continual progress therein , perfecting holiness in the fear of God . But before I enter into this large field of matter , give me leave to salute you in this Compellation , Dearly Beloved .

Religion doth not make men rude , but civil ; the Church hath its Ethicks , as well as the School ; good Language is not confined to the Court , we should hear it from the Pulpit ; for it is not Apostolical , if we quote a Text to usher in a Libel . Hath Saint Paul a Doctrine to be setled in the mindes of a multitude ? Is he to pierce a heart that is sealed up with hardness ? his Pen lyes not steep'd in Wormwood , he comes not in a Tempest or Earthquake ; but in a modest , quiet , and mild temper , sweetning his words , and preparing their Ears with I BESEECH you Brethren , by the mercies of God , Rom. 12. I Paul my self BESEECH you by the meekness and gentleness of Christ , 2 Cor. 10. As an embassadour of God , I BESEECH you in Christs stead , that ye be reconciled to him , 2 Cor. 5. And seeing we have these promises , DEARLY BELOVED , let us cleanse our selves .

If at any time he 's compelled to let fall a few drops of severity , even that little Gall is mingled with much Hony ; that bitter water , issues out of a sweet Fountain ; every reprehension of his , proceeds from a loving affection . Well may this form and stile of preaching , be the Apostles in imitation , when it was the Blessed Trinitie's in example . God the Father , came in a soft and still voyce ; God the Son , figur'd himself not as a Tyger , but a Lamb ; God the Holy-Ghost , appeared not in the shape of a Vulture , Ep. 84. but a Dove . Leo the great , gives the reason , Plus agat cohortatio quàm Commotio , Plus charitas quàm potestas : Violence is no good Instrument to win an assembly ; that doth rather exasperate then reform . Bitter Pills are used to be administred in sweet Sirrups , without any loss of their Vertue or Operation ; and I never heard that the influence of a gentle perswasion , was any disparagement or prejudice to the cause . So that captare benevolentiam , to work a mans self into the good liking of his Auditors , is a rule not onely prescribed for the Orator , but Divine too . The case is the same in both , because if they like not the Man , they will not care for the Matter . Wherefore Saint Paul doth not mean we should speak slovingly , when in the first to the Corinthians , he renounced the entising words of man's wisdom ; for who sees not that an uncouth and bald expression , misshapes good matter , and in stead of edifying , deafs mens ears ? The Apostle denyed , That by the strength of their own Eloquence , they had strength to win souls to Christ ; but yet himself accounted and used the beauty of speech , as a help to our Conversion . And so , from the Porch and Entrance of my Text , let 's go in and behold the Building . From this Compellation , Dearly Beloved , we may observe who are included within these Promises ; and they , upon the first view , appear to be no other then We , WE having , or seeing WE have .

Faith and Charity keep a different Dialect ; the voyce of Faith is Ego , I , with an appropriation to our selves ; the Language of Charity is Nos , We , with a Communication to others : It seeks not her own , 1 Cor. 13. Now as Charity knows no bounds , so Nos no restriction . It is Nos in the largest Latitude , and utmost extension , as it comprehends Jews and Gentiles . We hold not in special , but in common ; and so we are not to straighten and contract our Saviours Bowels , when he hath enlarged them ; nor to make an enclosure of these Promises , which he hath laid open : to day , and yesterday , and from the beginning of the world he hath been liberal unto all . In Paradise , there was a Tree of Life , as well as of Knowledge . Ever since , as there hath been a Law to instruct , so there hath been provided a Tree of Life too , that man might eat of it , and live for ever ; even the Lamb slain from the beginning of the world . Our first Parents had the Redeemer assured by the promised Seed of the Woman ; Enoch , the seventh from Adam , remembred it : those were called the Sons of God , which could not be but by Grace ; the Law made them not Sons . After the Flood , Noah , with his little Family , offered Sacrifice ; which was a Type of Christ . All our Fathers did eat the same spiritual Meat , and they drank of the same spiritual Rock , and that Rock was Christ . It was prophesied long before he came , that all flesh should see the Salvation of God , Lev. 3. After he was come , the Apostles , at the day of Pentecost , were accommodated with all Tongues , that Christ , by them , should be conveyed to all Nations . Seeing then he hath vouchsafed the ordinary Means of Salvation to attract all , Go , and preach to ALL nations ; so it runs in the Commission ; and dayly invites All to embrace them : without question both Jews and Gentiles have a Right and Title to these Promises . The King , in the Parable , Mat. 22. bids ALL to the Marriage ; his will was , none should be debarred , but such as cared not to bring along with them their Wedding-Garment : So the great King of Heaven , invites every one to the Marriage of the Lamb ; he admits All to his heavenly Table ; he rejects none but onely such , who under-value , and cast behind them , the All-healing Robe of Christs Righteousness . If the Redeemer of Man-kind , when he saw us weltring in our own blood , drawing in corruption faster then our breath , had cast his saving Mantle short of the mark , as being unwilling to cover the skirts , as well as the head of prevaricating Adam , the Gentiles , as well as the Jews , the Playster had been less then the wound ; and the sight of such a Medicine might have made the case more lamentable ; and in stead of curing , enraged the diseased . But to prevent all querulous murmuring , it pleased our Saviour to be made a little lower then the Angels , that he might taste death for every man , Heb. 2.9 . For he would have no man to perish , but that all should come to Repentance , 2 Pet. 3. not casting away any until there be no remedy ; and that 's chronicled too , 2 Chron. 36.13 . See D. Prof. Rep. ad Object . Vincen. So that their blood may be on their own heads , and destruction from themselves . Indeed , Job tells us , That the Ostrich leaves her Eggs in the earth , and forgets that the foot might scatter them , or that the wild Beasts might break them , Job 39. She shews her self cruel to her young ones , as if they were not hers ; and is without fear , as if she travelled in vain . But our Maker is of a melting disposition , grieving so oft as he is forced to procure grief to any ; which makes him to exemplifie his Compassion , by parallelling it to a Hen , Mat. 23. a Creature most affectionate to her brood : the wings of his Mercy being always displayed to hide every one from the day of wrath , unless it be them , the full measure of whose iniquity makes them desperately to cry out , 1 Kin. 12. What portion have we in David ? we have no Inheritance , no part in him . Hence it is , that in the second to the Hebrews , he is said to take upon him the seed of Abraham . Our seed is apprehended , that part which is common to us all , that part where we began to transgress , that so the gift might not be personal , but redound to all . And yet , though he took on him our seed , notwithstanding it is stiled The seed of Abraham .

For albeit Adams flesh is united , yet Abrahams seed is named ; as if mankind then began , when Faith began to flourish . None could carry away the Name in the generation of Christ , before the Father of the Faithful : So that Abraham stands for a whole world ; I am the God of Abraham . He took upon him the seed of Abraham , that the world might know thereby how the promise was not made to his flesh , but to his Faith . And therefore , though these promises in Christ are unfainedly proclaimed to All ; yet , because not truly apprehended by All , the participation is not all alike . See D. Pros. Resp. ad c. 5 Gal. & ad c. 7 & 9 Gal. & c. ● ad ob Vin. If you have an intuitive eye on the Oblation it self , Dr. Prosper will have that to be for the whole world ; but if you reflect on the inestimable estimable benefit , that 's found onely in the Elect. And why ? The world lying in wickedness , would have none of it ; so that in his sence , the Saviour of the world could not but affirm , that he came to save onely the sheep that were lost of the house of Israel , all others despising the riches of his Goodness . He graciously wooed , they gracelesly rejected him . Nevertheless , he dyed not altogether in vaine , though his Death proved not their Life , no more then he can be said in vain to have created to everlasting bliss , the Angels that fell ; it being the Wisdom of the Lord hereby to make manifest , that the default was not on his part , but on their own neglect and contempt of his Cross : some putting him away quite , others confessing him with their mouths , but not permitting him to raigne in their hearts . Our Lord , by uniting to his person that nature which is common to us all , and suffering death for the same cause , whereunto we all hold up our hands , and plead guilty , may truely , saith Prosper , Pros. ut supra . be called the Redeemer of the world . But in regard All do not taste the fruit of his passion , the benefit accrues to them , concerning whom it 's written , That the Prince of this world is cast out ; they alone applying his Merits to heal their Miseries . For as the Cup of Salvation is fruitless to him , the faith of whose soul is not open to receive it ; so likewise is Christs Oblation .

Upon this Argument , the Apostle enforceth his Exhortation ; Seeing we have not any bare or naked Title , but our Tenure is in the validity of these Promises ; seeing we boast to have the life of grace in us , which the dis-inherited have not , let us cleanse our selves . And surely there 's not a stronger Motive to stir up our practise of this Duty , then these few words , that we challenge an interest in these Promises . If entituled to Christ , where then is his Character ? where 's the Discipline of Christ ? Superficial sanctity , and titular respects , make us no better then some Apothecaries Boxes , whose glorious inscriptions , and varnished out-sides , are inwardly stored with nothing but hypocrisie and emptiness .

These Promises are singular Promises , and worthy Gods performance onely . Who would have thought that the Red-Sea could have been divided ? the weak water , which is moved with a Feather , should serve as a pavement to walk upon ? that the Snn should stay his Course , as it were forgetting his going down ? that water should abundantly streame from the flinty Rocks ? These the Almighty promised ; and according to his Promise , effected . Seeing then we have these singular promises , let VS cleanse our selves .

These promises , are special Promises ; God rules us not as Pharaoh ruled Israel , with a Rod of Iron , toyling them in their task of Brick , and allowing no Straw ; but he commends our well-doing , and helps us to do it . He infuseth his assisting Grace , to keep us from the danger of a relapse ; and strengthneth the weakness of our Nature , which upon every temptation is ready to start back . And when all that is done , is done by our native Allegeance ; yet his liberal bounty surpasseth our conceiving ; when for a broken service on earth , he makes a promise of Heaven . Seeing then we have these precious Promises , let 's be sure to cleanse our selves ; for no unclean thing enters into the heavenly gate .

These promises are most certain Promises , as proceeding from his immutable will . Hence it is , that although Flesh and Blood , in our best Contemplations , meet with many difficulties , and reason and sense apprehend many impossibilities ; yet , under hope , we believe above hope , and give God the glory . Abraham considered not his own body , how it was dead ; he regarded not the deadness of Sarahs Womb ; nay , when the heavy Mandate to kill and sacrifice his onely son Isaac , did seem to contradict the promise , That in Isaac all the Nations should be blessed ; yet the Patriarch believes beyond all impossibilities , resting on this sure foundation , and unmoveable , Faithful is he which promiseth , Heb. 10. And thus the true seed of Abraham , do not stagger at the horror of their separation , nor the ugliness of death , nor the corruption of their flesh , nor the rortenness of their bones , nor the dust and ashes whereinto they must be dissolved ; they anchor and fasten on this ground , All these promises are certain , they are yea and Amen . In the horror of the Grave , they are the seed of Immortality , which is sown with us , and makes us hope to spring up anew to eternal Glory .

Now as these promises are most certain , as arising from his will ; so they are unfained , and void of all Sophistry , as proceeding from his Verity . The promises of the world are smooth and counterfeit ; fair in pretence , empty of performance . They are but skin-deep ; put them to the Piercer , make tryal of them , they are without blood . They gnaw on the bark , there 's no sap in them ; it being the Complement of too many , to promise any thing for present satisfaction . The Tongues of a great part , are tipt with Italianism , you must not shew your selves so rude , as to entertain their courtesies ; for they , like to our Oar-men , look one way , and row another .

I remember Barclay , in his Icon Animorum , relates how the Italians , when they are most offended , will make the largest tenders of humanity ; that so , by the priviledge of friendship , they may the more subtly work their revenge . But our Lord God is not carried away with any fluctuation , but remains continually firm upon his Square . He urgeth , and seriously presseth , to an acceptance of his willing profers : To this end he stretcheth out his hands all the day long , sends forth his messengers early and late , to convince sinners , to terrifie and shame them out of their sinful courses . Peter , 2 Epist. 3 chap. 9 vers. abundantly testifies it : First , Negatively , The Lord is not willing that any should perish ; having no primary intention , or antecedent thought of their destruction , before they give occasion . Then he proves Affirmatively , That the will of God hath a positive act in procuring their Salvation ; because he wills that all should come to repentance . Well might he say , saith Bernard , That he will not the death of a sinner , who dyed himself to save sinners . In the 23 Chapter of this prophesie , vers. 11. He protests , and confirms it with an Oath , to make his promise more firm and stable ; As I live , saith the Lord , I do not delight in the death of the wicked : Yea , rather then he will fail in his purpose of doing his people good , he falls to expostulations , urgeth them to give any colour of reason , why they will rather perish in sin , then be reconciled to him : Why will ye dye , O house of Israel ? Is there no hope ? will ye not return ? will nothing prevaile with you ? no means ? no promises of saving mercies ? no threatnings ? no judgements ? will ye not enter into Covenant with me ? why will ye not ? Why will ye dye , O house of Israel ? So in the sixth of Micah , and the third , O my people , what have I done unto thee ? and wherein have I wearied thee ? come and testifie against me . As if the Lord had said , What could I have done more to my vineyard , that I have not done to it ? I have offered Mercy , and it hath been refused ; gracious helps and means , and neglected ; blessings , and not regarded : I have waited for your Conversion , and ye have not returned . And what is there in all this , that makes you so unwilling to lay down your weapons of Rebellion , that ye have taken up against me ? And lest some should charge God foolishly , that his promises are but shadows , like to mans impostures , in the 25 verse , he justifies himself and his dealings with them : Hear now , O house of Israel ; Is not my way equal ? are not your ways unequal ?

And indeed , seeing a double heart , which harbours honey in the mouth , and gall in the breast , is abominable before him ; how can it be thought he should promise one thing , and will the contrary ? Non mutat voluntatem , sed vult mutationem , as Saint Austin expresseth it ; De civ . Dei . he doth not change his will , but wills a change ; the alteration is not in the Disposer of the thing , but in the thing disposed of . And therefore , when Saint James calls him The Father of Lights , he presently adds the propriety of the Sun , that fountain of Light , with whom is no variableness , nor shadow of change . Indeed , the Moon alters nothing , but she is first altered her self : if she cause a flux and reflux of humors below , she waxeth and waneth in her light above . But the Sun , which so turneth the hue of all this lower world , continues still the same ; and when it scorcheth most , is ne'er the warmer . So the Lord , upon some occurrences , changeth his Creatures , continuing himself unchangeable . Doth he promise Life , and yet inflicts Death ? That promised Blessing , was upon condition of our obedience ; so that if we perform not the condition , no marvel if we fail of these promises . Seeing then we have these unfained promises , let us not be wanting to our selves , but let us fall to our work , which consists in the Act of Renovation , Let us cleanse .

You see the Connexion and Dependance of the words ; it is not , Having these promises , let us defile our selves , but , let us cleanse ourselves . The Liberty of a Christian , implies not looseness , but holiness . These promises are the ground of our Obedience , and Obedience is the first step to the Throne . It is the true Badge and Cognizance of a Christian ; it was Christs in Example , it must be ours in Imitation . It is the Kings High-way to Heaven , the way beaten out unto us by the Kings own Son ; with whom , if we will raign , we must cleanse ourselves , and crucifie the old man within us ; with a godly revenge , executing those Offences which would have condemned us . We are to put off the old man , as we do our Garments , orderly , and by parts ; now cleansing one sin , then another , until we have freed our selves from their accursed League . All the Levitical cleanness under the Law , the washing of the Priests , cleansing of the people , of the Altar , the Temple , the Gates and Entrances of their Houses ; What were they , but so many mysteries of their purifying from the turpitude and deformity of sin ? God requires the same of us in substance , which was prefigured in these Ceremonies . The Altar is our heart ; the House of the Lord , our bodies and souls , which are the temples of the Holy Ghost ; the People and Gates , are we here assembled , whom of no people , he hath made a people , that we should be holy as he is holy , sanctifying our Affections and Actions , which are the Gates and Doors through which the Spirit of Grace is to go in and out . Christ hath not redeemed us to be altogether sedentary , dull and lazie ; but to be Operative , and furnished with good works . It is true , God gives the Ability ; yet he will have us to make use of it . He will not take all the pains himself , and leave us idlely to depend on him . For to sit our selves down , and lay all on the Divine Providence , is just the sluggish Knave in the Fable ; who , when his Cart was overthrown , would needs have his God Hercules come down from Heaven , to raise it up againe , whiles himself would be Spectator , and give aime . The Members of Christ are not Stocks and Stones , insensible , without studying of goodness ; they are not Ficulnus , inutile lignum , like the Image of Baal , and the Stump of Dagon ; they will not suffer the Graces they have received , to sleep in them , but will put their hands to the plow , and labour in the Vineyard .

We acknowledge the necessity of preventing Grace , for the Inchoation or beginning of what is good : we believe there must be his Co-operating Grace , to assist our well-doing ; and his subsequent Grace , to perfect this mundifying or cleansing work . For it lyes not in mans will , nor in his running ; but in the Mercy of God , the onely Sufficient and Efficient cause of Renovation to Life eternal . Therefore , saith God to his people , Isai . 43. I , even I am he , that puts away thy Iniquity for my own sake . I , with an Ingemination ; even I , excluding all other means ; for my own sake , removing all other Motives : Yet , without we both will and run , we shall not obtain the Reward . The Lord , saith Prosper , Pros. Res● . ad c. 8 & 5 Gal. offered Salvation to Jerusalem , not for their own deservings , but of his Mercy ; yet they obtained it not , because they would neither will nor run . The Scribes and Pharisees despised Gods Counsel ; but they would neither will nor run , but kept still their old pace , and so they perished , the Kingdom being taken from them , and given to such , as by Grace , both will and run , and bring forth the fruit thereof .

Up then , sluggish soul ; arise , thou that sleepest , unfold thy hands , and gird they self to the Battle : behold , thy Enemy hath entrenched thee , thy flesh hath compassed in thy soul ; and now the onely means to subdue it , is to purge and cleanse all peccant humors . The very word doth import , that the Apostle intends not the destruction , but the obedience of the body ; that as the body received life and motion from the soul , so it might return a willing service . For God , who requires our bodies as a reasonable and living Offering , means not we should destroy them in our humiliation , or with a careless dis-respect , quire put off man , to become Christians . It is onely , let us Cleanse our selves . And thus I am fallen on the proper Object of this Act of Renovation , Let us cleanse OVR SELVES . The world is full of cleansing and scouring the spots and stains it findes , but the spight is , it works not on the right Object , Our selves . Men run with open Mouths to reprehend the sayings , Vix . satis apertum os . Salust . and to reform the deeds of others ; they think their tongues too backward in uttering what they have coriceived , and under colour of rectifying and reducing each aberration to the primitive integrity . A foul practise , under a fair pretence . If things be thus or thus ordered , what 's that to thee ? There are imperfections and defects enough in thy own bosome . How many are the corruptions exalted against obedience to be subdued ? how many infirmities to be bewailed ? But it is the distemperature of mindes discontented at any thing present , to be alwaies discussing what they observe without , seldome or never taking a diligent survey of their own weaknesses that are within . They are wont to have Lyncean Eyes to others ; more eyes then the Leopard hath spots , not a more shall escape their censure ; but as blind as Moles to themselves , more blind then Bartimeus , which knew not Men from Trees . They cannot see beams at home ; the reason is , because they are in love with the property of the eye , which sees all but it self . Indeed , the eye sees it self ; yet not per lineam directam , but by reflexion : so they see their own enormities , yet not per radios directos ; but per ambages , & circumloquia .

Neither will they see them so , till judgments force them , till they be brought upon their knees . Pharaoh , in the eighth of Exodus , becomes somewhat tractable ; but it is when a storm drives him to it . Balaam , in the twenty second of Numbers , bows , and gives good words ; but it is when danger is near him , otherwise they will disguise their impiety . But such as these , are reproach enough unto themselves ; and seeing they make Scripture a witness of their folly , we will pass them over with a Spunge .

It shall be our care to dive into our own breasts , to sit in the Watch-tower of our own hearts , viewing and rectifying the relapses and declinations of our selves . If aspersions be cast upon our best Actions ; what a joy will it be , that we should be guilty of Goodness , and be made to commit Charity ? Thus the Disciples of Christ knew nothing of the State , they studied themselves , saying , Master , is it I ? Mat. 26. Not , Master , is it He ? The disciples of Saint John ask , Master , what shall we do ? not , What shall they do ? We must obey some , hear others , love all , cleanse our selves .

The summons shall be , Give an account of thy own stewardship . Peter therefore , when he would be smattering in beloved John's affairs , receives from our Saviour no other answer but this , What is that to thee ? Joh. 21. It may be that sharp reproof made St. Peter give charge against busie medlers , as against theft and murther : No man must suffer as a Thief or Murderer , nor as a busie-body , 1 Pet. 4.15 . Well may they be coupled ; for many times these Polypragmatiques are their own civil murderers . A prying Eye , and a busie Hand , hath commonly an unquiet heart . And thus , having endeavoured to purge out this Itch of Curiosity , which , like a troublesome Thorn , lay in the way , our passage will be more clear from all filthiness of the flesh and spirit , which is the task , together with the parts and faculties infected . You see my Matter ; but where is the time to deliver it ? May it please you to suspend your Royal Patience till the next Opportunity , and we will give you an account of all . In the mean time , let us not hew out unto our selves , Cisterns that will hold no water ; but let us have recourse to the fountain of Living waters , of which , whosoever drinks , shall never thirst after the impurities of the flesh , but shall have the world crucified to him , and himself unto the World .

Let us pray with holy David , Wash us , O Lord , again ; and again wash us through from the pollution of the flesh and spirit . 1 Thes 5. Now the very God of peace sanctifie us throughout , in spirit , soul and body , and keep us blameless to the coming of our Lord ; that so , having our fruit here in holiness , our end may be everlasting Life , through Jesus Christ our Lord . Amen .

2 Cor. chap. 7. last part vers. 1.

— From all filthiness of the Flesh and Spirit , perfecting holiness in the fear of God .

SERM. XIII . THis later part doth search the sore : a difficult work ; it being not contracted to any one special part , but extended from the Crown of the head , to the sole of the foot . The virulent matter hath diffused its rancor through all the Veins and Nerves of the body ; nay , it runs from the outward to the inward man , the Spirit hath drunk up its Venome . Not onely the Flesh , but the Spirit , is to be cleansed from filthiness ; which is the matter to be wrought upon , and that in the full extent , From ALL filthiness of the Flesh and Spirit . And lastly , this purifying act without interruption , is to be in a continual progress , perfecting holiness in the fear of God .

The ugliness of sin appears by the several Names and Characters wherewith 't is branded in the Scriptures . In the sixteenth of Ezekiel , it 's compared to the pollution of a new born Child . In the thirty sixth Chapter , the same Prophet likens it to the impurity of a removed woman . In the first of John , to the rottenness of man in his grave . David , viewing the deformity of his sins , roars for the disquietness of his heart , findes no rest in his bones ; which made him implore the Lord to cover them , and blot them all quite out . It is too manifest , that many harbor some one corrupt affection as their darling ; and because they are fortified against the assault of all others , they make fair weather withal , and think all is well with them . The starved Niggard , falls foul upon the full Epicure , and the Epicure jeeres the Niggard . The Covetous counts himself a good Christian , because he is not debosh'd , not given to licentiousness . And the Voluptuous would be esteemed a good Christian too , in that he abhors all wretched fordidness . This party , and delicate obedience , supplicates to God for a dispensation in Naaman's form : When I bow my knee to Rimmon , said he ; to Mammon , saith the Covetous ; to Bacchus , saith the Riotous ; to Venus , saith the Libidinous ; to Mars , saith the Furious ; God be merciful to me in this . But the true Convert is at defiance with each sin ; he remembers how Herod , a man that never knew the power of goodness , in many things heard John Baptist gladly ; yet , in one thing , he would be Herod still , in his filthy incest he would be no Changeling . Whereupon , the regenerate Christian reserves no peculiar Closet for any bosome sin ; for he considers , if we leave but one inlet of out souls open to folly , Satan , that old Serpent , who lyes in ambush for all advantages , may as well by that , creep in , to our perdion , as by many apparent breaches . The Ship may be sunk by some little insensibleleak , as well as by the violence of the waves breaking in upon it . The least drachm of poyson is enough to infect the soundest Constitution . One prevailing Disease , may kill the body , as well as many : so one Dalilah , one corrupt lust adhering to us , will destroy both body and soul , no less then a multitude of sins : the reason is , because the least sin is as mortal in it's nature , as the greatest . Hence it was , that Christ suffered exactly in every part , and rose again compleatly with all his parts , to shew that we also , who are Christs , should be throughly mortified to sin in all parts , and cuickned to righteousness in every point . The body is not sound , so long as the remainder of a Disease nestles in it ; no more can our souls be clean , if one corner be left unswept .

In the natural body , if one part be exceeding hot , and the rest exceeding cold , it is a symptome of some distemper within ; but if there be an equal temper of heat throughout , then all is well . So it is in the spiritual man ; if our blood shall rise at the hearing of an Oath , and yet can be content to cheat our neighbour ; that 's a signe all is not well within , because true obedience must be in all integrity . For seeing the Almighty made every part and faculty of our bodies and souls , and used no partner in the work , he will never admit the Devil as a Cope-mate to part stakes with him ; but like the true Mother of the Child , will have all or none . Thus we read that Christ cast out of Mary Magdalene seven Divels , Mar 16. he left not one : he cast a Legion of Devils out of another , not one was left behind ; Mar. 5. to lesson us wholly to put off the old man , and whatsoever hath any affinity with sin and Satan , as the Romans expelled the whole Race of the Tarquins out of Rome . Our purgative therefore must be general , from ALL filthiness , and that of the flesh and spirit , which are the parts so much infected .

The flesh is sometimes taken in Scripture for the general Mass of Corruption , as it is repugnant to the Law . So the Apostle , in the fifth to the Galatians , reckons Pride , Envy , and such like , among the works of the flesh : yet flesh here , passeth for that other part , which , with the soul , builds up the whole Man , in regard 't is put directly opposite to the Spirit . And well it may be so put ; for this pollution of the flesh , which cleaves to the substance as Chaff to the Wheat , hath depraved our whole Nature ; and so , not our hands onely , but our hearts too ; as well the inward man , as the outward ; the inside , no less then the outside , must be cleansed and purified .

I finde it storied of devout Anselm , how , on a certain time , he cast his eye on a Shepherds Boy ; who , having caught a Bird , tyed a stone to the leg , by which means the Bird could no sooner mount and soar aloft , but the stone drew her down again : And so that holy Arch-Bishop , having a sympathy or feeling of humane infirmities , fell a weeping , and condoled the miserable state of Man by Nature , who could no sooner by pious Contemplations endeavour to ascend into heaven , but his Corruptions forthwith enforced him to the earth . The noysome steam and exhalations of our sensual affections , cloud the rational faculty or power of our Reason , and so damps the clearness of her operations .

It 's worth the while to eye the order of the words , Let us cleanse our selves from all filthiness : First , of the flesh ; then of the spirit , the rebellious motions of the flesh being the matter and fuel of sin . Our flesh is both our worst , and nearest enemy ; and the worst , because our nearest . Well may the whole life of Man be called a continual warfare here on Earth , since every one carries his greatest Adversary in his own bosome . And upon very good ground is Heaven said to be got by violence , when our own flesh , like a ponderous and massie weight , is repressing us from aspiring thither . I cannot now wonder , that Saint Paul , as one amaz'd and much astonish'd , breaks forth into this passionate exclamation , Rom. 7. O wretched man that I am , who shall deliver me from the body of this death ? Seeing the Law of the Members hinders the good which we would do , and drives us to the evil we would not do .

Now if it much humbled Abraham to remember he was but dust and ashes ; Gen. 18.27 . far more it should humble us , knowing we are much worse , lumps of sin and corruption : Our bodies and souls being no better then Sterquilinium super sterquilinium , one dunghill tumbled upon another . As for those wrangling disputes , Whether the first motions of the flesh be formally or materially , properly or improperly sins , let them take their rest ; it 's truly concluded on all sides , and every one must be abundantly sensible , that they are fomes peccati , the Matter , the Tinder , Womb of all ungodliness ; and therefore are absolutely to be curbed , not once to be admitted , or at least presently expelled . Elias cloud was but a little one at first ; 1 Kin. 18. yet afterwards it became a covering for the whole heaven . And so the smallest sparke of ill motions , may burn into a vast flame . For sin is of a spreading Nature , it never stays where it begins . Give but the least Serpent room for his head , and he will easily winde in his whole body . The heart being once defiled , we yeild our members weapons of uncleanness to uncleanness ; so fruitful and teeming a Mother is the inbred Concupiscence of our inordinate Nature . When sinful motions spring up , use them as Hercules used the two Snakes , strangle them in the Cradle , in the swathing band , in the very beginning .

Two main enemies to this Act of Renovation , or cleansing the lusts and vicious habits of the flesh and spirit , are intemperate Eating , and immoderate Drinking . For the body carries the soul , as the Horse the Rider ; which , if too wantonly fed , will either run away , or dangerously throw him . A surfeited and unruly body , is no habitation for the soul ; but a prison , a place onely to enclose the spirit , not to entertain it . When the belly is fullest , there is most room for Satan ; because the soul is never more fraught with sin , then when the fleshly Epicure is most distended with meat . Let him be glutted , and all the day after will serve for nothing but to sin , or at least to sleep in . To this purpose Satan set on Jobs Children in the place of their banqueting , and made their Table their Snare , their Dainties their Bane . Let not us then improve sin by the same trade our first Parents purchased it , by eating ; for the time will come , when God will destroy the belly , and the meat ; when the very flesh , so carefully maintained , will serve for nothing but to maintain the Worms that destroy it .

The other Capital Vice which crosseth Mortification , is immoderate using of Drink ▪ They are both near of blood : For what is a Clutton , but Qui mensuram stomachi non novit , who delights in nothing but eating and drinking ? Would you know why the Sunday is better known to the Drunkard by the Ale-house , then the Church ? The Devil hath taken possession in his swinish brest ; and that makes him still run headlong to those waters . It is true , Judith 13.2 . that Judith killed Holofernes ; but we read that the wine began his death . It were good then to hearken to Saint Peters prescription , Be sober , 1 Pet. 4.5 . and watch .

The better to prevent the like incursions upon the whole man , the Forts and bulwarks of the soul , the exterior senses , are to be well manned and kept safe . The ear and the eye are the two special inlets to all Treasons and Conspiracies against the flesh and the spirit . It is hard to say where lies the more danger : sure I am , the lower house masters the upper ; the Law of the members exact obedience of the Law of the mind , the flesh of the Spirit . Job , in his twelfth Chapter , makes the ear the Taster of the soul , as the mouth is for the belly ; as if no word went down to the heart , but what the ear approves . Now , if the heart be full , the mouth must vent , if not run over ; and if the tongue be wide , the ear will be wide too . This makes profaneness , which is a pain to the Christian , a pastime to the Carnal , because we delight to speak of those things whereof we delight to hear . Hence is it ' that the Tale-teller , and the Tale-receiver , are of as near confederacy , as the Thief and the Receiver , inseparable companions , sworn brothers . In Cant. Devout Bernard makes no more difference betwixt them but this ; the one carries the Devil in his Tongue , the other in his Ear. Take then Saint Luke for your Counsellour , Luk. 8.18 . who bids you take heed how you hear . For seeing Nature hath left the ear without any door or stop , the least sound which approacheth those trenches , may be admitted without resistance . If it be not a clear sound , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rottenness of speech is like to convey corruption of manners . But upon better view , we finde the eye the arrantst traytor ; the easiest entrance for assaults against the flesh and the spirit , lyes that way .

The eyes are the windows of the soul ; and if the windows be not shut close , or well guarded , access will be wrought for dangerous Enemies . It may be questioned , whether ever sin had took footing in the world , had it not crept in by the windows of the eye ? That which first induced Eve to taste the forbidden Fruit , was this : She saw 't was goodly to the eye . What brought Achan into destruction , but the waving up and down of his Eye ? So soon as he saw the Wedge of Gold , and the Babylonish Garment , his desires were enflamed , and steal he must . Who knows not that Davids eyes were a burning-glass to set both body and soul in Combustion ? For collecting the beams of Bathsheba's shining beauty , he was set on fire with that was precious in her . And so , by the sparkling lure of the eye , Bathshcba lost her honour , and Vriah his head .

I could shew you how we read in Saint John , of the lust of the eye ; in Saint Peter , of the adultery of the eye ; and how Solomon , forbidding to look on the wine while it is red , and sparkling in the Cup , intimates there is a drunkenness of the eye . And though it was Seneca's reproof , an Apostle might have owned it , Etiam oculis gulost sunt ; it may be truely said , that , in some sense , there is gluttony in the eye . Such a Mass of Corruption lies lurking in the little Orb of the Eye : Job 31. so that Jobs resolution may be ours , which is to make a Covenant with our Eyes , not to take in these treacherous Temptations , lest the alluring blandishments of the flesh , which pass through the eye , do quench the spirit . For as there are carnal delights , wherewith the body is chiefly infected ; so there are the spiritual impurities wherewith the spirit is defiled . Illa majoris sunt infamiae haec culpae ; carnal sins bring greater infamy and shame unto men , but the spiritual leave a greater blot imprinted within . Those make men like Beasts , but spiritual uncleanness make men like Devils . Therefore let 's cleanse our selvs from all filthiness , not onely of the flesh , but of the Spirit , which is the other part put opposite to the flesh .

Here the Curiosity of the School is much troubled , how the Soul , being a Spirit , and so immaterial , can receive contagion from the Flesh . Much puzzling there is in loosing the knot , in determining the Controversie . Aquinas , as I conceive , is most satisfying ; who , 1a 2ae q. 83. Artic. 13. seating the subject of sin in the body and soul united , imputes all that is amiss to the Agency of the Spirits , hurrying in the seed . For these Spirits , saith he , being of a middle nature , betwixt the body and soul , and withal , the Instruments of Generation , do instantly convey the Species or Impressions of sinful imaginations from the Parent to the Child , whereby all the faculties are suddenly depraved . But what need all this ado ? We are sure we are fallen into the puddle and filthy sink of sin ; let 's strive more how to get out , then enquire how we fell in . It is a plain case , that Pride , Envy , and the like , are the Biles and Ulcers of the Soul ; and therefore the Imposthumation must be launc'd , the cure must be endeavoured . The first turpitude of the Spirit , which comes to be cleansed , is Pride . It was so bold as to intrude into heaven , and thence threw an Angel into hell .

This should abate the Crest , and reverse the Armes of the highest Spirit ; for if God spared not his Angels , he will not spare the best of men , who are but dust and ashes , if their attempts be proud .

Pride would be perking in Paradise , and forthwith Adam was cast out . Mount not then aloft like an Egle , Desiit esse quod erat , quia voluit essc quod non erat . but consider our first Father lost the perfection of being innocent , by aiming to be transcendent . It would set up its plumes in the Court , and so turn'd King Nebuchadnezzar a grazing . They then that are sibi ipsis suffeni , smoothers to themselves , forgetting their Nature and their Maker , must know this , Homo esse perdidit , quia se ultra hominem estimavit ; he became a Beast , that would needs be more then a Man .

Of the same wing with Pride , is the towring Vice of Envy . This is a destroyer , a murtherer from the beginning . Saint Basil saies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are as like in Nature as in Name . They are Correlatives , slaughter being Envies intimate and Familiar . Cain first envies his Brother , then slew him . Envy is rightly called toxicum charitatis , the bane of Charity : for whereas Charity causeth us to rejoyce at the happiness of one another , this makes his Neighbours welfare , the envious mans Disease . It excires them in whom it raigns , to deal with their brethren as the Jews did with Christ ; who , when they came to speak of his miracles and glorious works , were very remiss and sparing ; then they concealed his Name , Hic Homo , this FELLOW doth many Miracles , John 11. But when they wrote the Title of his faigned Crime upon the Cross , there most maliciously they published his Name . Hic Homo would not serve the turn ; but Jesus of Nazareth , King of the Jews ; and that in three famous Tongues , Hebrew , Greek , and Latine ; written too in Capital Letters , that all men might run and read it .

Yet of all Vices , this of Envy seems the justest , in that it brings along with it its own Vengeance . For the envious man , because he cannot consume anothers heart , most viperously devours and eats out his own : like unto a Bee , who stinging another , loseth at once her own strength and life : Or like to Flies ; who , while they strive to extinguish the light of others , torment and burn themselves in the flame . Therefore God should do great injury to the envious , if he placed them in Heaven , where is nothing but Joy . For prosperity being the Object of Envy , it would encrease their sorrow . Rightly then is hell allotted for such Vipers , where they shall see nothing they may envy at . The safer to steer our course amidst these corruptions of the flesh and Spirit , Saint Paul , in the fifth to the Galatians , brings a Catalogue of spiritual fruits against the works of the flesh . The fruit of the spirit , saith he , is love , joy , gentleness , faith , temperance , and the like ; in which fruits , if ye abide , ye shall never fall , but be partakers of the Divine Nature , having escaped the pollutions which are in the world , through lusts , 1 Peter , Epist. 2.

But this is not all ; another stumbling block of offence is to be removed ; and so much the rather , because flesh and blood either makes it a meer nothing , or so small , as they think it shall never be brought to tryal ; and that is the Thought of flesh and blood .

Our Thoughts , indeed , are free from inquisition in the Law of Man ; they are not so in the Law of God . That calls to Examination idle Thoughts , no less then idle words . For the intention of ill , as it is open to Gods Eyes , as the ill it self ; so 't is as odious where 't is nourished in the heart with full consent . A man may thus Think himself to hell : The reason is , because , as in actions which be good , God accepts the desire , where we want ability for the deed : so , in those which are bad , his punishments take hold of the thought , where we want means for the outward act . Our Saviour calls a lustful thought adultery : St. John stiles a malicious thought murther . Well then may the Church pray , Cleanse , O Lord , the thoughts of our hearts , by the inspiration of thy holy Spirit , that we may perfectly love thee ; for unless these thoughts be purified , there will be no progress in goodness , no perfecting of holiness in the fear of God , the last and best part , it being the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the top and the complement of all our Perfection .

After our Mortification , we must not stay there , as Israel did at the foot of the hill , Exod. 19. but with Moses , ascend into the Mount of God , and improve our holiness . The Israelites gathered Manna every day but on the Sabbath ; to signifie , that until the everlasting Sabbath of Rest , there must be no standing still in our Christian growth . They are but Embryo's in Religion ; Children , in their first Conception , who have their nourishment still sent into them without their Knowledge and will : at the best , but Babes , who are continually sucking the Milk , the first Principles . Men of a full growth , perfect Men , are to digest solid Meat , fortifying the power of Christ that is in them by spiritual exercises . They , who aime to be glorious Citizens above , proceed here , as the Sun , in a constant path , and grow in brightness till they attain the height of perfection . Boast not then of thy undaunted Faith , unmoveable Grace , for if thou dost not long and endeavour to be encreased in Faith , and furthered in Sanctification ; I doubt whether any spark of Faith , any atome or graine of Grace be in thee or no. That desperate saying was the Devils dictating ; I am predestinated to life , and so what matters my endeavour , I am sure to be saved ? For while we are Viatores , Passengers on the way , it 's good providence to fear as well as to hope .

I do not in this mixture of flesh and spirit , expect we should be all sp●ritual ; that were not to be of the Church Militant , but Triumphant . Novatus and Pelagius scrued Man to such a purity , as might make him free from all weaknesses ; so that when he prayed for forgiveness of sins , it was rather humiliter then veraciter , out of modesty then truth . Indeed , I read that Saint Paul , touching the righteousness of the Law , lived unrebukably , even before he was converted : Mens eyes could spy no fault in him . In the first to the Corinthians , he protested that he knew nothing by himself . In the twenty fourth of the Acts , he avows to the face of his most quick-sighted Adversaries , that he truly worshipped the God of his Fathers , believing all things in the Law and the Prophets , had hope in the resurrection of the dead , and laboured to keep a clear Conscience towards God and Man . In the twentieth of the Acts , he takes the Elders of the Pharisees to witness after what manner he had lived with them at all seasons , serving the Lord with all humility , and with many tears ; and how he passed not for Bonds and Afflictions , neither was his life dear unto him , so that he might fulfil his course with Joy . When he was now ready to be offered up , and the time of his departing was at hand , his Conscience could give him this Testimony , I have fought a good fight , and finished my course , I have kept the faith : from henceforth is laid up for me the Crown of righteousness . And yet notwithstanding all this his righteousness , in the third to the Philippians he confesseth he hath not attained to that perfection of Grace he ought to labour for . And if not so , then out of his own mouth , he was not pure from sin . For , S. Aust . to Jerom. Ep. 29. quicquid minus est quam debet , ex vitio est ; what we do not so well as we ought , we do amiss . But if not Saint Paul , then who may pharisaically think himself perfect , or as the Angel of Laodicea , wanting nothing ? If any should dare thus to over-value his borrowed Talents , he will shew a braine as empty of understanding , as a heart of Devotion . They magnifie the arm of flesh , more then reason will admit , who , because they finde some passages in Scripture concerning the innocency , justice and perfection of Gods Children , do simply infer , That every jot and punctilio of the Law may be fulfilled . Saint Austin gives a good Rule , Cum dicitur cujusque rei perfectio , qua in re dicatur videatur : When the perfection of any thing is named , we must consider wherein it is named . Job may be righteous , compared with whom he lived ; the Publican may go to his house more justified then the Pharisee , yet not absolutely justified . The Spouse in the Canticles may be fair among Women ; yet her beauty not such , but she complaines of her blackness . The Gospel-purity is not here full , absolute and compleat ; 't is onely in part , in respect and in constancy of sincere endeavours . And therefore 't is added , perfecting holiness in the fear of God .

Holiness rooted in the fear of God , doth not mix with carnal respects ; it is single , not mercenary ; sincere , not counterfeit : Painted Rottenness , and glistering Vice , is an abomination to the Lord . And therefore , of all Nations , a dissembling Nation is stiled The People of Gods wrath , Isaiah the tenth , as fittest for the fire of his burning ire . That then we may not have our portion with Hypocrites , let our Hearts and Souls be purified with a sound Faith , bringing into Captivity every Thought to the Obedience of Christ , having our Mindes entirely sway'd with the Fear of God ; making it appear by outward Expressions of Humility and Reverence , that the right Spirit of Gods Fear is upon us .

Now the God of Peace , that brought againe from the dead our Lord Jesus Christ , make you perfect in every good Work to do his Will , that so you may be Partakers of a Glorious Inheritance among them , who have cleansed themselves throughly from ALL filthiness of the Flesh and Spirit , and purifyed their Bodies and Souls in the Blood of the Lamb.

AMEN .

Deo Gloria , mihi venia .

1 Pet. chap. 5. vers. 6.

Humble your selves therefore under the mighty hand of God , that he may exalt you in due time .

SERM. XIV . THe Apostle having considered in the last words of the former Verse , how the Almighty looks on the high-minded as on his Opposites , whom he resists to the uttermost : and on the contrary , that he is gracious to such as are lowly in their own eyes ; hereupon he strongly urgeth every one to humble himself , that he may be exalted . In the former part of my Text , which is an Exhortation , there 's an Act , the Act of humbling : the Object of that Act , your selves ; humble your selves , not others : We have work enough at home , why should we busie our selves abroad about the weaknesses of our Brethren ? The Motives inducing this humiliating Act , are two ; the one implied in the illative term , [ therefore ] God resists the proud , humble your selves therefore : The order is expressed in the words which follow , under the mighty hand of God ; Gods hand is mighty , therefore humble your selves under the mighty hand of God .

The later part , which is the reason of the Exhortation , containes the honour indulged to the truly humbled , Exaltation ; together with the Author thereof prefixed , that HE may exalt you ; and in the close is set down the opportunity of the time , in DVE time : Humble your selves therefore under the mighty hand of God , that he may exalt you in due time .

My Theme or Subject , is Humility , a vertue more praised then practised ; and yet 't is a foundation whereon all other Christian duties are builded . That this groundwork may be well laid , we are to consider the effect which comes by it . In the precedent Verse , we are exhorted to deck our selves inwardly with lowliness . Indeed , our translation reads , Be cloth'd with humility ; but the Original 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifies not simply clothing , but bedecking : the Apostle then esteems it an Ornament , and that so beautiful and well-pleasing in Gods Eye , that he adds grace unto it ; He gives grace to the humble , saith that Verse .

The Scripture is copious in this point , that the heart which receives most from God , ever thinks least of it self . It was the humble speech of Abraham , I am but dust and ashes , Gen. 18. he 's made the Father of the Faithful . It was the submissive voyce of Jacob , I am less then the least of Gods Mercies , Gen. 32. he 's made his brothers lord . John acknowledgeth he is not worthy to loose the Latchet of Christs Shooe , Luk. 3. he 's made his Redeemers Baptist . The Centurion cries out , He is not worthy Christ should come under his roof , Mat. 8. his servant is restor'd to health : a gracious reward of his lowliness . The blessed Virgin professeth her self the Lords Handmaid , she 's made the Mother of God incarnate . So true is that of Saint Austin , Qui sibi displicet , Deo placet : To fall out with thy self , is the next way to make God thy Friend . Thou shalt be so much more glorious in the sight of the Lord , by how much the more contemptible and inconsiderable thou art in thy own estimate . It was Samuel's inter'gatory to Saul , 1 Sam. 15. When thou wast little in thy own eyes , wast thou not great in the eyes of God ? All waters run naturally to descending places : so do the influences of supernatural graces to the lowly , who are as Vallies ; not to the proud , who are as Mountaines . A full Stomach will not digest more Meat : so a haughty minde is uncapable to receive any store of blessings . The Pharisee thought himself full , he went home empty , Luk. 18. One cause , saith Seneca , why men are not wise , is because they think themselves wise already ; so many come not to their wish'd-for height , because too soon they think so high of themselves . He that will enter into a house with a low door , must first stoop ; Christ is the door of Heaven ; and he that will enter there by him , must of him learn to be lowly in heart , Mat. 19.

Many things teach us humility : First , the Omnipotent Majesty of God , in whose sight the Stars , some translate the Angels are unclean , Job 25. and therefore there is in us a nullity , in respect of his irresistible greatness . Secondly , our Name , homo ab humo , bids us to reflect on the despicableness of our extraction , to descend in domum Figuli , where we may find Clay , or the basest of all Elements , Earth , to be the Original Matter of our first being . The consideration whereof , forc'd the Persian Emperour , haughty Xerxes , to pour out tears , in regard none of his formidable huge Army should be alive within an hundred years ; and thereupon to proclaim himself a King of Dust , and not of Men. Again , the Contemplation of our Souls will help to humble us ; the faculties whereof being sore wounded , since our fall in Adam . The best rarities we have , are but dona , Gods donatives ; they are given , and that ad Beneplacitum Dei , we have them not by Lease . Besides , that which we know not , is more then that which we know ; if one be wise , another is wiser ; and where 's the more Grace , there 's the more sense of the want of it ; therefore no cause to glory therein .

Moreover , knowledge often begets a high conceit , Scientia inflat ; Humility serves as a Pin to prick that windy Bladder of Knowledge .

Consider likewise how the greatness of your endowments do greaten your burden , add to your charge , and enhaunse the reckoning . For , to whom much is given , of him much is required . If thou hast five Talents , thy Lord will look for the encrease of five , Mat. 25. Do not then despise others , as lacking those good parts , which you seem to have ; but make your selves equal to them of the lower sort , Rom. 12. and in giving honour ( 't is not in taking honour ) go one before another , vers. 10. Experience also shews , that little Keyes are placed by the great ; and little Pipes , with the great , make good Musick : So it is in the condition of mans life , little and great , the mighty and the mean , sort well together in mutual Offices .

The least member in the body , the least pin in the building , the least nayl in the work , hath its place and use ; none are to be contemned . The favours which the humble enjoy , I conceive to be arguments to humble us . Blessed are the poor in spirit : for theirs is the Kingdom of Heaven , Mat. 5. as if it were prepared for none but such . To him will I look , even to him that is of a poor and contrite spirit , and that trembleth at my words , Isai . 66. As if God would vouchsafe none so much as a look , but the humble . What shall I say of Christ , the exemplary pattern of Humility ? Did thy Prince , being Lord of Lords , make himself of no reputation ? Phil. 2. Drink of the brook in the way ? Psal. 111. Take the form of a Servant , and wilt thou domineeringly lord it over thy fellow-Servants ? Thy Redeemers Head hang'd down upon the Cross ; do not though then , who art but a subordinate Member , be eager to be set up on Thrones ; rather let pride have a fall , let us fall down and kneel before the Lord our Maker ; for he comes to resist the proud . Humble your selves therefore , even therefore , because God resists the proud : which is the first Motive in my Text.

The Original speaks more emphatically , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God sets himself in battle aray against him that hath a proud look . For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is a military word , signifying in order to set against : So that the Lord doth instruere aciam , even gather an army of his Creatures against the insolent . He is not tyed to vindicate his honour meerly by an army of Men ; he can raise an army of his lowest Creatures , able enough to confound the proudest Pharaohs , the most deified Herods : an army of Flies , or an army of Locusts ; an army of Frogs , or an army of Lice ; an army of Drops , or an army of Dust : He can raise an army against the proud out of his own Flesh ; an army of Worms , or an army of spots ; an army of fiery Inflammations , windy Convulsions , watry Defluxions : He can raise an army out of his own soul ; an army of vain Follies , and ruinous Devices . If God be against us , who can be with us ? Neither is he limitted to apparent and sensible ways , he can destroy the proud by secret and hidden blows . When Nebuchadnezzar was proud of his goodly and gorgeous building , a Voyce from Heaven said , Thy Kingdom is departed from thee ; and presently he was exiled , and made free Denison of the fields seven years , Dan. 4. This sin hath a long repentance . Goliah , the glory of the Philistins , was resisted onely by a stone which was flung at him , and his own Sword cut off his head , 1 Sam. 11. Antiochus threatn'd to make Jerusalem a common place of burial for the Jews ; God smote him with an invisible incurable disease in his Bowels , wherewith he was tormented till his death , 2 Machab. 9.

Secondly , God resists the proud by hindering their purposes : when Zenacharib , the proud King of Assyria , intended the destruction of the Jews , God , by his Angel , slew an hundred fourscore and five thousand of his Camp by night ; and onely by the hearing of a noyse , a blast , he was so scared , that he turned home into his own land , where he fell by the Sword of his own Sons , 2 King . 9. Saul proudly purposed Davids destruction ; 1 Sam. 23.27 , 28. a Messenger on the suddain tell'd him a Rumour , that the Philistins had invaded the Land , and he turns from pursuing David .

Thirdly , God resists the proud by turning their Counsels upon themselves , and ensnaring them with their own mischiefs . The proud Princes of Babylon condemned Daniel to the Lyons Den ; but the Lyons devoured them , their Wives and Children , Dan. 6.

Lastly , God resists the proud by taking away the things whereof they are proud . The Damsels of Israel are threatn'd to have all their bravery and ornaments tane away , Isai . 3. The Cormorant , proud of his riches , was bereav'd of them , Luk. 12. So if we be proud of our strength , God will take it away by sickness ; if of beauty , by an Ague or the small Pocks ; if of wit , by an Apoplexy , or doting folly . It 's evident , the Almighties word stands as a Law , which saith , He that exalts himself shall be brought low , Luk. 18. He that is proud , shall come to shame ; nay , to destruction , Prov. 12. And thus , from the Argument of Illation by way of resistance , I proceed to the other Motive in regard of the mighty hand of God : Humble your selves therefore under the mighty hand of God .

But hath God a hand ? Yes : as he hath an Eye , Foot , and the like ; not properly , truly and literally ; but improperly , figuratively , in a borrowed sense , by way of similitude or resemblance . So the Apostle , expressing the exercise of Gods supream power , speaks 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after the manner of men , who are wont to be humbled by the hand . So when God by his mighty power dryed the Sea , softned the Rocks , turned the River into Blood , staid the Sun , darkn'd the Moon , and made the whole earth to tremble ; the Psalmist calls this might of his power , the might of his hand ; Psal. 11● . 15 . The right hand of the Lord hath brought mighty things to pass : It is the might and strength of his power , which orders all things according to the Counsel of his own will . It is He who in due time will exalt us .

He , not Chance or Fortune ; but He , and He alone ; shall exalt , not tread down ; in due time , not perhaps in a time expected , but then , when it shall be more requisite , more comfortable , even in due time . Now if all true advancement be from God , he then that is exalted , and not by the Lord , is exalted with a Vengeance . Haman was so highly exalted , that he was reputed as Haman the high : but because it was not this HE in my Text who exalted him , all his honour quickly decay'd ; for when he expected to be rais'd to the high seat of Dignity , a Halter was his comfort ; they hang'd him on a Tree which he had prepared for Mordecai . How did Abimelech weary and waste himself in obtaining a Kingdom ? but because he took not the right Method in coming to it by the Lord , the prime Author of all glory , all his pomp lay in the dust : a silly woman cast a piece of Milstone upon his head , and brake his Scull , which was the bane of all his hopeful endeavours , Judg. 9. In the eleventh of the second of Kings , Athaliah raigned . Queen over all the Land ; but because the Lord set her not up , but her own bloody Ambition , by destroying the Seed royal , not long after she was slain by the Sword . Let us therefore rather want , then be great on any termes , which are not godly and righteous . It 's better to endure poverty , then to be potent by parting with piety . The purchase is extreamly dear , when we part with our souls in the bargaine .

Againe , it is He the LORD which exalts ; why then boastest thou thy self , sacrificing to thy Nets , as if by thy wit or worth thou couldst adde one cubit to thy stature , one mite to thy millions , one grain to thy graces ? Without me , saith Christ , ye can do nothing , John 15. And , without God , saith the Apostle , you can have nothing , 1 Cor. 4. What saith the Psalmist ? Except the Lord build the house , they labour in vain that build it : and except the Lord keep the city , the watchmen watch in vain , Psalm 127. And whom the pride of heart promoteth , though they should make their nest as high as the Eagle , the Lord will bring them down thence , Jer. 49.16 . Yea , though his excellency mount up to the heavens , and his head reach unto the clouds , yet he shall perish for ever like his own dung , vers. 6 , 7. Do not then in your endowments , say thus : I have gotten by the might of my power ; but look up rather to God , who hath so poured out his blessings on us , that we should remember to give up our blessings to him , praysing and magnifying his holy Name , that he may exalt you .

We see in Nature , that the greatness of enjoyments infer the lowest condescentions ; the more the Tree is laden with Fruit , the lower it bends to the ground . Hence it is , that many come short of honour , though it be most mens aime , because they would ascend to be honoured , without descending to be humbled . The old Romans , in building one Temple to Vertue , and another to Honour , conjoyned them in such sort , as none could enter into that of Honour , except he first made a passage through this of Vertue . In like manner 't is Gods Ordinance , that none be exalted in his upper Courts , but such as contentedly submit to stoop and pass through the low wicket , and narrow door of Humility here below . This is exemplified in little and lowly David , whose Humility translated him from the Sheep-fold to the high seat of Princes ; yea , of the Princes of his people . We confess , every one that is humble , doth not here with Saul , finde a Kingdom , while he is seeking his Fathers Asses , 1 Sam. 9. Yet many mean Apprentises , who have endured the heat of the day , and the drudgery of the night , have been advanced to the Skarlet and golden Chain of a Lord Maior ; and sure 't is within the memory of man , that poor Scholars have ascended to be Lord-Bishops .

But this exaltation of the lowly , is raised by degrees ; for though God be ever the same in himself , yet he is not always so in us ; though he loves his beloved to the end , yet his love hath some intermission . And this he doth in his infinite wisdom ; for the withholding of that we desire , encreaseth our desire ; the more we stay for it , the more we long after it . We commonly never know the benefit of a thing , but by the absence of it ; our health would not be so much esteemed , if it pleased not the Lord we were sometimes sick . The long absence of a Friend , makes him the more welcome at his return . Thus the onely wise Disposer of all things , oft times delays his Mercies , substracts his Comforts , withdraws his gracious Presence , to the end we may know our selves , and seek after him with greater fervency and devotion . The humble have their crosses , but they are onely for the tryal of their Vertues . What if we be humbled under the mighty hand of God ? the same hand which smote us , shall make us whole , and lift us up ; and that in DVE time .

All things have a time , orderly things a due time . In bestowing his Mercy , the Lord regards the circumstance so well as the substance ; not onely in time , but in due time . That 's the grace of a favour , to do it opportunely , orderly , and conveniently , in a due time . Food and Physick given in due season , prosper well ; but the most necessary of these out of due time , doth hurt rather then help . God hath this gracious attribute among the rest , He is a present help in time of need , Psam 9.9 . ( That is ) he performs it in extremity ; then , when the minde of him who is in affliction , doth most greedily covet and desire it . To every thing , Eccles. 3.1 . there is an appointed time ; whatsoever is done , suffered , enjoyed , whether natural , voluntary , or involuntary , it hath a set time wherein 't is beautiful and comely . And though long , yet at length every promise , every threat , every prediction , shall come to his just period and performance . So 't is expressed in Habakkuk the second , The vision is yet for an appointed time , but at the end it shall speak and not lye : though it tarry , wait for it , because it shall surely come , it will not tarry . It is the madness of the world , not to stay the time God hath designed , but they must streight have their longings . Good Moses was overtaken thus , expostulating with the Lord , Exod. 5. Since I came to Pharaoh to speak in thy Name , he hath vexed this people more , and yet thou hast not delivered thy people at all : He thought it much to expect Gods due time . In like manner the souls of those that lye under the Altar , cry'd , Lord , how long ? thou art holy , and just , and true ; dost thou not judge , avenge our blood on them that dwell on the earth ? Revelations the sixth . But they received answer , They must rest for a season , till the fulness of time . Nothing befalls us , but in Gods time ; which we must attend , not prescribe . In the one hundred twenty ninth Psalm , God suffered evil men to plow the Church , and so make long Furrows on the back of it ; Yet , saith the Prophet , the Lord will cut the cords of the wicked : their plow shall have no more traces to be drawn with . The Church may be given over to be vexed and tormented for a certain season ; but when the holy One hath done his work , when he hath sufficiently corrected his people to their amendment , then he breaks the cords , the traces , and bonds asunder .

The Israelites groan'd a long time under Pharaohs burdens ; but when four hundred and thirty years were full , the period which God set , the fit time ; then , upon the very same day , they were delivered , and Pharaoh utterly destroyed , Exo. 12.41 . There 's a clear place for this , Deut. 32.35 . Where , speaking of the Enemies of the Church , 't is said , His foot shall slide in due time . Perhaps you may complaine and think it too long , but 't is not too long ; if it were any sooner , it would be too soon . In DVE time his foot shall slide : Yet a little while , and he that shall come , will come , and will not tarry , Heb. 10. That is , he will not tarry a jot beyond the due time and season that is fittest . When blessed Mary , the Mother of the Lord , would have had him to turn water into wine , he tell'd her she must stay her time , for my hour is not yet come , John 2. ( i. ) The hour wherein it might be more acceptable , and the miracle more profitable for them , for whose sakes the blessed Virgin desired it to be done . So though he exceedingly loved Lazarus , yet he would not make such hast to help him , as was desired , John 11. And why ? even because he who knew all things , knew this also , That when he was dead in his grave , the time was most fit ,

First , in regard of God , because thereby to him would accrue the greater glory .

Secondly , in respect of Christ himself , because by such an extraordinary Act , he should the more soundly confute and confound the Jews . And besides , his Disciples , through this Miracle , were the more strongly confirmed in their belief . Wherefore , in the midst of our pressures and calamities , let us abide cheerfully , and comfortably look for Gods due time . For the All-sufficient helps at a pinch ; when all help failes , then is he seen . Doth Jacob want bread at home ? Gen. 45. then Joseph is heard of abroad . Though he would not deliver Jonas from the tempest , Jonas 2. he did from the Whales belly . The greater the danger was , the more his glory .

The better to win you to wait Gods leasure , as Abraham did , bethink your selves how many a long look God hath made for us . Rev. 2. Hath he not stood at our Doors knocking and calling , till his head was full of dew , Cant. 5. and his locks full of the drops of the night ? Forty dayes he staid for Nineve , Jonas the third . Forty years for Jerusalem , Psalm the ninety fifth ; and a Century for England . How much more then should we wait on him , till he will have mercy ; ingeminating our prayers for help , until he heales our bones , since he hath promised that he will rise and have mercy upon Zion ? Psalm 102.

We now , O Lord , humble our selves before thee , in praying to thee , and by a thankful Remembrance of thy Meritorious dying for us .

Now therefore exalt us in thy strength , refresh our souls with the Comforts of thy holy Spirit , that we may glorifie thy holy Name , trust in thy promises , and hope in thy Mercies , through Christs Merits ; to whom , with thee and the holy Spirit , be ascribed all Honour and Glory , be rendered all praise and thanksgiving , service and obedience , from Generation to Generation . Amen .

John 1. first part vers. 14.

The Word was made Flesh .

SERM. XV. THese words , though few in number , are in meaning large : Take them Historically , so they are a short Creed : Take them Figuratively , so they contain the mystery of the blessed Sacrament : Take them Morally , so they sum up the practick end of all our preaching . Thus , as I conceive , they set forth unto us , a threefold Incarnation of our Saviour ; His Incarnation in the Womb , in the Eucharist , in the Life of a Christian . One way he is incarnate by himself alone ; the second way he is oft made flesh by our subordinate Ministry , that is , sacramentally ; and a third way he is to be made flesh by your tractable duty . The Historical sense I have heretofore examined , and by command , 't was made publickly extant . Therein I shewed three members growing out of the Text ; the Person Assuming , the Nature Assumed , and the Manner of the Union . The Person Assuming , the Word , the second Person of the Deity ; the Nature Assumed , Humane , by the Name of Flesh ; the Manner of Union , secretly and wonderfully wrought , not by carnal generation , not by conversion , or mixture of substance , but by meer making ; The Word was MADE flesh .

The sum of the first member was this : That by the Name of Word , the Son of God , or Gods inward Conception and pure Reason , was here signified ; ( for a Spirit hath naturally no other Son but such ) and that he was signified by the Name Word more properly and personally then by any other . More properly then by the Name Son ; for that name is common to Adam , Luk. 3.28 . and doth not sufficiently distinguish from the uncleanly and material birth of Creatures . Likewise that he is named by Word more personally then by Light , Wisdome , Image , which without some further Adjunct , agrees to other persons of the Deity .

From the second Member , this is the Extract , That the incomprehensible Word took Flesh to become sensible : that he so manifested himself for our Salvation , which could not be wrought by taking any but humane flesh , the same that offended . Flesh , mans worser part , as well as the better , to save him wholly . True flesh , to save him indeed . Flesh in general , to save many ; not flesh restrained to a particular humane , but elevated to a divine Person . That such generality was most congruous with his all-spreading Divinity ; that the Comfort thereof extended the Capacity of Salvation to us Gentiles and Sinners , as well as to the Jews ; that flesh being so contemptible and vile , and yet taken by Christ the Natural Son of God , was also a Motive to Humility . The Contents of the last member were these ; That his temporal or second Conception , was meerly a making ; not humane generation joyn'd with carnal Knowledge , but a secret over-shadowing and workmanship of God , joyn'd with the Virgins : That thereby it was pure in it self , and fit to cleanse others : That this making was no conversion either of Word or Flesh , no mixture of both , but onely a distinct reception of humane nature , into the personal subsistence of the Deity : That there arose from this Union , an ample transfusion of Royal gifts and prerogatives , whereby the humane Nature was highly advanced ; and likewise by that Nature , our humane Persons , who , by this means , have a near Consanguinity with God , and great hope by that Consanguinity .

Thus much Historically , for your constant belief : I will now proceed to touch the same Text sacramentally , for your future benefit ; for in the Sacrament also the Word is made Flesh .

Word is now to be taken in another sense , not substantially for the Person of Christ , but effectively , for the word by him spoken , the word of Consecration , first pronounced by our Saviour , and afterwards by us : Or else for a further effect of that word , grace conveyed by Christs Institution , and our Ministry , into a sacramental body . And then for the Word made flesh , you have grace made meat ; grace , the beam of his Godhead in bread , the Deputy of his Flesh and Man-hood ; which if ye eat religiously with a believing soul , as well as naturally with a digesting body , not onely as bread , but as a Sacrament , then eat and live , be as gods indeed , knowing good without evil . For then the bread is not more really converted into your flesh for bodily strength , then the flesh of Christ is truly united to your souls for the strength of the Spirit ; truly united , not by the identity of Nature onely , so it was before , but by lively Operation . The incarnation made the Sacrament true , the Sacrament makes the incarnation beneficial . For Sacraments are not onely solemn Ceremonies , and significant Commemorations of Christs death ; but exhibitive Conduits of Life to us ; through which , if they be not stopt by our own wilful or negligent faith , grace will constantly flow .

Many similitudes there are betwixt these two Nativities : Though that were transacted in a Stable , and this in a temple ; yet commonly in both places Christ is laid in a Manger , a dusty filthy Manger ; else the beasts cannot feed about him , profane Men-beasts , barbarously sluttish through pretended purity , excessively proud through Christs humility . As there the Word was true God , so here he is true grace ; as there he was perfect man , so here he is perfect bread , bread indeed , the true staff of Life ; transubstantiated into flesh , I will not say , nor consubstantiate with flesh , ( for what need this ? ) but the body of Christ so truely present , ( though I know not fully how ) that you may safely call the consecrated bread , the body of Christ .

Againe , as the Word did not assume any particular humane person , but flesh in general ; so grace is here annexed to general bread ; general , for the many grains whereof it was made , to signifie the Unity of fit Receivers : general for the making , it may be ordinary and usual bread , to signifie the indifferency of the Receivers , any Gentile of any estate , any well-disposed Christian , may come and welcome .

Besides , as the Word was not converted into flesh by the Union there ; so grace is not here transcorporated into bread ; the meer bodily eating will not ingratiate . One touch of faith was once more medicinable , and may be still , then either was the thronging of the rude multitude to our Saviour , Mat 9. or the gross eating of him can be to you .

Lastly , as the wise men came worshipping and bringing presents at our Saviours substantial birth , Gold , Myrrhe and Frankincense ; so they that are wise , will reverence his sacramental birth ; they will bring their Treasure of Charity to relieve his poor , they will bring the Myrrhe of repentance to imbalm and bury the old Man of sin ; their incense of prayer and devotion , whose sweet savour may ascend up to heaven . One main difference I find : Christ was then lodg'd in a pure Virgin , but our vile Carcasses have been deflowr'd or defil'd with divers fleshly and worldly lusts . What shall we say then ? Shall we cry out with the Centurion , Mar. 8.8 . I am unworthy that thou shouldest enter under my roof ? Luk. 5.8 . Or with Saint Peter , Lord , depart from me , for I am a sinner ? Not so , Lord ; but let thy blessed Spirit joyn'd with our own sighs , fan our inner parts ; that though still unworthy , we may be somewhat more worthy of so high a Guest .

If the Word be made flesh in the Sacrament : & you the receivers , then whensoever you come neer , address your selves like the blessed Virgin , while the earthly Angel thus saultes her , Luk. 1.28 . Hayl Soul full of grace , the Lord is with thee : Then must you necessarily stand amaz'd ; V. 30 . but he proceeds , Fear not , behold , thou shalt conceive , V. 31 . and bear a Son , his Name is JESVS . Then put thou on the Modesty of blessed Mary ; what said she ? How may this be , V. 34 . seeing I know not a man ? So say thou , Lord , how may this be , since I know thee not , not as I ought ? V. 35 . The same answer may serve for both , The Holy Ghost shall come upon thee , and the power of the most High shall overshadow thee : Then take blessed Maries Faith , and ready Obedience , V. 38 . Be it according to thy word ; then her humility , esteeming thy self far unworthy of such honour , V. 48 . and he that is mighty will regard the lowliness of his Servant ; Then break out into her thanksgiving , My Soul doth magnifie the Lord , V. 46 . and my Spirit hath rejoyced in God my Saviour : And be sure of her Charity , resolve to visit Elizabeth , V. 40 . and to live in Amity with thy kindred in Christ .

This instruction in one respect is like the Ant's provision , to be laid up against another season . Providence may lay it up , but folly , I fear , will be the Keeper : what say the Many , the Multitude ? It need not be used till Easter . How are we fall'n from the Primitive Zeal towards this heavenly food ? the time hath been when it was dayly bread ; and need not we pray it were permitted to be made so now ? The sad face of these warring times being drawn with as deep a shadow as that . But men , for the most part ; use it scarce yearly ; and by their wills , take it once in an age ; just when they are dying , then they call for the means of good living ; and when they can sin no more ; they think of repentance and pardon ; so condemning all their former life , by their own judgment and act at last .

But be it sadly considered ; is this a sound reason to excuse our backwardness , I am not in Charity , I am clogg'd with weights of sin , or I have some lusts to be fulfilled ? Then say likewise , I am sick , and therefore unapt to take Physick ; I have soars upon me , and therefore will touch no Plaister ; I am almost starv'd , and therefore will eat no bread : But say others , this Physick , this Plaister , and this Food , if not rightly us'd , is dangerous and deadly : so is prayer , so is preaching , so is thy common bread , so is every thing which God hath given for our welfare : but as evil is not to be committed for love of good ; so is not good to be omitted , for fear of evil .

Wherefore invert thy frigid reason , and endeavour to draw neer : do not forbear because thou art in malice , but force thy self to be in Charity , that thou maist communicate . Do not hug thy sin , and complain it makes thee unfit , lest thou be found to prefer that sin before Christ ; but rather renounce it with thy heart , and Christ is ready to be received . If still thou think thy self unworthy , know , that so to think , is the best part of thy worthiness .

Let the words I have spoken concerning the enlivening of this God-uniting mystery , both excite your appetite of receiving the substance , and instruct your devotion in the manner of receiving it . Then these things which I have delivered , being rightly performed at the sacramental Incarnation , you shall soon be well gone with a third Nativity , even the Moral , which is to be ripen'd by a religious and dutiful practise of Christs holy precepts . For thus in Morality , the Word is also made flesh ; which is the third sense proposed .

The Word , I say , is made flesh , as before substantially in the Womb , when Christ came down to us ; and then effectively in the Sacrament , where he meets us half way : so now affectively in our Christian morality , whereby we travel to him ; and through which he descends to the heart , and there takes deeper hold ; and still by the same spiritual way , still by an over-shadowing of the Holy Ghost , and Mans obedient Faith .

Take heed then how you hear , for Christ is in the Voice . As the Word in the Flesh was spiritually conceived ; so now in the sound he cannot be conceived carnally , nor impregnate a heart which is fill'd with unclean desires . When that which you hear , is well digested , when it thrives and grows into bodily action , when the engrafted Word buds out , and brings forth fruit after the spiritual graft ; then is the Word perfectly incarnate , then it hath gotten living Members masterable to the best use ; eyes to look up , knees to pray , hands to give , and a mouth to praise . See that ye thus use your Members .

If the Word be so prevalent in you , as to make you , subdue the unruliness of the flesh to the Governance of the spirit , to drown the habit of excess in the Cup of the Eucharist , to consume the fire of lust and the fire of stife with the fire of Devotion . If ye observe with all your power , a sober , a clean , and Virgin-like behaviour , adding your Fiat and obedient consent to the Word spoken ; Christ is much alike made flesh in you , as in the pure and blessed Virgin . See you strive to put this in practise .

If , remembering the word of Christ , ye overcome the sollicitous dotage of this world , with meditation of heavenly treasure , and proceed to make friends of unrighteous Mammon , scattering the superfluous dust of your pockets , or doales of your basket , the Word is almost literally made flesh ; flesh in thy hand , flesh in him that is fed also ; and He , whom thou feedest , is Christ . Me you fed , Mat. 25.35 , 36. V. 40. &c. Me you cloth'd , Me you lodg'd ; 't was I , saith our Saviour . And well shall ye be while this is practised .

But those , thou wilt say , are tokens of a Moral , Foster-parent , not of one that brings forth Christ indeed . Be it so ; yet if Christ esteemed his Moral , his Foster-Parent better then his Natural , as meerly natural , do thou esteem so too . In comparison of obedient Hearers , he seems to vilifie his own Mother : M●●●● . 48. Concerning her , he askes who , who she was ; He seems strange to her , for our learning ; but his obedient Hearers he freely acknowledgeth , V. 4● . Behold my Mother , my Brothers , and my Sisters : And as Christ spoke , so blessed Mary thought of her self , according to her wonted humility ; for , saith the Gospel , Luk 2.19 . she laid up his sayings in her heart . She had not so much of him already , but that she needed a further Conception : Better it was to bear him in soul , then to have born him in body .

However , great resemblance there is betwixt bearing , and true hearing . Saint Paul communicates the acts of the one to the other , breeding , fashioning , travel : My Children , I am in travel againe till Christ be fashioned within you , Gal. 4.19 . When the Word begins to curdle , and qualms come over the Conscience , then is Christ a breeding ; when godly purposes are conceived , Christ is a fashioning ; when our bowels yearn with heavenly longings for execution , then we are in travel with Christ ; and when we come to action , Christ is delivered ; yet still remaining within . Wilt thou farther know how he lives within ? Even as thou dost , by Motion , Heat , and Food : By Motion upward , in love of heavenly things ; downward , in fear of infernal : by Heat also , that of Zeal and Devotion : by Food likewise , continual supply of the word , which repairs what sin hath wasted ; and not without a restraining digesting faculty , which turns the food to nourishment , to growth , and fruit .

Yet Christ , when he was upon the earth , did not live upon the Word onely , sometimes on bread . Feed him now with bread also , not onely with that bread which thou receivest in the Sacrament , sometimes with that thou shoudlst give to others ; to others , that thy self may'st live in Christ , and He in thee .

Why did the Woman cry out , BLESSED is the Womb that bare thee , Luk. 11.27 . and the Brests that gave thee suck ? What need of a Womb , when thou hast a fruitful heart ? What need of Milk , when thou hast strong Meat ? Or why no care but onely for this Milk , the sincere Milk of the Word ? Give Christ the strongest Meat a poor man can eat , feed him with such Breasts as Kings , in the sixtieth of Isaiah , are said to have , with protection of his weak , bounty towards his little ones .

Beloved , there is not a woman , nor a Virgin , no nor a man here , but by some kind or other , by obeying the Gospel , may be the Mother of Christ , his blessed Mother ; and , if you believe the Prophet , may have breasts to give him suck . This is easier for you to believe , then for blessed Mary the Message brought to her ; you have her Example , she had none . And shall you then , all the sort of you , be Mothers of Christ ? Doubt it not : Be onely in some measure pure as HE , holy as HE , righteous as HE , humble as HE , charitable as HE ; as HE by word and Example bids you , and Christ will grow within you . Then if his flesh be blessed , blessed shall you be , you that hear his Word , and make it flesh by doing .

AMEN .

S. Matthew , chap. 12. vers. 36.

But I say unto you , That of every idle word that men shall speak , they shall give account at the day of judgment .

SERM. XVI . IN this Chapter Christ is question'd , blasphem'd , and blasted with the infamy of casting out Devils by the power of the Devil . For the Pharisees , the men principally intended in the Text , had their eyes so blinded with malice , that seeing , they might not see , or at least not acknowledge the wonderful miracles of our Saviour , to proceed from the Spirit of God ; Pride puff'd them up with an affectation of being call'd Masters of Israel ; and caus'd them , by way of Prerogative , to assume that cenforious humour of judging others , which here they put in practise upon the Judge of the whole world . The unsetled multitude was herewith amaz'd , vers. 23. In this Sea of distraction , lest the Church might suffer Shipwrack ; Christ , in the riches of his mercy , becomes the Pilot himself , draws the directing Compass , makes the Card they must sail by , preacheth to them what they ought to follow ; and by shewing the danger of a less sin , seeks to divert them from a greater . The drift of his Argument being this : Delude not your souls in extenuating your Offences ; Obloquies so well as blasphemies , not onely grossly evil , but trifling idle speeches , shall be charged upon you in the last Enditement . So that in the Text is observable , a Trespass objected , consisting in single words , not simply as words , but as they are qualified , and discerned to be extravagant , IDLE words . Secondly , a process certainly to be issued forth , and an impartial Verdict to pass against them , in regard He that neither deceives nor can be deceived , expressly assures it , That they shall come to a strict account at the day of judgement , which is the time , even the last day of the world , when Gods Justice shall be throughly accomplish'd . But I say unto you , That of every idle word that men shall speak , they shall give account at the day of judgment .

Christs sayings are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Principles to be believed , not Premises to be proved : so that 't is enough to hear from his mouth , Ego dico , I say unto you . Indeed , it 's lawful to lay the positions of men in the balance of examination , that reason may be pondered and poys'd with reason ; but this honour is ever to be given to the words of Christ , that we should say with the Centurion , Mat. 8.8 . Speak the word onely . Humane Reasons are like Comets , not fix'd in any Orb of truth ; but our Saviours Doctrine is like himself , sound and heavenly .

Now though I may say with Tertullian , Uti Languentes cùm vacent a sanitate , de vonis ejus tacere non nôrant , &c. Tertull. de patien . That as they , who languish with sickness , are most prone to talk of health , not because they enjoy , but desire it : so I exhort you to a moderation , a pertinency of speech , rather as one that would have it , then as one that possesseth it . Yet because sometimes a diseased Physitian may prescribe healthsome physick , and a deform'd Engraver carve a fair pourtraiture ; I trust God will bless these my weak endeavours , while for my own and your good , I have made my self a common Remembrancer to prepare our particular accounts against the coming of the Lord . But first I am to examine the Offence in its qualified Notion , which is every idle word .

It 's well stated by the Philosopher and Divine , that words were ordained to set forth Gods glory , mans gratitude , and to keep up civil commerce . For by the use of speech , we understand each others wants ; and so are accommodated mutually to communicate convenient supplies . If then our words tend not to the Love of God and our Neighbour , the Law shall judge and condemn them as a scandalous waste of that rich Talent and powerful Gift of Rational discourse . Why hath the onely wise Creator lock'd up the Tongue in a dark hole , as in a prison ; shut and barr'd it in with Teeth and Jaws , but to prevent impertinent idle Language ? And is it not seated betwixt two soveraign parts of man , the brain and heart , that by the assistance of a right understanding , and well-ordered will , the tongue may be kept within the bounds of rectifi'd Reason ? If it break out into intemperate swearing , it fills the man with iniquity : so speaks the Son of Syrach , 23 Ecclus. v. 11. and by his bad example corrupting the Family , derives a heavie curse to his posterity . The Plague , as it follows there , shall never depart from his house . But do not I herein seem a rigid Precisian , more strict then Christ , making him to mean more then he does ? Shall the God of compassion , whose mercy is over and above all his works , be so severe as to call us to account for these smaller trifles ? If our Saviour literally signified , that our idle words , sins of so mean a quality , should be examined by such a fiery tryal ; how is it that St. Paul speaks to Ananias , God shall smite thee , thou whited wall ? Act. 23. Doth not the Apostle's example intimate that Christ spake here by way of hyperbole , or excess of speech , so that he strains not so high indeed , as we bear the world in hand ? Surely no ; for the speech of Saint Paul is no curse , but onely a reprehension , conjoyn'd with a denouncement of Gods future judgment . He saith not , I PRAY God to smite thee ; but onely it shall come to pass , that God shall smite thee . Which , in effect , is , God will not suffer thee to escape unpunished . And therefore , because it might be objected , that David , in the 109 Psalm , almost throughout , seems to run upon Imprecations or Curses ; Saint Austin answers , Many times In verbis malè Optantis , intelligenda sunt praedicta Prophetantis ; Aust. in Ps. 108. That which is spoken in manner of an Imprecation , is indeed but a prediction what God in future times will do to the Enemies of his Church and Glory . Besides , The Prophets were not obnoxious , though they used Imprecations , in that they had their warrant from the Lord himself ; their Commission to bless or curse , was dictated to them . As for us , obligat praeceptum generale , ubi no est privilegium speciale ; having no particular dispensation , we are still oblig'd to bridle our tongues from scandalous words , Jam. 1.26 . else our religion is vain . The everlasting Law of the Lord is , Thou shalt not raise or receive a false report , Exod. 24. In the twenty seventh of Deuteronomy , he is cursed that smites his Neighbour secretly . And Saint James chargeth us , not so much as to grudge one against another , Chap. 5.9 . lest we be condemned .

I grant , idle words , as every other Vice , hath a latitude and degrees : there is a word of a deep and double dye , of a full extent , commensurable with the fierceness of Gods wrath ; the Son of Syrach , Ecclus. 23.12 . significantly terms it a word cloth'd about with death , the Garment sticking not so close to the body , as death doth to his soul , who usually utters it . And there be words of a lesser size , and smaller measure : In the fifth of the Proverbs , we read of Ropes , and Wain-ropes of Sin . And Isaiah the fifth Chapter , mentions funiculos vanitatis , slight cords of vanity . Of this sort is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a frivolous word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an unsavoury speech , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sawcy jesting , which is wont to be nick-nam'd pleasant conceit . 'T is too true , this kind of Vice is become the Mode , the Garbe , the Musick of these times . Men offend so considerately herein , that they think it no less then a great commendation to be so courtly impious . They are so much in love with this Art of sinning , that the disuse thereof is esteemed meer dulness , and want of breeding . Yet Saint Paul's Rule is , Eph. 5. that foolish talking , and scurrile jesting , should not once be named amongst us : where 't is observable , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Moralist stiles Vrbanity , and ranks amongst Moral Vertues , the New Testament interprets direct scurrility , and brands it as a great Crime . For this facile accommodation , this sporting of a luxuriant Wit , to humor some and displease others , is no better then a breach of the sixth Commandment , in regard it prepares and oft occasions effusion of blood .

Hence is it , that Christ , the right Interpreter of his Fathers will , gives us to understand in the fifteenth of Saint Matthew , that to be angry without a cause , to say Racha , Thou emptybrain , Thou fool , Pish , or the like unadvised terms , is sufficient to discard us from our heavenly Inheritance , if the Lord be not pleased to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to connive at it , as the Holy Ghost phraseth it in the seventeenth of the Acts , but to observe this contemptuous and provoking behaviour . The reason may be , because 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unclean , unseemly communication , abates the servency of devotion , corrupts and deads Gods graces in us . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , scoffing neglect , slackens the heat of Charity , and unties the knot of Friendship . Flesh and Blood is most sensible of derision : how oft doth David complain , he was made a scorn and by-word ? Saul had not many minutes of life left , yet he pray'd his Armour-bearer to kill him , 1 Sam. 31.4 . because he could not endure to hear the uncircumcised to reproach him in a jeering insolency . We know Rehoboam , 1 Kin. c. 12. through an unpleasing speech , lost ten Tribes at a clap . Wherefore Saint Bernard well saith , Ser. 3. de Custod . ling. Leviter volat , sed graviter vulnerat ; A term of disgrace passeth suddenly from out mouths , as lightning out of the Clouds ; but like lightning , it strikes the inmost parts after a various manner . For it wounds the Conscience of him that speaks , gives scandal to those which hear , and takes away the lively heart of such as are made the Argument , the Subject of undervaluing Scoffs & Jeers . The Parthians , as Dion relates , shot Arrows against Lucullus his Souldiers with two heads , which were set on in such sort , that although they were forthwith drawn out of their bodies ; yet the one point of the head would still remain in the flesh , which caused their destructions . Such Arrows are dayly sent abroad by those scoffing Michols , who delight to sit in the feat of the scornful ; and so perniciously are they picked and headed , that albeit they be presently recalled and drawn back ; yet they oft leave such a scar , such a pestilent point in the soul , that many times it bereaves it of Gods favour , which is the life of the soul . What then shall be done to those calumniating tongues , which are bent like bows for outragious lies , that they may shoot at the upright in heart , throwing dirt in the face of Authority , reviling those who ought to be obeyed for Conscience sake , traducing them to walk in craftiness , and to handle the word deceitfully ; when , as 't is in the second to the Corinthians , and in the fourth Chapter , in declaration of the truth , they approve themselves to every mans Conscience in the sight of God ? Christ hath already sentenced such to be of the Devil , since his works they do . He is accustomed to deprave those , which most excel , being herein not unlike Fencers , who sometimes cunningly take aim at the Foot , when their intent is to reach the Head . So Satan , and his detracting complices , by defaming the worthiest of Gods Servants , do project to bring the true worship of God into contempt , as many by blaming the Servant have sought the overthrow of the Master .

The Syriack , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kerats Chald. scidit , & Syriace per metaph . accusavit . Inde nomen Syriac . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kartso Accusatio , calumnia , unde addito verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Achal , quod significat edere , Acal-Kartso , accusavit , q. d. accusationem , vel calumniam edit . Inde nomen participale 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Oeel-Kartso , Accusator , Diabolus' quasi calumniis vescens . in many places of the New Testament , instead of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sets down , saith Shindler , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ocel-kartso , Accusator , quasi edens accusationem , The eater of Accusations : from which name I observe , that as the doing of his Fathers will was Christs meat and drink ; so , in in opposition thereunto , to calumniate the Children of obedience , is the main Food of the Devil and his Adherents .

Of all idle words , which tend not to any good , the murmuring seeret Whisperer hath the most excessive number . His tongue buzzeth false rumours into credulous ears , raiseth commotions as causeless , as pernicious ; makes the multitude believe there 's a Snake under every Leaf ; and although we protest tabulis consignatis , and confirm it by the sure testimony of an Oath , that as we have printed in our books , so we have in our hearts ; yet these fame-defacing surmisers , publish up and down , that our bosome , like Rachels tent , hath Idols hid in the Straw ; or like a Philistin's Temple , hath the Ark and Dagon under one Roof . These never cease crying out to the Church , as the Devil did to Christ , Cast thy self down , humble thy self before us . The Church , albeit rent , and almost ruin'd , is yet too glorious in their eyes ; it faring with these men , as with those , who standing on the earth , look up to lofty pinnacles , which still seem to waver and ●●and awry , when the defect is in their own ●●ght .

The truth is , the fault lies in the discontented , self-seeking , levelling Spirits , who chuse rather to scarrifie , then close our wounds ; casting Coals , and kindling strife betwixt the supream and subordinate , that the whole Nation may be set on flame and in Combustion . The Priests of old , caus'd the Oracle to answer according to King Philip's humour : These have delivered the sense of Gods sure Oracles , sometimes one way , sometimes another , as the winde and tyde best served to foment faction and tumult , making the spiritual Manna of the word to have a several taste , according to every mans palate , as the Rabbins said the Israelites corpora● Manna had . But the Lord , who changeth not , will not acknowledge such Changelings for his Messengers ; for if we study to please men , we shall not be the Friends of Christ . I could wish all Pretenders would consider seriously , that no murmuring so secret shall go for nought ; and the mouth that speaks lies , slays the soul , Wisd. 1.11 . Which mischievous effects proceed not from any native disease radical in the tongue , but onely by sympathy and consent with an ill disposed heart . As we see the head may suffer pain and anguish , not so much from any obnoxious quality inherent in it , as from the fumes arising out of a distempered and foul stomach . For words , as consisting of Letters and syllables , are indifferent in their own nature ; they are made guilty , as they speak the temper of that breast from whence they flow . Index est Animi sermo , speech is the Character , the Stamp , the Image of the Mind ; and so may justly be punished for its bad message , as a guiltless Embassadour may be evil entreated , because his Errand distasted . In respect of the concurrence and mutual correspondence betwixt the heart and tongue , our thoughts are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , words of the mind . We read in the seventh of Saint Luke , Simon said within himself ; his thinking was speaking . Our thoughts indeed , for want of the tongues forming and articulating , are not audible to the ears of man ; yet God understands their Language , he hears what we think . In the twenty fifth verse of this Chapter , Jesus , knowing their thoughts , said unto them : He discerns the re●ellion of our imaginations , the intemperance of our affections ; and if they be not raz'd out of the book of his remembrances , by the grace of Repentance , he will judge them accordingly . So that we had need to call our idle thoughts to examination , as well as our idle words ; otherwise one day they will both be brought to tryal . Before the Lord , evil thoughts are as much sins as evil deeds ; as much perhaps , though not as great . Wherefore as Christ was wounded for our transgressions , and bruised for our iniquities : Isa. 53. so he was delivered 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even for our slips , as the Original expresseth it in the fourth to the Romans , and the last Verse .

This should make us tremble at Gods judgements due to our very trifling lapses , since for these also our Saviour shed his precious blood : we can be so favourable to our selves , as to think the desire onely to do a good work , though there want ability to do it , is as well accepted with God , as if it were done . And we must know too , that the contrary is as true ; the desire of any iniquity is as odious to the Omniscient Majesty , as the Act of Commission is . Wherefore Saint John , 1 Epist. chap. 3. vers. 15. makes hatred of the heart , murther before God . So that our conscience should be affrighted at each petty puny offence ; for one errour may multiply into many . Solon , as Plutack reports , reproving Thespis a Poet , for lying in his Play , Thespis answered , It was not material to do or say such things , considering all was but in sport . Yea , but reply'd Solon , if we commend lying in sport , we shall find it afterwards in good earnest . Christ , who is the Word , delights in our words when they are conformable to his will ; and therefore Satan , to cross him therein , makes the first open entrance into irregular courses upon trivial occasions , as idle words , which may serve to bring on , and usher in more outragious evils . For the unclean Spirit , having once insinuated and got entertainment in ou● hearts by these slight skirmishes , he wi●l easily introduce seven other Spirits , nay , a Legion , worse then himself . Let it then be our discretion and religion , to strangle and suppress ill motions in the womb so soon as conceived ; for if we suffer them to ripen into idle words , they may prove the shame and destruction of the Speaker . To make the account exact , every farthing must be expressed ; and so in the strict severity of Gods Justice , not onely our crying sins , but idle words , and vain thoughts , will be summed up , if they be not washed out by relenting tears . Whence 't is clear , that the arraigning our selves at the Bar of our own Conscience in this life , is the onely way to be acquitted hereafter through our surety , Christ Jesus . For God loves to behold his Justice prevented , by our accusing and condemning our selves , as being unwilling his last destructive sentence of execution , should be served upon our persons : yet take this Caution along also , If we call not our selves to account in this time of Truce , but leave God to do it at the general Audit of all flesh , Mercy is then out of date , there 's no more parleying , but utter defiance ; body and soul , both will be forfeited without any Reprieve from eternal death : which refers me to the circumstance of time , when this account is compleatly to be made , at the day of judgement .

That there shall be a general Judgment , is granted by the very Devils , who , in the eighth of Saint Matthew , are said to believe and tremble at the fearful expectation of it . The Knowledge whereof in the general is imparted to us here , that the Terror of the Lord might not overtake us like a violent storm , not to be prevented , because not foreseen . To this end the last judgement is sometimes decyphered by the name of a day , sometimes of a night . 'T is stil'd A night , to exci●e our vigilancy , or watchfulness in expectation of its coming , which is said to steal upon the world like a thief in the night . 'T is call'd A day , to make us blush in remembrance that our secret sins shall be disclosed , and the thoughts of our hearts revealed as clear as the Sun in his brightness shining at high noon . Again , this day of Judgement is said to be the last day : First , to demonstrate Gods fatherly Tenderness over his Elect ; many of them are yet unconverted and unborn , therefore his goodness staies till their number be accomplished . The Souls of them that lye under the Altar , Revelations the sixth , did cry , How long , Lord , holy and true ? dost thou not judge and avenge our blood on them which dwell on the earth ? And answer was there made , They should rest for a season , till their Brethren and Fellow-servants should be kill'd as they were . Our account is likewise posted off till the day of Judgment , to declare the bountifulness and patience of the Lord , which waits from year to year to see if at the last we will return to him in a true reconciliation . And here 's great inquisition of the certain time when the Judgement-day shall be . It 's common in every mouth , how the Jews had a prophesie that the world should continue six thousand years ; two thousand before the Law , two thousand under the Law , and two thousand under the Gospel . Aug. lib. 20. Civ . Dei , c. 17. Many of the Fathers conjectur'd it so to be , because it was created in six days ; strangely mistaking that phrase of Saint Peter , 2 Pet. 2. One day with the Lord is as a thousand years . Cypr. de Exhort Mart. c. 11. Lact. l. 7. Lactantius was peremptory , that the world could not continue above two hundred years in his age ; but it hath lasted those two hundred , and a thousand years besides ; which condemns his presumption .

In our time , a Cabalistical Calculator of our own Nation , hath concluded from the numeral Letters of Elohim , that the half year after one thousand six hundred fifty two , should be the undoubted stint and period of the worlds continuance , as you may finde it in the thirteenth Chapter of his Book , Dr. Alabaster , entituled , Ecce Sponsus venit : And so his bolt is shot vainly . In points of this nature , 't is good to take Saint Pauls rule , Sapere ad sobrietatem , to think soberly , Rom. 12. not above what we ought to think . Where the Holy Ghost in Scripture hath not a tongue to speak , we should have none to enquire ; for if we fail in matters which are subject to sense , and have their proper causes from our selves , what are we like to do in things which are far above the point of our Horizon ? The time and season of the Lords final appearance , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the last end of the termination of the world , and all things therein , the Father hath reserved in his own power ; and so it becomes not us to pry into the Ark of his secret counsel , but we must content our selves with things revealed . Therein we may read in legible Characters , that the end of our own particular lives draws nigh ; nay , 't is like a Cloud in the Zenith , imminent over our heads , at the very point to drop down .

Indeed , when I reflect on this iron age , wherein Pandora's boxes are open'd to infect man-kind , Satan is broke loose in glozing lying tongues , which nourish divisions from Dan to Beersheba : though I cannot say they are signes of Christs immediate present coming to judge the universal world ; yet they may presage , that the god of this world hath so puzzled the understanding of such as are seduced , that they cannot see how he projects that the particular private judgement of each soul at the day of death , may surprise them unawares to their utter ruine .

Concerning the Place where the world shall be judged , I cannot conceive how it should be , Aquin. as some have imagined , in the Valley of Jehosaphat , or on mount Olivet , whence Christ ascended , or any where else on the surface of the earth . For if you allow bodies distance and place , as they must be allowed , there 's no earthly place so large as to contain so many Myriads of people as shall appear in that day . But I suppose the Tribunal shall be erected in the Air , where every eye may see him , according to that of Saint Paul , 1 Thes. 4. We which remain shall be caught up also with them in the Clouds , to meet the Lord in the Air : and shall be ever with the Lord . There needs no question to be moved touching the Person by whom we shall be judged ; for all judgement is committed to the Son , in the fifth Chapter of Saint John . And he hath commanded us to preach to the people , that 't is He , who is ordained to be the Judge of the quick and dead , Act. 10. The title to this judgement belong'd to him as the Son of God ; judgement being the indelible Character of the God-head : The power of actual execution is in him as the Son of Man ; none but Christ in the flesh can instrumentally execute it . The whole Trinity , Aquin. part 2. ● . ●9 ad jus supplem . ad 〈◊〉 part In conclus . saith the Schoolman , may be said to judge by equal right of Authority ; but to the Son is delivered by a peculiar propriety the promulgation of the final sentence , in regard he hath taken our nature upon him , whereby all man-kind may see the Judge by whom they are to be doom'd . So that Christs coming in the Clouds , cannot chuse but be a terrour to the impenitent and obdurate sinners : they shall see him gloriously appear in that very flesh which they dishonourably pierc'd and crucifi'd by a continual progress in their Crimes . But it shall be a jubile and endless joy to the faithful , who shall behold him their Judge , who was their Advocate and Surety , who will quit all their scores , and free them from eternal death .

Wherefore seeing ye look for such things , 2 Ep. c. 3. be diligent , as Saint Peter exhorts , that ye may be found of him in peace , without spot , and blameless . And since our vain words are registred in the Volume of Gods Book , and are like to be urged against us before no less an Assembly then the whole world ; it behoves to take heed to our tongues , that they hale not down Gods Vengeance by execrable Oaths , which to our shame and grief do dayly sound in our streets as loud and terrible as thunderclaps . Let the long-suffering of God win us to renounce whatsoever hath affinity with the least sin ; remembring that if we abuse the riches of Gods mercy unto wantonness , we do but treasure up wrath against the day of wrath . For on that day , the terrible day of the Lord , the day of judgment , he will no more knock at the door of our hearts in a gentle wooing voice , but will stretch forth his mighty Arm to give the deadly stroke , the stroke of everlasting horror both to soul and body . From which the Father of Mercy shield us , through Jesus Christ our Lord and Saviour . Amen .

St. John 19. verse 27.

Then said he to the Disciple , Behold thy Mother . And from that hour that Disciple took her to his own home .

GIve me leave to signifie in all meekness , you are not to expect London-measure , extended prolixity ; I ever minded the strength , not length of matter ; my endeavours tending to speak much in little , not little in much : My discourse , I doubt not , will prove seasonable on this Anniversary Meeting , although I have not chosen , according to my wont , an Argument consonant and sutable to the day . The ancient Rubrick of the Church , makes the whole business of this day to be of John the Baptist : I follow not that direction now , to prevent misprision of captious times , and because I hold this Text more useful for your Audience , which treats not of John the Baptist , but of John the Evangelist ; it was he to whom Christ said , Behold thy Mother ; and he was the Disciple , who from that hour took her to his own home .

To dispel and clear some mists hovering about the Text , which otherwise may cloud and darken your understanding , consider that our Saviour was now in extremity of pain and torment on the Cross ; the whole outward man was battered , and every part besieged with a distinct death ; he felt his Fathers Arrows sticking in his holy sides , drinking up his innocent blood for our transgressions ; yet when in the midst of his Agony , he saw his dear Mother and beloved Disciple standing near the Cross , as one regardless of the Gall and Bitterness of his own sufferings , of the pricking anguish in his hands and feet by the Nails , in a sympathy his heart yearns and commiserates his Mothers misery , whose soul was now pierced with the sword of Sorrow . His Zeal had a smart sense of the wants she might be exposed to after his decease ; and therefore casting a loving glance on the Virgin and Disciple , he saith to his Mother , Behold thy Son , verse 26. and here to the Disciple , Behold thy Mother . Now we are not to fasten on the Rind and Bark of the Letter ; the words are to be understood in a sound sense , and cum grano salis . It cannot be conceived the blessed Virgin , blessed among women , blessed above women , should have John for the natural issue of her womb : St. Matthew , chap. 4. doth catechise us , that John was the Son of Zebedeus ; but by these endearing appellations of Son and Mother , our Saviour signifies his meaning was , that Disciple should as much set by her , have her in as high estimation , as if from her bowels he came breathing into the world .

Few have so learned Christ : The world abounds with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , unnatural Imps , who either support not at all the weakness of their needy Parents ; or , if they have a touch of remorse , their aid is after such a penurious scant manner , that as the Orator says of the poor prisoners pittances , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is not sufficient to keep them alive , and yet will not suffer them to dye . Excellent persons to make Scribes and Pharisees of ! They taught the people to answer their indigent impotent Parents craving help in their necessity , by saying , 'T is Corban , Mar. 7.11 . ( i. ) they had already distributed to pious and charitable uses , and so had done enough ; stood discharg'd before God ; no further thing to be required at their hands ; leaving them from whom they received their lives , to starve and perish . But Christ tell'd them there , in stead of Gods Commandments , they taught their own traditions . The Ethnicks will rise up in Judgment against such flint-hearted wretches . Valerius Maximus hath set down a remarkable story of a Daughter , who visiting her Father in Prison , condemned there to dye by Famine , prolong'd his life by fostering him with the Milk of her breasts ; which being discovered to the Magistrate , the Result was an applause of the Daughter , and a release of the Father . Sordid-spirited , close-fisted miscreants , are to be sent to the Beasts of the Field , and Fowls of the Air , to learn Wisdom , as Job speaks , chap. 12. vers. 7. The Stork in her youth , cherisheth the old days of her Parents . It is the odious Generation of Vipers , which gnaw out the bellies of their Dams , seeking their own lives with the Dams death . Gen. ● . 46.47 . Joseph is a memorable pattern of filial observance . He in a time of dearth sent for his aged Father , gave for his convoy Waggons , and all provisions necessary for his Voyage ; and being arrived in Egypt , seated him in the fruitfulest part of the Land .

In the twelfth verse of the forty seventh Chapter , he nourished his Father , so we render it ; but our Translation comes short of the force and strength in the Original , he nurs'd his Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lechem Lepi hataph . Ad os parvuli , or in os parvnli panem vel cibum ingerendo ; which Mr. Calvin saies some expound that he sed his Father , being unable to feed himself , by putting the meat into his mouth , after the usage of a Child . The interlineary Bible hath it in the Margin , quemadmodum parvulus alitur ; and from thence 't is in our English Marginal Note , nourished according to the little ones . Bellarmine , in his Opuscula , I hope you will not start at the words of an Adversary , where they have a tendency to inflame true devotion , brings in Christ thus speaking of his holy Mother : I took but one life , my humane life , of my Virgin Mother ; yet for that one , I gave to her three lives : I gave to her a humane life , when together with the Father and the holy Spirit , I created her : For he made all things , and without him was made nothing that was made , John 1.3 . I gave her the life of grace , in that I quickn'd and regenerated her with my Spirit . I gave to her also the life of glory , in that I dyed for her , to the intent she might not perish , but have life eternal . I carefully provided for her in my life and death . What a spur should this be to the naturalness of our love ? 2 Cor. 8.8 . How should it summon all our parts to help our Parents , as we be able , if necessity require ? Though we strive to do the utmost we can do , and what we cannot do , we shall never requite the expence , the molestation , the homely offices they have sustained in our minority , nurture and education . It seems Saint John was of this perswasion ; for so soon as Christ bid him to behold the Virgin as his Mother , that engaging title wrought so upon him , that like a regardful Son , forthwith he obeys the charge , and from that hour took her to his own home .

[ From that hour . ]

A right Disciple and Follower of Christ , is upon the wing for holy duties , prepared every hour ; yea , on a suddain , with Samuel , 1 Sam. chap. 3. vers. 4. he answers at the first Call . When God enjoyned Abraham to offer up his onely Son Isaac for a burnt offering , upon one of the Mountains , which he would shew , he doth not deliberate and examine circumstances , how this could stand with the promise , That in Isaac all the Nations of the earth should be blessed ; but the Text saith , Abraham rose early , he would not put it off till noon , to perform that strange astonishing Sacrifice , Gen. 22.3 . When Christ call'd on Zacheus in the Sycamore-Tree , to come down , and to prepare for his entertainment at his own home ; Saint Luke records it in the nineteenth chapter , and the sixth verse , that he made haste , receiving him not repiningly , but joyfully . Peter and Andrew upon Christs first call , left their Nets , and immediately followed him , Mat. 4. Whatsoever thou takest in hand , instanter operare , Eccles. 9.10 . straightway , quickly , instantly do it with all thy power and might ; for true Devotion is of a sprightly readiness , lest its inward fervency or zeal , by delay , wax cold and neglectful . Had the Apostle made a demur , consulted with flesh and blood , the worldling would have rounded him in the ear , that this was a Legacy utterly to be rejected . Indeed , a gift of gain both hands may be open to receive , but the bequeathing a necessitous mother to your maintaining , is a business of another nature ; 't is a hard province , and who will undertake it to his certain loss ? Must you of all others be commended into this charge and trouble ? Such would have been the Plea of a carnal churlish Nabal . But Eagle-eyed John viewed these sublunary respects as things below him . His Devotion flies upward , looks stedfastly on the Son of Righteousness , considers he cannot do too much for such a Master , who before the rest , own'd him for the best beloved Disciple ; and to signifie the confidence he reposed in him above all others , would trust none with the care of his Mother , but him alone . And so out of a thankful mind , even presently takes her to his custody ; and that not for the date or term of set years by covenant , but freely , so long as she lived ; which , if you will give credence to Nicephorus and Rome's Legend , was the space of eleven or twelve years from that hour of Christs death .

This religious fact , and continued fidelity of John , should rouze all Trustees , to whom is appointed the disposing of the substance of the dead , to be constantly honest , and faithful in their trust . The neglect whereof hath cool'd the Zeal of many enclined to liberality , causing them to withdraw the Oyl from their shining and burning Lamps ; it being voyc'd to be a common fault , an accustom'd manner to pervert and subvert the Testators sense and meaning , whereby some design'd for Executors , are reproachfully branded for Executioners of Wills . I profess in all sincerity , I never heard this renowned City tainted with such a guilt , but that you are strictly tender of the Wills , and of what is put into your hands to be kept for others ; so that whatsoever is laid up in your publick Chamber for pious uses , is secure and safe , fastened like a nail in a sure place , Isai. 22.23 . as the Prophet phraseth it . You have given a good example , but 't is copyed out byfew . Sure this barbarous inhumanity towards the defunct , was unknown in the primitive times : Saint Paul is positive in the third Chapter to the Galatians , vers. 15. that though it be a mans Testament , yet if it be confirmed , none doth abrogate it , or add any thing to it . Read the thirty fifth Chapter of Jeremiah , and mark how God rewarded the Rechabites for their obedience to their Fathers will . I set , so speaks the Prophet , before the children of Rechab , bottles full of Wine , and said to them , Drink Wine . But they said , We will not drink wine : for Jonadab our father commanded us , saying , You shall drink no Wine , you nor your Sons for ever . Which they observed , onely because it was the will of their deceased Father . Therefore thus saith the Lord of hosts , the God of Israel , Jonadab the Son of Rechab shall not want a man to stand before me , ( i. ) to be in my favour , for ever , verse ult. Labour then to keep a good Conscience , to deal justy and uprightly before God our heavenly Father , and before men in all concernments impos'd upon us , and undertaken by us . 1 Thes. 4.6 . What saith the Apostle ? Let no man go beyond and defraud his Brother in any matter . With what horror at the day of the Resurrection shall the Child meet his Father , the Wife her Husband , one Brother and Friend another , if they have falsified the trust deposited in them ? Suppose thou hast no outward Relations committed to thy charge , yet thou hast an inward man , thy Soul , to be attended and carefully look'd to . If thou dost not cherish that spark of Eternity , if thou starve that particle of Divinity , the Lover of Souls will urge it as done to his own Image . Here a question is moved , why Saint John leaves his own name unmentioned . In the beginning of this verse , it is not , Then he said to ME , Behold thy Mother , but to the Disciple whom he loved ; and in the subsequent words he saith not , I took her , but that Disciple took her to his own home . 'T is conceived he omitted his Name , that his Modesty might check and curb affectation of vain glory .

Never was there more need that a Copy hereof should be drawn forth at length , then in these days . We fast , we pray ; there 's a great deal of preaching , hearing , making a formal glittering shew of godliness in external worship ; but where 's the power of it ? Let none as a false brother misinterpret , and so misrelate me , as if I oppose devout praying , and frequent preaching . For I should joy to see the earth full of the Knowledge of the Lord , as the waters cover the Sea , according to the prophesie , Isai. 11.9 , that all the people be taught of the Lord , Isai. 54.13 . yet let me put you in remembrance , Saint James advice is , Jam. 1.22 . Be ye doers of the word , and not hearers onely , deceiving your selves . As if he had thus enlarged himself : Your hands must be open to do , B. A. in Locum . as well as your ears to hear ; doing the word must be preserved as well as the hearing it ; conscience of practise is to be joyned with curiosity of knowledge ; for bare hearing is an illusion , a cozening your selves . I add ; 't is no better then a thirst after a vulgar esteem , to get a Name , to be counted 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not onely some body , but some great one in religion . Augustus was very ambitious of preserving a Name ; for he gave commission to the Pretors of Rome , not to suffer his Name Obsole fieri , to be worn out of use : he would have it kept up in grace and dignity . But what speak I of a magnificent Emperor ? So great is the foolish and inconsiderate desire of Fame , that scarce a Church can be whited and adorned with two or three painted Fringes , but Parietes Medius Fidius , the walls forsooth must proclaim the Names of those small Officers in whose Wardenship 't was so beautifi'd ; and yet all this while they were free on others cost , the stock of the Parish . To them , in another sense , may be apply'd that in 1 Cor. 4.7 . That which thou boastest of is none of thy own : and if thou didst receive it , why didst thou glory ? But seek not your own applause when you do any good . Rom. 12.8 . He that gives , Rom 2. vers. last . let him do it with simplicity . Be sincere , that your praise may not be of man , but of God . Saint John , without blowing a Trumpet , took Christs Virgin-Mother to his own home ; which makes it evident she was a poor woman .

One might have thought that blessed Mary , Christs Mother , born of the blood Royal , for she was naturally descended out of Davids Loyns , should not be constrained to live by the Alms and Cost of a Disciple : That Joseph , her betrothed Husband , right heir to the Crown of Judah , should not be brought so low , as to be fain to labour for his living . Who sees not how applyable this Story is ? But the wheel is turn'd , and who am I should take it in hand again ? It stands with our humility and obedience , to keep the same motion with the lesser under-wheels , as the great upper Master-wheel of the whole Universe shall move us . If the Divine Providence , which ordereth all things , will hae me or thee , which whilome sate at the upper end , to come down , and sit lower , let 's not expostulate , but quietly humble our selves under the mighty hand of God , and in a pious resolution , say as David in a great extremity said , 2 Sam. 15. Behold , here we are , let the Lord do to us as seemeth good in his own eyes . If Royal Extractions become levell'd with Joseph and Mary , in such an exinanition , I trust , without offence , I may wish they may with them possess their Souls in patience , and account the defalcations medicinal Diminutions . For since they are become sensible that a little contents nature , they may the better endute the want of magnificent abundance . As for the accumulation of worldly accoutrements , they serve onely for pomp and state , which infer more cark , and care , and disturbing fear . Therefore , in the heaviness of dereliction , cast thy burden upon the Lord , who many times is most neer us , when he seems to stand farthest off ; as loving to shew his mercy in our misery , his power in our weakness . The Lords Mother here stood under , or neer the Cross , destitute of all outward help ; but there was a Disciple standing by , pre-ordained to sustain her , who from that hour took her to his own home .

[ To his own home . ]

And now after all this travail and pains , I am informed my labour is lost , having framed a Castle in the Air , without any Foundation on the Earth . For in the Original 't is simply and barely put down , He took her to his own : The bold English , who use to speak out , have in their Translation superadded house and home . The ground of this Variance is a strange long mistake of Peter's words , Mat. 19.27 . because there Peter , as Prolocutor for the rest , said to Christ , We have forsaken all , and followed thee ; many of the Fathers ( to whom God was not pleased to reveale all Circumstances ) have translated the Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from its proper to an improper signification . They will not have it so understood , as if John took her to his own possession , ( for by their verdict he was one of those who utterly forsook all for Christs sake ) but that he took her to his own care , to help her the best he could out of the contributions of the faithful .

The Romanists , who lye at the lurch by too much subtilty , to make plain things obscure , when it conduceth to their own interest , cry up this ancient interpretation as Catholique , and the contrary as Heretical ; thereby intending , from the Apostles practise , to exalt the supererogating Vow of voluntary poverty . The Anabaptists , from hence , condemn propriety of Goods , as inconsistent with , or opposite to the Gospel . So that it may seem I have undertaken a difficult province , to justifie our Church in rendering Saint John's taking the Virgin Mother to his own habitation .

But I doubt not to demonstrate to each discerning Spirit , that after their call to the Apostleship , John , with the rest , had a propriety in their Houses , Moveables , Tenures , personal and real Estates . For though 't is recorded they left all , yet 't was in a qualified sense ; they left not all simply and wholly , but so far , and so long , as they might be impediments to their Commission of propagating Faith in Christ , or preaching the Gospel , and no otherwise . They could at their pleasure return to the possession and use of what was theirs . This is confirmed , Mark 1.29 . when they were come out of the Synagogue , Jesus entered into the house of Simon , with Andrew , James and John ; where , after their desertion of all , 't is still Simons house . So Matthew 4.14 . he came into Peters house . The better to declare his Vindication , or challenging it for his own , he entertain'd Christ and his fellow Disciples , with a banquet therein : So much is collected from verse 31. which testifies that his Mother-in-law , newly by him recovered from a Fever , ministred to them . After this , as a wealthy Citizen of Capernaum , he paid Tribute-Money , Mat. 17.27 . And which proves they mean'd no absolute perpetual abnegation , abjuration , or renouncing of their temporalties , but onely a willing sequestration from them , during their Labours and Employments abroad for the gathering of the Saints , the enlarging the borders of the Church ; Peter , Joh. 21. after Christs Resurrection , is named to have used the Ship and Nets as his peculiar . Matthew , after his calling from the Receipt of Custome , made Christ a great Feast in his own house , Mat. 9.11 . Mark 2.14 . Now this Evangelist John's Fortunes were greater then his fellow Fishers ; it being observed , Mark 1.20 . that he had Mercenary Servants in the Ship to attend his Father Zebedee , when , on Christs summons , he left them to wait on him . Were it not then a weak Collection , that he , of all the rest , should sacrifice to the Goddess 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , devoting himself to scandalous wilful beggery , when it cannot well be conceived how he should receive and accommodate holy Mary without an abiding place , and some constant Revenue ? Who sees not what a derogation it would have been to the Son of God , yea , to any of his faithful Servants , to dedicate the charge of a tender Mother to an errant needy Vagrant of small value , and little worth ? This indeed had been a goodly providing for the Mother of Him , who was God!

Cardinal Baronius , of no small account in the Romish Hierarchy , foreseeing such a scandal , cites the Ancients asserting John to have held his house seated on the hill of Sion , and that for the nobleness of his descent , he was in great favour with Caiaphas the high Priest , to whom he made sale of his Territories in Galilee . The best Criticks declare that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Greek , signifie the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which always implies reality of Substance ; El Betho . and with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Hebrew , that is , into his own House , and so consequently confirms John's taking her to a habitation of his own . Grotius in Locum .

Neither can there any thing in Scripture be found , which on just cause may be judg'd to contradict the truth hereof . First , the Apostles do not relate they left all , by their example to teach us to vow mendicity , to embrace penury as a state of perfection . If it had heen so , Saint Paul , 1 Thes. 4.11 , 12. verses , would not command us to work with our hands , that we may have lack of nothing : yea , if that were good Doctrine , how comes it to pass , 1 Cor. 16.2 . he wills every one to lay by him in store , for the ministring to the Saints , as God had prospered him ?

If we may store up , and please God too , we need not to disclaim our proper Goods , but rather to preserve the materials of Charity , that the Lord may be glorified through the liberal distributions of such who are enriched in every thing to all bountifulness , 2 Cor. 9.11 . Whence I conceive that a godly wise man may desire always to have all sufficiency in all things , Vers. 8. Vers. 12. as they are subservient , necessary means to undertake great matters of Religion , and to make him abound to every good work , which causeth , through him , thanksgiving to the Lord .

There being certain Vertues not practiseable by the poor , as this was of John's supporting the distressed Virgin ; why doth the Apostle say , Phil. 4.12 . I know how to want , and how to abound ? But to instruct , if it please God to exercise his patience with suffering want , he was ready to serve him in all obedience ; but if it seem'd meet to his divine Wisdom to furnish him with abundance , he knew how to use it to the Glory of God with thankfulness .

Besides , the Authour and Finisher of our Faith , who came into the world , that we , through his poverty , might be made rich , 2 Cor. 8.9 . did not lead so base and sordid a life , as some pretend , but had a competency of needful provisions . For in John 13. we read it was Judas Office to keep the Bag , and disburse his Cash . The Disciple Philip , John 6. makes a demand of two hundred pence , as it were out of his Stock . In the second of John , his Disciples were sent to buy meat out of his own purse ; to which end , the Disciples thought in the thirteenth of John , verse twenty nine , that Christ bid Judas to buy those necessaries they had use of against a festival day . They talk'd , Mat. 28. of selling the pretious Oyntment . All which are as Clouds of Witnesses , that the Primitive times did not hold a voluntary dereliction of worldly wealth , a state of greater perfection then others , as the Church of Rome imposeth on the World , to magnifie the beggery of Capuchins , Hermits , and Anchorets .

Secondly , 't is against all reason , that the Apostles relinquished all on this respect , that 't is unlawful to retain any thing as our own peculiar . For God hath not created man to inherit the earth in common . 'T is registred , Deut. 32.8 . the most High divided the Nations their inheritance , he hath separated the Sons of Adam . And having commanded the Land of Canaan to be divided , he gave in charge that the inheritances allotted , should not be alienated from one Tribe to another : so that several and distinct possessions are Gods Ordinance . When the Children of Israel were come into the Land of Canaan , every Tribe had his possession allotted by Joshua . The tenth Commandment forbidding us to covet any thing that is our Neighbours , implies our Neighbour to have Goods peculiar to himself .

Again , if such as be rich had no right in their riches more then others , the Apostle would have so instructed them , and wish'd them to renounce their wealth : but his Counsel is , that they be not high-minded , that they do not trust in uncertain riches , but in the living God , 1 Tim. 6. It is not enjoying of our worldly Treasure , but our setting our hearts on it , the inordinate love thereof , to the hinderance of our service towards God , which we are utterly to forsake . If the holding of Estates in private , had displeased the Almighty , then when Zacheus , upon his receiving Christ into his house , said , Behold , Lord , half of my goods I give to the poor ; Christ would have rebuked him for his possessions ; but his answer was , Luk. 19. This day is Salvation come to this House . We read of others in the New Testament , who were full of goods ; as Joseph of Arimathea , the Eunuch , Lydia , Tabitha , the women which followed Christ out of Galilee , Act. 21. Yet there 's not any reprehension of them , or condemning any propriety they enjoy'd . This Anabaptistical community , was an Opinion taught by Plato in his time . Afterwards the Hereticks call'd Apostolici , were of the same mind , because 't is written , Act. 2. they had all things common . But they did not consider the community then was a necessary policy , being dayly in danger by tyranny , to have all seiz'd and taken away violently . Besides , 't was not enforc'd by any Law , but they voluntarily tendered what they had ; which caused Peter to answer Ananias , Act. 5. While it remained , was it not thy own ? That which was sold and made common , was not disposed as every one pleased , but distributed according to their several necessities . Moreover , if no single person hath any right to his Goods , what needed Naboth to keep such ado about his Vineyard ? It was not Ahab , but Naboth , that on this account was in jurious , by usurping to himself what was not confirmed to him by a rightful Title . The eighth Commandment will be thought superfluous : Can we be said to steal that which I may as justly call mine , as thou thine ? If propriety be not established , Alms-deeds will be useless , Family provisions needless , forrein Merchandizing quite neglected . None will expose themselves to the horrors of the depth , the insolencies and violencies on the Land , if He , who scarce steps out of his own Horizon , hath as much interest , and that without any charge , as the Adventurer , who plowing up the Furrows of the Ocean , imports the advantage and gain . Hence will follow the decay of Commonwealths ; for no Nation hath a full subsistency of it self ; all lend mutual strength and help to each other , whereby they are supported and held up in a flourishing state .

To draw to an Application , which is the quickning , as it were , the life and soul of every Sermon . To speak strictly , the propriety of earthly things is God's alone , Psal. 24.1 . The earth is the Lords , and the fulness thereof . The silver is mine , and the gold is mine , Hag. 2.9 . saith the Lord of Hosts .

He that hath transferred the right thereof on thee , expects , in the managing and usage , thou dost communicate to the necessities of the Saints . If thou niggardly lock up that which is more then thou needst , thou dost injure Gods poor ones , who need more then they have . Should you say , If such a commanding Object of Charity were presented to you as Christs distressed Mother , you would readily sacrifice your Estate to sustain her ? Behold , Christ in the 12 of Saint Matthew , vers. 50. calls all those who do the will of his heavenly Father , his Mother , Brothers and Sisters : disperse out of your private store to raise a stock for relief of their wants ; and with John , you have expressed an operative effectual regard of Christs Mother .

Tenacious Misers may pretend what they will ; though we extol not good works so high as to make them to be the price of heaven , yet they are not to be reckoned so low , as if they availed nothing towards it . For we are Gods workmanship , created unto good works , which he hath prepared that we should walk in them , Ephes. 2.9 , 10. Yea , to be cold in doing good , is to srustrate the end of our Redemption . Tit. 2.14 Christ , . saith Saint Paul , gave himself to redeem us from all iniquity , and to purifie to himself a peculiar people , zealous of good works .

The rightly ordained Orthodox Ministers of the Church of England , do preach and print , that good works , in the concernments of Salvation , are necessary quoad praesentiam , non quoad efficientiam : Though God in the Act of Justification , eye them not as if they had an influence or efficacy to justifie us ; yet he beholds them as Concomitants and evidences of that Faith through which we are freely sav'd by grace . They are constant Attendants of true Faith , as Maydes of Honour are of their right Queen . Vp then , and be doing , and the Lord will be with you : make your Lamps to burn bright with the Oyl of Chariry . For pure religion and undefiled , is to visit the fatherless and widow , and to keep our selves unspotted of the world , James 1. To do good forget not : for with such sacrifices God is well pleased , Heb. 13.16 . So well pleased , that whatsoever ye do to one of these , he takes it done to himself , Mat. 25.45 . And therefore will return it with good measure , pressed down , shaken together , and running over , Luk. 6.38 . Let this Festival meeting be like to those in the Primitive times , which were called in the Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because in those Christian Love-feasts they distributed out of their fulness to the relief of their necessitous Fellow-members . In Exod. 23.15 . God will have none of his people in keeping of their Feasts to appear empty before him ; something must be offered , and that from a willing heart , Exod. 35.5 . Gifts which are extorted , and come grudgingly , Seneca rightly calls Lapidosa beneficia , being as irksome in receiving , as bread given with greet in it , is in the eating . 'T is the chearful Giver God loves , 2 Cor. 9.7 . The Land is full of Objects of Charity : you can scarce go up and down the streets , but you may hear many complaining they have been wounded by extravagant Thieves , stript of their Livelyhood , and left to the wide world to sink or swim . So that there 's need of many pitiful Samaritans to bind up their wounds , to pour Oyl into their sores , to resent their miseries , not with the tongue-deep , empty ceremonies , Jam. 2. Depart in peace , be ye warmed , be ye full ; but in doing good for them by hand and purse . For who stops his ears to their cries , he also shall cry himself and not be heard , Prov. 21.13 . Dives , in his life time , regarded not Lazarus plaints , and Christ gives no ear to his howlings in hell . But especially let the bowels of your compassion be stirred within you , your hands open'd wide towards the Lords Embassadours , the Disposers of his secrets , who in many places are under great suffering of much want . My Blood was ready to curdle , my Heart to bleed , Dr. Dramball , B. Berry . when a Right Reverend Overseer of Christs Flock , a learned Champion of the Truth , published in print not long ago , he was forc'd to take care for his back and belly , when he should be studying the good of Souls . To come home to you : I deny not , but that this Metropolis , wherein you have improved your Estates , ought to partake of some signal token of your respect to it ; yet the instinct , the Impression of Nature , will prompt you to advance the welfare of the Country of your Nativity : there your Charity should stream forth in a full source , and extend it self according to the measure of the line of your proportions . The County is of no large extent and circuit ; 2 Cor. 10.13 . yet 't is greatn'd , in that it hath been the Womb of honourable Extractions . Thence descended the illustrious Cliffords , Cecills , Scudamores , the very ancient Family of Croft's Knights , with others of eminent gentry . Camden .

And , which accumulates its Renown , thence that famous Bradwardine , Arch-Bishop of Canterbury , had his Origine and Name ; who , in that age wherein he lived , for his deep learning and variety of knowledge , was stiled , The Profound Doctor . So excellently learned judicious Mr. Cambden expresseth it in his Britannia . Touching the said City of the Shire , may it not be said of it , as Lot did of Zoar , Gen. 19.20 . It is not a little one ? Yet that little one is highly magnified abroad for its prowess ; it exceeds many great ones in number of well-endowed Hospitals , Monuments of Bounty and Liberality . Do not degenerate from your Predecessors , who lived before you ; be as vertuous and nobly minded as they were ; honour the Lord with your Substance , as far as you are able , remembering he that soweth liberally , shall reap liberally , 2 Cor. 9.6 . Fill the bellies of them , who are ready to starve ; clothe such who stand shivering for want of rayment ; apprentise ingenious Children who want supplies to be put to Trades ; and be assured , all your love will be requited and returned sevenfold into your own bosomes . He that giveth to the poor , Prov. 19.17 . lendeth to the Lord ; and if so , be not weary of giving , and well-doing ; never was any one a loser by his God .

Now the Eternal , Invisible , onely wise GOD , who doth all things accoridng to the Counsel of his own Will , give us Grace to be Charitable to our own Souls , by distributing out of our store to the want of others ; that neither the Moat , nor the Rust , nor the Canker of our Mammon , may endite us of unfruitful engrossing the Lords Talents to Self-interest .

We beseech him to enable us with contentfulness in all Estates , with cheerfulness in tribulations , with confidence in his saving help , though he should slay us ; that so when we are to leave our earthly home , we may be taken into his Coelestial Habitations , where with blessed Mary , devout John , and with all Gods Elect people , we shall worship and enjoy his beatifying Presence in eternal holiness and happiness : which God grant us through Jesus Christ our Lord . Amen .