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A SERMON, Made by Mounsieur du Moulin, Minister of the Reformed Church at PARIS: Expounding the first Chapter of the Epistle of St. Paul to the Romanes. ROM. 1. VER. 16. I am not ashamed of the Gospell of Christ, seeing it is the power of God to saluation to euery one that beleeueth.
A SERMON, Made by Mounsieur du Moulin, Minister of the Reformed Church At PARIS: Expounding the First Chapter of the Epistle of Saint Paul to the Romans. ROM. 1. VER. 16. I am not ashamed of the Gospel of christ, seeing it is the power of God to salvation to every one that Believeth.
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EVen as the Walles of Ierico fell at the sound of Iosuahs Trumpets;
EVen as the Walls of Jericho fell At the found of Iosuahs Trumpets;
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So did the Walles of Babylon fall at the sound of the Trumpet of the Gospell.
So did the Walls of Babylon fallen At the found of the Trumpet of the Gospel.
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For the preaching of the Gospell is the meanes by which God establisheth his Kingdome amongst men,
For the preaching of the Gospel is the means by which God Establisheth his Kingdom among men,
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and maketh the Kingdome of the Diuell to tremble.
and makes the Kingdom of the devil to tremble.
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For euen as death entred into the world by the eare, so God hath willed that life should enter in by the same meanes:
For even as death entered into the world by the ear, so God hath willed that life should enter in by the same means:
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and as man is fallen by beleeuing the word of the Serpent, so man should be raised againe by beleeuing the Word of God.
and as man is fallen by believing the word of the Serpent, so man should be raised again by believing the Word of God.
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It is no wonder then if Sathan oppose himselfe at the preaching of the Gospel,
It is no wonder then if Sathan oppose himself At the preaching of the Gospel,
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and enforce himselfe to make it seeme odious, because it is the means to diminish his Empire.
and enforce himself to make it seem odious, Because it is the means to diminish his Empire.
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Hee hath stitched the skinne of the Foxe to the skinne of the Lyon: adding subtilty to force, coupling together with persecution the stings of Philosophy;
He hath stitched the skin of the Fox to the skin of the lion: adding subtlety to force, coupling together with persecution the stings of Philosophy;
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Euen as the Sunne that bringeth in the Spring, with Flowers and new Verdure, begetting thousands of flies and vermine, which serue to no end, but losse and dammage.
Even as the Sun that brings in the Spring, with Flowers and new Verdure, begetting thousands of flies and vermin, which serve to no end, but loss and damage.
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Also in like sort, so soone as God hath powred out his blessings vpon a Countrey, with the Sun-shine of the Gospel, presently there ariseth a thousand lyes, trickes and conspiracies, to extinguish the growing truth,
Also in like sort, so soon as God hath poured out his blessings upon a Country, with the Sunshine of the Gospel, presently there arises a thousand lies, tricks and conspiracies, to extinguish the growing truth,
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and to stifle the Church of God in the Cradle.
and to stifle the Church of God in the Cradle.
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Before the preaching of the Gospell, published by the Apostles, there was a wonderfull confusion of contrary Religions,
Before the preaching of the Gospel, published by the Apostles, there was a wonderful confusion of contrary Religions,
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and yet there was neuer any contention or fighting for Religion amongst themselues.
and yet there was never any contention or fighting for Religion among themselves.
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When the Romanes conquered any Countrey, they carryed triumphantly away with them their Captiuates Gods of strange Religions,
When the Romans conquered any Country, they carried triumphantly away with them their Captivates God's of strange Religions,
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and made Temples for their imprisoned Gods, and so brought in into their Citie all sorts of Religion.
and made Temples for their imprisoned God's, and so brought in into their city all sorts of Religion.
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They neuer differed with any but the Christian Religion, onely against it haue they enlighted their fire, and vnsheathed their swords:
They never differed with any but the Christian Religion, only against it have they enlighted their fire, and unsheathed their swords:
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for many and diuers lies may dwell together, but there is no accord between a lie & the truth: two false Religions agree much better together then the false with the true.
for many and diverse lies may dwell together, but there is no accord between a lie & the truth: two false Religions agree much better together then the false with the true.
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Pilate and Herode, although they were enemies, yet agreed together against Iesus Christ.Pilate and Herod, although they were enemies, yet agreed together against Iesus christ.
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Also one may see at this present in Rome, the Iewes (who maintaine that Christ Iesus was a dissembler) are suffered to dwell there with Greeks and Turks likewise:
Also one may see At this present in Room, the Iewes (who maintain that christ Iesus was a dissembler) Are suffered to dwell there with Greeks and Turks likewise:
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Our Religion onely, is not suffered there, because that it alone ruinateth the Empire of Sathan, professing Iesus Christ onely for the purgation of all our sinnes,
Our Religion only, is not suffered there, Because that it alone ruinateth the Empire of Sathan, professing Iesus christ only for the purgation of all our Sins,
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and his death onely for sacrifice, and his Word for the onely rule of our faith.
and his death only for sacrifice, and his Word for the only Rule of our faith.
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Now although Sathan worke all that is possible against vs, yet shall he neuer come to the end of his purpose.
Now although Sathan work all that is possible against us, yet shall he never come to the end of his purpose.
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For euen as the Rayes of the Sunne cannot be mooued with the winde out of their proper lines, because their nature is heauenly;
For even as the Rays of the Sun cannot be moved with the wind out of their proper lines, Because their nature is heavenly;
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so the world and the Diuell neuer extinguish the light of the Word of God, because it commeth from Heauen, and is of a spirituall nature.
so the world and the devil never extinguish the Light of the Word of God, Because it comes from Heaven, and is of a spiritual nature.
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Hee which could speake of these things with more experience then any other was, St. Paul, who suffered so many trauailes, runne so many dangers, endured so many ignominies for the testimonie of the Gospell:
He which could speak of these things with more experience then any other was, Saint Paul, who suffered so many travails, run so many dangers, endured so many ignominies for the testimony of the Gospel:
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And being strengthened with vertue from aboue, loseth no courage, but disgesteth his bitternesse, mispriseth their misprises,
And being strengthened with virtue from above, loses no courage, but disgesteth his bitterness, mispriseth their misprises,
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and glorifying himselfe in their contempt of him, saying, I am not ashamed of the Gospel of Christ, &c. The vnderstanding of these words, depend vpon the Exposition of three points:
and glorifying himself in their contempt of him, saying, I am not ashamed of the Gospel of christ, etc. The understanding of these words, depend upon the Exposition of three points:
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First, what the Gospell of Christ is: Secondly what the causes are that make men ashamed of the Gospell:
First, what the Gospel of christ is: Secondly what the Causes Are that make men ashamed of the Gospel:
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Thirdly, what haue beene the considerations which haue encouraged our Apostle not to bee ashamed of the Gospell, whereof hee propoundeth,
Thirdly, what have been the considerations which have encouraged our Apostle not to be ashamed of the Gospel, whereof he propoundeth,
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vnto vs the principall, that is to say, That it is the power of Christ, &c. To begin with the first point.
unto us the principal, that is to say, That it is the power of christ, etc. To begin with the First point.
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This word Gospell, signifieth a new man and a happy;
This word Gospel, signifies a new man and a happy;
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the Gospell of Christ is the good newes, which not onely declareth Iesus Christ vnto vs,
the Gospel of christ is the good news, which not only Declareth Iesus christ unto us,
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but also is declared vnto vs by Iesus Christ:
but also is declared unto us by Iesus christ:
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It is a happy newes, whereof Iesus Christ is not onely the subiect and the substance,
It is a happy news, whereof Iesus christ is not only the Subject and the substance,
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but also the bringer, and the reuealer.
but also the bringer, and the revealer.
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To make vs vnderstand what the substance of this good newes is, you ought to put for foundation, that the good of the Creature dependeth vpon the Creator,
To make us understand what the substance of this good news is, you ought to put for Foundation, that the good of the Creature dependeth upon the Creator,
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and that the felicitie of man proceedeth not from his owne proper vertue, but from the grace of God, which was the cause why God did not create Adam in the earthly Paradise,
and that the felicity of man Proceedeth not from his own proper virtue, but from the grace of God, which was the cause why God did not create Adam in the earthly Paradise,
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but onely introduced him in, to the end hee might learne that he was not heire of Paradise by nature,
but only introduced him in, to the end he might Learn that he was not heir of Paradise by nature,
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but it was God that by his grace led man in, euen as it were by the hand.
but it was God that by his grace led man in, even as it were by the hand.
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In this earthly Paradise, God had planted two Trees, which serue for two aduertisements, the one setting out human infirmity, the other claring the grace of God:
In this earthly Paradise, God had planted two Trees, which serve for two advertisements, the one setting out human infirmity, the other claring the grace of God:
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the Tree of knowledge of good and euill, was a figure of the Law, which gaue man to vnderstand the knowledge of good and euill:
the Tree of knowledge of good and evil, was a figure of the Law, which gave man to understand the knowledge of good and evil:
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and the Tree of life was the figure of the Gospell, which presented vnto vs the fruit of life, that is to say, Iesus Christ,
and the Tree of life was the figure of the Gospel, which presented unto us the fruit of life, that is to say, Iesus christ,
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as hee himselfe expoundeth it, in speaking of his graces; Whosoeuer shall ouercome, I will giue him to eate of the Tree of life, &c.
as he himself expoundeth it, in speaking of his graces; Whosoever shall overcome, I will give him to eat of the Tree of life, etc.
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Now wee see, that if before the fall of man, God would by these documents make man know and vnderstand, he did not subsist at all by his owne proper vertue,
Now we see, that if before the fallen of man, God would by these documents make man know and understand, he did not subsist At all by his own proper virtue,
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but onely by the grace of God:
but only by the grace of God:
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How much more must he now subiect and confesse his weakenesse, seeing he is fallen away from this grace by his sinnes? For,
How much more must he now Subject and confess his weakness, seeing he is fallen away from this grace by his Sins? For,
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if a liuing man subsist not of himselfe, much lesse can a dead man raise himselfe vp by his proper vertue:
if a living man subsist not of himself, much less can a dead man raise himself up by his proper virtue:
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whereupon God promised to Abraham the possession of the land of Canaan, which was a figure of the Kingdome of Heauen;
whereupon God promised to Abraham the possession of the land of Canaan, which was a figure of the Kingdom of Heaven;
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yet he would not put him into the possession thereof, although he were the naturall Father of all the people of God, to the end man might learne, that the possession of the inheritance of Heauen, commeth not by Nature,
yet he would not put him into the possession thereof, although he were the natural Father of all the people of God, to the end man might Learn, that the possession of the inheritance of Heaven, comes not by Nature,
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but by the grace of God:
but by the grace of God:
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And moreouer, God would not that Moses, the bearer of the Law, should introduce the people into the land of Canaan, purposely to declare vnto vs, that it is not by the Law,
And moreover, God would not that Moses, the bearer of the Law, should introduce the people into the land of Canaan, purposely to declare unto us, that it is not by the Law,
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or by our workes, that wee can come to the Kingdome of Heauen.
or by our works, that we can come to the Kingdom of Heaven.
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What then? The charge to bring in the people of God into the promised inheritance, was giuen to Iosuah, who was also called Iesus, and a Sauiour, being onely a figure of Iesus Christ.
What then? The charge to bring in the people of God into the promised inheritance, was given to Joshua, who was also called Iesus, and a Saviour, being only a figure of Iesus christ.
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Moses led the people to the borders of the Land, and deliuered them into the hands of Iosuah, because the law leadeth vs to the Gospell,Moses led the people to the borders of the Land, and Delivered them into the hands of Joshua, Because the law leads us to the Gospel,
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and is a Schoolemaster to bring vs vnto Christ, chasing vs on our way by threatnings,
and is a Schoolmaster to bring us unto christ, chasing us on our Way by threatenings,
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and representing it vnto vs by shadowes and figures. Man then being so cast downe, and fallen into death, could not get vp againe,
and representing it unto us by shadows and figures. Man then being so cast down, and fallen into death, could not get up again,
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but by the onely assistance and grace of God.
but by the only assistance and grace of God.
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Hee that did blow vpon the face of Adam Respiration of life, is he onely from whom man can receiue inspiration of spirituall life.
He that did blow upon the face of Adam Respiration of life, is he only from whom man can receive inspiration of spiritual life.
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For as Epiphanius reciteth of those that trauailed by the desarts of Siria, where are nothing but miserable Marishes and Sands, destitute of all commodities;
For as Epiphanius reciteth of those that travailed by the deserts of Syria, where Are nothing but miserable Marshes and Sands, destitute of all commodities;
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if it hapned that their fire went out by the way, then they lighted it againe at the Sunne, by some deuice;
if it happened that their fire went out by the Way, then they lighted it again At the Sun, by Some device;
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euen so, if man haue suffered the sparkes of diuine grace to dye in him, he hath no other meanes to inlighten himselfe againe,
even so, if man have suffered the sparks of divine grace to die in him, he hath no other means to inlighten himself again,
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but at the Sunne of Iustice, there to haue reliefe at the Sunne of Iustice, and Father of lights.
but At the Sun of justice, there to have relief At the Sun of justice, and Father of lights.
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The meanes that God vsed to raise man from his fall, is that which he hath declared vnto Adam; The seed of the Woman should bruise the Serpents head, Gen. 3.15. God himselfe being pleased to be the first Euangelist;
The means that God used to raise man from his fallen, is that which he hath declared unto Adam; The seed of the Woman should bruise the Serpents head, Gen. 3.15. God himself being pleased to be the First Evangelist;
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and as Woman brought to man the fruit of death, Woman should bring to man againe the fruit of life, the meanes is, that in the accomplishment of times, he hath sent his Sonne, his eternall Word, and taken vpon him our flesh, allying by this meanes God with man, making the Sonne of God our Brother, to the end, we might be the Sonnes of God.
and as Woman brought to man the fruit of death, Woman should bring to man again the fruit of life, the means is, that in the accomplishment of times, he hath sent his Son, his Eternal Word, and taken upon him our Flesh, allying by this means God with man, making the Son of God our Brother, to the end, we might be the Sons of God.
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He hath taken our humane nature vpon him, to the end we should participate of his diuine nature;
He hath taken our humane nature upon him, to the end we should participate of his divine nature;
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hee hath taken our flesh, for to giue vs his spirit;
he hath taken our Flesh, for to give us his Spirit;
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hee hath made himselfe a stranger here below, to the end wee should be domesticke with God;
he hath made himself a stranger Here below, to the end we should be domestic with God;
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he which is Father of eternitie was well pleased to haue it so;
he which is Father of eternity was well pleased to have it so;
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and hath sent his word amongst vs, to the end we might speake to God with assurance;
and hath sent his word among us, to the end we might speak to God with assurance;
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making himselfe a seruant, to the end we might raigne with him.
making himself a servant, to the end we might Reign with him.
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By this meanes we haue familiar accesse to God, seeing he hath taken away the rayes from his face,
By this means we have familiar access to God, seeing he hath taken away the rays from his face,
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and that Maiesty that would haue amazed and astonished vs, shewing himselfe in a familiar and accessible fashion in his Sonne, who is our Emanuel, that is to say, God with vs. In stead of the Prouerbe which was vsed in Israell, Wee dye, for wee haue seene God;
and that Majesty that would have amazed and astonished us, showing himself in a familiar and accessible fashion in his Son, who is our Emmanuel, that is to say, God with us In stead of the Proverb which was used in Israel, we die, for we have seen God;
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now we ought and may say, Wee liue, for God hath made himselfe visible and accessible by his Sonne.
now we ought and may say, we live, for God hath made himself visible and accessible by his Son.
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The second Person of the Trinitie hath bin imployed in this work:
The second Person of the Trinity hath been employed in this work:
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For by what means could we be made the Children of God, but by him who is his onely Son? which bringeth vs to vnderstand that he is the wisedome of the Father;
For by what means could we be made the Children of God, but by him who is his only Son? which brings us to understand that he is the Wisdom of the Father;
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by whom hee telleth vs, that he is the Word it selfe, putting all things into order by him, by which he hath created all things? Yet this is not all,
by whom he Telleth us, that he is the Word it self, putting all things into order by him, by which he hath created all things? Yet this is not all,
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for in this selfesame flesh, he would haue him suffer the paine which wee haue merited,
for in this selfsame Flesh, he would have him suffer the pain which we have merited,
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and to satisfie for vs the diuine iustice, as he saith of himselfe, I paid them the things that I neuer tooke, Psalme 69.5.
and to satisfy for us the divine Justice, as he Says of himself, I paid them the things that I never took, Psalm 69.5.
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For Iesus Christ had not wherwithall to hide his head, to the end we might haue where to repose our consciences:
For Iesus christ had not wherewithal to hide his head, to the end we might have where to repose our Consciences:
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Hee which is the bread of Life was hungry, to the end, wee might be filled.
He which is the bred of Life was hungry, to the end, we might be filled.
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Hee is dead, to the end to giue vs life;
He is dead, to the end to give us life;
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hauing drunke the Cup of the wrath of God, to the end we should drinke at the Riuer of his pleasures,
having drunk the Cup of the wrath of God, to the end we should drink At the River of his pleasures,
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and as Saint Peter saith, 1 Pet. 2. Verse 24. Hee hath borne our sinnes vpon his Body, vpon the Tree, to the end that being dead to sinne, wee should liue to righteousnesse, by the breach whereof, wee haue beene healed,
and as Saint Peter Says, 1 Pet. 2. Verse 24. He hath born our Sins upon his Body, upon the Tree, to the end that being dead to sin, we should live to righteousness, by the breach whereof, we have been healed,
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for saith Saint Paul, Col. 1.19. the good pleasure of the Father, that all fulnesse should dwell in him,
for Says Saint Paul, Col. 1.19. the good pleasure of the Father, that all fullness should dwell in him,
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and to reconcile by him euery thing to himselfe, hauing made peace with the bloud of his Crosse, &c. Death swallowed him vp,and to reconcile by him every thing to himself, having made peace with the blood of his Cross, etc. Death swallowed him up,
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but it was like the fishes, that swallowing the Baite are taken:
but it was like the Fish, that swallowing the Bait Are taken:
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so Death, in taking Iesus Christ, is surmounted and ouercome by him, for he is life it selfe,
so Death, in taking Iesus christ, is surmounted and overcome by him, for he is life it self,
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and also because of his righteousnesse and innocencie death hath no power ouer him.
and also Because of his righteousness and innocence death hath no power over him.
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There is nothing so admirable as this death, by the which hee hath triumphed ouer the power of Hell,
There is nothing so admirable as this death, by the which he hath triumphed over the power of Hell,
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and of the Diuell, by the which God hath punished and pardoned our sinnes, declaring in one onely Action his soueraigne iustice, and his infinite mercy:
and of the devil, by the which God hath punished and pardoned our Sins, declaring in one only Actium his sovereign Justice, and his infinite mercy:
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all the triumphes of Emperours are of no value in comparison of the death of Christ;
all the Triumphos of emperors Are of no valve in comparison of the death of christ;
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the life of all men are of no value in regard of the death of Iesus Christ;
the life of all men Are of no valve in regard of the death of Iesus christ;
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all the Crownes of Kings are not comparable to the Crosse of Iesus Christ, and all the glory of the world is inferiour to his opprobrie;
all the Crowns of Kings Are not comparable to the Cross of Iesus christ, and all the glory of the world is inferior to his opprobry;
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as it is the ground of our faith, so it is the summe of our knowledge, to know Iesus Christ crucified.
as it is the ground of our faith, so it is the sum of our knowledge, to know Iesus christ Crucified.
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This death taketh away the bitternesse and malediction of our own, and maketh it, that although a farre off it seemeth a fantasie which walketh vpon the waters,
This death Takes away the bitterness and malediction of our own, and makes it, that although a Far off it seems a fantasy which walks upon the waters,
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when it approacheth and commeth nearer vnto vs, we shall confesse that it is Iesus Christ that commeth vnto vs,
when it Approaches and comes nearer unto us, we shall confess that it is Iesus christ that comes unto us,
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and haue by the bloud of Iesus Christ, liberty to speake to God, with assurance, that not onely wee may implore his mercy,
and have by the blood of Iesus christ, liberty to speak to God, with assurance, that not only we may implore his mercy,
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but also wee may call for iustice, saying, Lord, thou are iust, and therefore take not two payments for one debt,
but also we may call for Justice, saying, Lord, thou Are just, and Therefore take not two payments for one debt,
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and correct me not in thine anger for my sinnes, for which thy Sonne hath beene punished. and correct me not in thine anger for my Sins, for which thy Son hath been punished.
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By this meanes the iustice of God changeth nature towards vs, and of iustice iudging, becommeth iustice iustifying,
By this means the Justice of God changes nature towards us, and of Justice judging, becomes Justice justifying,
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and of iustice which punisheth sinne, it becommeth a iustice which maketh vs iust.
and of Justice which Punisheth sin, it becomes a Justice which makes us just.
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And consider what the Aduocate is, who not onely pleadeth for vs, but payeth for vs;
And Consider what the Advocate is, who not only pleads for us, but payeth for us;
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who not onely intercedeth for sinners, but of sinners maketh them iust:
who not only intercedeth for Sinners, but of Sinners makes them just:
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Where is the Phisitian which taketh the medicine, and by it healeth his Patient? Hauing so indured death for vs,
Where is the physician which Takes the medicine, and by it heals his Patient? Having so endured death for us,
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for vs also hath ouercome death;
for us also hath overcome death;
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as the combat of his death is for vs, so the victory of his Resurrection is ours,
as the combat of his death is for us, so the victory of his Resurrection is ours,
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after the which hee ascended into Heauen, from whence he sendeth his graces; there hee receiueth our soules, which he hath bought with his owne bloud:
After the which he ascended into Heaven, from whence he sends his graces; there he receiveth our Souls, which he hath bought with his own blood:
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Hee is our onely assurance in the Kingdome of Heauen, to whom wee aspire and tend vnto,
He is our only assurance in the Kingdom of Heaven, to whom we aspire and tend unto,
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as strangers in this world, but domestickes with God;
as Strangers in this world, but domestics with God;
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as dying, but heires of eternall life, hauing to resist the Courts of this world, to publique iudgements, to customes receiued, to the ouer flowing of vices and idolatrie;
as dying, but Heirs of Eternal life, having to resist the Courts of this world, to public Judgments, to customs received, to the over flowing of vices and idolatry;
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like vnto diuers kindes of Fishes, which alwaies swimme against the streame, and tend towards the Fountaine;
like unto diverse Kinds of Fish, which always swim against the stream, and tend towards the Fountain;
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attending his comming to iudge the quicke and the dead, and raise our bodies from the earth, to the end, that in body and soule we may raigne with him eternally.
attending his coming to judge the quick and the dead, and raise our bodies from the earth, to the end, that in body and soul we may Reign with him eternally.
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Behold my Brethren the substance of the Gospell of Christ, whereof Saint Paul saith, that hee is not ashamed,
Behold my Brothers the substance of the Gospel of christ, whereof Saint Paul Says, that he is not ashamed,
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but glorifieth himselfe, notwithstanding humane iudgements and contradictions, which contradictions wee haue to speake of in the second place,but Glorifieth himself, notwithstanding humane Judgments and contradictions, which contradictions we have to speak of in the second place,
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and of the meanes wherewith Sathan and the flesh •••ue themselues, for to make men distaste and be ashamed of the Gospell of Christ:
and of the means wherewith Sathan and the Flesh •••ue themselves, for to make men distaste and be ashamed of the Gospel of christ:
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for Saint Paul saith, that the Gospell is a scandall to the Iewes, and folly to the Greekes, that is to say, that the Iewes were offended with it,
for Saint Paul Says, that the Gospel is a scandal to the Iewes, and folly to the Greeks, that is to say, that the Iewes were offended with it,
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and the Gentiles mocked at it:
and the Gentiles mocked At it:
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They were offended to heare spoken that God became man, of a crucified God, of one that was called the Sonne of Dauid, and neuerthelesse he said, he was before Abraham was;
They were offended to hear spoken that God became man, of a Crucified God, of one that was called the Son of David, and nevertheless he said, he was before Abraham was;
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They were offended to heare in the Gospell, where the first clause thereof begun with Blessed are those that weepe, and which promiseth afflictions to those that follow them,
They were offended to hear in the Gospel, where the First clause thereof begun with Blessed Are those that weep, and which promises afflictions to those that follow them,
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as if it had beene to chase away the Hearer;
as if it had been to chase away the Hearer;
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found it strange that Iesus Christ had sent Disciples that were Idiots, to confound Philosophers, poore Fishers for to establish him throughout a Kingdome;
found it strange that Iesus christ had sent Disciples that were Idiots, to confound Philosophers, poor Fishers for to establish him throughout a Kingdom;
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also that the Gospell is hidden in tearmes very simple and without eloquence, in a world where humane knowledges were in their height,
also that the Gospel is hidden in terms very simple and without eloquence, in a world where humane knowledges were in their height,
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and humane eloquence was come vp to the top of perfection:
and humane eloquence was come up to the top of perfection:
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these things which seemed to be of so hard digestion to humane sence, neuerthelesse being more carefully considered, they are agreeable to wisedome, and the power of God.
these things which seemed to be of so hard digestion to humane sense, nevertheless being more carefully considered, they Are agreeable to Wisdom, and the power of God.
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For to speake of the humilitie of the Incarnation of Iesus Christ the Sonne of God, we need not thinke it strange although he were so humbled,
For to speak of the humility of the Incarnation of Iesus christ the Son of God, we need not think it strange although he were so humbled,
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because he was come to satisfie for our pride;
Because he was come to satisfy for our pride;
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seeing that man had so farre precipitated himselfe in desiring to make himselfe like vnto God;
seeing that man had so Far precipitated himself in desiring to make himself like unto God;
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it was needefull that God should make himselfe like vnto man for to saue him; it was needfull that he should become man to dye, and God for to vanquish,
it was needful that God should make himself like unto man for to save him; it was needful that he should become man to die, and God for to vanquish,
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and that hee might be infinite in riches, because he was to pay an infinite debt.
and that he might be infinite in riches, Because he was to pay an infinite debt.
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As for the rest, be not ye scandalized for the humilitie of his Birth;
As for the rest, be not you scandalized for the humility of his Birth;
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but behold the star that then appeared, & the Angels that sung, and Herode who was afraide.
but behold the star that then appeared, & the Angels that sung, and Herod who was afraid.
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If you thinke it strange that he was hungry, of the other part, behold how he fed fiue thousand people with a few loaues;
If you think it strange that he was hungry, of the other part, behold how he fed fiue thousand people with a few loaves;
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if it be a thing vnworthy for the King of Kings to pay Tribute to Cesar, consider how he caused it to be paid with Fish.
if it be a thing unworthy for the King of Kings to pay Tribute to Cesar, Consider how he caused it to be paid with Fish.
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Briefly saith the Apostle in the same Chapter, and the fourth Verse, Hee is dead, but hee hath declared himselfe to be the Sonne of God, &c. And his diuine vertue appeared more euidently in his infirmitie,
Briefly Says the Apostle in the same Chapter, and the fourth Verse, He is dead, but he hath declared himself to be the Son of God, etc. And his divine virtue appeared more evidently in his infirmity,
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euen as the splendor of a lightening appeareth better during the Night, then at Noone-day.
even as the splendour of a lightning appears better during the Night, then At Noonday.
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We haue no cause to be offended that he would haue vs take vp his Crosse after him and prepare our selues for sufferings:
We have no cause to be offended that he would have us take up his Cross After him and prepare our selves for sufferings:
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For what is there more iust then to be partaker of the afflictions of Christ, seeing we desire to be partakers of his glory? These are faire spots,
For what is there more just then to be partaker of the afflictions of christ, seeing we desire to be partakers of his glory? These Are fair spots,
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and an honourable opprobrie for to carry in his Body the wounds of our Lord Iesus.
and an honourable opprobry for to carry in his Body the wounds of our Lord Iesus.
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Is it so great a matter to loose our goods for him that hath lost his life for our saluation? to let fall our teares for him that hath lost his bloud? to suffer corporall death for him that hath purchased eternall life for vs? What matter is it to the faithfull,
Is it so great a matter to lose our goods for him that hath lost his life for our salvation? to let fallen our tears for him that hath lost his blood? to suffer corporal death for him that hath purchased Eternal life for us? What matter is it to the faithful,
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whether hee loose his life by the mouth, or by a wound, if he dye of a Sword,
whither he lose his life by the Mouth, or by a wound, if he die of a Sword,
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or a Feauer, seeing he dyeth the death of the iust, and that his soul enters into the promised repose, with the Children of God?
or a Fever, seeing he Dies the death of the just, and that his soul enters into the promised repose, with the Children of God?
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Concerning the condition of the Apostles, who were Fishers and Idiots, it serueth to make Gods worke more admirable,
Concerning the condition of the Apostles, who were Fishers and Idiots, it serveth to make God's work more admirable,
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then did the vertue of the Lord appeare better, when humane helpe failed:
then did the virtue of the Lord appear better, when humane help failed:
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To vanquish ignorance by knowledge, is no admirable thing, but to conuince the knowledge of wise men with the simplicitie of Idiots, is a worke which none but God could doe, who in an instant gaue to ignorant men the knowledge of all Tongues, who changed the Barke of the Apostles, into the Church, their Fishes into Men, their Nets into Sermons:
To vanquish ignorance by knowledge, is no admirable thing, but to convince the knowledge of wise men with the simplicity of Idiots, is a work which none but God could do, who in an instant gave to ignorant men the knowledge of all Tongues, who changed the Bark of the Apostles, into the Church, their Fish into Men, their Nets into Sermons:
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and of Saint Paul, who was a Wolfe, in an instant made him a Lambe; and of a Lambe, an excellent Shepheard;
and of Saint Paul, who was a Wolf, in an instant made him a Lamb; and of a Lamb, an excellent Shepherd;
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to the end he should know that his vocation came not from Men but God.
to the end he should know that his vocation Come not from Men but God.
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Concerning scandale taken at the rudenesse and simplicity of the stile of the Gospell, this simple stile is the stile of the Lawes, which should loose their force,
Concerning scandal taken At the rudeness and simplicity of the style of the Gospel, this simple style is the style of the Laws, which should lose their force,
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if they were written with the flowers of Rhetoricke, because that Kings will not shew their eloquence but their authoritie.
if they were written with the flowers of Rhetoric, Because that Kings will not show their eloquence but their Authority.
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Also it is not reasonable to apparell a chaste Virgine in the fashion of a Strumpet,
Also it is not reasonable to apparel a chaste Virgae in the fashion of a Strumpet,
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nor to clothe heauenly wisedome in fantasticall and humane knowledge.
nor to cloth heavenly Wisdom in fantastical and humane knowledge.
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It may be you thinke, that all this that is spoken, is not spoken but against Persecutors and Tyrants,
It may be you think, that all this that is spoken, is not spoken but against Persecutors and Tyrants,
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or against Pagans and Infidels, who striue to defame the Doctrine of the Gospell. Let vs not abuse our selues:
or against Pagans and Infidels, who strive to defame the Doctrine of the Gospel. Let us not abuse our selves:
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for euen amongst our selues, there are many to bee found that are ashamed of the Gospell of Christ.
for even among our selves, there Are many to be found that Are ashamed of the Gospel of christ.
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How few are there amongst vs, that reioyce in the Crosse of Iesus Christ? who lay all their greatnesse at the feete of his Crosse,
How few Are there among us, that rejoice in the Cross of Iesus christ? who lay all their greatness At the feet of his Cross,
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and glorifie themselues in his approbic? hold it for certaine, that whosoeuer reioyceth more in his riches,
and Glorify themselves in his approbic? hold it for certain, that whosoever rejoices more in his riches,
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or in his noblenesse, or in his honours, then in the alliance of Iesus Christ, not esteeming his true greatnesse to be one of the children of God through Iesus Christ, such an one is ashamed of the Gospell of Christ.
or in his nobleness, or in his honours, then in the alliance of Iesus christ, not esteeming his true greatness to be one of the children of God through Iesus christ, such an one is ashamed of the Gospel of christ.
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Is it not too true that in Company, and amongst our pleasures, wee are ashamed of the Gospell of Christ,
Is it not too true that in Company, and among our pleasures, we Are ashamed of the Gospel of christ,
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for at any of these meetings, who is he at any time that preferreth any speach of Religion, tending to edification,
for At any of these meetings, who is he At any time that preferreth any speech of Religion, tending to edification,
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but if so happen, hee haue any thought thereof, feare presently conuerteth him, least he should be thought to bring in an impertinent kinde of wisedome, where men loue better to speake vnciuilly or filthily,
but if so happen, he have any Thought thereof, Fear presently Converts him, lest he should be Thought to bring in an impertinent kind of Wisdom, where men love better to speak uncivilly or filthily,
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or any euill of his friend or Neighbour? which truely declareth them to be ashamed of the Gospell of Christ.
or any evil of his friend or Neighbour? which truly Declareth them to be ashamed of the Gospel of christ.
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But if these people should dwell in a Countrey where they should suffer persecution for the cause of the Gospell,
But if these people should dwell in a Country where they should suffer persecution for the cause of the Gospel,
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how quickely would they turne their backs on Christ? For he that is ashamed of Iesus Christ amongst his friends,
how quickly would they turn their backs on christ? For he that is ashamed of Iesus christ among his Friends,
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how will he acknowledge him amongst his enemies? Hee that in a garden, or in company at Table dare not speake of Iesus Christ,
how will he acknowledge him among his enemies? He that in a garden, or in company At Table Dare not speak of Iesus christ,
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how dare he defend him being tortured, or in the fire? how can he sustaine aduersitie, that is thus corrupt in prosperitie?
how Dare he defend him being tortured, or in the fire? how can he sustain adversity, that is thus corrupt in Prosperity?
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In like sort, when a stormy winde bloweth vpon a Tree that is laden with fruits,
In like sort, when a stormy wind blows upon a Tree that is laden with fruits,
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and rotten at the heart, it presently falleth:
and rotten At the heart, it presently falls:
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So when the winde of persecution getteth vp, we see presently those which haue their hearts thus corrupted with hypocrisy,
So when the wind of persecution gets up, we see presently those which have their hearts thus corrupted with hypocrisy,
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or which hold not of Iesus Christ, but by custome, or for humane consideration, how can they stand.
or which hold not of Iesus christ, but by custom, or for humane consideration, how can they stand.
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And thereupon when I read the History of Martyrs, the vertue of whom, euen at this day sustaineth our vices, who in our Ancestors times haue beene so liberall of their bloud,
And thereupon when I read the History of Martyrs, the virtue of whom, even At this day sustaineth our vices, who in our Ancestors times have been so liberal of their blood,
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and so thirsty for Gods glory; I finde that they dyed more willingly then wee now speake of the Gospell;
and so thirsty for God's glory; I find that they died more willingly then we now speak of the Gospel;
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and that they powred out their bloud more willingly for the glory of God, then we at this day spend our money for his seruice:
and that they poured out their blood more willingly for the glory of God, then we At this day spend our money for his service:
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In such sort, that if any one of those good seruants of God, which haue planted the Church, during persecution, should now come againe, he could not know his flocke,
In such sort, that if any one of those good Servants of God, which have planted the Church, during persecution, should now come again, he could not know his flock,
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but would be astonished, how in so short a time, they are so much degenerated. He should finde riches encreased, and zeale diminished:
but would be astonished, how in so short a time, they Are so much degenerated. He should find riches increased, and zeal diminished:
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more repose, but much lesse vertue. From whence it commeth that the Gospell is become odious, and Popery insensibly gotten vp.
more repose, but much less virtue. From whence it comes that the Gospel is become odious, and Popery insensibly got up.
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The infirme scandalize our prophane humour, and impute our vices to Religion, but God grant you long to preserue this peace and prosperity,
The infirm scandalise our profane humour, and impute our vices to Religion, but God grant you long to preserve this peace and Prosperity,
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and preserue your King, vnder whose wise conduct you liue quietly:
and preserve your King, under whose wise conduct you live quietly:
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But you must vnderstand, that the security of the Kings life, is the piety and innocency of his subiects:
But you must understand, that the security of the Kings life, is the piety and innocency of his Subjects:
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and the meanes long to preserue that grace which God hath giuen you, is not to abuse it,
and the means long to preserve that grace which God hath given you, is not to abuse it,
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but to mannage the time and the Commodity which God hath giuen you, which he hath not giuen to neighbour Nations,
but to manage the time and the Commodity which God hath given you, which he hath not given to neighbour nations,
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but hath rather set before your eyes, as it were for example of seruitude and obscure ignorance, whereupon Sathan hath powred out a filthy smoake,
but hath rather Set before your eyes, as it were for Exampl of servitude and Obscure ignorance, whereupon Sathan hath poured out a filthy smoke,
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euen out of the pits of the Abisme, whilest that in our owne Countrey shineth the clearnesse of the truth of the Gospell:
even out of the pits of the Abyss, whilst that in our own Country shines the clearness of the truth of the Gospel:
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to the end that by this comparison, you may learne to glorifie God, and not to abuse and corrupt his blessings with ingratitude.
to the end that by this comparison, you may Learn to Glorify God, and not to abuse and corrupt his blessings with ingratitude.
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Out of all this you are to learne two poynts;
Out of all this you Are to Learn two points;
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First, what the Gospell of Christ is, and next, what it is to be ashamed of the Gospell:
First, what the Gospel of christ is, and next, what it is to be ashamed of the Gospel:
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Now let vs learne the third, which is the resolution of Saint Paul, by which he glorifieth himselfe in the reproch of the Gospell,
Now let us Learn the third, which is the resolution of Saint Paul, by which he Glorifieth himself in the reproach of the Gospel,
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and contemneth the misprise of men, saying, I am not ashamed, &c. which is the exhortation he maketh to his disciple Timothy, Be not ashamed of the testimony of the Lord Iesus,
and contemneth the misprise of men, saying, I am not ashamed, etc. which is the exhortation he makes to his disciple Timothy, Be not ashamed of the testimony of the Lord Iesus,
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but participate of the afflictions of the Gospell, according to the power of God. This holy Apostle knew what the hatred of the world was against the Gospell.but participate of the afflictions of the Gospel, according to the power of God. This holy Apostle knew what the hatred of the world was against the Gospel.
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Hee knew the Egyptians naturally hated the Pastors, as Ioseph said to his Brethren. He esteemed it no shame to doe that which Dauid did;
He knew the egyptians naturally hated the Pastors, as Ioseph said to his Brothers. He esteemed it no shame to do that which David did;
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which is to feed the flocke of his Father, principally those which Iesus Christ hath bought with his bloud;
which is to feed the flock of his Father, principally those which Iesus christ hath bought with his blood;
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and glorified himselfe to be Heralde of the Ministery of reconciliation, ambassadour for Christ, and declarer of peace betweene God and men, 2 Cor. 5. and as Saint Paul saint after Isaiah, Rom. 10. Oh how faire are the feete of those which declare peace, which say to Sion, thy kingdome come? He was not ashamed to beare that burthen which hee himselfe had carried.
and glorified himself to be Herald of the Ministry of reconciliation, ambassador for christ, and declarer of peace between God and men, 2 Cor. 5. and as Saint Paul saint After Isaiah, Rom. 10. O how fair Are the feet of those which declare peace, which say to Sion, thy Kingdom come? He was not ashamed to bear that burden which he himself had carried.
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For euen as a King maketh a company of Knights of his owne order, of which order he himselfe is the principall â–ª So Iesus Christ hath instituted the Ministery of the Gospell, of which order he himselfe is the chiefe,
For even as a King makes a company of Knights of his own order, of which order he himself is the principal â–ª So Iesus christ hath instituted the Ministry of the Gospel, of which order he himself is the chief,
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& hath vouchsafed to participate of the same charge.
& hath vouchsafed to participate of the same charge.
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Hee was not ashamed to publish to men the Diuine Mysteries, which the Angels themselues admired,
He was not ashamed to publish to men the Divine Mysteres, which the Angels themselves admired,
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and were diligent to behold with admiration, euen to the very bottome, as Saint Peter saith:
and were diligent to behold with admiration, even to the very bottom, as Saint Peter Says:
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hauing regard to the structure of the Arke of allyance, called the Eternall, whereupon the Propitiator was placed,
having regard to the structure of the Ark of alliance, called the Eternal, whereupon the Propitiator was placed,
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as a figure of Iesus Christ our propitiation:
as a figure of Iesus christ our propitiation:
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also there were put two Cherubins, hauing their heads curled, and their eyes blinded towards the propitiatory,
also there were put two Cherubim, having their Heads curled, and their eyes blinded towards the propitiatory,
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for to figure out vnto vs the attention of the Euangelicall spirits, and to admire the mysteries of our Redemption in Iesus Christ:
for to figure out unto us the attention of the Evangelical spirits, and to admire the Mysteres of our Redemption in Iesus christ:
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whereupon we need not be dismayed, if in the first of Samuel the Bethsemites hauing taken away the propitiatory for to looke within the Arke, (that is to say, to approch to God without Iesus CHRIST) were consumed with wounds and mortality.
whereupon we need not be dismayed, if in the First of Samuel the Bethsemites having taken away the propitiatory for to look within the Ark, (that is to say, to approach to God without Iesus CHRIST) were consumed with wounds and mortality.
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To be short, our Apostle was not ashamed to declare the mystery of our Reconciliation, which is aboue all other mysteries,
To be short, our Apostle was not ashamed to declare the mystery of our Reconciliation, which is above all other Mysteres,
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euen surpassing the worke of the creation:
even surpassing the work of the creation:
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For if it be an admirable thing that the Creator hath made the creature, it is also a thing much more admirable, that the Creator was made a creature.
For if it be an admirable thing that the Creator hath made the creature, it is also a thing much more admirable, that the Creator was made a creature.
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And as for the goods which God hath giuen vs;
And as for the goods which God hath given us;
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so much difference is there betweene the earthly and celestiall Paradise, betweene the Tree of life, and betweene Iesus Christ;
so much difference is there between the earthly and celestial Paradise, between the Tree of life, and between Iesus christ;
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betweene those foure Riuers which runne by the Garden of Eden, and these other foure, which proceede from Iesus Christ, which Saint Paul numbreth vnto vs, that he hath been made for vs, Wisedome, Iustice, Sanctification and Redemption; So much difference is there betweene the goods which wee haue lost in Adam, and those which wee haue offered vnto vs in Iesus Christ:
between those foure rivers which run by the Garden of Eden, and these other foure, which proceed from Iesus christ, which Saint Paul numbereth unto us, that he hath been made for us, Wisdom, justice, Sanctification and Redemption; So much difference is there between the goods which we have lost in Adam, and those which we have offered unto us in Iesus christ:
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In such sort, that I dare say, this fall of Adam, hath beene happy for Gods children,
In such sort, that I Dare say, this fallen of Adam, hath been happy for God's children,
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and that there was happinesse in this vnhappinesse, and if we had not fallen into death, we should not haue come to so happy a life.
and that there was happiness in this unhappiness, and if we had not fallen into death, we should not have come to so happy a life.
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But the principall reason why the Apostle glorifieth himselfe to be a messenger of the Gospell, is, that which he expresseth in this Text, that it is the power of God to saluation to all beleeuers, that is to say,
But the principal reason why the Apostle Glorifieth himself to be a Messenger of the Gospel, is, that which he Expresses in this Text, that it is the power of God to salvation to all believers, that is to say,
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because it is the sauing vertue of God, by which hee saueth all beleeuers. For the Gospel is the meanes which serueth to purifie mens harts.
Because it is the Saving virtue of God, by which he Saveth all believers. For the Gospel is the means which serveth to purify men's hearts.
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Now you are cleane through the Word of God which I haue spoken vnto you, Ioh. 15. As the Spettle comming out of mans mouth makes Serpents dye,Now you Are clean through the Word of God which I have spoken unto you, John 15. As the Spittle coming out of men Mouth makes Serpents die,
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so that which commeth out of the mouth of faithfull Pastors, maketh wicked desires dye, which are a legion of domesticall spirits that hold correspondency with the Diuell.
so that which comes out of the Mouth of faithful Pastors, makes wicked Desires die, which Are a legion of domestical spirits that hold correspondency with the devil.
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It is by the Word of God, which God toucheth the hearts of the repentant, and imprinteth Faith in them.
It is by the Word of God, which God touches the hearts of the repentant, and imprinteth Faith in them.
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For Faith is by hearing, and hearing by the Word of God.
For Faith is by hearing, and hearing by the Word of God.
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It is a powerfull means which by a sweet violence, and by a necessity vnconstrained, directeth the hearts and draweth them into the way of saluation, by reason of the efficacy, whereof he is called the arme of the Lord,
It is a powerful means which by a sweet violence, and by a necessity unconstrained, directeth the hearts and draws them into the Way of salvation, by reason of the efficacy, whereof he is called the arm of the Lord,
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because God by this meanes handleth the soules, and pulleth them out of the power of Sathan, leading them into the way of saluation.
Because God by this means handleth the Souls, and pulls them out of the power of Sathan, leading them into the Way of salvation.
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The Apostle in the fourth to the Hebrewes, compareth it to a two edged sword, because of the double vertue.
The Apostle in the fourth to the Hebrews, compareth it to a two edged sword, Because of the double virtue.
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Ieremy calleth it a fire and a Trowell which breaketh the stones, for it warmeth the hearts with zeale, and tameth the hardnesse thereof.Ieremy calls it a fire and a Trowel which breaks the stones, for it warmeth the hearts with zeal, and tames the hardness thereof.
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For as God writ with his finger the Law in stone, so he engraueth his Gospell in our hard and rebellious hearts, by the efficacy of his holy Spirit, which is the finger of God. Which I speake of the rather, fearing that some should thinke by their eloquence to giue efficacy to the Word of God;
For as God writ with his finger the Law in stone, so he engraveth his Gospel in our hard and rebellious hearts, by the efficacy of his holy Spirit, which is the finger of God. Which I speak of thee rather, fearing that Some should think by their eloquence to give efficacy to the Word of God;
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Beleeue it not in any sort:
Believe it not in any sort:
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for that vertue commeth vnto him, and to euery man also, euen from the Spirit of God, which giueth it efficacy, without the which the Word of God is but a dead letter,
for that virtue comes unto him, and to every man also, even from the Spirit of God, which gives it efficacy, without the which the Word of God is but a dead Letter,
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& a tinkling sound in the ayre. We beat your eares, but God toucheth your hearts;
& a tinkling found in the air. We beatrice your ears, but God touches your hearts;
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we cast the seed, but God sendeth the raine, and maketh the Sunne of benediction light vpon him:
we cast the seed, but God sends the rain, and makes the Sun of benediction Light upon him:
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He which planteth, and hee which watereth is nothing, but hee that giueth the increase.
He which plants, and he which Waters is nothing, but he that gives the increase.
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Who was euer more eloquent then Isay? and his quality also seemed to enforce attention;
Who was ever more eloquent then Saiah? and his quality also seemed to enforce attention;
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for hee was of the blood-royall; neuerthelesse, he complaineth that he laboured in vaine, and none would beleeue in his preaching;
for he was of the Blood royal; nevertheless, he Complaineth that he laboured in vain, and none would believe in his preaching;
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to the end that those whom God employeth in this worke, if they would haue their labour to prosper, they must impute all to the blessing of God,
to the end that those whom God employeth in this work, if they would have their labour to prosper, they must impute all to the blessing of God,
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and not to their owne industry and sufficiency.
and not to their own industry and sufficiency.
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Besides, they must looke well about them, and not apply themselues to the proud distaste of their Auditors, who in this Age desire eloquence, more then solidity;
Beside, they must look well about them, and not apply themselves to the proud distaste of their Auditors, who in this Age desire eloquence, more then solidity;
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who would haue words without matter, and sawces without meate; who would haue their eares tickled, and not their consciences pricked:
who would have words without matter, and sauces without meat; who would have their ears tickled, and not their Consciences pricked:
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like vnto a wicked Porter, who will not let an honest man enter in at the gate,
like unto a wicked Porter, who will not let an honest man enter in At the gate,
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because he is not well apparelled.
Because he is not well appareled.
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In the meane while, this is not the way to profit in the Word of God.
In the mean while, this is not the Way to profit in the Word of God.
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Doe you thinke with the flowers of eloquence you can perswade a man to suffer Martyrdome? or with figures & faire words, you can comfort a man at the houre of death? Is not the Gospell the medicine of our soules? What auaileth it for the Phisitian to be eloquent,
Do you think with the flowers of eloquence you can persuade a man to suffer Martyrdom? or with figures & fair words, you can Comfort a man At the hour of death? Is not the Gospel the medicine of our Souls? What avails it for the physician to be eloquent,
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if his medicine be wholesome? Is not the Gospell the letter of grace and abolition of our crime? then what matter is it in what termes it be written, seeing that it bringeth vs out of captiuitie?
if his medicine be wholesome? Is not the Gospel the Letter of grace and abolition of our crime? then what matter is it in what terms it be written, seeing that it brings us out of captivity?
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God in the Olde Testament commanded that his Altar should bee built with vnpollished stones, to testifie that he loued simplicity in his seruice, be assured of it, that hee that hath most profited in a Sermon, is not he that saith, This man spoke very well:
God in the Old Testament commanded that his Altar should be built with unpolished stones, to testify that he loved simplicity in his service, be assured of it, that he that hath most profited in a Sermon, is not he that Says, This man spoke very well:
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but he that saith, Oh I haue led an euill life:
but he that Says, O I have led an evil life:
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how farre am I from the rules that this man hath propounded? It is not he that wayeth periods of speeches,
how Far am I from the rules that this man hath propounded? It is not he that wayeth periods of Speeches,
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but hee that soundeth his own conscience: Those that ruminated were marked for cleane beasts:
but he that soundeth his own conscience: Those that ruminated were marked for clean beasts:
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you shall be cleane and agreeable sacrifices to God, if you ruminate and meditate in your selues the Word of God.
you shall be clean and agreeable Sacrifices to God, if you ruminate and meditate in your selves the Word of God.
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I am certainely perswaded that all my Brethren and Companions in the worke of the LORD would wish with me that we were without words, so you were without vices;
I am Certainly persuaded that all my Brothers and Sodales in the work of the LORD would wish with me that we were without words, so you were without vices;
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and that wee were despised, so God might be glorified. If they would haue efficacie in their Sermons, they must speake with a holy boldnesse,
and that we were despised, so God might be glorified. If they would have efficacy in their Sermons, they must speak with a holy boldness,
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as God speaking by their mouth, that they flatter not sinners, but in good earnest, make them feele their sinnes, without exception of persons, or flattering the great ones.
as God speaking by their Mouth, that they flatter not Sinners, but in good earnest, make them feel their Sins, without exception of Persons, or flattering the great ones.
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A rich man is taught no otherwise then a poore. Selfe-same medicines serue for little and great.
A rich man is taught no otherwise then a poor. Selfsame medicines serve for little and great.
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Euen so it is in spirituall medicines.
Even so it is in spiritual medicines.
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Sermons without reprehensions, are like Swords without points, or Lampes where Oyle is powred in without enlightening of them:
Sermons without reprehensions, Are like Swords without points, or Lamps where Oil is poured in without enlightening of them:
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To feare to touch the sinner, lest hee should offend him, is a cruell respect,
To Fear to touch the sinner, lest he should offend him, is a cruel respect,
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like vnto him that feareth to saue a man that is in drowning, lest hee should hurt his arme,
like unto him that fears to save a man that is in drowning, lest he should hurt his arm,
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or pull some of his haire away.
or pull Some of his hair away.
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These wholesome effects of the Word of God, are not without faith, without which the Word cannot take roote,
These wholesome effects of the Word of God, Are not without faith, without which the Word cannot take root,
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or fructifie in our soules, as the Apostle in the fourth to the Hebrewes, saith, that hearing of the Word hath not profited them,
or fructify in our Souls, as the Apostle in the fourth to the Hebrews, Says, that hearing of the Word hath not profited them,
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because it was not mingled with faith. Because it was not mingled with faith.
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Whereof St. Paul also after he hath saide, that the Gospell is the power of God, addeth to euery beleeuer. This faith is not an historicall faith,
Whereof Saint Paul also After he hath said, that the Gospel is the power of God, adds to every believer. This faith is not an historical faith,
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as that is of the Church of Rome, which onely beleeueth in generall, that all that which is contained in the word of God is true;
as that is of the Church of Rome, which only Believeth in general, that all that which is contained in the word of God is true;
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but it is a faith which hath knowledge added to beliefe;
but it is a faith which hath knowledge added to belief;
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which besides the generall knowledge, applyeth the word of God in particular, not onely saying that Iesus Christ dyed for sinners,
which beside the general knowledge, Applieth the word of God in particular, not only saying that Iesus christ died for Sinners,
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but also addeth with Saint Paul, the second to the Galat. Iesus Christ hath loued me,
but also adds with Saint Paul, the second to the Galatians Iesus christ hath loved me,
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and hath giuen his soule for me. and hath given his soul for me.
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Neither is it an inforced, or circumuenting faith, by the which they beleeue what the Church beleeueth,
Neither is it an enforced, or circumventing faith, by the which they believe what the Church Believeth,
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or what the Curate beleeueth, without knowing what they ought to beleeue, neither wherefore this beliefe of the Church is the better. One cannot beleeue by Aduocate,
or what the Curate Believeth, without knowing what they ought to believe, neither Wherefore this belief of the Church is the better. One cannot believe by Advocate,
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neither is a man saued by the beliefe of another;
neither is a man saved by the belief of Another;
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He that is perswaded that another can beleeue for him, is in danger that another shall be in Paradise for him.
He that is persuaded that Another can believe for him, is in danger that Another shall be in Paradise for him.
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Habacucke telleth vs, The iust shall liue by faith; then he cannot liue by the faith of another.Habacuck Telleth us, The just shall live by faith; then he cannot live by the faith of Another.
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Also it is not a faith of Miracles, whereof the greatnesse of a graine of Mustard-seede can transport mountaines,
Also it is not a faith of Miracles, whereof the greatness of a grain of Mustard seed can transport Mountains,
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but the greatnesse of a Mountaine of this faith cannot remoue a soule out of hell into heauen, which chaseth into another, wicked spirits,
but the greatness of a Mountain of this faith cannot remove a soul out of hell into heaven, which chases into Another, wicked spirits,
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but cannot chase from it selfe wicked desires; which healeth corporall maladies: in another, but cannot heale his owne soule from spirituall maladies:
but cannot chase from it self wicked Desires; which heals corporal maladies: in Another, but cannot heal his own soul from spiritual maladies:
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but it is a faith which receiueth the promises of Iesus Christ with ioy, which imbraceth him as good newes sent from Heauen, who applyeth himselfe to the words which the Apostle said to the blinde Man that Iesus called, be of good courage, the Master calleth thee:
but it is a faith which receiveth the promises of Iesus christ with joy, which Embraceth him as good news sent from Heaven, who Applieth himself to the words which the Apostle said to the blind Man that Iesus called, be of good courage, the Master calls thee:
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it is a faith that disburdeneth his sinnes vpon Iesus Christ, which giueth repose and peace to the conscience, which beholdeth the Booke of the Gospell with the same eye that a faithfull husband beholdeth his contract in marriage,
it is a faith that disburdeneth his Sins upon Iesus christ, which gives repose and peace to the conscience, which beholdeth the Book of the Gospel with the same eye that a faithful husband beholdeth his contract in marriage,
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or a good Sonne that beholds the will of his Father, who by it is incited to loue God,
or a good Son that beholds the will of his Father, who by it is incited to love God,
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and to glorifie him in workes and words, iust in his actions, humble in prosperity, patient in aduersitie, charitable to the Church, burning in zeale of the house of God.
and to Glorify him in works and words, just in his actions, humble in Prosperity, patient in adversity, charitable to the Church, burning in zeal of the house of God.
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For without these things, faith is a name without a thing, a shadow without a Body,
For without these things, faith is a name without a thing, a shadow without a Body,
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and in stead of a beliefe, a confusion and spirituall lethargie:
and in stead of a belief, a confusion and spiritual lethargy:
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without this faith wee cannot please God, Heb. 11. without this faith, wee make God a lyar,
without this faith we cannot please God, Hebrew 11. without this faith, we make God a liar,
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as doubting of the truth of his promises;
as doubting of the truth of his promises;
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without this faith wee expose our selues naked to the temptations of the aduersary, for it is a Buckler to beate backe the fiery darts of Sathan.
without this faith we expose our selves naked to the temptations of the adversary, for it is a Buckler to beat back the fiery darts of Sathan.
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Be not yee then amazed that the blessings of Iesus Christ are sufficient for all; yet neuerthelesse all cannot be saued, because that all haue not faith:
Be not ye then amazed that the blessings of Iesus christ Are sufficient for all; yet nevertheless all cannot be saved, Because that all have not faith:
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for misbeliefe reiecteth the remedies which God presenteth, and ouerthroweth the medicine.
for misbelief rejects the remedies which God presents, and Overthroweth the medicine.
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This faith ought to be nourished and fortified by prayer, by the hearing of the word of God, by holy companies, by all sort of good workes;
This faith ought to be nourished and fortified by prayer, by the hearing of the word of God, by holy companies, by all sort of good works;
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and although after all that, infirmitie remaineth in you, feare not your saluation, with a trembling hand giue not ouer taking of Almes.
and although After all that, infirmity remains in you, Fear not your salvation, with a trembling hand give not over taking of Alms.
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All those which beheld the brasen Serpent, had not their sights equally good, and neuerthelesse were equally healed.
All those which beheld the brazen Serpent, had not their sights equally good, and nevertheless were equally healed.
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God requireth not of vs a perfect faith, but true without hypocrisie, and which indeauoureth to fortifie it selfe,
God requires not of us a perfect faith, but true without hypocrisy, and which indeauoureth to fortify it self,
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and saith as the father of him that was possessed, I beleeue Lord, but helpe my infirmitie.
and Says as the father of him that was possessed, I believe Lord, but help my infirmity.
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God which hath put these Treasures in a Vessell of earth, which perfecteth his grace in our infirmitie, in time of necessitie sustaineth our feeblenesse, aboue all at the houre of death, there he drieth vp the drops of bloud, he saith to the faithfull soule, feare not, Christ Iesus is besides thee, which sheweth thee a Crowne.
God which hath put these Treasures in a Vessel of earth, which perfecteth his grace in our infirmity, in time of necessity sustaineth our feebleness, above all At the hour of death, there he drieth up the drops of blood, he Says to the faithful soul, Fear not, christ Iesus is beside thee, which shows thee a Crown.
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The faith of the faithfull cannot be confounded, like the Nodes of Compasses in the middest of the sea remaine vnmoueable amidst the Tempest,
The faith of the faithful cannot be confounded, like the Nodes of Compasses in the midst of the sea remain Unmovable amid the Tempest,
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because they gouerne themselues not according to the windes, but according to heauen:
Because they govern themselves not according to the winds, but according to heaven:
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euen so the faith of the faithfull remaineth firme amongst the most rude agitations, because it gouerneth it self not according to the instabilitie of the affaires of this world,
even so the faith of the faithful remains firm among the most rude agitations, Because it Governs it self not according to the instability of the affairs of this world,
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but according to the promises of God.
but according to the promises of God.
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But to the end, that euery one being inuited to receiue this grace, esteeme himselfe not excluded, by his quality, his kindred,
But to the end, that every one being invited to receive this grace, esteem himself not excluded, by his quality, his kindred,
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or his condition, Saint Paul addeth, that this saluation is addressed to the Iewes first, and afterwards to the Greekes;
or his condition, Saint Paul adds, that this salvation is addressed to the Iewes First, and afterwards to the Greeks;
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leauing vs by this example to gather this generall Rule that Saint Peter propoundeth, Acts the tenth,
leaving us by this Exampl to gather this general Rule that Saint Peter propoundeth, Acts the tenth,
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and thirty foure, God hath no respect of persons:
and thirty foure, God hath no respect of Persons:
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for Iesus Christ by the calling of the Gentiles, hath broken the partition betweene the Iewes and Gentiles; yet neuerthelesse Saint Paul saith to the Iewes, putting the Iewes in the first place,
for Iesus christ by the calling of the Gentiles, hath broken the partition between the Iewes and Gentiles; yet nevertheless Saint Paul Says to the Iewes, putting the Iewes in the First place,
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as hauing regard to the defence which God made to his Disciples; Goe not into the way of the Gentiles.
as having regard to the defence which God made to his Disciples; Go not into the Way of the Gentiles.
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Whereof also hee said, were sent to the lost sheepe of Israell.
Whereof also he said, were sent to the lost sheep of Israel.
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Following the same example, Saint Paul, Acts 13.46. speaketh also to the incredulous Iewes, It was necessary that the word of God should first haue beene spoken vnto you,
Following the same Exampl, Saint Paul, Acts 13.46. speaks also to the incredulous Iewes, It was necessary that the word of God should First have been spoken unto you,
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but seeing you put it from you, &c. By this meanes, the first haue beene the last,but seeing you put it from you, etc. By this means, the First have been the last,
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and the eldest Sonne hath beene made inferiour to the prodigall childe returned to repentance.
and the eldest Son hath been made inferior to the prodigal child returned to Repentance.
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Then happened that to the Iewes, which happened to Gedeons fleece, which in the beginning was onely watered,
Then happened that to the Iewes, which happened to Gedeons fleece, which in the beginning was only watered,
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whilest all the land besides was dry; but the day after the fleece was dry onely, and all the earth wholy watered;
whilst all the land beside was dry; but the day After the fleece was dry only, and all the earth wholly watered;
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for vpon the Iewes onely in former times, the dewe of the grace of God rained downe,
for upon the Iewes only in former times, the dew of the grace of God reigned down,
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but afterwards it hath so come to passe, that they are depriued of this grace, and other Nations receiued into Gods fauour.
but afterwards it hath so come to pass, that they Are deprived of this grace, and other nations received into God's favour.
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For this purpose, the holy Scripture speaking of those which are out of the Church of God, saith, that they are in outward darkenesse:
For this purpose, the holy Scripture speaking of those which Are out of the Church of God, Says, that they Are in outward darkness:
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because in Egypt onely God gaue light to his people, whilest all Egypt besides round about were inuironed with outward darkenesse.
Because in Egypt only God gave Light to his people, whilst all Egypt beside round about were environed with outward darkness.
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But at the death of Iesus Christ there happened the contrarie:
But At the death of Iesus christ there happened the contrary:
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for darkenesse was onely ouer all Iudea, although Tertullian saith to the contrary, whilest the rest of the earth was inlightned;
for darkness was only over all Iudea, although Tertullian Says to the contrary, whilst the rest of the earth was enlightened;
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then at that time, the darkenesse was interiour, and the light exteriour;
then At that time, the darkness was interior, and the Light exterior;
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God signifying by this miracle the reiecting of the Iewes, and reception of the Gentiles, which is a great aduertisement vnto vs:
God signifying by this miracle the rejecting of the Iewes, and reception of the Gentiles, which is a great advertisement unto us:
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For if they did so with greene wood, what shall become of the dry wood? If the naturall branches haue beene so handled, what will become of wilde branches ingrafted in their places,
For if they did so with green wood, what shall become of the dry wood? If the natural branches have been so handled, what will become of wild branches ingrafted in their places,
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if we sinne with like incredulitie? For, hath God bound himselfe alwaies to protect his Churches which abuse his grace,
if we sin with like incredulity? For, hath God bound himself always to Pact his Churches which abuse his grace,
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and bring blame vpon the doctrine of the Gospell? Let vs tremble at such examples,
and bring blame upon the Doctrine of the Gospel? Let us tremble At such Examples,
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and preuent Gods iudgements by repentance. It remaineth my Brethren, to gather fruit from this doctrine, for our instruction & consolation.
and prevent God's Judgments by Repentance. It remains my Brothers, to gather fruit from this Doctrine, for our instruction & consolation.
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First, this excellencie of the Gospell of Christ, wherewith God declareth his incomprehensible loue in giuing his Sonne for mortall man,
First, this excellency of the Gospel of christ, wherewith God Declareth his incomprehensible love in giving his Son for Mortal man,
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for sinners, for his enemies, for the slaues of the Diuell, to the end to make them his seruants,
for Sinners, for his enemies, for the slaves of the devil, to the end to make them his Servants,
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euen his friends, and euen his Brethren, a Body and a Spirit with him, and by it, heires of eternall life;
even his Friends, and even his Brothers, a Body and a Spirit with him, and by it, Heirs of Eternal life;
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so many sweet inuitements, which biddeth vs come to him;
so many sweet invitements, which bids us come to him;
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so many promises to giue vs all that which we shal aske in his Sonnes Name, serueth for the comfort of all consciences that are oppressed with the burthen of their sinnes, to the end, that when the horrour of the iudgement of God, presenteth it selfe before their eyes, they presently turne their eyes towards the sacred blessing of Iesus Christ, towards the bloud of allyance, which cryeth better things then that of Abell, which cryeth vengeance,
so many promises to give us all that which we shall ask in his Sons Name, serveth for the Comfort of all Consciences that Are oppressed with the burden of their Sins, to the end, that when the horror of the judgement of God, presents it self before their eyes, they presently turn their eyes towards the sacred blessing of Iesus christ, towards the blood of alliance, which Cries better things then that of Abel, which Cries vengeance,
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but this crieth peace and reconciliation.
but this cries peace and reconciliation.
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If the Conscience take some by the throat, and dragge him before the Iudiciall Throne of God, it will bring forth before God this acquittance, sustained with the bloud of the Sonne of God, by which God declareth that he is fully content and satisfied.
If the Conscience take Some by the throat, and drag him before the Judicial Throne of God, it will bring forth before God this acquittance, sustained with the blood of the Son of God, by which God Declareth that he is Fully content and satisfied.
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If Sathan produceth before God his accusations against vs, and bringeth in a long sedule of our sinnes, say vnto him, I doe not excuse my selfe,
If Sathan Produceth before God his accusations against us, and brings in a long sedule of our Sins, say unto him, I do not excuse my self,
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but set downe vnderneath, The bloud of Iesus Christ doth cleanse vs from all our sinnes, 1 Ioh. 1.7. and also these sinnes which thou bringest in against mee, are not my sinnes, but the sinnes of Iesus Christ, seeing hee hath taken them vpon him:
but Set down underneath, The blood of Iesus christ does cleanse us from all our Sins, 1 John 1.7. and also these Sins which thou bringest in against me, Are not my Sins, but the Sins of Iesus christ, seeing he hath taken them upon him:
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as on the other part, his righteousnesse is ours, for hee is our eternall righteousnesse, and by the obedience of a Man, many shall be made iust, Rom. 5.19.
as on the other part, his righteousness is ours, for he is our Eternal righteousness, and by the Obedience of a Man, many shall be made just, Rom. 5.19.
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Hee who is dead for his enemies, will he not heare his friends? He that prayed vpon the Crosse for those that crucified him, will he not intercede in his glory for those which put their trust in him? God which vnderstandeth the cry of the little Crowes in their nests,
He who is dead for his enemies, will he not hear his Friends? He that prayed upon the Cross for those that Crucified him, will he not intercede in his glory for those which put their trust in him? God which understandeth the cry of the little Crows in their nests,
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as the Prophet saith in the 147. Ps. will he not heare his Children that call vpon him? Should his promises be false,
as the Prophet Says in the 147. Ps. will he not hear his Children that call upon him? Should his promises be false,
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or the death of his Sonne without efficacie towards those that beleeue in Iesus Christ?
or the death of his Son without efficacy towards those that believe in Iesus christ?
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In the second place, the Ministers of the word of God haue here a faire lesson, for the Apostle exhorteth them;
In the second place, the Ministers of the word of God have Here a fair Lesson, for the Apostle exhorteth them;
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by his example, not to be ashamed, but to reioyce that they are the Ministers of the Gospell of Christ,
by his Exampl, not to be ashamed, but to rejoice that they Are the Ministers of the Gospel of christ,
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and to make account of their charge:
and to make account of their charge:
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not because it giueth them occasion to be well apparelled, and plentifully fed with small trauaile,
not Because it gives them occasion to be well appareled, and plentifully fed with small travail,
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whilest they leaue to others the care of their flocke, which afterwards is often negligently taught and instructed;
whilst they leave to Others the care of their flock, which afterwards is often negligently taught and instructed;
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but because they mannage the Scepter of the Kingdome of Heauen, which is his Word, and that God hath consecrated their mouthes to signifie vnto men his holy will.
but Because they manage the Sceptre of the Kingdom of Heaven, which is his Word, and that God hath consecrated their mouths to signify unto men his holy will.
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In the third place, that they remember the Gospell of Christ which they deliuer, to the end, they mingle not humane inuentions,
In the third place, that they Remember the Gospel of christ which they deliver, to the end, they mingle not humane Inventions,
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nor vaine subtilties, nor diuersities of tongues, to establish their knowledge;
nor vain subtleties, nor diversities of tongues, to establish their knowledge;
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if they would haue their preaching effectuall to touch mens hearts, & to retaine this power of God to saluation to those that heare;
if they would have their preaching effectual to touch men's hearts, & to retain this power of God to salvation to those that hear;
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and that they offer not to God a strange fire, like Nadab and Abihu; that they remember themselues of the Law, which forbiddeth to sow two kindes of Corne in one field,
and that they offer not to God a strange fire, like Nadab and Abihu; that they Remember themselves of the Law, which forbiddeth to sow two Kinds of Corn in one field,
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or to make a stuffe of diuers sorts of matter: God teaching vs thereby, that he will not haue an artificiall mingling in his seruice,
or to make a stuff of diverse sorts of matter: God teaching us thereby, that he will not have an artificial mingling in his service,
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and also they must remember that which they preach be the Gospell of Christ. Euen as the Apostles which had fished all the night and got nothing;
and also they must Remember that which they preach be the Gospel of christ. Eve as the Apostles which had fished all the night and god nothing;
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but when at the word of the Lord they cast their Nets, they got great store of Fish:
but when At the word of the Lord they cast their Nets, they god great store of Fish:
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Euen so, if you cast the nets of your sermons by the word of Iesus Christ,
Even so, if you cast the nets of your Sermons by the word of Iesus christ,
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and follow his commandements, you shall draw soules vnto you, and see fruit of your labour.
and follow his Commandments, you shall draw Souls unto you, and see fruit of your labour.
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If you distribute nothing but the bread of Christ which hee hath put into his hands, you shall perceiue it to increase,
If you distribute nothing but the bred of christ which he hath put into his hands, you shall perceive it to increase,
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and to multiply it selfe in your hands, and the blessing of God to be poured out vpon your trauaile.
and to multiply it self in your hands, and the blessing of God to be poured out upon your travail.
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Seeing that the Gospell is the sauing-power of God, let let vs take heed aboue all, we take not away this efficacie by a wicked life, contrary to our preaching.
Seeing that the Gospel is the sauing-power of God, let let us take heed above all, we take not away this efficacy by a wicked life, contrary to our preaching.
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For as the staffe of Elizeus had not the same vertue in the hand of Gehazi, that it had in Elizeus hand;
For as the staff of Elisha had not the same virtue in the hand of Gehazi, that it had in Elisha hand;
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so the instructions that are in the mouth of a man fearing God, are full of force,
so the instructions that Are in the Mouth of a man fearing God, Are full of force,
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but in the mouth of a prophane Minister they haue no vertue at all; and therefore the eternall hath said to the wicked:
but in the Mouth of a profane Minister they have no virtue At all; and Therefore the Eternal hath said to the wicked:
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Wherefore dost thou take my words in thy mouth? And Iesus Christ commanded Sathan to hold his tongue,Wherefore dost thou take my words in thy Mouth? And Iesus christ commanded Sathan to hold his tongue,
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when he cryed, thou art the Christ, the Sonne of God: knowing that the Gospell in the mouth of the Diuell loseth the authority.
when he cried, thou art the christ, the Son of God: knowing that the Gospel in the Mouth of the devil loses the Authority.
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For the people will neuer truely beleeue the Pastor, as long as they see him do the contrary,
For the people will never truly believe the Pastor, as long as they see him do the contrary,
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and be like the Trumpets, who incourage to the Combat, and keepe themselues out of the Battaile, or like him thar carrieth the Lantern, and seeth the least.
and be like the Trumpets, who encourage to the Combat, and keep themselves out of the Battle, or like him thar Carrieth the Lantern, and sees the least.
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How will you that the people should come to be sober and modest in apparell, to be chast and holy in words,
How will you that the people should come to be Sobrium and modest in apparel, to be chaste and holy in words,
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if the Ministers be disordered, sumptuous in apparell, and contemners of the name of God? How would you that the people should be turned from their idlenesse,
if the Ministers be disordered, sumptuous in apparel, and contemners of the name of God? How would you that the people should be turned from their idleness,
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and from Theaters, and vnchaste loues and lechery, if the Pastor himselfe be giuen to it? Wherefore,
and from Theaters, and unchaste loves and lechery, if the Pastor himself be given to it? Wherefore,
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as in the time of Heli the sacrificer, because of the sinnes of his Children, the Oblation was not accepted:
as in the time of Heli the sacrificer, Because of the Sins of his Children, the Oblation was not accepted:
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Euen so because of the vices of Preachers, the people misprise Preaching.
Even so Because of the vices of Preachers, the people misprise Preaching.
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For which cause howsoeuer eloquent and learned they be, they cannot escape the Iudgement of God;
For which cause howsoever eloquent and learned they be, they cannot escape the Judgement of God;
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they shall be like the Carpenters which builded the Arke, and yet were drowned in the floud;
they shall be like the Carpenters which built the Ark, and yet were drowned in the flood;
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or like the Tirrians, Sidonians, who furnished Salomon with Materials for the building of the Temple,
or like the Tirrians, Sidonians, who furnished Solomon with Materials for the building of the Temple,
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and yet notwithstanding were strangers of the house of God, and his allyance.
and yet notwithstanding were Strangers of the house of God, and his alliance.
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In generall Brethren, wee exhort you in the name of God, and for the compassion of the Lord, by the precious bloud of his allyance, by the honour which you haue to be the Children of God,
In general Brothers, we exhort you in the name of God, and for the compassion of the Lord, by the precious blood of his alliance, by the honour which you have to be the Children of God,
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for that you are desirous of Gods glory, and your owne saluation, that you cherish and esteeme the Gospell of Christ,
for that you Are desirous of God's glory, and your own salvation, that you cherish and esteem the Gospel of christ,
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and not be carelesse of this grace of God, to haue made shine in this Country so clearely the clearenesse of his Gospell;
and not be careless of this grace of God, to have made shine in this Country so clearly the clearness of his Gospel;
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for it is arriued in these quarters, that which happened in Ierusalem, then when the Law was hidden in the Temple,
for it is arrived in these quarters, that which happened in Ierusalem, then when the Law was hidden in the Temple,
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and they thought it to be lost, it was found againe and came to light:
and they Thought it to be lost, it was found again and Come to Light:
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As to the wise men, who reioyced with great ioy at the sight of the blasing Starre which brought them to Iesus Christ:
As to the wise men, who rejoiced with great joy At the sighed of the blazing Star which brought them to Iesus christ:
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As to Saint Iohn, Apoc. 5. who wept that there was none found worthy to open the booke because of the seales,
As to Saint John, Apocalypse 5. who wept that there was none found worthy to open the book Because of the Seals,
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but afterwards hee was comforted, for that the Lambe of God, which was also called the Lyon of the Tribe of Iuda, came before and opened the booke, to manifest to men the will of God.
but afterwards he was comforted, for that the Lamb of God, which was also called the lion of the Tribe of Iuda, Come before and opened the book, to manifest to men the will of God.
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You are of those to whom it was manifested with most clearenesse, with least trouble and incommoditie:
You Are of those to whom it was manifested with most clearness, with least trouble and incommodity:
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But take heede that you be not of the number of those that Saint Iude speaketh of, who turne the grace of God into dissolution,
But take heed that you be not of the number of those that Saint Iude speaks of, who turn the grace of God into dissolution,
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and with Gods patience are become idle and negligent.
and with God's patience Are become idle and negligent.
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Take heed that the ease of the world do not make you forget what the Crosse of Christ is.
Take heed that the ease of the world do not make you forget what the Cross of christ is.
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Know that although God exempt you to flie from your Countrey for the Gospel, so it is that you ought to liue like Trauellers and Strangers on the earth;
Know that although God exempt you to fly from your Country for the Gospel, so it is that you ought to live like Travellers and Strangers on the earth;
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for as much as God exempteth you from the Crosse, that you ought to crucifie your flesh, and mortifie euery affection.
for as much as God exempteth you from the Cross, that you ought to crucify your Flesh, and mortify every affection.
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Although you loose not your goods for Christs Gospell, yet ought you to be ready to loose and to possesse,
Although you lose not your goods for Christ Gospel, yet ought you to be ready to lose and to possess,
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as not possessing, being charitable to the poore, making you friends of vniust riches which will receiue you into euerlasting Tabernacles.
as not possessing, being charitable to the poor, making you Friends of unjust riches which will receive you into everlasting Tabernacles.
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These things are represented vnto you by your Pastors, with more Doctrine both of grace and familiarity.
These things Are represented unto you by your Pastors, with more Doctrine both of grace and familiarity.
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But it is good that God bee glorified in euery tongue, and that you acknowledge the ioy and delight which the Stranger Churches doe receiue of Gods benedictions poured out vpon you,
But it is good that God be glorified in every tongue, and that you acknowledge the joy and delight which the Stranger Churches do receive of God's benedictions poured out upon you,
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and the vnion which is betweene you in the same Doctrine and vnion of Faith.
and the Union which is between you in the same Doctrine and Union of Faith.
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The God of Heauen, who hath giuen his Sonne for our Sauiour, poure downe his graces from aboue, vpon your gracious King,
The God of Heaven, who hath given his Son for our Saviour, pour down his graces from above, upon your gracious King,
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& inspire him more and more with holy resolutions for the good of his Church; and conduct by his holy Spirit, the Pastors of his flocke;
& inspire him more and more with holy resolutions for the good of his Church; and conduct by his holy Spirit, the Pastors of his flock;
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abundantly blesse the people which is chosen for his inheritance, to the end that after hee shall bee serued of you, to glorifie his Name in this world, he may glorifie you in Heauen. Amen.
abundantly bless the people which is chosen for his inheritance, to the end that After he shall be served of you, to Glorify his Name in this world, he may Glorify you in Heaven. Amen.
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A SERMON, made before the receiuing of the COMMVNION. LVKE 2. VER. 28.29.30. 28 Simeon tooke the Child in his armes, and blessed God, and said,
A SERMON, made before the receiving of the COMMUNION. LUKE 2. VER. 28.29.30. 28 Simeon took the Child in his arms, and blessed God, and said,
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29 Lord, now lettest thou thy seruant depart in peace, according to thy Word. 30 For mine eyes haue seene thy saluation.
29 Lord, now Lettest thou thy servant depart in peace, according to thy Word. 30 For mine eyes have seen thy salvation.
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YOV know that in all Contracts of Marriage, there is speach of death: but the alliance of Iesus Christ with vs is a spirituall marriage:
YOU know that in all Contracts of Marriage, there is speech of death: but the alliance of Iesus christ with us is a spiritual marriage:
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The contract of this marriage, is that which we call the Gospell;
The contract of this marriage, is that which we call the Gospel;
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a Contract, whereof the Apostles haue beene the Writers, and Iesus Christ himselfe hath sealed it with his bloud.
a Contract, whereof the Apostles have been the Writers, and Iesus christ himself hath sealed it with his blood.
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Let it not seeme strange vnto you then, if we speake of death to day,
Let it not seem strange unto you then, if we speak of death to day,
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and of the preparation to die, because we are to speake vnto you of a contract of marriage,
and of the preparation to die, Because we Are to speak unto you of a contract of marriage,
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and of our coniunction with the onely Sonne of the Eternall God.
and of our conjunction with the only Son of the Eternal God.
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For these Sacraments which wee administer vnto you at this Holy Table, are kinds of assurances, which serue vs as pledges of the assurance that Iesus Christ is ours.
For these Sacraments which we administer unto you At this Holy Table, Are Kinds of assurances, which serve us as pledges of the assurance that Iesus christ is ours.
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Now although the consummation of this marriage, shall not fully be made but in the kingdome of Heauen;
Now although the consummation of this marriage, shall not Fully be made but in the Kingdom of Heaven;
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and that no man can enter in but at this gate, which is called death, which in times past was the gate of Hell,
and that no man can enter in but At this gate, which is called death, which in times past was the gate of Hell,
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but Iesus Christ hath altered and transported it from that place, and hath made it the port of Heauen;
but Iesus christ hath altered and transported it from that place, and hath made it the port of Heaven;
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from whence it followeth that no man can thinke of Iesus Christ and our coniunction with him,
from whence it follows that no man can think of Iesus christ and our conjunction with him,
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but he must also thinke of death.
but he must also think of death.
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There is nothing more neerely conioyned together, then the promises of life, and the preparation to death:
There is nothing more nearly conjoined together, then the promises of life, and the preparation to death:
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it is impossible for vs to thinke of Iesus Christ, but presently we must thinke that by his death, he hath taken away the bitternesse and malediction of death,
it is impossible for us to think of Iesus christ, but presently we must think that by his death, he hath taken away the bitterness and malediction of death,
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like vnto that wood that being cast into the water of Mara, it maketh it sweete and wholesome.
like unto that wood that being cast into the water of Mara, it makes it sweet and wholesome.
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It is impossible to loue Iesus Christ as wee ought, but presently this life must needs become vnpleasant, which hindereth vs from going to him,
It is impossible to love Iesus christ as we ought, but presently this life must needs become unpleasant, which hindereth us from going to him,
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vntill death put an ende to our banishment, and bring vs neere vnto his presence.
until death put an end to our banishment, and bring us near unto his presence.
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Know then my Brethren, that these benefits, by which God maketh you liue, teacheth you happily to dye;
Know then my Brothers, that these benefits, by which God makes you live, Teaches you happily to die;
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and with this foode of life also teacheth you the preparations and consolations to die.
and with this food of life also Teaches you the preparations and consolations to die.
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You haue not meanly profited, if at your going away from the Sacrament, you say with Simeon, Lord, now let thou thy seruant depart in peace, according to thy Word:
You have not meanly profited, if At your going away from the Sacrament, you say with Simeon, Lord, now let thou thy servant depart in peace, according to thy Word:
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For mine eyes haue seene thy saluation: For mine eyes have seen thy salvation:
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and if you carry from hence a full confidence, it will make you victorious against the terrours of death,
and if you carry from hence a full confidence, it will make you victorious against the terrors of death,
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for if you haue this saluation which Simeon speaketh of, it will bring you vnto a great peace of conscience, which is a beginning of that peace whereinto Simeon desireth to enter.
for if you have this salvation which Simeon speaks of, it will bring you unto a great peace of conscience, which is a beginning of that peace whereinto Simeon Desires to enter.
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Of this (my Brethren) you easily conceiu what the Text meaneth, for although it seemeth not to speake of the Holy Supper,
Of this (my Brothers) you Easily conceit what the Text means, for although it seems not to speak of the Holy Supper,
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yet it is not very farre from the meaning thereof:
yet it is not very Far from the meaning thereof:
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because that this Sacrament renueth vnto vs the Contract of marriage, and that the promises which are heere propounded, are certaine remedies and preparations against death.
Because that this Sacrament Reneweth unto us the Contract of marriage, and that the promises which Are Here propounded, Are certain remedies and preparations against death.
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Whereof the Ancients were accustomed to send to the sicke, from the Holy Table, and at the same time of the action and administration thereof.
Whereof the Ancients were accustomed to send to the sick, from the Holy Table, and At the same time of the actium and administration thereof.
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This Simeon who dyed when Iesus Christ was borne, who being full of yeeres, waited with impatience the comming of Christ Iesus, to the end to raise himselfe from the sentitinell,
This Simeon who died when Iesus christ was born, who being full of Years, waited with impatience the coming of christ Iesus, to the end to raise himself from the sentitinell,
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and to set his soule at libertie;
and to Set his soul At liberty;
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teacheth vs with what firmenesse, we ought to attend death, and with what desire to receiue him.
Teaches us with what firmness, we ought to attend death, and with what desire to receive him.
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The life of man is not long lasting;
The life of man is not long lasting;
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some commeth weeping, some commeth in labour, some with paine, and the abiding is so short, that man ordinarily dyeth then,
Some comes weeping, Some comes in labour, Some with pain, and the abiding is so short, that man ordinarily Dies then,
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when hee hath but newly learned what it is to liue.
when he hath but newly learned what it is to live.
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Iacob said that his dayes had been short and euill, although hee liued vntill he was a hundred thirtie and three yeeres:Iacob said that his days had been short and evil, although he lived until he was a hundred thirtie and three Years:
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how short are ours then, who rarely come to the halfe of that age, and neuerthelesse sleepe and sorrow must likewise be taken away;
how short Are ours then, who rarely come to the half of that age, and nevertheless sleep and sorrow must likewise be taken away;
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for in that time we liue not? and most people die in the flower of their age, with their Candle extinguished before it be halfe burnt out.
for in that time we live not? and most people die in the flower of their age, with their Candle extinguished before it be half burned out.
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The Holy Scripture calleth death, the way of all the earth:
The Holy Scripture calls death, the Way of all the earth:
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it is a naturall debt, which if a man should deny, it were as much as pleading against his owne deed:
it is a natural debt, which if a man should deny, it were as much as pleading against his own deed:
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to striue to be exempt, is to desire to be exempt from the generall Law,
to strive to be exempt, is to desire to be exempt from the general Law,
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and to desire, that God for the loue of thee, should change the Lawes of the world,
and to desire, that God for the love of thee, should change the Laws of the world,
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and make for thee another humane nature. When death commeth it is in vaine to say any thing;
and make for thee Another humane nature. When death comes it is in vain to say any thing;
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as Pope Gregory saith in his Dialogues, of one whose name was Stephen, that tolde Death being sicke, he was mistaken, and it was not he.
as Pope Gregory Says in his Dialogues, of one whose name was Stephen, that told Death being sick, he was mistaken, and it was not he.
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The Pagans who haue made Altars and seruices to vices and sickenesses, to feare an euill happe neuer adressed any to death,
The Pagans who have made Altars and services to vices and Sicknesses, to Fear an evil happen never addressed any to death,
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because they were assured that shee was alwayes inexorable, and will entertaine no tearmes of composition.
Because they were assured that she was always inexorable, and will entertain no terms of composition.
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This necessity being so strong, and examples so frequent in such sort, that although we daily bury our neighbours,
This necessity being so strong, and Examples so frequent in such sort, that although we daily bury our neighbours,
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and carry and accompany to the earth the one halfe of our selues, yet wee looke another way both in minde and heart, still holding on the same course wee haue beene accustomed vnto,
and carry and accompany to the earth the one half of our selves, yet we look Another Way both in mind and heart, still holding on the same course we have been accustomed unto,
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as if wee should neuer dye.
as if we should never die.
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For our designes, wee make large liued, and taske our selues to establish our Name vpon earth, spending & lauishing out the time,
For our designs, we make large lived, and task our selves to establish our Name upon earth, spending & lavishing out the time,
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as if we had but ouermuch:
as if we had but overmuch:
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still taking out by handfuls, out of the sacke, with an assured presumption, neuer to be empty.
still taking out by handfuls, out of the sack, with an assured presumption, never to be empty.
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We would haue long life, to loose it:
We would have long life, to lose it:
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as if wee should accuse God, that it is too long, because we employ it in things either vnprofitable or wicked.
as if we should accuse God, that it is too long, Because we employ it in things either unprofitable or wicked.
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If any man in company speake of death, it shall be esteemed troublesome, vnfashionable, and impertinent,
If any man in company speak of death, it shall be esteemed troublesome, unfashionable, and impertinent,
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as if there were neuer any vse of such thoughts. Yet being truely considered, there is no thought or meditation so necessary:
as if there were never any use of such thoughts. Yet being truly considered, there is no Thought or meditation so necessary:
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It is better, saith Salomon, Eccles. 7. To enter into the house of sorrow, then into the house of ioy;
It is better, Says Solomon, Eccles. 7. To enter into the house of sorrow, then into the house of joy;
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From hence is deriued the placing of Churchyards round about the Churches, to the end that men may passe by the Graues before they present themselues before God:
From hence is derived the placing of Churchyards round about the Churches, to the end that men may pass by the Graves before they present themselves before God:
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that is, to thinke and meditate well of death, before wee come to looke for life,
that is, to think and meditate well of death, before we come to look for life,
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and that first wee must acknowledge our selues mortals and sinners, before we can come to implore the grace of God.
and that First we must acknowledge our selves mortals and Sinners, before we can come to implore the grace of God.
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There is a great accord betweene the feare of God, and the remembrance of death:
There is a great accord between the Fear of God, and the remembrance of death:
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for the thought of death maketh vs feare God, and the feare of God comforteth vs against death.
for the Thought of death makes us Fear God, and the Fear of God comforts us against death.
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This thought disposeth vs to liue well, because the day of death is the day when wee must make our account to God.
This Thought Disposeth us to live well, Because the day of death is the day when we must make our account to God.
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As Death shall finde vs, so shall the last day iudge vs; For it will be too late to speake for our selues vpon the gybbet;
As Death shall find us, so shall the last day judge us; For it will be too late to speak for our selves upon the gibbet;
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it will bee too late to iustifie our selues, when we are encompassed with Gods anger;
it will be too late to justify our selves, when we Are encompassed with God's anger;
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it behoueth therefore to make our peace whilest we haue time, and to fortifie our selues with faith against the terrours of Gods Iudgements;
it behooves Therefore to make our peace whilst we have time, and to fortify our selves with faith against the terrors of God's Judgments;
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let vs mannage the time, and liue as the faithfull die; that is, liue as we would haue wished to haue liued, when we must die;
let us manage the time, and live as the faithful die; that is, live as we would have wished to have lived, when we must die;
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this preparation maketh a man couragious:
this preparation makes a man courageous:
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for what can he feare that feareth not death? whosoeuer hopeth for death, shall not feare the sorrows of life;
for what can he Fear that fears not death? whosoever Hopes for death, shall not Fear the sorrows of life;
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The threatnings of a Tyrant threatning death, are promises vnto him:
The threatenings of a Tyrant threatening death, Are promises unto him:
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He will shorten the sorrowes of the faithfull, hee will open the doore of the prison of his soule to set it at liberty.
He will shorten the sorrows of the faithful, he will open the door of the prison of his soul to Set it At liberty.
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To thinke to loose a Man that feareth God in killing him, is like him that in anger throweth a Fish away into a Riuer to drowne it:
To think to lose a Man that fears God in killing him, is like him that in anger throweth a Fish away into a River to drown it:
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for it is there where it liueth, and in that death it findeth life.
for it is there where it lives, and in that death it finds life.
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This holy seruant of God Simeon, carefully prepared himselfe, because he hath not onely attended death,
This holy servant of God Simeon, carefully prepared himself, Because he hath not only attended death,
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but also runne before to meet it by the way. For hee knew well hee should die, so soone as hee had seene Iesus Christ:
but also run before to meet it by the Way. For he knew well he should die, so soon as he had seen Iesus christ:
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and no sooner had hee heard tell that Iesus Christ was borne, and carryed to the Temple, without delay or detracting the time with himselfe, in saying,
and no sooner had he herd tell that Iesus christ was born, and carried to the Temple, without Delay or detracting the time with himself, in saying,
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although he be borne, yet I haue time enough to see him without making any great haste;
although he be born, yet I have time enough to see him without making any great haste;
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and I shall reioyce to see him great: The desire to prolong life neuer came into his minde:
and I shall rejoice to see him great: The desire to prolong life never Come into his mind:
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but without let or staying at all, goes before Iesus Christ: that is to say, before death, although that Iesus Christ was the Prince of life:
but without let or staying At all, Goes before Iesus christ: that is to say, before death, although that Iesus christ was the Prince of life:
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he attendeth not vntill he be entred into the Temple, but meeteth him at the doore, with ioy imbraceth him,
he attends not until he be entered into the Temple, but meeteth him At the door, with joy Embraceth him,
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and humbleth his olde age before the infancy of Iesus Christ, and desireth to dye, seeing that hee hath seene the beginning of the Kingdome of God, which was all hee could see vpon earth:
and Humbleth his old age before the infancy of Iesus christ, and Desires to die, seeing that he hath seen the beginning of the Kingdom of God, which was all he could see upon earth:
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for to himselfe he saide, is Iesus Christ come so farre, from the very highest Heauens to visite me,
for to himself he said, is Iesus christ come so Far, from the very highest Heavens to visit me,
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& wherfore shoul-not I goe before him? and how sweet will death be now vnto mee, hauing seene him who is come to take away all malediction?
& Wherefore shoul-not I go before him? and how sweet will death be now unto me, having seen him who is come to take away all malediction?
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You may say peraduenture, that this good man made too great haste:
You may say Peradventure, that this good man made too great haste:
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first, for it was sufficient for Christian constancy to attend euils without hastening them, and to forbeare vntill they fall of themselues.
First, for it was sufficient for Christian constancy to attend evils without hastening them, and to forbear until they fallen of themselves.
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Secondly, that it is a losse for the Church, that such a holy man as Simeon, should bee taken from the world, whose life was an edification to the Church.
Secondly, that it is a loss for the Church, that such a holy man as Simeon, should be taken from the world, whose life was an edification to the Church.
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Thirdly, and that he abandoned his wife and his children, in hauing no more care of them and his family.
Thirdly, and that he abandoned his wife and his children, in having no more care of them and his family.
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Fourthly, and in conclusion, that Death is an euill which Iesus Christ himselfe, as man feared, hauing prayed that the Cup might passe from him;
Fourthly, and in conclusion, that Death is an evil which Iesus christ himself, as man feared, having prayed that the Cup might pass from him;
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and St. Peter was dragged to Martyrdome, after a sort, against his will.
and Saint Peter was dragged to Martyrdom, After a sort, against his will.
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And Iesus Christ wept for the death of Lazarus, although he had resolued to raise him vp againe. First, to this I answere: And Iesus christ wept for the death of Lazarus, although he had resolved to raise him up again. First, to this I answer:
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the faithfull ought not to run to death, but we ought to follow when God calleth:
the faithful ought not to run to death, but we ought to follow when God calls:
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Now God called Simeon, and by the promise which was made, that he should not dye vntill he had seene the Messias, hee knew that his houre was come.
Now God called Simeon, and by the promise which was made, that he should not die until he had seen the Messias, he knew that his hour was come.
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Secondly, many say that the death of a holy man is a losse to the Church.
Secondly, many say that the death of a holy man is a loss to the Church.
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I answere, that God preserueth those that he will employ for the seruice thereof, as Iesus Christ said when the Souldiers held him, If you seeke for me, let these goe; for he would employ them:
I answer, that God Preserveth those that he will employ for the service thereof, as Iesus christ said when the Soldiers held him, If you seek for me, let these go; for he would employ them:
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if he meane to take any away, he will find other meanes to perfect his worke.
if he mean to take any away, he will find other means to perfect his work.
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Moses did bring the people out of Egypt, and led Israel forty yeares, euen to the very border,Moses did bring the people out of Egypt, and led Israel forty Years, even to the very border,
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and conquered some part of the land beyond Iorden, yet dyed euen at the very entrance thereof:
and conquered Some part of the land beyond Jordan, yet died even At the very Entrance thereof:
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but God raised Iosuah, to whom he gaue strength to effect it.
but God raised Joshua, to whom he gave strength to Effect it.
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Dauid had proiected the building of of the Temple, and gathered together the materials, and made choise of the place,David had projected the building of of the Temple, and gathered together the materials, and made choice of the place,
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but God would not that he should lay the foundation, but ordained Salomon for that worke.
but God would not that he should lay the Foundation, but ordained Solomon for that work.
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It is the worke of God, to the which hee prouideth workemen alwayes according to his prouidence.
It is the work of God, to the which he Provideth workmen always according to his providence.
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Thirdly, may another say, but he abandoned his wife, his children and family.
Thirdly, may Another say, but he abandoned his wife, his children and family.
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This which seemeth to be a kind of cruelty, is farre better then all clemency, that smothereth all naturall affection to obey God, which was the cause that made Abraham resolute to sacrifice his sonne, which made the Leuites draw their swords against their brethren and kindred,
This which seems to be a kind of cruelty, is Far better then all clemency, that smothereth all natural affection to obey God, which was the cause that made Abraham resolute to sacrifice his son, which made the Levites draw their swords against their brothers and kindred,
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for to obey the commandements of God.
for to obey the Commandments of God.
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Simeon at his death was resolued to obey him, and to refuse his family, to follow God:Simeon At his death was resolved to obey him, and to refuse his family, to follow God:
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Besides, hee knew his family in this affliction wanted no consolation, for it might comfort and arme it selfe with these considerations.
Beside, he knew his family in this affliction wanted no consolation, for it might Comfort and arm it self with these considerations.
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How vainely would we resist the will of God, and kicke against the prickes? God is wise,
How vainly would we resist the will of God, and kick against the pricks? God is wise,
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and doth all for the best, and for causes onely knowne to himselfe. Life is not giuen vs in propriety, but lent vs;
and does all for the best, and for Causes only known to himself. Life is not given us in propriety, but lent us;
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the Terme is not according to our desires, but according to his ordinance:
the Term is not according to our Desires, but according to his Ordinance:
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We make vp our account amisse, and thinke we enioy our life as if it were our owne;
We make up our account amiss, and think we enjoy our life as if it were our own;
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or else we doe not looke that God should take it way so soone:
or Else we do not look that God should take it Way so soon:
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by which meanes the most of the sorrow proceedeth not from the nature of the euill it selfe,
by which means the most of the sorrow Proceedeth not from the nature of the evil it self,
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but from our selues, and our carelesnesse, and want of attendance. The Holy Scripture saith thereupon very well, That hee hath rendred his spirit:
but from our selves, and our carelessness, and want of attendance. The Holy Scripture Says thereupon very well, That he hath rendered his Spirit:
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& Dauid saith, I render my soule into thy hands, for thou hast bought me.
& David Says, I render my soul into thy hands, for thou hast bought me.
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What would this word of render my soule signifie, but onely to shew vnto vs that God demaundeth nothing but that which belongeth vnto him? as Saint Luke 12. saith, To morrow shall thy soule be asked for, and principally those whom Iesus Chirst hath bought with his blood and precious sufferings.
What would this word of render my soul signify, but only to show unto us that God demandeth nothing but that which belongeth unto him? as Saint Lycia 12. Says, To morrow shall thy soul be asked for, and principally those whom Iesus Christ hath bought with his blood and precious sufferings.
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When hee calleth vs away, hee doth like the buyer, that would haue that hee paide for:
When he calls us away, he does like the buyer, that would have that he paid for:
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And wee ought to say with Dauid, I render my soule into thy hands, for thou hast bought it, and hast bought it, not to enrich thy selfe, but to better it.
And we ought to say with David, I render my soul into thy hands, for thou hast bought it, and haste bought it, not to enrich thy self, but to better it.
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It will be well done in our dolours and domesticke sorrowes to looke vpon others, and to behold the ruine of their Countryes and Cities:
It will be well done in our dolours and domestic sorrows to look upon Others, and to behold the ruin of their Countries and Cities:
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So many battels, where fifty thousand men haue beene slaine; where so many Cities haue beene destroyed;
So many battles, where fifty thousand men have been slain; where so many Cities have been destroyed;
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where Kings haue beene slaine in the middle of the Army, or amiddest their triumphs:
where Kings have been slain in the middle of the Army, or amidst their Triumphos:
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and wee shall finde our owne miseries indifferent tollerable in comparison of theirs, hauing cause to accuse our selues of delicacy, liuing but too effeminately, especially,
and we shall find our own misery's indifferent tolerable in comparison of theirs, having cause to accuse our selves of delicacy, living but too effeminately, especially,
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when we come to beholde the wounds of the Church, the forepast massacres, with the executions & burnings of so many faithfull people in the Kingdome of Sathan, vnder the which the Church breatheth so hardly:
when we come to behold the wounds of the Church, the forepast massacres, with the executions & burnings of so many faithful people in the Kingdom of Sathan, under the which the Church breathes so hardly:
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then I say, if we be disposed as we should be, we will be much more grieued with such a generall misery, then with our owne particular:
then I say, if we be disposed as we should be, we will be much more grieved with such a general misery, then with our own particular:
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for it is but of small importance to haue domesticke euils in our owne house, in comparison of the miseries that the world doth suffer.
for it is but of small importance to have domestic evils in our own house, in comparison of the misery's that the world does suffer.
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It is a small matter when God taketh one of his seruants from the world, in comparison of the streetes when they runne with the blood of the faithfull, massacred by blasphemous and bloody villaines.
It is a small matter when God Takes one of his Servants from the world, in comparison of the streets when they run with the blood of the faithful, massacred by blasphemous and bloody villains.
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You who are constant in publike afflictions, where God is blasphemed, wherefore should you be carelesse in particular, that dwell where Gods name is called vpon? wherefore should you be so sensible for your domesticall grieuances,
You who Are constant in public afflictions, where God is blasphemed, Wherefore should you be careless in particular, that dwell where God's name is called upon? Wherefore should you be so sensible for your domestical grievances,
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and so insensible of the wounds of the Church? If any sorrow more for the losse of their owne,
and so insensible of the wounds of the Church? If any sorrow more for the loss of their own,
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then for the affliction of the Church, I say, his teares is cruell against the Church,
then for the affliction of the Church, I say, his tears is cruel against the Church,
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and it is a signe of his little zeale to the glory of God. When Sathan holdeth the Church by the throate, we should be glad to comfort it;
and it is a Signen of his little zeal to the glory of God. When Sathan holds the Church by the throat, we should be glad to Comfort it;
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Yet in the affliction of our familie, wee grow so passionate, that we reiect all consolation;
Yet in the affliction of our family, we grow so passionate, that we reject all consolation;
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although with drie eyes, we can be content to see for the publike good, millions of people thronging downe to Hell:
although with dry eyes, we can be content to see for the public good, millions of people thronging down to Hell:
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and if God take away from amongst vs a soule hee loueth, or if he take away a wife,
and if God take away from among us a soul he loves, or if he take away a wife,
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or a sonne, or a husband, then we loose all constancy, and our fashion is to murmure against him?
or a son, or a husband, then we lose all constancy, and our fashion is to murmur against him?
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It is very necessary that these domesticke sorrowes be mastred by a greater power, and that the zeale to the house of God may command vs and possesse vs,
It is very necessary that these domestic sorrows be mastered by a greater power, and that the zeal to the house of God may command us and possess us,
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as Dauid in the 66. Psalme, saith, The zeale of thy house hath eaten me. Aboue all we faile in our Teares;
as David in the 66. Psalm, Says, The zeal of thy house hath eaten me. Above all we fail in our Tears;
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for when we haue seene a friend die that was deare vnto vs, and seene him die the death of the righteous, with a holy ioy,
for when we have seen a friend die that was deer unto us, and seen him die the death of the righteous, with a holy joy,
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and goe out of this world, like one that goeth out of prison, that is to say, with cheerefulnesse, and assurance of saluation;
and go out of this world, like one that Goes out of prison, that is to say, with cheerfulness, and assurance of salvation;
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yet neuerthelesse wee make too much lamentation for him, which is wrong to Iesus Christ, as if his children were with him in misery;
yet nevertheless we make too much lamentation for him, which is wrong to Iesus christ, as if his children were with him in misery;
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it is also a wrong to the deceased, for if wee should but taste a few drops,
it is also a wrong to the deceased, for if we should but taste a few drops,
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and behold but the sparkles of the glory and contentment which they receiue with God, we would say, our teares are iniurious;
and behold but the sparkles of the glory and contentment which they receive with God, we would say, our tears Are injurious;
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and wherfore should we enuy their repose? Doubtlesse if our tears could bring him againe, we ought not, to doe it;
and Wherefore should we envy their repose? Doubtless if our tears could bring him again, we ought not, to do it;
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for they would say, Wherefore hast thou troubled our rest, and brought our soules againe into this filthinesse,
for they would say, Wherefore hast thou troubled our rest, and brought our Souls again into this filthiness,
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and put vs againe into the combat, after the victory? They had rather that we would prepare our selues to goe to them;
and put us again into the combat, After the victory? They had rather that we would prepare our selves to go to them;
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and that we will thinke they are not lost, but gone before vs;
and that we will think they Are not lost, but gone before us;
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and let our chiefe worke bee to prepare our selues to dye, instead of mourning for them:
and let our chief work be to prepare our selves to die, instead of mourning for them:
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and turne our mourning, with a holy feare, into a holy care, and deepe contemplation.
and turn our mourning, with a holy Fear, into a holy care, and deep contemplation.
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And indeed the reason why God so soone taketh from vs those we so much affect, is, that hee would haue a pledge of vs in taking the one halfe of our selues vnto him, to the end we may so dispose of our selues, that he may also haue the rest,
And indeed the reason why God so soon Takes from us those we so much affect, is, that he would have a pledge of us in taking the one half of our selves unto him, to the end we may so dispose of our selves, that he may also have the rest,
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and that all our desires may runne that way;
and that all our Desires may run that Way;
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in so much that there be nothing in the house, nor in the chambers, nor moueables,
in so much that there be nothing in the house, nor in the chambers, nor moveables,
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nor bookes, whereof the dead was owner, but that it may aduertise vs to be dissolued,
nor books, whereof the dead was owner, but that it may advertise us to be dissolved,
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and in good time, whilest it is day-light to dispose of our Soules, euer thinking to goe the same way, and to follow that currant.
and in good time, whilst it is daylight to dispose of our Souls, ever thinking to go the same Way, and to follow that currant.
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These thoughts ought to change our sorrowes and desires, and turne our mindes from the memory of euils past, towards the blessings to come;
These thoughts ought to change our sorrows and Desires, and turn our minds from the memory of evils passed, towards the blessings to come;
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and to change sadnesse into hope, and forepast euils into aduertisements to come.
and to change sadness into hope, and forepast evils into advertisements to come.
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Yet notwithstanding I find it sometimes very fit to be sorrowfull, but with such a kinde of respect,
Yet notwithstanding I find it sometime very fit to be sorrowful, but with such a kind of respect,
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as it be alike for those that are without, as for those that are at home.
as it be alike for those that Are without, as for those that Are At home.
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When God taketh any that was an example of vertue, and that was of speciall worth in the Church, we ought to say God is angry, hee maketh a breach in his house:
When God Takes any that was an Exampl of virtue, and that was of special worth in the Church, we ought to say God is angry, he makes a breach in his house:
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this world was vnworthy of so great vertue; it presageth our miserie;
this world was unworthy of so great virtue; it presages our misery;
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as the death of Iosias was presently followed with the Captiuity of Babylon; or like the death of S. Augustine, after which presently succeeded the ruine of the citie where he was Bishop.
as the death of Iosias was presently followed with the Captivity of Babylon; or like the death of S. Augustine, After which presently succeeded the ruin of the City where he was Bishop.
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For the life of this good man, stayed the iudgement of God, and was a kinde of Rampart to the Church.
For the life of this good man, stayed the judgement of God, and was a kind of Rampart to the Church.
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Also Elizeus althogh he were old & feeble, & hauing nothing but a staffe to vphold his weaknesse,
Also Elisha although he were old & feeble, & having nothing but a staff to uphold his weakness,
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yet neuerthelesse it serued Israel for an entire Army;
yet nevertheless it served Israel for an entire Army;
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which is called by King Ioram, The Chariot of Israel disarmed, and his men of War:
which is called by King Ioram, The Chariot of Israel disarmed, and his men of War:
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As if he should haue saide, that by his death Israel was disarmed, and all the force it had quite taken away.
As if he should have said, that by his death Israel was disarmed, and all the force it had quite taken away.
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For euen as we see Swallowes remoue their yong from an olde house that is like to fall;
For even as we see Swallows remove their young from an old house that is like to fallen;
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euen so the soules of the Saints flie from this earth here below, before the ruine thereof.
even so the Souls of the Saints fly from this earth Here below, before the ruin thereof.
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This kinde of dolour is healed with feare, and the euill that one feareth, is cured by amendment of life:
This kind of dolour is healed with Fear, and the evil that one fears, is cured by amendment of life:
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and the death of the faithfull shall then greatly profit, if with the sorrow we learne to forme our selues by the example of the deceased.
and the death of the faithful shall then greatly profit, if with the sorrow we Learn to Form our selves by the Exampl of the deceased.
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I thinke good Brethren that such thoughts as these, possessed the kindred and friends of Simeon, by which they were not onely comforted in his death, but also instructed and edified.
I think good Brothers that such thoughts as these, possessed the kindred and Friends of Simeon, by which they were not only comforted in his death, but also instructed and edified.
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But as for Simeon, how doe you thinke he prepared himselfe to dye, and with what resolution did he goe before? His prayer to God sufficiently sheweth, when hee saide;
But as for Simeon, how do you think he prepared himself to die, and with what resolution did he go before? His prayer to God sufficiently shows, when he said;
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Lord, now let thy seruant depart in peace, Note well what hee saith, Now, without asking any delay:Lord, now let thy servant depart in peace, Note well what he Says, Now, without asking any Delay:
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He was prepared for it long before, hauing nothing else to doe in the world, but to die.
He was prepared for it long before, having nothing Else to do in the world, but to die.
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Like a Ship at Anchor, which is already rigged and trimmed, attending onely the wind, at last it came,
Like a Ship At Anchor, which is already rigged and trimmed, attending only the wind, At last it Come,
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and that winde was the Messias. Hee is not the first seruant of God nor the last, that desired to die;
and that wind was the Messias. He is not the First servant of God nor the last, that desired to die;
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Elias before him, 1 Kings 19. said to God, he was sorry to see the Idolatrie of Israel; It is enough O Eternall, now take my soule, Elias before him, 1 Kings 19. said to God, he was sorry to see the Idolatry of Israel; It is enough O Eternal, now take my soul,
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for I am no better then my Fathers: for I am no better then my Father's:
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And after him, Saint Paul, Phil. 1. I desire to be dissolued and to be with Christ: And in another place;
And After him, Saint Paul, Philip 1. I desire to be dissolved and to be with christ: And in Another place;
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I desire to dye, and to be with Christ. The end wherefore Simeon desired to dye, was to enter into peace:I desire to die, and to be with christ. The end Wherefore Simeon desired to die, was to enter into peace:
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He calleth death a peace or a repose, as Isaiah saith, The iust is dead, hee shall enter in peace;
He calls death a peace or a repose, as Isaiah Says, The just is dead, he shall enter in peace;
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they repose vpon their beds, whosoeuer shall haue walked before him; they repose upon their Beds, whosoever shall have walked before him;
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and so the spirit of God saith, in the 14. of the Apoc. Blessed are they that dye in the Lord,
and so the Spirit of God Says, in the 14. of the Apocalypse Blessed Are they that die in the Lord,
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for they Now, saith the spirit, rest from their labours. Also death is called a peaceable sleepe:for they Now, Says the Spirit, rest from their labours. Also death is called a peaceable sleep:
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as in the 2. of Iohn, Lazarus our friend sleepeth, but I goe to awake him:
as in the 2. of John, Lazarus our friend Sleepeth, but I go to awake him:
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And Saint Stephen slept after he had said, Lord Iesus receiue my spirit.
And Saint Stephen slept After he had said, Lord Iesus receive my Spirit.
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Daniel 12. saith, That many of those that sleepe in the earth, shall rise to eternall life. daniel 12. Says, That many of those that sleep in the earth, shall rise to Eternal life.
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It is the language of Heauen, the stile of the heauenly Court, and the saying of the word of God, to call sleepe that which we call death;
It is the language of Heaven, the style of the heavenly Court, and the saying of the word of God, to call sleep that which we call death;
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from whence it commeth, that the Church-yard, where the dead are buried, is called a Resting place, or a sleeping place.
from whence it comes, that the Churchyard, where the dead Are buried, is called a Resting place, or a sleeping place.
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For, first of all, euen as we put off our cloathes before we goe to sleepe;
For, First of all, even as we put off our clothes before we go to sleep;
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euen so our soules going to rest, put off our bodies.
even so our Souls going to rest, put off our bodies.
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Secondly, if we sleepe quietly, we must put off all care, and lay it vnder the Pillow;
Secondly, if we sleep quietly, we must put off all care, and lay it under the Pillow;
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euen so to dye quietly and peaceably, wee must put off all care and earthly thoughts,
even so to die quietly and peaceably, we must put off all care and earthly thoughts,
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and hauing disposed of our House, as God said to Ezechias, for the best Will you can make, leaue your Soule to God, who shall not be more rich,
and having disposed of our House, as God said to Hezekiah, for the best Will you can make, leave your Soul to God, who shall not be more rich,
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but you shall be more happy. but you shall be more happy.
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Himselfe dying, left his Purse to Iudas, his Body to the earth, but left his Soule to his Father:
Himself dying, left his Purse to Iudas, his Body to the earth, but left his Soul to his Father:
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for of that was his onely care. Also euen as those that are sober, and liue orderly, sleepe with quietnesse;
for of that was his only care. Also even as those that Are Sobrium, and live orderly, sleep with quietness;
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but disordered people, and Drunkards, rest with terrour and griefe, euen so shall they dye peaceably and religiously who haue so liued;
but disordered people, and Drunkards, rest with terror and grief, even so shall they die peaceably and religiously who have so lived;
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but those that haue liued disorderly, and like Swine, are in danger to dye wofully and lamentably.
but those that have lived disorderly, and like Swine, Are in danger to die woefully and lamentably.
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And euen as the King Assuerus, when he could not sleepe, called for his Chronicle, that after the reading thereof, he might take rest;
And even as the King Assuerus, when he could not sleep, called for his Chronicle, that After the reading thereof, he might take rest;
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so ought the faithfull, during their liues, exercise themselues in the reading of the holy Scripture, which is the History and the lawes of the hand of their Father;
so ought the faithful, during their lives, exercise themselves in the reading of the holy Scripture, which is the History and the laws of the hand of their Father;
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and to sleepe thereupon in a peaceable and sweet death. And as in sleepe, the body is vnmoueable, but the soule moueth and exerciseth:
and to sleep thereupon in a peaceable and sweet death. And as in sleep, the body is Unmovable, but the soul moves and Exerciseth:
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so whilst the Body remaineth in death, the Soule liueth to God, and followeth the Lambe, filled with the fulnesse of the presence of the Lord.
so while the Body remains in death, the Soul lives to God, and follows the Lamb, filled with the fullness of the presence of the Lord.
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And as one may obserue of those that sleepe very soundly, yet if they be but called by their Names, they will rise vp in astonishment:
And as one may observe of those that sleep very soundly, yet if they be but called by their Names, they will rise up in astonishment:
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so Iesus Christ at the last day shall call all the faithfull, and they shall suddenly awake,
so Iesus christ At the last day shall call all the faithful, and they shall suddenly awake,
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and come out of the Graue:
and come out of the Grave:
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euen as he raised Lazarus when hee did rise, after hee had called him by his name.
even as he raised Lazarus when he did rise, After he had called him by his name.
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We may also say, that after sleepe we finde refreshment, & our strength renewed;
We may also say, that After sleep we find refreshment, & our strength renewed;
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so after death our strength shall be renewed, with another kinde of vigour, then euer we had before.
so After death our strength shall be renewed, with Another kind of vigour, then ever we had before.
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Briefly, as the profound sleepe of Adam, brought him forth a Wife:
Briefly, as the profound sleep of Adam, brought him forth a Wife:
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so our death will bring vs neare vnto Iesus Christ our true Espouse, who marrieth vs in Righteousnesse and Mercy:
so our death will bring us near unto Iesus christ our true Espouse, who Marrieth us in Righteousness and Mercy:
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for there is nothing but peace in Heauen, & in earth nothing but confusion. Neare vnto the earth are Windes and Raine, and heat after colde;
for there is nothing but peace in Heaven, & in earth nothing but confusion. Near unto the earth Are Winds and Rain, and heat After cold;
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but high vp in the ayre, nothing moueth: So what peace must that be in Heauen, where the King of peace himselfe raigneth,
but high up in the air, nothing moves: So what peace must that be in Heaven, where the King of peace himself Reigneth,
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and where the blessed spirits ioyne their Songs and affections to praise & serue God with a holy Harmony?
and where the blessed spirits join their Songs and affections to praise & serve God with a holy Harmony?
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Of the peace of the Blessed, the faithfull feele here a kinde of taste, which is the peace of Conscience, giuing them repose euen vpon the torture, which sustaineth Martyrs,
Of the peace of the Blessed, the faithful feel Here a kind of taste, which is the peace of Conscience, giving them repose even upon the torture, which sustaineth Martyrs,
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& maketh them easily digest pouertie and misery, by the inward contentment they feele in the loue of God, to be reconciled vnto him through Iesus Christ.
& makes them Easily digest poverty and misery, by the inward contentment they feel in the love of God, to be reconciled unto him through Iesus christ.
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For euen as a man that is in health, will sleepe vpon a Bench, but he that is sicke of the Stone, cannot rest vpon a Bed;
For even as a man that is in health, will sleep upon a Bench, but he that is sick of the Stone, cannot rest upon a Bed;
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euen so the tranquility of conscience maketh a man content, amidst the incommodities of this life,
even so the tranquillity of conscience makes a man content, amid the incommodities of this life,
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but the wicked in prosperitie finde no rest.
but the wicked in Prosperity find no rest.
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Doe you thinke it strange that Iacob slept quietly, albeit he had but a stone for his Pillow, seeing that God spoke to him sleeping,
Do you think it strange that Iacob slept quietly, albeit he had but a stone for his Pillow, seeing that God spoke to him sleeping,
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and shewed him the gate of Heauen opened? I thinke Ionas had more rest in the Whales belly,
and showed him the gate of Heaven opened? I think Ionas had more rest in the Whale's belly,
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then Iezabel in her bed, or Nabuchadnezzar vpon his Throne;
then Jezebel in her Bed, or Nebuchadnezzar upon his Throne;
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whereof the Apostle in the 4. of the Phil. calleth the peace of Conscience, the peace of God, and saith, that it passeth all vnderstanding.
whereof the Apostle in the 4. of the Philip calls the peace of Conscience, the peace of God, and Says, that it passes all understanding.
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Whereupon I gather, that if the first Pastes and sparkes of eternall peace surpasse all vnderstanding,
Whereupon I gather, that if the First Pastes and sparks of Eternal peace surpass all understanding,
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how much more then the full repose, and full peace with eternall contentment? The faithfull seruants of God hauing but halfe dipped in the end of the finger into this Hony,
how much more then the full repose, and full peace with Eternal contentment? The faithful Servants of God having but half dipped in the end of the finger into this Honey,
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as Ionathan did, had their eyes enlightened, and with this sweetnesse ouercome the bitternesse of death:
as Ionathan did, had their eyes enlightened, and with this sweetness overcome the bitterness of death:
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and Saint Paul, before he dyed, tasted of this glory, being rauished in spirit into the third heauens;
and Saint Paul, before he died, tasted of this glory, being ravished in Spirit into the third heavens;
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when hee came to speake of these things, hee said, that these are things which is not lawfull to expresse:
when he Come to speak of these things, he said, that these Are things which is not lawful to express:
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and putting his finger in his mouth, glorifyeth himselfe in his infirmities and in his approbriousnesse for the name of Christ.
and putting his finger in his Mouth, glorifyeth himself in his infirmities and in his approbriousnesse for the name of christ.
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And Dauid in the 80. Psalme, asketh in this life al the contentment that a man can haue in this world, in asking, That God would shine vpon him with the clearenesse of his face:
And David in the 80. Psalm, asks in this life all the contentment that a man can have in this world, in asking, That God would shine upon him with the clearness of his face:
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and yet this clearenes commeth from a-farre:
and yet this clearness comes from afar:
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It is but like a little Raye of the Sunne shining through a little hole, into a darke plaee;
It is but like a little Ray of the Sun shining through a little hold, into a dark plaee;
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what will this be then when the day shall shine all out so cleare, and that God will shine clearely vpon vs so neare, that he will shew his face vnto vs, which no man did euer see and liue,
what will this be then when the day shall shine all out so clear, and that God will shine clearly upon us so near, that he will show his face unto us, which no man did ever see and live,
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as God saith to Moses? Many giue money for olde Coines, and the formes of the buildings of auncient times,
as God Says to Moses? Many give money for old Coins, and the forms of the buildings of ancient times,
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but how much would a man giue to see the persons of those times? and how much more would a man giue to see Abraham, Isaack, Iacob, Dauid, the Prophets,
but how much would a man give to see the Persons of those times? and how much more would a man give to see Abraham, Isaac, Iacob, David, the prophets,
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and the Apostles? To see the least of them, you would trauaile a thousand leagues;
and the Apostles? To see the least of them, you would travail a thousand leagues;
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and how much more then would you giue to see all, to see them all,
and how much more then would you give to see all, to see them all,
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and all free from sinne and infirmitie, such as they are in the Kingdome of God? And how much more then aboue all the rest, to see this Iesus Christ, which is declared in the word, and figured by the Sacraments;
and all free from sin and infirmity, such as they Are in the Kingdom of God? And how much more then above all the rest, to see this Iesus christ, which is declared in the word, and figured by the Sacraments;
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who hath suffered all euill for vs; who descended vpon earth for to raise vs vp to heauen;
who hath suffered all evil for us; who descended upon earth for to raise us up to heaven;
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who took vpon him our flesh, to cloathe vs with his holy spirit:
who took upon him our Flesh, to cloth us with his holy Spirit:
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who made himselfe the sonne of Man, to make vs the Children of God, who suffered death to giue vs life;
who made himself the son of Man, to make us the Children of God, who suffered death to give us life;
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who daily receiueth our prayers, presenteth them to God, sendeth his Angels from aboue, and maketh his blessings daily fall downe vpon vs? your eyes see it:
who daily receiveth our Prayers, presents them to God, sends his Angels from above, and makes his blessings daily fallen down upon us? your eyes see it:
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which is declared vnto you amongst the troubles and throngs of this world, you see it in the peace which Simeon did waite for.
which is declared unto you among the Troubles and throngs of this world, you see it in the peace which Simeon did wait for.
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Truely we doe but lightly esteeme these things: a humane spirit moueth but with one wing;
Truly we do but lightly esteem these things: a humane Spirit moves but with one wing;
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we haue a greater desire vnto it, then capacity to vnderstand it.
we have a greater desire unto it, then capacity to understand it.
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For wee ought to be more occupied in keeping on the high way to come to this peace,
For we ought to be more occupied in keeping on the high Way to come to this peace,
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then in the contemplation of the excellencie thereof: We shall know it one day; now let vs striue, onely, to tend that way.
then in the contemplation of the excellency thereof: We shall know it one day; now let us strive, only, to tend that Way.
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This thought putteth another into my minde, and maketh me admire many persons, who know and beleeue these things,
This Thought putteth Another into my mind, and makes me admire many Persons, who know and believe these things,
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and yet are not once moued therewith; who knowing the truth, being in their decrepit age, and in the bed of death,
and yet Are not once moved therewith; who knowing the truth, being in their decrepit age, and in the Bed of death,
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yet notwithstanding feare to confesse God for the displeasure of men: they would willingly say with Simeon, Lord now let thy seruant depart in peace:
yet notwithstanding Fear to confess God for the displeasure of men: they would willingly say with Simeon, Lord now let thy servant depart in peace:
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but the feare of men hindreth them from making their peace with God:
but the Fear of men hindereth them from making their peace with God:
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what hope they for, or what feare they in this world? who for an houre of life, that they yet haue in this world;
what hope they for, or what Fear they in this world? who for an hour of life, that they yet have in this world;
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would lose eternall life? who to please men in dying, would displease God after death? There is certainely besides hardnesse and rebellion, a blindnesse and an euident folly.
would loose Eternal life? who to please men in dying, would displease God After death? There is Certainly beside hardness and rebellion, a blindness and an evident folly.
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Some will say, this peace is to be wished for, & I aspire to it euen with all my heart,
some will say, this peace is to be wished for, & I aspire to it even with all my heart,
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but the way to come thereto is very hard to finde out, the passage to death is dolorous & fearefull,
but the Way to come thereto is very hard to find out, the passage to death is dolorous & fearful,
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and Sathan lyeth in Ambush euen in the way;
and Sathan lies in Ambush even in the Way;
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and all the feare, and feeblenesse, and sorrow that is there, is purposely placed to intrap a man in such extremitie:
and all the Fear, and feebleness, and sorrow that is there, is purposely placed to entrap a man in such extremity:
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it is a good thing to be dead, but a grieuous thing to dye. I confesse that death is very terrible in nature.
it is a good thing to be dead, but a grievous thing to die. I confess that death is very terrible in nature.
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Men care to dye, when they can deferre it no longer:
Men care to die, when they can defer it no longer:
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Many cut off Legges and Armes to saue the rest, and are very glad so to liue with the one halfe of their body;
Many Cut off Legs and Arms to save the rest, and Are very glad so to live with the one half of their body;
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there are many troubled with the stone that resolue to be cut; and although the combat be great, yet they hope to escape;
there Are many troubled with the stone that resolve to be Cut; and although the combat be great, yet they hope to escape;
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but if they were assured to die, they would resolue to be twenty yeares tormented:
but if they were assured to die, they would resolve to be twenty Years tormented:
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Neuerthelesse he saith, that death is not so terrible as they make it, principally to the faithfull, which are prepared for it:
Nevertheless he Says, that death is not so terrible as they make it, principally to the faithful, which Are prepared for it:
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It is not death that is so grieuous, but the things thereto belonging. He that feareth God, hath wherewithall to sustaine him in these trials:
It is not death that is so grievous, but the things thereto belonging. He that fears God, hath wherewithal to sustain him in these trials:
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for it is then that God assisteth all those that call vpon him, call vpon mee in thy necessitie, and I will heare thee:
for it is then that God assisteth all those that call upon him, call upon me in thy necessity, and I will hear thee:
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and what greater Necessitie can there be then death? Hee that giueth his Angels charge to defend those that liue in his feare,
and what greater Necessity can there be then death? He that gives his Angels charge to defend those that live in his Fear,
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how can he abandon those that dye, calling vpon him? Hee that openeth his eye ouer the prosperity of the wicked, can hee haue his eare shut to the sighes of the good that call vpon him in their extremitie? and although Sathan espie him, the Angels watch ouer him, to whom our defence is committed;
how can he abandon those that die, calling upon him? He that Openeth his eye over the Prosperity of the wicked, can he have his ear shut to the sighs of the good that call upon him in their extremity? and although Sathan espy him, the Angels watch over him, to whom our defence is committed;
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and besides, Sathan is enchayned with a chayne, both great and strong, which is called the prouidence of God, hauing his Head wounded to death;
and beside, Sathan is enchained with a chain, both great and strong, which is called the providence of God, having his Head wounded to death;
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and the souldiers that he setteth to assaile vs, which are sorrow and the figure of death, their Armes and weapons are no better then strawes and pinnes, against the faith of the faithfull.
and the Soldiers that he sets to assail us, which Are sorrow and the figure of death, their Arms and weapons Are no better then straws and pins, against the faith of the faithful.
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Some say the Diuell appeared to a dying man, and shewed him a Parchment that was very long, wherein was written on euery side the sinnes of the poore sicke man, which were many in number:
some say the devil appeared to a dying man, and showed him a Parchment that was very long, wherein was written on every side the Sins of the poor sick man, which were many in number:
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and that there were also written the Idle words he had spoken, which made vp three quarters of the words that hee had spoken in his life;
and that there were also written the Idle words he had spoken, which made up three quarters of the words that he had spoken in his life;
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together with the false words, the vnchaste words, and the words of iniurie; afterwards came in rancke, his vaine and vngodly words; and lastly, his actions; digested according to the Commandements:
together with the false words, the unchaste words, and the words of injury; afterwards Come in rank, his vain and ungodly words; and lastly, his actions; digested according to the commandments:
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whereupon Sathan said, Seest thou? Behold thy vertues, see here what thine examination shall be:
whereupon Sathan said, See thou? Behold thy Virtues, see Here what thine examination shall be:
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Whereunto the poore sinner answered, It is true Sathan; but thou hast not set downe all;
Whereunto the poor sinner answered, It is true Sathan; but thou hast not Set down all;
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for thou shouldest haue added and set downe here below, The bloud of Iesus Christ cleanseth vs from all our sinnes;
for thou Shouldst have added and Set down Here below, The blood of Iesus christ Cleanseth us from all our Sins;
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and this also should not haue bin forgotten, That whosoeuer beleeueth in him, shall not perish, but haue euerlasting life: and this also should not have been forgotten, That whosoever Believeth in him, shall not perish, but have everlasting life:
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there are none so feeble as the Diuell, nor so cowardly when he is to assaile a true Christian:
there Are none so feeble as the devil, nor so cowardly when he is to assail a true Christian:
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onely name Iesus Christ, and hee flyeth a way:
only name Iesus christ, and he flies a Way:
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for he wayteth but for the day when hee shall be bound in chaynes, and cast into the bottomlesse pit, which made him say to Iesus Christ, art thou come to torment me before my time? And he praied Iesus Christ that he would not send him into the Abisme. If we haue the eyes of Faith open, we shal not need to feare death,
for he waiteth but for the day when he shall be bound in chains, and cast into the bottomless pit, which made him say to Iesus christ, art thou come to torment me before my time? And he prayed Iesus christ that he would not send him into the Abyss. If we have the eyes of Faith open, we shall not need to Fear death,
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but outface her, & make our selues familiar with her; for shee annoyeth none but those that shee surprizeth;
but outface her, & make our selves familiar with her; for she annoyeth none but those that she surpriseth;
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and we likewise loue her like one that openeth the Prison doore to those that are in durance:
and we likewise love her like one that Openeth the Prison door to those that Are in durance:
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Euen as if the Children which come out of the Mothers wombe, should haue some reason, they would not weepe,
Even as if the Children which come out of the Mother's womb, should have Some reason, they would not weep,
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but reioyce to come out of such a noysome and obscure place to see the Sunne:
but rejoice to come out of such a noisome and Obscure place to see the Sun:
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Euen so if our soules were instructed as they ought to be, and had true reason, they would not be sorry to goe out of the prison of the Body, to come into the light of God:
Even so if our Souls were instructed as they ought to be, and had true reason, they would not be sorry to go out of the prison of the Body, to come into the Light of God:
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for this issue is another Byrth, whereof we ought not to be amazed, if it be done with some sorrow:
for this issue is Another Birth, whereof we ought not to be amazed, if it be done with Some sorrow:
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it is a meanes to enter into the light.
it is a means to enter into the Light.
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For in the auncient Church, the day of the celebration of the death of the Martyrs, was called the day of Natiuity.
For in the ancient Church, the day of the celebration of the death of the Martyrs, was called the day of Nativity.
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Let him feare death, who hopeth not for life:
Let him Fear death, who Hopes not for life:
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let him feare death, who would not goe to Iesus Christ: let him feare death, that is a slaue to his Belly, and to gormundizing:
let him Fear death, who would not go to Iesus christ: let him Fear death, that is a slave to his Belly, and to gormandizing:
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but as for me, Christ is gaine to me to liue and die.
but as for me, christ is gain to me to live and die.
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Euen then when Iesus Christ was resolued to dye, Peter disswaded him, but Christ replyed, Get thee behinde mee Sathan;
Eve then when Iesus christ was resolved to die, Peter dissuaded him, but christ replied, Get thee behind me Sathan;
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euen so wee checke the flesh, which filleth vs with feares; for it knoweth nothing of the things of God.
even so we check the Flesh, which fills us with fears; for it Knoweth nothing of the things of God.
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Now you see death, which was common to vs, is now become fauourable, she is nothing fearefull but in shew,
Now you see death, which was Common to us, is now become favourable, she is nothing fearful but in show,
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for life is hidden vnder the Image of death: as if one should send vs a faire present, by a deformed Blackamore;
for life is hidden under the Image of death: as if one should send us a fair present, by a deformed Blackamoor;
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so God by the hand of hideous death, presenteth vnto vs the heauenly life.
so God by the hand of hideous death, presents unto us the heavenly life.
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It is that pale & terrible Horse, which is spoken of in the 6. of the Apocalyps, which is called Death, wherupon we must get vp to goe to God:
It is that pale & terrible Horse, which is spoken of in the 6. of the Apocalypse, which is called Death, whereupon we must get up to go to God:
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It is the passage of the Red sea, which is very fearefull to walke amongst the swelling waues that hang ouer the head:
It is the passage of the Read sea, which is very fearful to walk among the swelling waves that hang over the head:
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but by that, God opened the passage to the promised land.
but by that, God opened the passage to the promised land.
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It is the Lyon of Sampson, out of the carrion whereof, they got Honie, as Sampsons companions said, That out of that which was bitter, came forth sweetnesse:
It is the lion of Sampson, out of the carrion whereof, they god Honey, as Sampsons Sodales said, That out of that which was bitter, Come forth sweetness:
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Indeede there is nothing more bitter then death, when it is accompanied with the malediction of God:
Indeed there is nothing more bitter then death, when it is accompanied with the malediction of God:
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when it carrieth with it a terrour of conscience, an oppression of heart, a trembling of the soule,
when it Carrieth with it a terror of conscience, an oppression of heart, a trembling of the soul,
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when it feeleth it selfe summoned to appeare before the iudgement seat of God; but these things being taken away, death is sweet and blessed:
when it feeleth it self summoned to appear before the judgement seat of God; but these things being taken away, death is sweet and blessed:
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for Iesus Christ hath borne our malediction, and hath suffered all the deeds of the Iudgement of God, nothing now remaining,
for Iesus christ hath born our malediction, and hath suffered all the Deeds of the Judgement of God, nothing now remaining,
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but onely so much euill as is needfull to open the gate, for the soule to depart and be at liberty:
but only so much evil as is needful to open the gate, for the soul to depart and be At liberty:
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and this little sorrow that must be endured, is not long lasting, wonderfull little in regard of our sinnes:
and this little sorrow that must be endured, is not long lasting, wonderful little in regard of our Sins:
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light in comparison of the torments of hell which we haue deserued:
Light in comparison of the torments of hell which we have deserved:
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light, in comparison of the sufferings of Christ Iesus: light in comparison of the infinite glory,
Light, in comparison of the sufferings of christ Iesus: Light in comparison of the infinite glory,
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and eternall waight of heauenly glory which stayeth for vs: flesh is feeble but the spirit of God fortifyeth:
and Eternal weight of heavenly glory which stays for us: Flesh is feeble but the Spirit of God fortifyeth:
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it mightily suffereth vnder sorrow, but an Angell dryeth vp the droppes of bloud, and Iesus Christ sheweth the Crowne.
it mightily suffers under sorrow, but an Angel drieth up the drops of blood, and Iesus christ shows the Crown.
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You may say vnto mee, This is true:
You may say unto me, This is true:
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but wherefore is it that God will haue the death of the faithfull so full of dolour? It is because hee will haue vs feele sinne still to dwell in vs, seeing wee perceiue the effects doe shew it:
but Wherefore is it that God will have the death of the faithful so full of dolour? It is Because he will have us feel sin still to dwell in us, seeing we perceive the effects do show it:
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also hee will by these sorrowes, make vs feele what the grace is that he hath done vs, in deliuering vs from eternall death;
also he will by these sorrows, make us feel what the grace is that he hath done us, in delivering us from Eternal death;
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seeing that our death is an easie, short, and sweet death, in comparison of euerlasting torments;
seeing that our death is an easy, short, and sweet death, in comparison of everlasting torments;
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he would haue vs in dying, pray ardently:
he would have us in dying, pray ardently:
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which sorrow serueth to inlighten our prayers, quickned with the violency thereof, and enforced by Necessity:
which sorrow serveth to inlighten our Prayers, quickened with the violency thereof, and Enforced by Necessity:
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he knoweth, that one cannot come out of an euill, without euill; he will not haue vs enter into this peace without combat and resistance.
he Knoweth, that one cannot come out of an evil, without evil; he will not have us enter into this peace without combat and resistance.
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All this good commeth by Iesus Christ, who by his death hath taken the malediction from ours:
All this good comes by Iesus christ, who by his death hath taken the malediction from ours:
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who hath changed our sepulchres into Couches, our death into a peaceable sleepe, and of the entry into Hell, hath made it the entry into Paradise.
who hath changed our sepulchres into Couches, our death into a peaceable sleep, and of the entry into Hell, hath made it the entry into Paradise.
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Shall we feare to enter into this prison after him.
Shall we Fear to enter into this prison After him.
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Or to enter into death, where he leadeth the way, and holdeth vs by the hand? I am, saith he, the resurrection and the life, whosoeuer beleeueth in mee,
Or to enter into death, where he leads the Way, and holds us by the hand? I am, Says he, the resurrection and the life, whosoever Believeth in me,
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although he be dead, shall liue. although he be dead, shall live.
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This is the cause also why Simeon, after he desired to dye, and called death a peace,
This is the cause also why Simeon, After he desired to die, and called death a peace,
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and a repose, commeth to the cause of this assurance that is to say, to Iesus Christ, whom he calleth the saluation of God, let (saith he) goe thy seruant in peace, for mine eyes haue seene thy saluation, that is to say, the sauing health which thou offerest vnto vs,
and a repose, comes to the cause of this assurance that is to say, to Iesus christ, whom he calls the salvation of God, let (Says he) go thy servant in peace, for mine eyes have seen thy salvation, that is to say, the Saving health which thou offerest unto us,
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and the onely meanes which thou hast ordained to saue vs.
and the only means which thou hast ordained to save us
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For it is he which is our Iesus, because hee saueth the people from their sinnes:
For it is he which is our Iesus, Because he Saveth the people from their Sins:
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It is he that God hath ordained for a propitiation by the blood of the Grosse,
It is he that God hath ordained for a propitiation by the blood of the Gross,
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and there is no other name vnder Heauen, by which we can possibly be saued:
and there is no other name under Heaven, by which we can possibly be saved:
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He is the Prince of life, because we draw from him, as from the fountaine of life,
He is the Prince of life, Because we draw from him, as from the fountain of life,
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euen as the foure first dayes of the Creation, all was wholly light of it selfe,
even as the foure First days of the Creation, all was wholly Light of it self,
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but the fourth day God created the Sunne, whereto he confined and placed all that that he had of light in the world, that it might afterwards flow from the Sunne:
but the fourth day God created the Sun, whereto he confined and placed all that that he had of Light in the world, that it might afterwards flow from the Sun:
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euen so all life is inclosed in Iesus Christ, to the end that going to him, wee may draw out of his fulnesse.
even so all life is enclosed in Iesus christ, to the end that going to him, we may draw out of his fullness.
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And euen as the Virgine vestals of the Pagans (from whence proceedeth the Nunnes of these times) had a continuall fire, which if it happened by any mischance to goe out, they might not giue it light againe but only from the Sun:
And even as the Virgae Vestals of the Pagans (from whence Proceedeth the Nuns of these times) had a continual fire, which if it happened by any mischance to go out, they might not give it Light again but only from the Sun:
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so our Naturall clearenesse, and our life being extinguished by the sinne of Adam, we cannot kindle againe,
so our Natural clearness, and our life being extinguished by the sin of Adam, we cannot kindle again,
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but at the Sunne of Iustice, which is our Lord Iesus Christ, to whom belongeth that which is said in the 36. Psalme, The Fountaine of life lyeth in thee,
but At the Sun of justice, which is our Lord Iesus christ, to whom belongeth that which is said in the 36. Psalm, The Fountain of life lies in thee,
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and by thy clearenesse we see clearely. and by thy clearness we see clearly.
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It is saluation which is propounded in this Table, which is Iesus Christ, now offered vnto you.
It is salvation which is propounded in this Table, which is Iesus christ, now offered unto you.
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Simeon embraced him in his armes; but you imbrace him by faith: Simeon saluted his birth in his infirmity;Simeon embraced him in his arms; but you embrace him by faith: Simeon saluted his birth in his infirmity;
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but you adore and contemplate him in his glory: Simeon came to dye besides his Cradle, but you are made aliue by his kingdome:
but you adore and contemplate him in his glory: Simeon Come to die beside his Cradle, but you Are made alive by his Kingdom:
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Come neere vnto him with repentance, receiue this meate with faith, digest it with carefull meditation of the excellency of saluation, make this saluation fruitfull,
Come near unto him with Repentance, receive this meat with faith, digest it with careful meditation of the excellency of salvation, make this salvation fruitful,
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and of sweet odour, by your good works, that dogs and swine come not neere to eate vp childrens bread, & prophane this holy Table.
and of sweet odour, by your good works, that Dogs and Swine come not near to eat up Children's bred, & profane this holy Table.
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I call them swine that wallow in the mire of their filthy pleasures, who serue their belly more then God, who liue of Gods gifts,
I call them Swine that wallow in the mire of their filthy pleasures, who serve their belly more then God, who live of God's Gifts,
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and looke not from whence they come: like swine that eat Acornes, and neuer looke vp to the Trees.
and look not from whence they come: like Swine that eat Acorns, and never look up to the Trees.
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I call them swine likewise, who do no good to any, till they be dead, who giue nothing whilest they are aliue,
I call them Swine likewise, who do not good to any, till they be dead, who give nothing whilst they Are alive,
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and liue basely to dye Rich. I call those dogges which are iniurious in words, who murmure against all men, who byte the renowne of their neighbour, who barke against God blasphemously,
and live basely to die Rich. I call those Dogs which Are injurious in words, who murmur against all men, who bite the renown of their neighbour, who bark against God blasphemously,
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and would wrong them that reproue and instruct them; who after a little leauing of their vices, returne to their vomitting againe.
and would wrong them that reprove and instruct them; who After a little leaving of their vices, return to their vomiting again.
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With this company, I ranke those that are negligent in participating of the holy Supper,
With this company, I rank those that Are negligent in participating of the holy Supper,
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as an impertinent thing, and loue not to declare the death of the Lord, contemning the happy helpes which God hath ordained to strengthen faith.
as an impertinent thing, and love not to declare the death of the Lord, contemning the happy helps which God hath ordained to strengthen faith.
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Such people make their owne Inditements; and in abstaining from the Lords Table, acknowledge themselues vnworthy to be of his Houshold:
Such people make their own Inditements; and in abstaining from the lords Table, acknowledge themselves unworthy to be of his Household:
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they will not receiue the body of the Lord, and the Lord will not receiue their soules:
they will not receive the body of the Lord, and the Lord will not receive their Souls:
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they contemne his Table, and they shall not enter into his Kingdome.
they contemn his Table, and they shall not enter into his Kingdom.
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As much or more are they to be blamed, that know themselues stained with these things,
As much or more Are they to be blamed, that know themselves stained with these things,
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and yet not touched with repentance, come without a holy purpose to doe better hereafter, to take the Sacrament, which is life and saluation to the faithfull,
and yet not touched with Repentance, come without a holy purpose to do better hereafter, to take the Sacrament, which is life and salvation to the faithful,
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but poyson and death to the vnbeleeuer and impenitent.
but poison and death to the unbeliever and impenitent.
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Doe you come to receiue the Sacrament of the Lord with prophane hearts? Come you to take with hands full of Vsury and rapine the Body of the Lord? Come you with riots and quarrels to receiue the assurance of your peace with God? or with pride to declare the death of the Lord, which is the miracle of Humiliation? or to please men with curious apparell, where onely your innocency ought to appeare before God?
Do you come to receive the Sacrament of the Lord with profane hearts? Come you to take with hands full of Usury and rapine the Body of the Lord? Come you with riots and quarrels to receive the assurance of your peace with God? or with pride to declare the death of the Lord, which is the miracle of Humiliation? or to please men with curious apparel, where only your innocency ought to appear before God?
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But for you that are broken-hearted, and displeased in your selues, this Table is prepared: Doe not say, I am too great a sinner to come neere it:
But for you that Are brokenhearted, and displeased in your selves, this Table is prepared: Do not say, I am too great a sinner to come near it:
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for that is the cause wherefore thou oughtest to come neere: for the more one is sicke, so much more need is there of the Physition.
for that is the cause Wherefore thou Ought to come near: for the more one is sick, so much more need is there of the physician.
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Iesus Christ is not come to saue the Iust, but to call sinners to repentance:
Iesus christ is not come to save the Just, but to call Sinners to Repentance:
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onely be displeased with your selues to haue offended God, and desire to amend and to doe better,
only be displeased with your selves to have offended God, and desire to amend and to do better,
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and aske helpe at Gods hands to assist you to this Combat. He is sufficiently acceptable to God, who is displeased with himselfe.
and ask help At God's hands to assist you to this Combat. He is sufficiently acceptable to God, who is displeased with himself.
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He is of the most perfect, who acknowledging himselfe Imperfect, seeketh his perfection in Iesus Christ;
He is of the most perfect, who acknowledging himself Imperfect, seeks his perfection in Iesus christ;
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whose righteousnesse is imputed vnto vs. The faithfull will haue fallings and weaknesses, but he will alwayes returne againe;
whose righteousness is imputed unto us The faithful will have fallings and Weaknesses, but he will always return again;
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Hee will reioyce in trembling, Psalme 2. He will gather on in his way in stumbling;
He will rejoice in trembling, Psalm 2. He will gather on in his Way in stumbling;
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He will say, I beleeue, but helpe my vnbeliefe.
He will say, I believe, but help my unbelief.
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This Sacament is a meanes to sustaine this feeblenesse, a restoratiue for spirituall failings, a succour to a combatted faith, to the end that you representing this saluation and this grace, you say I am lost and miserable,
This Sacrament is a means to sustain this feebleness, a restorative for spiritual failings, a succour to a combated faith, to the end that you representing this salvation and this grace, you say I am lost and miserable,
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and haue merited death, but behold God calleth me, and offereth me his grace, and Redemption;
and have merited death, but behold God calls me, and Offereth me his grace, and Redemption;
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hee is no mocker, and his vocation cannot be frustrated, yet neuerthelesse I goe bathed with the teares of a holy sorrow, powring at his feet this precious liquour of repentance;
he is no mocker, and his vocation cannot be frustrated, yet nevertheless I go bathed with the tears of a holy sorrow, Pouring At his feet this precious liquour of Repentance;
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and I doe assure my selfe, hee will haue mercy vpon mee, because he hath so promised:
and I do assure my self, he will have mercy upon me, Because he hath so promised:
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I trust in his promises amidst my afflictions, and for all my sinnes, I feare not but to find a full Consolation.
I trust in his promises amid my afflictions, and for all my Sins, I Fear not but to find a full Consolation.
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And so I goe on my way, saying with Simeon, Lord, now let thy seruant depart in peace,
And so I go on my Way, saying with Simeon, Lord, now let thy servant depart in peace,
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for mine eyes haue seen thy saluation. for mine eyes have seen thy salvation.
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