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 [Page 2]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 [Page 3]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 [Page 4]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 [Page 5]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, [Page 6]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. 'tis the [Page 7]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 'tis 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 [Page 8]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 [Page 9]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, [Page 10]Luk. 3.11. When the Publicans ask the fame, 'tis, 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. 'Tis 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 [Page 11]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 [Page 12]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 vve 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 vvorldliness. When vve come thither, vve 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 [Page 13]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 vvell. 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 vvill not bow, that their feet may come along. Sometimes a foot is in by practise; but while they keep their heads alost, and gaze on the mysteries of the structure, they get a knock on the head, and fall back to the vvorld.

Concerning abdication, or contempt of the vvorld, 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. 'tis harder for him then for a Camel to go through the eye of a needle. On the contrary, [Page 14]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, vvith a vvandring 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 [Page 15]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 vvell of our vvill, as of our understanding; yea in the Scripture 'tis 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, vvhether 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 vvas the best question could be asked; yet little available, because the answer vvas 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; [Page 16]vvherefore our Saviour puts the man to the Test, whether he loved God best of all, by a proposal of forgoing that, vvhich vvas dearest to him; vvhereunto 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 vvill 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 vvhat 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 [Page 17]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.

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 [Page 19]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. 'Tis 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: 'Tis 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 vvork cut of ordinary course, though of less power, more takes our gazing wonder, because less obvious. Ignorance mixt vvith some parcel of know­ledg, is the Mother of Wonder.

Howsoever, vve are rightly taught hereby to magnifie God in all his works, vvhich vve 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 [Page 20]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 vvine out of vvater; yea, and vvater out of the rock. All the vvit 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 vvater into blood, so can murtherers, and the destroyers of mankind, they can turn vvhole Rivers; but to con­vert vvater into vvine, and make it fit for the use of man, this is the vvork of him that turns vvine Sacramentally into his own blood. God by turning and returning of vva­ter into vvine, and vvine 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 vve in using it decently.

The quantity of vvater here changed by computation of the firkins vvhich the 6 pots held, vvas 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 [Page 21] 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 vvord all things were made, and by his vvord alone he could have soon converted, or confounded the vvhole world. Nevertheless such as He vvas, he sought to raise faith, and vvin 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 vveakness 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 vvorks, as well as by rigour of vvords; not so to load the back vvith 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 vvhose son he vvas by his work, a work far exceeding the skill of Carpentry, not forming the vessel, but inriching it vvith liquor; his Father makes the vine, and he therefore the wine, vvhich issues from the vine.

If you would demonstrate your selves to be children of your heavenly Father, imitate [Page 22]his vvorks, 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 vvas in­deed; but this was the first outward Mira­cle, which he vvrought Extrase, without, upon other Creatures. That the word was made flesh, vvas 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, vvhich 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 vvhy 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 [Page 23]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 vve may find in the next turn the form of the body to be vvonderfully chang'd, the dumb in a spi­ritual sense vvill be inabled to speak, the deaf to hear, the blind to see, and the lame to vvalk. Then at last vve may attain to the greatest change of the soul, by renewing the Image of Christ, by proceeding from igno­rance [Page 24]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 [Page 25]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 [Page 26]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 [Page 27]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 [Page 28] 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 [Page 29]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; 'tis 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 [Page 30]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 [Page 31]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: Ʋnless 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 Sea­coast [Page 32]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 vvith 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 vvith 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 vve can, and second good words vvith 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, vvhen his life comments upon his Doctrine, and makes a visible repetition at home of vvhat he delivered in the Church. Likewise vvorks are honest Laymens Sermons, they preach vvith 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 [Page 33]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; vvhither God of his mercy bring us, through Jesus Christ our Lord. Amen.

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 [Page 35]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 [Page 36] 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 INI­QƲITY, 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 [Page 37]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 'tis the task, the scope, the whole business of a Christian: we cannot well live vvithout 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, vvhen 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, vvhich 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 'tis the me­thod [Page 38]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 vvas, 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, vvho ratifies the Laws validity, can soften, and take off, [Page 39]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 [Page 40]those tents of Kedar. If it were possible he could break off that accursed league, his chains vvould be dissolved, and himself Fixed into a Saint. It is well observed how our Saviour was contented to descend according to the flesh, as vvell of Rahab a Harlot, Ta­mar an incestuous person, as of the holy Patriarks; that vvhere sin did abound, grace might overflow. This one instance, Mary Magdalene, may serve for all, vvhose many and manifold sins were quite forgiven.

Touching the person of this sinner, she vvas 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 vvhich means she became not beset only, but possessed vvith 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 [Page 41]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: [Page 42]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 'tis set down, that abundance of Love in the greatest debtor, proceeded as an effect of the greater sum forgiven by the Creditor. The [Page 43]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 'tis 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 [Page 44]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 [Page 45]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 [Page 46]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, vvhich before her Conversion vvas the Fountain of mischief, returns her now a Medicine; and her eye, vvhich let in vanity, lets it out again, by making her Tears as it vvere, a second Font, vvherein she vvas 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 vvas his feet vvhich guided her in the vvay 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 [Page 47]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 [Page 48] 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 Aposte, 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 [Page 49]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 'tis 3 Coloss. and their stubborn­ness, 1 Sam. 15. are the main mischievous [Page 50] 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 [Page 51]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 MƲCH.

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 East­gate in Ezekials Temple, was ever shut, Ezek. 44.2. be­cause God went once thorough it: so her [Page 52]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 [Page 53]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.

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.

In which Proposition, we may consider [Page 55]how the persons are qualified, and vvho 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 vvhole 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.

'Tis too evident: 2 Pet. 3.6. Saint Peter hath rightly observed, That some wrested his brother Pauls doctrine to their own damnation: for because 'tis 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 vvithout sinning; in [Page 56]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 'tis 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, [Page 57]we prune the heart, See Coloss. 2.18. where rotten desires are conceived; or, as in my Text, we crucifie the flesh, (i. e.) vve 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, vvithout Truce or Cessation. For the Spirit is in such a direct Opposition to the Flesh, Rom. 8.13. that 'tis 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 vvhat a perverse Consideration vvere 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 vvith 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. vvhich 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 [Page 58]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, vvhich hath so scattered its poyson through the soul, that the powers, vvhich 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 [Page 59]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 [Page 60]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 VVine 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 [Page 61]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 vvill 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 vve expect a better reward for the [Page 62] 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, vvho are in peace vvith his Enemies, vvhich so oft as vve fondly pamper, vve endeavour to re­new the bitterness of his passion, and put him to a second shame. As there's no true friendship among the vvicked; so to live friendly vvith vvickedness, is not love, but conspiracy. A strange conspiracy, vvherein 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 vvhen 'tis born, is deadly. The simple Commission, may be a vvork of infirmity; but not to chastise it severely, is vvilfully to maintain it.

The second Congruity between mortify­ing and crucifying, is this: The Cross vvas a lingring punishment, vvhich 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, vvherein sin expires not vvith one breath, nor is the benefit of sanctification heaped on us all together? Sin is not so vveak an Inmate, as to be thrust out of doors [Page 63]vvith ease; it both crept into us, and vvill depart vvith 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. VVhat 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 vveak ability of his Instruments, and to perform vvhat they can, not vvhat 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 vvill appear far more grateful, by how much it vvas purchased at a dearer rate.

The last Similitude betwixt our mortifica­tion and crucifying, is, That as in crucify­ing no part escaped suffering, so vve must suffer no sin to escape crucifying. God, who freely remits our offences, and without ex­ception cancels the general debt, vvill not accept a lame and imperfect repentance. That all transgressions may be forgiven, all must be crucified. For hovv can vve serve God vvith a vvhole heart, vvhen one Closet is reserved for a bosome-sin, when God is put to part stakes with the Devil in us; one eye [Page 64]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.

VVere 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 restain 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 [Page 65]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 'tis more powerfully significant in the Origi­nal, [...]. The Apostles word imports, [Page 66] 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 [Page 67]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 'tis done in his eye, when 'tis 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 [Page 69]dwell vvithin 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 [Page 70]thereof in time of trouble; shew not thy self, vve beseech thee, a stranger in the Land vvhere thou delightest to dwell; but do away our transgressions for thy Names sake: and that vve may not transfer this Christian duty of mortification from our selves vvholly to others, grant, that by thy saving Grace, vve 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 vve 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.

THE high Excellency of Christ, SERM. 5. im­poseth silence, and makes adoration our safest Eloquence; vvhich 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 vvalk vvas 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 vve 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 [Page 72]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 re­establish them, he repeales the Sentence, and [Page 73]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 [Page 74] Levite: nothing but despair, until the good Samaritan came. So was it with the World until Christ came, all looked another vvay. The Prophets looked over it, the Law through it; the eye of the Prophets vvas fixed on the remedy, but applyed it not. The hand of Moses vvas too rough for the wound; the Oyl he powred in, was but Vinegar at the best: the Law may shew us the vvay, but lend no strength to vvalk 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 vvay of message, to pronounce our Salvation, nevertheless the full and absolute authority remains in his own hands; and vvho 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 vveak re­mission releaseth from the guilt in this life; but vvhere 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, [Page 75]vvhich 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 vvork the cure; but there vvas 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 vvrath, all dead and rotten in our sins, Slaves to sin, and E­nemies to God; vvho notwithstanding sent his Servants, the Patriarchs, the Prophets, and his own Law to school us; but vve vvere lost, and vvould not be found. The Exhor­tations and Precepts, though charmed never so vvisely, vvere too vveak 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, vvho 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 vvith our flesh, that so by his Incarnation, he might take from us vvhat 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 vvith vvhat compassion he speaks [Page 76]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 [Page 77]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 [Page 78]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, 12 ae 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 VVax 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 [Page 79]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 VVorld, the Light doth variously en­lighten the World. We see Light pass through Glass and Crystal, and yet 'tis 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 [Page 80]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.

VVho 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 'twas a fond Charity in Origen, to ima­gine [Page 81]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 [Page 82]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 [Page 83]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 [Page 84]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 'tis 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 [Page 85]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 [Page 86]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.

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 [Page 88]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 [Page 89] 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 vvith 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 ovvn Apostles, to vvhom it vvas given by the grace of Dispensation to knovv Christ, and the Mysteries of his Kingdom?

Abraham believed in the Lord, Gen. 12.1. but it vvas vvhen he vvas so much honoured as to have God himself to be his ovvn Messenger, Gen. 3.4. and to parley vvith him from Heaven. Moses believed in the Lord; but it vvas vvhen he appeared to him in the midst of a fiery bush vvonderfully. The Apostles believed in the Lord; but they vvere eye-vvitnesses hovv his miracles posed nature, and that all the Creatures did homage to him as to their Creator. These vvere easie taskes of faith: But this Petitioner believed in the Lord, vvhen vvhich vvay soever he looked about him, his eyes could not meet vvith any thing but horror and misery. He doth not suppli­cate to Iesus, sitting at the right hand of his Father; So he is crovvned vvith Majesty: nor unto Iesus judging the quick and the dead; So He is attended vvith Angels, and Archangels: but vvhen he savv his side, hands and feet all bleeding, his face ghastly; [Page 90]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? 'Tis 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; [Page 91] 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 [Page 92]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 [Page 93]vvas 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? 'Tis 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 'tis as true, that Iesus could not be a Iesus, vvere he not Dominus, a Lord. For vvithout 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 vvere a Soveraign povver engraven in it; it vvorketh, it effecteth: For by the name of the Lord, the very false Prophets vvere [Page 94]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 svveetness 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, vvhen 'tis put absolutely, is of the same extent vvith 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 vvas the first Emperor that assu­med this high and avvful 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 be­tvvixt 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, vvas alvvaies immanent in himself, before there vvas 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 povver vvith relati­on to his creatures, could not be applyed to him untill he had actually produced those transitive and forraign vvorks, vvherein his povver vvas to be exercised. Which asserti­on hath text for it; for if you look into [Page 95] Genesis, you shall finde that Dominus, Lord, is no vvhere set dovvn before all the Works of Creation vvere 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 vvhen the Creation vvas 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 vvith submission to that Learned Father, I cannot vvell yield, that therefore Christ ought not to be stiled Lord from all times, because the Creatures, in re­spect of vvhom this appellation Lord per­taineth to him, vvere made in time. For al­though those things vvhereof he is Lord, vvere not from all Eternity; yet he had the Right of Authority over them, even before the Foundation of the vvorld vvas Laid; and he is Lord from all Eternity, even of all things; from vvhom, and by vvhom, other Lords have their being. But most pregnant it is for our purpose, that this Name Lord, vvhether it vvere 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 vvas no temporal Lord; vvhere vvas his Dominion? Novv vvas that Prophesie fulfilled, A worme and no man. He vvas trod upon by the reca­citrating, contradicting Iews; and yet re­torted [Page 96]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 ('tis 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 [Page 98]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 [Page 99]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, [Page 100]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 Conduit­pipe 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; 'tis 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 [Page 101]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 'tis 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 'tis 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 [Page 102]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 Ʋnity 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 [Page 103]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 'tis 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 'twas but one, that no Licenti­ous liver should presume.

Therefore O God, though we have robbed [Page 104]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.

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, [Page 106]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, 'tis 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 [Page 107] 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 [Page 108]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. [Page 109]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 [Page 110]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 [Page 111]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 'tis 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 [Page 112]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 Povver of God as it vvrought in Christ; sometimes in curing dis­eases, and anon in casting out vvhole Legi­ons of Devils. To instance in one for all, Remember an Army of unvictualled people sed and Satisfied in the Wilderness, vvith the Poor provision of five Loaves and tvvo 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 [Page 113]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, be­tvvixt vvhich 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. [Page 114]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 'tis 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 'tis yearly done in the grass of the field, in the Corn that is sown, in the seed of the trees, and vvood vvhich grovveth; vvhy should vve 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 svval­lovved him, retained him, and cast him out again. So vvas 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 vvas 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 vvas [Page 115]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 'tis I my self; Handle, and See; a Spirit hath not flesh and bones, as you see me have. This is it, vvhich 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, vvhich knovvs it, but must cry out, My God, and my Lord.

Neither is it any diminution of Christs Glory, in that 'tis said the Povver 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; Ʋbi 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 povver from the Father; yet as his Essence is natural to him, in regard he hath it by generation; so is his Povver 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 vvould build it up again: And not long after, He raised it to [Page 116]such a hight, that it did not onely touch, but sit in the highest Heaven, even at the right hand of God, vvhich is the [...] and Supere­minent degree of Gods Povver, vvhich He vvrought in Christ, vvhen 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 Povver 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, vvhile He So journed on the Earth, vvas still in motion; he had not whereon to rest his head; and vvas it not good reason, that having ended this troublesome Pilgri­mage, he should novv sit dovvn, and have a Quietus est in his ovvn home? The holy Spirit it is stiled the Finger of God; Christ, the hand of God: And yet vvhile he vvas 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 vvill novv be Glorified with that Glory, which he had with his Father from the begin­ning of the World. He vvill novv keep his residence in Gods Presence Chamber, in the Heaven of blessed Angels and Spirits, to vvhom the Almighty reveals himself in the abundance of his Glory. I should ill hus­band [Page 117]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 'tis 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 [Page 118]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 [Page 119]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 [Page 120]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 Ʋnion, 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 'tis 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 [Page 121]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 Ʋnion. 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 'tis 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 [Page 122]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 'tis 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 [Page 123]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 [Page 124]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.

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 'tis 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 [Page 126]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 [Page 127]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 [Page 128]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 'tis 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 [Page 129]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 oft­times 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 [Page 130]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? VVho 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 [Page 131]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 [Page 132]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 [Page 133]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 [Page 134]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 vvith Modesty; and that Disease, vvhich 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 vvith Sinners; and yet, vvith 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 vvas the Eye of her Faith, that she durst not behold this Son of Righteousness to his Face, though the Lustre of his God-head vvas then involved in the Cloud of our humanity.

In this her posture, vve may all behold the Cowardise of guilt, and of a stained Con­science: For sin is in the Soul, vvhat the Disease is in the Body; shame and fear inse­parately waites upon both. Adam had no sooner experience of evil, but became ac­quainted vvith fear: Gen. 3.10. I heard thy voyce in the Garden, and was afraid: He runs behind. [Page 135]Who vvould not fear to sin, which makes us thus afraid? Magnum supplicium peccare, etsi non puniamur; sin it self is a dreadful sting. This pensive vvoman 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.

VVe 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 vvomans case; she vvas 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, vvhose ver­tue must cure us; to conceale the Malady from him, who at first sight cannot chuse but know it, is unprofitable Modesty. Though vve come vvith shame, yet come vve must, and creep after this afflicted vvretch, though it be behind him. VVhich posture of hers, [Page 136]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 vvhich, no disease is cureable; for vvhat Physitian can cure vvith a touch?

No doubt though this vvoman could have proceeded no further then to the meer moti­on of Spirit (vvhich Christ understood as vvell as the touch of his Garment) that a­lone vvithout any corporal application, vvould 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. vvho vvas 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 vvomans faith have been successful fot her self. Approxi­mation of Spirit, is stronger then that of the Body. Nevertheless, having gotten the opportunity (vvhich is never to be neg­lected) [Page 137]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.

VVell 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 stength of Faith do best appear in opposing difficulties, behold, an unvanquished Faith, not broken by a Conflict of Thoughts, not crushed by a VVar of afflictions, though as violent as two contrary VVinds wrestling in the Aire, or two headlong Rivers justling in the Sea. Necessity of her danger drove her forward, [Page 138]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 vvas by shooting with white Powder, by speaking inaudibly, by whispering aloud [Page 139]unto God, both below and above the Eares of men; by saying within her self. VVhere 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. VVhen 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, vvhen sentence is death, and judgment is pronoun­ced by all our miserable Comforters, and vve 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 [Page 140]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 vvas 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.

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 [Page 142]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. [Page 143]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. 'Tis 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 [Page 144]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 [Page 145]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 [Page 146]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 [Page 147]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 [Page 148]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 [Page 149]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 [Page 150]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 VVeb, in differing a former and a later Love in God; I desire no more [Page 151]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 VVorks, 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 VVorks without Faith, make but a Pharisaical Hypocrite; and Faith without VVorks, 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. VVe 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 VVorks. In Faith then, be con­stant; in Love, fervent; in VVorks, dili­gent. By Faith in Christ, this feeble wo­man [Page 152]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 [Page 153]Man: And this Habit of his Humanity, is the Conduit of his Mercy, because in the Flesh, he reconciled the VVorld 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, vvhich ran dovvn 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. VVherefore, from the touch of this VVoman, 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 ovvn 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.

VVhat should we look for Extraordinary Revelations from Heaven? are not these easie and simple Conduits of Grace, which convey so great benefit, sufficient Miracles? VVe 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 vvoman, vvho desired onely to touch his Garment, saying then, I shall be whole; [Page 155]and as she believed, so it came to pass; by Faith in CHRIST, she is cured in a trice.

To conclude: VVhen vve 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 vvas not ignorant of the secret Fact) vvas this: To publish the vvork, 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.

VVe therefore, vvho 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 VVorks, and vve vvill re­joyce in giving Praise for the Operations of thy Hands; VVe vvill be telling of thy loving Kindness early in the Morning, and of thy Truth in the Night-season: VVe vvill declare thy Name to our Bre­thren, and in the midst of the Congre­gation we vvill fall dovvn and Worship thee, crying vvith a loud Voyce, Sal­vation [Page 156]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.

SERM. X.PRAYERS and Tears have ever been accounted the Church-Weapons a­gainst all the Enemies of her Peace and Prosperity. VVe 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 [Page 158]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 OƲT, 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 VVood will warp and shrink, if sea­soned Timber hold not out: slender Trestles must give way, when stronger Pillars bend. [Page 159]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. VVhen was it that Jacob wrastled with an Angel, and prevailed for a blessing, but being solitary, private, and left alone? Gen. 32. when Gods [Page 161]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 VVorld, which others have. [Page 162]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 'tis impossible for a man to avoid Temptations, yea, though he went out of the VVorld, 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. [Page 163]VVhen 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. Ʋlysses is urged as a rare President of temperance, that he kept himself sober in Circe's Celler. And 'tis 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: 'Tis 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 [Page 164]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 [Page 165]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, [Page 166]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. VVhen 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 VVaters to the Earth. A Land that's never [Page 167]watered, brings nothing forth but VVeeds 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 VVea­pon 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 VVilderness, 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! VVe 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 [Page 168]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 vvill crucifie the old Man. Hence it is, we read in the Scripture of Lu. 18. knocking our sto­ny hearts, of Jer. 31. smiting the Thigh, 2 Sam. 13. ted­ring the hair, wringing the hands, Joh. 3. put­ting on sackcloth, Job 42. strewing Ashes, 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 [Page 169]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 VVrath, 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, VVe 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. 'Tis 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 [Page 170] 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 [Page 171]yet see, we go so far: confession to the Lords Minister, the Arch-bishop Ʋsher 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 [Page 172]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, [Page 173] 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, [Page 174]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 'tis 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. [Page 175]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. [Page 176]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.

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 [Page 178]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 a­against the Divine light, scarcity is at hand to open them, and to abate that tympany of [Page 179]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, [Page 180]& malis benè; though it be a secret my­ [...]ry, that the good are distressed, and the ill prosper; yet 'tis 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; [Page 181]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 [Page 182]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 forvvard 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 vvhen Moses savv it pleas­ed God to talke familiarly with him, he could not contain himself from further presumtion, but enters into these vvords; I beseech thee shew me thy Glory, Exod. 33. To humble us then, and to bring us to the knovvledge of our selves, vve are made vveak, our bones are oft vex'd, and bitter Wormvvood is mingled vvith our honey; vve being like a Damask-Rose, svveeter 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 vvord of my Text; for [...], being derived from [...], notes such a disci­pline, [Page 183]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. 'tis stiled great love, rich mercy, yea and more, the exceeding riches of his Grace. In Eph. 3. 'tis described to be a Love incomprehensible; for in ver. 9. 'tis said to Surpass knowledge. [Page 184]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 well­pleasingness, 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. [Page 185]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 [Page 186]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 [Page 187]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; [Page 188]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 [Page 189]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 [Page 190]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 VVounds the VVounds 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 [Page 191]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 [Page 192]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 VVisdome 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 [Page 193]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? [Page 194] 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 fores, 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 'tis given, not onely to believe in Christ, [Page 195]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 Re­union of Body and Soul: VVhich God mer­cifully grant us in his due time, through the Merits of Christ, our Lord and Saviour. A­men.

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 [Page 197]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 [Page 198]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 [Page 199]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 [Page 200]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 VVoman; 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 [Page 201]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 [Page 202]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 [Page 203]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. VVho 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 ƲS 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 [Page 205]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, [Page 206]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 skin­deep; 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. [Page 207]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 [Page 208]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, [Page 209]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 [Page 210]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 [Page 211]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 [Page 212]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 [Page 213]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 [Page 215]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.

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 'tis 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 [Page 217] 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 [Page 218]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 [Page 219]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 'tis 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. VVell 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, [Page 221]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, vve yeild our members vvea­pons of uncleanness to uncleanness; so fruitful and teeming a Mother is the inbred [Page 222]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.

Tvvo 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; vvhich, if too vvantonly fed, vvill either run avvay, or dangerously throvv 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 VVorms that destroy it.

The other Capital Vice which crosseth Mortification, is immoderate using of Drink▪ [Page 223]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 [Page 224]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 'twas goodly to the eye. VVhat brought Achan into destruction, but the waving up and down of his Eye? So soon as he saw the VVedge of Gold, and the Babylonish Garment, his desires were enflamed, and steal he must. VVho knows not that Davids eyes were [Page 225]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 Ʋriah 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 [Page 226] 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, [Page 227]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 faies, [...] 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 [Page 228]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 [Page 229]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 'tis as odious where 'tis 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 [Page 230] [...], 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, [Page 231]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 [Page 232]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: VVhen 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 [Page 233] Spouse in the Canticles may be fair among VVomen; yet her beauty not such, but she complaines of her blackness. The Go­spel-purity is not here full, absolute and compleat; 'tis onely in part, in respect and in constancy of sincere endeavours. And therefore 'tis 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 VVork to do his Will, that so you may be Partakers of a Glorious Inheritance a­mong [Page 234]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.

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 DƲE 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 'tis 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 [Page 237]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, [Page 238]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 ('tis 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. VVhat shall I say of Christ, the exemplary pattern of Humility? Did thy Prince, being Lord of Lords, make himself of no repu­tation? [Page 240] 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 VVorms, 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 [Page 241]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 [Page 243]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 [Page 244]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 [Page 245]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 'tis 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 [Page 246]night, have been advanced to the Skarlet and golden Chain of a Lord Maior; and sure 'tis 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 DƲE time.

All things have a time, orderly things a due time. In bestowing his Mercy, the [Page 247]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 'tis beautiful and comely. And though long, yet at length every promise, every threat, every prediction, shall come to his just period and performance. So 'tis 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 [Page 248]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, 'tis said, His foot shall slide in due time. Per­haps you may complaine and think it too long, but 'tis not too long; if it were any sooner, it would be too soon. In DƲE time his foot shall slide: Yet a little while, and he [Page 249]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 [Page 250]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.

VVe 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.

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 VVomb, 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, 'twas 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 VVord, 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 [Page 252]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 [Page 253]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 [Page 254]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 Men­beasts, barbarously sluttish through pretend­ed purity, excessively proud through Christs [Page 255]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 [Page 256]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 JESƲS. 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 [Page 257]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, [Page 258]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, [Page 259]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 [Page 260]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 VVord 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; 'twas 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, [Page 261]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. VVhen 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, [Page 262]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.

VVhy 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? VVhat 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 [Page 263]bids you, and Christ will grow with­in you. Then if his flesh be blessed, blessed shall you be, you that hear his VVord, and make it flesh by doing.

AMEN.

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. [Page 265]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 'tis 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. VVhy 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 [Page 267]of man, the brain and heart, that by the as­sistance of a right understanding, and well­ordered 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 [Page 268] 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 [Page 269]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. 'Tis 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 'tis observable, that [...], which the Moralist stiles Ʋrbanity, 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 [Page 270]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 [Page 271]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. VVhat 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 'tis 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 [Page 272]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 VVhisperer 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 [Page 273]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. VVhich mischievous effects proceed not from any native disease radical [Page 274]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 [Page 275]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 [Page 276]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 'tis 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 [Page 277]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. 'Tis 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. 'Tis 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 [Page 278]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 [Page 279]his bolt is shot vainly. In points of this na­ture, 'tis 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, 'tis 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 [Page 280]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 'tis 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 [Page 281]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, [Page 282]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.

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 [Page 285]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, 'Tis 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 [Page 287]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 'tis 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, [Page 288]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 [Page 289]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; 'tis 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 [Page 290]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 [Page 291]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 'tis 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 [Page 292]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. 'Tis 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 [Page 293]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; 'tis 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 'twas 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 [Page 294]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 [Page 295] 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 med cinal 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 'tis 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 [Page 296]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 'tis [Page 297]recorded they left all, yet 'twas 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, 'tis 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 restifies 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 [Page 298]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 [Page 299]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, [Page 300]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, 'tis against all reason, that the Apostles relinquished all on this respect, that [Page 301]'tis unlawful to retain any thing as our own peculiar. For God hath not created man to inherit the earth in common. 'Tis 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 [Page 302]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 'tis 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, 'twas 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 [Page 303]thine? If propriety be not established, Alms­deeds 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 [Page 304]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 [Page 305]Queen. Ʋp 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. 'Tis 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 [Page 278] 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 'tis greatn'd, in that it hath been [Page 279]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 [Page 308]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.