<!DOCTYPE ETS PUBLIC "-//UMDLPS//DTD EEBOPROOF 2.0//EN">
<ETS>
<TEMPHEAD>
<REVDESCR>
<CHANGE>
<DATE>2013-09-25</DATE>
<RESPSTMT>
<NAME>Leigh Rupinski</NAME>
<RESP>MURP</RESP>
</RESPSTMT>
<ITEM>Checklist: x *Add TEMPHEAD, change DATE, validate
*Review structure: FRONT,BODY, BACK, DIV or rarely GROUP
*Add DIV TYPEs, make sure that @types makes sense as a navigational aide, and work in the context of the whole text, validate x*Survey book for troublesome formats of all kinds, including lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia. x*Proof title page(s) x*Examine marginalia. Is it all best tagged as NOTE?
*Observe divtop and divbottom material marking beginnings and ends of divisions, check that they are correctly tagged as HEAD, CLOSER, OPENER, ARGUMENT, EPIGRAPH, SIGNED, DATELINE, BYLINE, etc. x*Check for GAPs x*Check PB placement and completeness, ensure sequence of N="" x*Check ^, italic I / J, _Initals, space between &amp;c.
*Check for illustrations and correct usage of FIGURE. Add FIGDESCs if necessary. x*Check q; startq endq Q x*If appropriate, check for yoghs. x*If appropriate, check for Latin problems, e.g. oe and ae digraphs x*If appropriate, check for abbreviation and brevigraph problems. x*If appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. x*Correct illegibles from proofsheet x*Check illegible page, para, line, span, word, dollar signs
* Run Check
*Final validate Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
</CHANGE>
</REVDESCR>
</TEMPHEAD>
<EEBO>
<IDG S="marc" R="UM" ID="B12480">
<STC T="S">7056</STC>
<STC T="C">S109990</STC>
<BIBNO T="umi">99845616</BIBNO>
<VID>10526</VID>
</IDG>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P> SIX SERMONS UPON SEVERALL OCCASIONS, PREACHED before the King, and el&s;ewhere: By that late learned &amp; reverend Divine JOHN DONNE, Doctour in divinitie, and Dean of <HI>S. Pauls,</HI> LONDON.</P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE:</P>
<P>And are to be &s;old by <HI>Nicholas Fu&s;&s;ell</HI> and <HI>Humphrey Mo&s;ley,</HI> at their &s;hop in <HI>Pauls Church-yard.</HI></P>
<P>1634.</P>
<PB REF="2">
</DIV1>
</FRONT>
<GROUP>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="2">
<P> TWO SERMONS PREACHED BEFORE KING CHARLES, Upon the xxvi ver&s;e of the fir&s;t Chapter of GENESIS.</P>
<P><HI>By</HI> D^r^. DONNE DEAN OF <HI>PA&V;LS.</HI></P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE.</P>
<P>MDCXXXIIII.</P>
<PB REF="3">
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="3">
<EPIGRAPH>
<BIBL>Gene&s;is 1. 26.</BIBL>
<Q>And God &s;aid, Let us make man in our image, after our like|ne&s;&s;e.</Q>
</EPIGRAPH>
<P>_NEver &s;uch a frame &s;o &s;oon &s;et up, as this in this chapter: For, for the thing it &s;elf, there is no other thing to compare it with; for it is all, it is the whole world. And for the time, there was no other time to compare it with; for this was the beginning of time, <HI>In the beginning God crea|ted heaven and earth.</HI> That earth, which in &s;ome thou&s;ands of yeares men could not look over, nor di&s;cern what form it had (for neither <HI>La|ctantius,</HI> almo&s;t three hundred yeares after Chri&s;t; nor <HI>S. Augu&s;tine,</HI> more then a hundred
<PB N="2" REF="4"> yeares after him, would beleeve the earth to be round) That earth, which no man in his per|&s;on is ever &s;aid to have compa&s;&s;ed till our age: That earth, which is too much for man yet (for as yet a very great part of the earth is un|peopled) That earth, which, if we will ca&s;t it all but into a Map, co&s;ts many moneths labour to grave it; nay, if we will but ca&s;t a piece of an acre of it into a garden, co&s;ts many yeares la|bour to fa&s;hion and furni&s;h it; all that earth: And then that heaven, which &s;preads &s;o farre, as that &s;ubtill men have, with &s;ome appearance of probabilitie, imagined, that in that heaven, in tho&s;e manifold Spheres of the Planets and the Starres, there are many earths, many worlds, as big as this which we inhabit: That earth and that heaven, which &s;pent God him&s;elf, Al|mightie God, &s;ix dayes in fini&s;hing, Mo&s;es &s;ets up in a few &s;yllables, in one line, <HI>In princi|pio, In the beginning God created heaven and earth.</HI> If a <HI>Livie</HI> or a <HI>Guicciardine,</HI> or &s;uch ex|ten&s;ive and voluminous authours had had this &s;tory in hand, God mu&s;t have made another world, to have made them a library to hold their books, of the making of this world. Into what wire would they have drawn out this earth! Into what leaf-gold would they have beat out the&s;e heavens! It may a&s;&s;i&s;t our conje|cture herein, to co~&s;ider, that among&s;t tho&s;e men, who proceed with a &s;ober mode&s;tie and limi|tation in their writing, &amp; make a con&s;cience not
<PB N="3" REF="4"> to clog the world with unnece&s;&s;ary books; yet the volumes which are written by them, upon the beginning of Gene&s;is, are &s;carce le&s;&s;e then in|finite. God did no more but &s;ay, Let this &amp; this be done; and Mo&s;es doth no more but &s;ay, that upon Gods &s;aying it was done. God required not Nature to help him to do it; Mo&s;es required not Rea&s;on to help him to beleeve: The holy Gho&s;t hovered upon the waters, and &s;o God wrought; The holy Gho&s;t hovered upon Mo|&s;es too, and &s;o he wrote: And we beleeve the&s;e things to be &s;o, by the &s;ame Spirit in the mouth of Mo&s;es, by which they were made &s;o in Gods hand: Onely (Beloved) remember, that a frame may be thrown down in much le&s;&s;e time then it was &s;et up. A childe, an ape can give fire to a can|non; and a vapour can &s;hake the earth: and when Chri&s;t &s;aid, <HI>Throw down this Temple, and in three dayes I will rai&s;e it,</HI> they never &s;tood upon the con&s;ideration of throwing it down; they knew that might be &s;oon done: but they wondered at the &s;peedy rai&s;ing of it. Now, if all this earth were made in that minute, may not all come to the generall di&s;&s;olution in this minute? Or may not thy acres, thy miles, thy &s;hires &s;hrink into feet, and &s;o few feet, as &s;hall but make up thy grave? when he who was a great lord mu&s;t be but a cottager, &amp; not &s;o wel; for a cottager mu&s;t have &s;o many acres to his cottage: but in this ca&s;e, a lit|tle piece of an acre, five foot, is become the hou&s;e it &s;elf, the hou&s;e and the land; the grave is all:
<PB N="4" REF="5"> lower then that, the grave is the land, and the tenement, &amp; the tenant too. He that lies in it, be|comes the &s;ame earth that he lies in; they all make but one earth, and but a little of it. But then rai&s;e thy &s;elf to a higher hope again: God hath made better land, the land of promi&s;e; a &s;tronger citie, the new Jeru&s;alem; &amp; inhabitants for that ever|la&s;ting citie, us, whom he made, not by &s;aying, Let there be men; but by con&s;ultation, by deli|beration; <HI>God &s;aid, Let us make man, &amp;c.</HI></P>
<P>We &s;hall pur&s;ue our great examples, God in <NOTE PLACE="marg">Divi&s;io.</NOTE> doing, Mo&s;es in &s;aying, and &s;o make ha&s;te in applying the parts. But fir&s;t receive them: and &s;ince we have the whole world in contempla|tion, con&s;ider in the&s;e words, the foure quar|ters of the world, by application, by fair and ju&s;t accommodations of the words. Fir&s;t, in the fir&s;t word that God &s;peaks here, <HI>Faciamus, Let &V;s,</HI> in the plurall, (a denotation of divers per&s;ons in the Godhead) we con&s;ider our Ea&s;t, where we mu&s;t begin, at the knowledge and confe&s;&s;ion of the Trinity: for though in the way to heaven we have travelled beyond the Gentiles, when we come to confe&s;&s;e but one God (the Gentiles could not do that) yet we are &s;till among the Jews, if we think that one God to be but one per&s;on. Chri&s;ts name is <HI>Ori|ens,</HI> <NOTE PLACE="marg">Zech. 6. 12.</NOTE> the <HI>Ea&s;t;</HI> if we will be named by him, (cal|led Chri&s;tians) we mu&s;t look to this Ea&s;t, the confe&s;&s;ion of the Trinitie: there is then our Ea&s;t in the <HI>Faciamus; Let &V;s, &V;s make man:</HI> And
<PB N="5" REF="5"> then our We&s;t is in the next word, <HI>Faciamus hominem:</HI> Though we be thus made; made by the councell, made by the concurrence, made by the hand of the whole Trinity: yet we are made but men; and man but in the appellation in this Text; and man there is but Adam; and Adam is but earth, but red earth, died red in bloud, in bloud, in &s;oul, the bloud of our own &s;ouls. To that We&s;t we mu&s;t all come, to the earth; <HI>The &s;unne knoweth his going down:</HI> even <NOTE PLACE="marg">P&s;al. 104. 19.</NOTE> the &s;unne, for all his glory and height, hath a going down, and he knows it. The highe&s;t can|not deve&s;t mortality, nor the di&s;comfort of mortality. <HI>When you &s;ee a cloud ri&s;e out of the</HI> <NOTE PLACE="marg">Lue. 12. 54.</NOTE> <HI>we&s;t, &s;traightway you &s;ay, There cometh a &s;torm,</HI> &s;ayes Chri&s;t: When out of the region of your We&s;t, (that is, your latter dayes) there comes a cloud, a &s;ickne&s;&s;e; you feel a &s;torm: even the be&s;t morall con&s;tancie is &s;haken. But this cloud, and this &s;torm, and this We&s;t there mu&s;t be; and that is our &s;econd con&s;ideration. But then the next word de&s;ignes a North, a &s;trong and powerfull NOrth, to &s;catter and di&s;&s;ipate the&s;e clouds: <HI>Ad imaginem &amp; &s;imilitudinem;</HI> that we are made according to a pattern, to an image, to a likene&s;&s;e, which God propo&s;ed to him&s;elf for the making of man. This con&s;ide|ration, that God did not re&s;t in that preexi&s;tent matter, out of which he made all other crea|tures, and produced their forms out of their matter, for the making of man; but took a
<PB N="6" REF="6"> form, a pattern, a modell for that work: This is the North-winde that is called upon to car|rie <NOTE PLACE="marg">Cant. 4. 16.</NOTE> out the perfumes of the garden, to &s;pread the goodne&s;&s;e of God abroad: this is that which is intended in Job; <HI>Fair weather cometh out of the</HI> <NOTE PLACE="marg">Job. 37. 22.</NOTE> <HI>North.</HI> Our We&s;t, our declination is in this, that we are but earth; our North, our di&s;&s;ipa|tion of that darkne&s;&s;e is in this, that we are not all earth: though we be of that matter, we have on another form, another image, another likene&s;&s;e. And then who&s;e image and likene&s;&s;e it is, is our Meridionall height, our Noon, our South-point, our highe&s;t elevation; <HI>In imagine nostra, Let us make man in our image.</HI> Though our &s;unne &s;et at noon, as the prophet <HI>Amos</HI> <NOTE PLACE="marg">Amos 8. 9.</NOTE> &s;peaks; though we die in our youth, or fall in our height; yet even in that &s;unne-&s;et we &s;hall have a noon: for this image of God &s;hall never depart from our &s;oul, no not when that &s;oul departs from our bodie: And that is our South, our Meridionall height and glory. And when we have thus &s;een this Ea&s;t, in the <HI>Faciamus;</HI> that I am the workman&s;hip and care of the whole Trinitie; and this We&s;t, in the <HI>Hominem;</HI> that for all this, my matter, my &s;ub&s;tance is but earth; But then a North, a power of over|coming that law and mi&s;erable &s;tate, <HI>In imagine;</HI> that though in my matter the earth, I mu&s;t die; yet in my form, in that image which I am made by, I cannot die: And after all, a South, a know|ledge that this image is not the image of angels
<PB N="7" REF="6"> them&s;elves, to whom we &s;hall be like; but it is by the &s;ame life by which tho&s;e angels them|&s;elves were made, the image of God him&s;elf: when I have gone over this Ea&s;t, and We&s;t, and North, &amp; South here in this world, I &s;hould be &s;orie, as <HI>Alexander</HI> was, if there were no more worlds. But there is another world, which the&s;e con&s;iderations will di&s;cover and leade us to, in which our joy and our glorie &s;hall be to &s;ee that God e&s;&s;entially, and face to face, after who&s;e image and likene&s;&s;e we were made be|fore. But as that Pilot, which hath harboured his &s;hip &s;o farre within land, as that he mu&s;t have change of windes, in all the points of the compa&s;&s;e, to bring her out, cannot hope to bring her out in one day: &s;o being to tran&s;port you by occa&s;ion of the&s;e words, from this world to the next, and in this world, through all the compa&s;&s;e, all the foure quarters thereof; I cannot hope to make all this voyage to day. To day we &s;hall con&s;ider our longitude, our Ea&s;t and We&s;t; and our North and South at an|other tide and another gale.</P>
<P>Fir&s;t then we look towards our Ea&s;t, the foun|tain <MILESTONE N="1" UNIT="Part."> of light and life; There this world began: <NOTE PLACE="marg">Oriens.</NOTE> The creation was in the Ea&s;t, and there our next world began too: there the gates of heaven opened to us, and opened to us in the gates of death: for our heaven is the death of our Saviour, and there he lived, and died there, and there he looked into our We&s;t, from the
<PB N="8" REF="7"> Ea&s;t, from his terra&s;&s;e, from his pinacle, from his exaltation (as him&s;elf calls it) the Cro&s;&s;e. The light which ari&s;es to us in this Ea&s;t, the knowledge which we receive in this fir&s;t word of our text, <HI>Faciamus, Let us</HI> (where God, &s;peaking of him&s;elf, &s;peaks in the plurall) is the manife&s;tation of the Trinitie; The Trinitie, which is the fir&s;t letter in his Alphabet, that ever thinks to reade his name in the Book of life; the fir&s;t note in his Gammut, that ever thinks to &s;ing his part in the Triumphant Church. Let him have done as much as all the worthies, and &s;uffer as much as all natures martyrs, the penurious Philo&s;ophers; let him have known as much as they pretend to know, <HI>Omne &s;cibile,</HI> all that can be known; nay, and <HI>In-intelligibilia, In-inve&s;tigabilia</HI> (as <HI>Tertullian</HI> &s;peaks) un-under&s;tandable things, unrevea|led decrees of God: let him have writ as much as <HI>Ari&s;totle</HI> writ, or as is written upon <HI>Ari&s;totle</HI> (which is multiplication enough) yet he hath not learned to &s;pell, that hath not learned the Trinitie: he hath not learned to pronounce the fir&s;t word, that cannot bring three per&s;ons into one God. The &s;ubject of naturall Philo&s;o|phers, are the foure elements, which God made: the &s;ubject of &s;upernaturall Philo&s;ophie, Divinitie, are the three elements which God is; and (if we may &s;o &s;peak) which make God, that is, con&s;titute God, notifie God to us, Father, Sonne, and holy Gho&s;t. The na|turall
<PB N="9" REF="7"> man, that hearkens to his own heart, and the law written there, may produce acti|ons that are good; good in the nature, and mat|ter, and &s;ub&s;tance of the work: he may relieve the poore, he may defend the oppre&s;&s;ed; but yet he is but as an open field: and though he be not ab&s;olutely barren, he bears but gra&s;&s;e. The godly man, he that hath taken in the knowledge of a great and powerfull God, and inclo&s;ed and hedged in him&s;elf with the fear of God, may produce actions better then the meer nature of man, becau&s;e he referres his actions to the glorie of an imagined God: but yet this man, though he be more fruitfull then the former, more then a gra&s;&s;ie field, is but a ploughed field, and bears but corn, and corn (God knows) choked with weeds. But the man that hath taken hold of God, by tho&s;e handles, by which God hath delivered and manife&s;ted him&s;elf, in the notions of Father, Sonne, and holy Gho&s;t; he is no field, but a garden, a garden of Gods planting, paradi&s;e, in which grow all things good to eat, and good to &s;ee (&s;pirituall refection, and &s;pirituall re|creation too) and all things good to cure: he hath his being, and his diet, and his phy&s;ick there, in the knowledge of the Trinitie: his be|ing, in the mercie of the Father; his phy&s;ick, in the merits of his Sonne; his diet, his daily bread, in the daily vi&s;itations of the holy Gho&s;t. God is not plea&s;ed, not &s;atisfied with
<PB N="10" REF="8"> our bare knowledge that there is a God; for, <HI>it is impo&s;sible to plea&s;e God without faith:</HI> and <NOTE PLACE="marg">Hebr. 11. 6.</NOTE> there is no &s;uch exerci&s;e of faith in the know|ledge of a God, but that rea&s;on and nature will bring a man to it. When we profe&s;&s;e God in the Creed, by way of belief, <HI>Credo in Deum, I beleeve in God;</HI> in the &s;ame article we profe&s;&s;e him to be a Father too; <HI>I beleeve in God the Father Almightie:</HI> and that notion, the <HI>Father,</HI> nece&s;&s;arily implies a &s;econd per&s;on, a <HI>Sonne.</HI> And then we profe&s;&s;e him to be <HI>maker of heaven and earth:</HI> and in the creation the ho|ly Gho&s;t, the Spirit of God, is expre&s;&s;ely na|med: &s;o that we do but exerci&s;e rea&s;on and nature in directing our &s;elves upon God: we exerci&s;e not Faith (and <HI>without faith it is im|po&s;sible to plea&s;e God)</HI> till we come to that which is above nature, till we apprehend a Trinitie: we know God, we beleeve in the Trinitie. The Gentiles multiplied gods; there were al|mo&s;t as many gods as men that beleeved in them; and I am got out of that throng, and out of that noi&s;e, when I am come into the knowledge of one God: but I am got above &s;tairs, got into the bed-chamber, when I am come to &s;ee the Trinitie, and to apprehend not onely, that I am in the care of a great &amp; power|full God, but that there is a Father that made me, a Sonne that redeemed me, a holy Gho&s;t that applies this good purpo&s;e of the Father and Sonne upon me, to me. The root of all is
<PB N="11" REF="8"> God. But it is not the way to receive fruits, to dig to the root, but to reach to the boughs. I reach for my creation, to the Father; for my redemption, to the Sonne; for my &s;anctification, to the holy Gho&s;t: and &s;o I make the knowledge of God a tree of life unto me, and not other|wi&s;e. Truely it is a &s;ad contemplation to &s;ee Chri&s;tians &s;cratch, and wound, and teare one another with the ignominious invectives and uncharitable names of Heretick and Schi&s;ma|tick, about ceremoniall and problematicall, and indeed but criticall verball controver&s;ies; and in the mean time, the foundation of all, the Trinitie, undermined by tho&s;e numerous, tho&s;e multitudinous ant-hills of Socinians, that o|verflow &s;ome parts of the Chri&s;tian world, and multiply every where. And therefore the adver&s;aries of the Reformation were wi&s;e in their generation, when, to &s;upplant the credit of both tho&s;e great a&s;&s;i&s;tants of the Reforma|tion, <HI>Luther</HI> &amp; <HI>Calvin,</HI> they impute to <HI>Calvin</HI> fundamentall errour in the divinitie of the &s;e|cond per&s;on of the Trinitie, the Sonne; And they impute to <HI>Luther</HI> a dete&s;tation of the word <HI>Trinitie,</HI> and an expunction thereof, in all places of the Liturgie, where the Church had received that word: They knew well, if that &s;lander could prevail again&s;t tho&s;e per&s;ons, nothing that they could &s;ay, could prevail upon any good Chri&s;tians. But though in our <HI>Doctrine</HI> we keep up the Trinitie aright; yet
<PB N="12" REF="9"> God knows, in our <HI>Practi&s;e</HI> we do not: I hope it cannot be &s;aid of any of us, that he beleeves not the Trinitie: but who among&s;t us thinks of the Trinitie, con&s;iders of the Trinitie? Father and Sonne do naturally imply and induce one another, &amp; therefore they fall oftener into our con&s;ideration; but for the holy Gho&s;t, who feels him, when he feels him? who takes knowledge of his working, when he works? Indeed our Fathers provided not well enough for the wor&s;hip of the whole Trinitie, nor of the holy Gho&s;t in particular, in the endow|ments of the Church, and con&s;ecrations of the Churches, and po&s;&s;e&s;&s;ions in their names: what a &s;pirituall dominion in the Prayers &amp; wor&s;hip of the people, what a temporall dominion in the po&s;&s;e&s;&s;ions of the world, had the Virgin Marie, Queen of heaven, and Queen of earth too! She was made joynt-purcha&s;er of the Church with the Sonne, and had a&s;much of the wor&s;hip thereof as he, though &s;he paid her Fine in milk, and he in bloud: And, till a new &s;ect came in her Sonnes name, and in his name, the name of Je&s;us, took the Regencie &s;o farre out of that Queen-mothers hands, and &s;ued out her &s;onnes liverie &s;o farre, as that, though her name be u&s;ed, the Virgin Marie is but a Feofee in tru&s;t for them; all was hers. And if God op|po&s;e not the&s;e new u&s;urpers of the world, po|&s;teritie will &s;oon &s;ee S. <HI>Ignatius</HI> worth all the Trinitie in po&s;&s;e&s;&s;ions and endowments; and
<PB N="13" REF="9"> that &s;umptuous and &s;plendid foundation of his fir&s;t Temple at Rome, may well create a con|jecture and &s;u&s;picion. Travell no farther; Sur|vey but this Citie, and, of their not one hun|dred Churches, the Virgin Marie hath a dozen: The Trinitie hath but one; Chri&s;t hath but one; the holy Gho&s;t hath none. But not to go into the Citie, nor out of our &s;elves, which of us doth truely &amp; con&s;iderately a&s;cribe the com|forts that he receives in dangers or in di&s;tre&s;&s;es, to that God of all comfort, the Comforter, the holy Gho&s;t? We know who procured us our pre&s;entation, and our di&s;pen&s;ation: you know who procured you your offices, and your honours: Shall I ever forget who gave me my comfort in &s;ickne&s;&s;e? who gave me my comfort in the troubles, and perplexities, and diffidencies of my con&s;cience? The holy Gho&s;t, the holy Gho&s;t brought you hither; The holy Gho&s;t opens your eares and your hearts here. Till in all your di&s;tre&s;&s;es you &s;ay, <HI>Veni Creator Spiritus, Come holy Gho&s;t;</HI> and that you feel a comfort in his coming: you can never &s;ay, <HI>Veni Domine Je&s;u, Come Lord Je&s;us, come to judgement.</HI> Never to con&s;ider the day of judgement, is a fearfull thing; but to con&s;i|der the day of judgement without the holy Gho&s;t, is a thou&s;and times more fearfull.</P>
<P>This &s;eal then, this impre&s;&s;ion, this notion of the Trinitie, being &s;et upon us in this fir&s;t plurall word of our Text, <HI>Faciamus, Let us</HI> (for
<PB N="14" REF="10"> Father, Sonne, and holy Gho&s;t made man) and this &s;eal being reimprinted upon us in our &s;e|cond Creation, or Regeneration, in Bapti&s;me, (man is baptized in the name of the Father, and of the Sonne, and of the holy Gho&s;t) this notion of the Trinitie, being our di&s;tinctive character from Jew and Gentile; this being our &s;pecificall form; why doth not this our form, this &s;oul of our Religion denominate us? why are we not called <HI>Trinitarians,</HI> a name that would embrace the profe&s;&s;ion of all the per|&s;ons; but onely <HI>Chri&s;tians,</HI> which limits and de|termines us upon one? The fir&s;t Chri&s;tians, among&s;t who&s;e manifold per&s;ecutions, &s;corn and contempt was not the lea&s;t, in contempt and &s;corn were called <HI>Nazaraei, Nazarites,</HI> in the mouth of the vulgar; and <HI>Galilaei, Galileans,</HI> in the mouth of <HI>Julian;</HI> &amp; <HI>Judaei, Jews,</HI> in the mouth of <HI>Nero,</HI> when he imputed the burning of Rome (his own art) to them; and <HI>Chri&s;tiani, Chri&s;tians,</HI> &s;o that (as <HI>Tertullian</HI> &s;ayes) they could accu&s;e Chri&s;tians of nothing, but the name of Chri|&s;tians: and yet they could not call them by their right name of <HI>Chri&s;tians,</HI> which was gen|tle, quiet, ea&s;ie, patient men, made to be troden upon; but they gave them divers names in &s;corn, yet never called them <HI>Trinitarians.</HI> Chri|&s;tians them&s;elves among&s;t them&s;elves were called by divers names in the Primitive Church, for di&s;tinction; <HI>Fideles, the Faithfull;</HI> and <HI>Fratres, the Brethren;</HI> and <HI>Di&s;cipuli, Di&s;ci|ples;</HI>
<PB N="15" REF="10"> &amp; after, by common cu&s;tome at Antioch, <HI>Chri&s;tians:</HI> and after that (they &s;ay, by a coun|cell which the Apo&s;tles held at the &s;ame Citie, at Antioch) there pa&s;&s;ed an expre&s;&s;e Canon of the Church, that they &s;hould be called &s;o, <HI>Chri&s;tians:</HI> And before they had this name at Antioch, fir&s;t by common u&s;age, after by a de|terminate Canon, to be called <HI>Chri&s;tians,</HI> from <HI>Chri&s;t;</HI> at Alexandria, they were called (mo&s;t likely from the name of <HI>Je&s;us) Je&s;&s;eans.</HI> And &s;o <HI>Philo Judaeus,</HI> in that book which he writes <HI>de Je&s;&s;aeis,</HI> intends by his <HI>Je&s;&s;eans, Chri&s;tians.</HI> And in divers parts of the world, into which Chri|&s;tians travell now, they finde &s;ome elements, &s;ome fragments, &s;ome reliques of the Chri&s;tian religion, in the practi&s;e of &s;ome religious men, whom tho&s;e Countreys call <HI>Je&s;&s;eans,</HI> doubtle&s;ly derived and continued from the name of <HI>Je&s;us.</HI> So that the Chri&s;tians took many names to them&s;elves for di&s;tinction (Brethren, Di&s;ciples, Faithfull) and they had many names put upon them in &s;corn (Nazarites, Galileans, Jews, Chri&s;tians) &amp; yet they were never by cu&s;tome among&s;t them&s;elves, never by commandment from the Church, never in contempt from o|thers, called <HI>Trinitarians,</HI> the profe&s;&s;ion of the Trinitie being their &s;pecifick form, and di&s;tin|ctive character. Why &s;o? Beloved, the name of Chri&s;t involved all: not onely becau&s;e it is a name that hath a dignitie in it, more then the re&s;t (for Chri&s;t is an anointed per&s;on, a King,
<PB N="16" REF="11"> a Me&s;&s;iah; and &s;o the profe&s;&s;ion of that name conferres an unction, a regall and a holy unction upon us, for we are thereby a royall prie&s;t|hood) but becau&s;e in the profe&s;&s;ion of Chri&s;t, the whole Trinitie is profe&s;&s;ed. How often doth the Sonne &s;ay that the Father &s;ent him! And how often that the Father will, and that he will &s;end the holy Gho&s;t! <HI>This is life eternall</HI> <NOTE PLACE="marg">John 17. 3.</NOTE> (&s;ayes he) <HI>to know thee the onely true God, and Je&s;us Chri&s;t whom thou ha&s;t &s;ent;</HI> and &s;ent with all power in heaven and in earth. This mu&s;t be profe&s;&s;ed, Father and Sonne; and then no man can profe&s;&s;e this, no man can call Je&s;us the Lord, but by the holy Gho&s;t: So that as in the per&s;ecutions in the Primitive Church, the Martyrs which were hurried to tumultuary executions, and could not be heard for noi&s;e, in excu&s;ing them&s;elves of trea&s;on, and &s;edition, &amp; crimes imputed to them, to make their cau&s;e odious, did u&s;e in the &s;ight of the people (who might &s;ee a ge&s;ture, though they could not heare a prote&s;tation) to &s;igne them&s;elves with the &s;igne of the Cro&s;&s;e, to let them know for what profe&s;&s;ion they died; &s;o that the &s;igne of the Cro&s;&s;e, in that u&s;e thereof, in that time, was an Abridgement and a Catechi&s;me of the whole Chri&s;tian religion: So is the profe&s;&s;ing of the name of Chri&s;t, the profe&s;&s;ing of the whole Trinitie. As he that confe&s;&s;eth one God, is got beyond the meer naturall man; And he that confe&s;&s;eth a Sonne of God, beyond him: &s;o
<PB N="17" REF="11"> is neither got to the full truth, till he confe&s;&s;e the holy Gho&s;t too. <HI>The fool &s;ayes in his heart, There is no God: The fool,</HI> &s;ayes David; the em|phaticall fool, in the highe&s;t degree of folly: But though he get beyond that folly, he is a fool &s;till, if he &s;ay, There is no Chri&s;t; for Chri&s;t is the wi&s;dome of the Father: And a fool &s;till, if he denie the holy Gho&s;t. <HI>Etiam Chri&s;tiani nomen &s;uperficies e&s;t,</HI> is excellently &s;aid by <HI>Ter|tullian;</HI> The name and profe&s;&s;ion of a Chri&s;tian, is but a &s;uperficiall out&s;ide, &s;prinkled upon my face in Bapti&s;me, or upon my outward profe&s;|&s;ion in actions, if I have not in my heart a &s;en&s;e of the holy Gho&s;t, that applies the mercies of the Father, and the merits of the Sonne to my &s;oul. As S. <HI>Paul</HI> &s;aid, While&s;t you are with|out Chri&s;t, you are without God; It is an Athe|i&s;me (with S. <HI>Paul)</HI> to be no Chri&s;tian: So whi|le&s;t you are without the holy Gho&s;t, you are without Chri&s;t. It is Antichri&s;tian to denie, or not to confe&s;&s;e the holy Gho&s;t. For as Chri&s;t is the manife&s;tation of the Father, &s;o the holy Gho&s;t is the application of the Sonne. Therein are we Chri&s;tians, that in the profe&s;&s;ion of that name of Chri&s;t, we profe&s;&s;e all the three Per|&s;ons: In Chri&s;t is the whole Trinitie; becau&s;e, as the Father &s;ent him, &s;o &s;ent he the holy Gho&s;t: And that is our &s;pecifick form; that is our di&s;tinctive character from Jew &amp; Gentile, the Trinitie.</P>
<P>But then is this &s;pecifick form, this di&s;tin|ctive
<PB N="18" REF="12"> character, the notion of the Trinitie, con|veyed to us, exhibited, imprinted upon us in our creation in this word, this plurall word, in the mouth of our own God, <HI>Faciamus, Let &V;s, &V;s.</HI> It is here, and here fir&s;t. This is an intima|tion, and the fir&s;t intimation of the Trinitie from the mouth of God, in all the Bible. It is true, that though the &s;ame faith, which is ne|ce&s;&s;ary to &s;alvation now, were alwayes nece&s;&s;a|ry, and &s;o in the old Te&s;tament they were bound to beleeve in Chri&s;t, as well as in the new, and con&s;equently in the whole Trinitie; yet not &s;o explicitely, nor &s;o particularly as now: now Chri&s;t, calling upon God, in the name of the Father, &s;ayes, <HI>I have manife&s;ted thy Name unto the men which thou gave&s;t me out of</HI> <NOTE PLACE="marg">John 17. 6.</NOTE> <HI>the world.</HI> They were men appropriated to God, men exempt out of the world: yet they had not a cleare manife&s;tation of Father and Sonne, the doctrine of the Trinitie, till Chri&s;t manife&s;ted it to them. <HI>I have manife&s;ted thy Name,</HI> thy name of Father and Sonne. And therefore the Jewi&s;h Rabbins &s;ay, that the Septuagint, the fir&s;t Tran&s;latours of the Bible, did di&s;gui&s;e &s;ome places of the Scriptures, in their tran&s;lation, le&s;t <HI>Ptolomey</HI> (for whom they tran&s;lated it) &s;hould be &s;candalized with tho&s;e places: And that this text was one of tho&s;e places, which, (&s;ay they) though it be other|wi&s;e in the copies of the Scriptures which we have now, they tran&s;lated <HI>Faciam,</HI> and not <HI>Fa|ciamus:</HI>
<PB N="19" REF="12"> that God &s;aid here, <HI>I will make,</HI> in the &s;ingular, and not, <HI>Let us make man,</HI> in the plu|rall; le&s;t that plurall word might have mi&s;led King <HI>Ptolomey</HI> to think that the Jews had a plu|rall religion, and wor&s;hipped divers gods. So good an evidence do they confe&s;&s;e this text to be, for &s;ome kinde of pluralitie in the God|head.</P>
<P>Here then God notified the Trinitie; and here fir&s;t. For though we accept an intimation of the Trinitie, in the fir&s;t line of the Bible, where <HI>Mo&s;es</HI> joyned a plurall name, <HI>Elohim,</HI> with a &s;ingular verb, <HI>Bara;</HI> and &s;o in con&s;tru|ction it is <HI>Creavit Dii, Gods created heaven and earth:</HI> yet be&s;ides that, that is rather a my&s;te|rious collection, then an evident conclu&s;ion of a pluralitie of per&s;ons: though we reade that in that fir&s;t ver&s;e, before this in the 26; yet <HI>Mo&s;es</HI> writ that, which is in the beginning of this chapter, more then 2000. yeares after God &s;pake this that is in our text: &s;o long was Gods plurall before <HI>Mo&s;es</HI> his plurall; Gods <HI>Faciamus</HI> before <HI>Mo&s;es Bara Elohim.</HI> So that in this text begins our Catechi&s;me: here we have (and here fir&s;t) the &s;aving knowledge of the Trinitie. For, when God &s;pake here, to whom could God &s;peak, but to God? <HI>Non cum rebus crean|dis, non cum re nihili,</HI> &s;ayes <HI>Athana&s;ius,</HI> &s;peaking of Gods fir&s;t &s;peaking, when he &s;aid of the fir&s;t creature, <HI>Let there be light.</HI> God &s;pake not then to future things, that were not. When God
<PB N="20" REF="13"> &s;pake fir&s;t, there was no creature at all to &s;peak to: when God &s;pake of the making of man, there were no creatures. But were there any creatures able to create, or able to a&s;&s;i&s;t him in the creation of man? who? Angels? &s;ome had thought &s;o in S. <HI>Ba&s;ils</HI> time; and to them S. <HI>Ba|&s;il</HI> &s;ayes, <HI>S&uacute;ntne illi?</HI> God &s;ayes, <HI>Let us make man to our image;</HI> and could he &s;ay &s;o to Angels? Are Angels and God all one? or is that that is like an Angel, therefore like God? It was <HI>&s;ua ratio, &s;uum verbum, &s;ua &s;apientia,</HI> &s;ayes that Fa|ther: God &s;pake to his own word and wi&s;dome; to his own purpo&s;e and goodne&s;&s;e: And the Sonne is the word and wi&s;dome of God; and the holy Gho&s;t is the goodne&s;&s;e and the pur|po&s;e of God, that is, the admini&s;tration, the di&s;|pen&s;ation of his Church. It is true, that when God &s;peaks this over again, in the Church (as he doth every day, now this minute) then God &s;peaks to his Angels, to the Angels of the Church, to his Mini&s;ters: he &s;ayes, <HI>Faciamus, Let &V;s, &V;s</HI> both together, you and we, make a man: joyn mine ordinance (your preaching) with my Spirit (&s;ayes God to us) and &s;o make man: Preach the oppre&s;&s;our, and preach the wanton; and preach the calumniatour, into an other nature; make that ravening wolf, a man; that licentious goat, a man; that in&s;inuating &s;erpent, a man by thy preaching. To day if you will heare his voice, heare us; for here he calls upon us to joyn with him for the making of
<PB N="21" REF="13"> man. But for his fir&s;t <HI>Faciamus,</HI> which is in our text, it is excellently &s;aid, <HI>Dictum in &s;enatu, &amp;</HI> <NOTE PLACE="marg">Rupertus.</NOTE> <HI>&s;oliloquio: It was &s;poken in a &s;enate, and yet in &s;oli|tarine&s;&s;e;</HI> &s;poken in private, and yet publiquely &s;poken; &s;poken where there were divers, and yet but one, one God, and three per&s;ons.</P>
<P>If there were no more intended in this plu|rall expre&s;&s;ion, <HI>&V;s,</HI> but (as &s;ome have concei|ved) that God &s;pake here in the per&s;on of a Prince and Soveraigne Lord; and therefore &s;pake, as Princes do, in the plurall, We com|mand, and we forbid: yet S. <HI>Gregories</HI> caution would ju&s;tly fall upon it, <HI>Reverenter pen&s;andum e&s;t,</HI> It requires reverent con&s;ideration, if it be but &s;o: for God &s;peaks &s;o, like a King, in the plu|rall, but &s;eldome, but five times (in my ac|compt) in all the &s;criptures; and in all five, in ca&s;es of important con&s;equence. In this text fir&s;t, where God creates man, whom he con&s;ti|tutes his vice-Roy in the world; here he &s;peaks in his Royall plurall: And then in the next Chapter, where he exempts mans term in this vice-regencie to the end of the world, in pro|pounding man means of &s;ucce&s;&s;ion; <HI>Faciamus, Let us make him a helper:</HI> there he &s;peaks in his Royall plurall. And al&s;o in the third Chapter, in declaring the hainou&s;ne&s;&s;e of mans fault, &amp; arraigning him, and all us in him, God &s;ayes, <HI>Sicut unus ex nobis, Man is become as one of us,</HI> not content to be our vice-Roy, but our &s;elves: there is his Royall plurall too: And again, in
<PB N="22" REF="14"> that declaration of his ju&s;tice, in that confu|&s;ion of the builders of Babylon, <HI>De&s;cendamus, Confundamus, Let us do it.</HI> And then la&s;tly, in that great work of mingling mercy with ju|&s;tice, which (if we may &s;o &s;peak) is Gods ma&s;ter|piece, when he &s;ayes, <HI>Quis ex nobis? Who will go for us, and publi&s;h this?</HI> In the&s;e places, &amp; the&s;e onely (and not all the&s;e neither, if we take it exactly according to the originall; for in the &s;econd, the making of <HI>Eve,</HI> though the vulgar have it in the plurall, it is indeed but &s;ingular in the Hebrew) God &s;peaks as a King, in his Roy|all plurall &s;till. And when it is but &s;o, <HI>Reveren|ter pen&s;andum e&s;t,</HI> &s;ayes that Father, <HI>It behoves us to hearken reverently to him,</HI> for kings are ima|ges of God; &s;uch images of God, as have eares, and can heare; and hands, and can &s;trike. But I would ask no more premeditation at your hands, when you come to &s;peak to God in this place, then if you &s;ued to &s;peak with the King: to &s;peak with no more fear of God here, then if you went to the King under the con&s;cience of a guiltine&s;&s;e towards him, and a knowledge that he knew it. And that is your ca&s;e here; &s;in|ners, and even manife&s;t &s;inners: for even mid|night is noon in the &s;ight of God; and when your candles are put out, his &s;unne &s;hines &s;till. <HI>Nec quid ab&s;conditum &agrave; calore ejus</HI> (&s;ayes David) <NOTE PLACE="marg">P&s;al. 19. 6.</NOTE> <HI>There is nothing hid from the heat thereof:</HI> not onely no &s;in hid from the light thereof, from the &s;ight of God; but not from the heat there|of,
<PB N="23" REF="14"> not from the wrath and indignation of God. If God &s;peak plurally, onely in the maje&s;tie of a &s;overaigne Prince, &s;till <HI>Reverenter pen&s;andum,</HI> that calls for reverence. What reverence? There are nationall differe~ces in outward reve|rence and wor&s;hips: &s;ome wor&s;hip princes, and parents, and ma&s;ters, in one; &s;ome in another fa&s;hion: children kneel to ask ble&s;&s;ing of pa|rents, in England; but where el&s;e? &s;ervants at|tend not with the &s;ame reverence upon ma&s;ters in other nations, as with us: Acce&s;&s;es to their princes, are not with the &s;ame difficultie, nor the &s;ame &s;olemnitie in France, as in Turkie. But this rule goes through all nations, that in that di&s;po&s;ition, and po&s;ture, and action of the bo|die, which in that place is e&s;teemed mo&s;t hum|ble and reverent, God is to be wor&s;hipped. Do &s;o then here. God is your Father; ask ble&s;|&s;ing upon your knees; pray in that po&s;ture: God is your King; wor&s;hip him with that wor|&s;hip which is highe&s;t in our u&s;e &amp; e&s;timation. We have no Grandes, that &s;tand covered to the King: where there are &s;uch, though they &s;tand covered in the Kings pre&s;ence, they do not &s;peak to him for matters of grace, they do not &s;ue to him: &s;o, ancient Canons make difference of per&s;ons in the pre&s;ence of God: where and how this and this &s;hall di&s;po&s;e of them&s;elves in the Church of God, dignitie, and age, and in|firmitie will induce differences. But for prayer, there is no difference: one humiliation is requi|red
<PB N="24" REF="15"> of all: As when the King comes in here, how&s;oever they &s;at diver&s;ly before, all return to one manner of expre&s;&s;ing their acknowledge|ment of his pre&s;ence: &s;o at the <HI>Oremus, Let us pray, Let us all fall down, and wor&s;hip, and kneel before the Lord our maker.</HI></P>
<P>So he &s;peaks in our Text: not onely as the Lord our King, intimating his providence and admini&s;tration; but as the Lord our maker; and then a maker &s;o, as that he made us in a Councell; <HI>Faciamus, Let us:</HI> and that he &s;peaks as in councel, is an other argument for reve|rence. For what tru&s;t or freedome &s;oever I have by his favour with any Coun&s;ellour of &s;tate; yet I &s;hould &s;urely u&s;e another manner of con&s;ideration to this pluralitie in God, to this meeting in Councel, to this intimation of a Trinitie, then to tho&s;e other actions, in which God is pre&s;ented to us &s;ingly, as one God; for &s;o he is pre&s;ented to the naturall man as well as to us. And here enters the nece&s;&s;itie of this knowledge, <HI>O portet denuo na&s;ci;</HI> without a &s;e|cond birth, no &s;alvation: And &s;o no &s;econd birth without Bapti&s;me, no Bapti&s;me, but in the name of the Father, Sonne, and holy Gho&s;t. It was the entertainment of God him&s;elf, his delight, his contemplation, for tho&s;e infinite millions of generations, when he was without a world, without creatures, to joy in one ano|ther, in the Trinitie, as <HI>Gregorie Nazianzene,</HI> and a Poet as well as a Father, as mo&s;t of the Fathers were, expre&s;&s;es it:</P>
<Q><PB N="25" REF="15">
<L>&mdash;Ille &s;uae &s;plendorem cernere formae</L>
<L>Gaudebat&mdash;</L></Q>
<P>It was the Fathers delight to look upon him&s;elf in the Sonne,</P>
<Q><L>&mdash;Num&eacute;n&abque; &s;uum triplici&abque; pari&abque;</L>
<L>Luce nitens&mdash;</L></Q>
<P>And to &s;ee the whole Godhead, in a three|fold and equall glorie. It was Gods own de|light, and it mu&s;t be the delight of every Chri&s;tian, upon particular occa&s;ions to carry his thoughts upon the &s;everall per&s;ons of the Tri|nitie. If I have a barre of iron, that barre in that form will not nail a doore: If a &s;ow of lead, that lead in that form will not &s;top a leak: If a wedge of gold, that wedge will not buy my bread. The generall notion of a mighty God, may le&s;&s;e fit my particular purpo&s;es: But I coyn my gold into currant money, when I ap|prehend God in the &s;everall notions of the Trinitie; That, if I have been a prodigall &s;on, I have a Father in heaven, and can go to him, and &s;ay, <HI>Father, I have &s;inned,</HI> and be received by him; That, if I be a decayed father, and need the &s;u&s;tentation of my own children, there is a Sonne in heaven, that will do more for me then my own children (of what good means or good nature &s;oever they be) can or will do; If I be dejected in &s;pirit, there is a holy Spirit in heaven, which &s;hall bear witne&s;&s;e to my &s;pi|rit, that I am a childe of God: And if the gho&s;ts of tho&s;e &s;inners, whom I made &s;inners,
<PB N="26" REF="16"> haunt me after their deaths, in returning to my memorie, &amp; reproaching my con&s;cience with the heavy judgements that I have brought up|on them; If after the death of my own &s;inne, when my appetite is dead to &s;ome particular &s;inne, the memorie and &s;infull delight of tho&s;e pa&s;&s;ed &s;innes, the gho&s;ts of tho&s;e &s;innes haunt me again: yet there is a holy Gho&s;t in heaven, that &s;hall exorci&s;e the&s;e, and &s;hall over|&s;hadow me. The God of the whole world is God alone, in the generall notion, as he is &s;o, God; but he is my God mo&s;t e&s;pecially, &amp; mo&s;t appliably, as he is received by me in the &s;eve|rall notions of Father, Sonne, and holy Gho&s;t.</P>
<P>This is our Ea&s;t; here we &s;ee God, God in <MILESTONE N="II" UNIT="Part."> all the per&s;ons, con&s;ulting, concurring to the <NOTE PLACE="marg">Occidens.</NOTE> making of us. But then my We&s;t pre&s;ents it &s;elf; that is an occa&s;ion to humble me, in the next word: he makes but man; a man, that is, but Adam, but Earth. I remember 4. names, by which man is often called in the &s;criptures: &amp; of the&s;e foure, three do ab&s;olutely carry mi|&s;erie in their &s;ignifications; three to one again&s;t any man, that he is mi&s;erable: One name of man is <HI>I&s;h;</HI> and that they derive <HI>&agrave; &s;onitu;</HI> Man is but a voice, but a &s;ound, but a noi&s;e: he begins the noi&s;e him&s;elf, when he comes crying into the world; &amp; when he goes out, perchance friends celebrate, perchance enemies calumniate him, with a diver&s;e voice, a diver&s;e noi&s;e. A melan|cholick man is but a groning; a &s;portfull man,
<PB N="27" REF="16"> but a &s;ong; an active man, but a trumpet; a mighty man, but a thunder-clap: every man but <HI>I&s;h,</HI> but a &s;ound, but a noy&s;e. An other name is <HI>Eno&s;h. Eno&s;h,</HI> is meer calamitie, mi&s;erie, de|pre&s;&s;ion. It is indeed mo&s;t properly oblivion; And &s;o the word is mo&s;t elegantly u&s;ed by David, <HI>Quid e&s;t homo?</HI> where the name of man is <HI>Eno&s;h:</HI> And &s;o that which we tran&s;late, <HI>What is man, that thou art mindfull of him?</HI> is indeed, <HI>What is forgetfulne&s;&s;e, that thou &s;houlde&s;t remem|ber it;</HI> that thou &s;houlde&s;t think of that man, whom all the world hath forgotten? fir&s;t man is but a voice, but a &s;ound: but becau&s;e fame &amp; honour may come within that name of a &s;ound, of a voice; therefore he is overtaken with an|other damp, man is but oblivion: his fame, his name &s;hall be forgotten. One name man hath, that hath &s;ome ta&s;te of greatne&s;&s;e and power in it, <HI>Gheber;</HI> and yet, <HI>I that am that man</HI> (&s;ayes the Prophet, for there that name of man <HI>Gheber</HI> is u&s;ed) <HI>I am the man that hath &s;een affliction by</HI> <NOTE PLACE="marg">Lam. 3. 1.</NOTE> <HI>the rod of Gods wrath.</HI> Man <HI>I&s;h</HI> is &s;o mi&s;erable, as that he afflicts him&s;elf, cries, and whines out his own time; and man <HI>Eno&s;h,</HI> &s;o mi&s;erable, as that others afflict him, and bury him in ignomi|nious oblivion: and man, that is, <HI>Gheber,</HI> the greate&s;t &amp; powerfulle&s;t of men, is yet but that man, that may po&s;&s;ibly, that may ju&s;tly &s;ee af|fliction by the rod of Gods wrath. And from <HI>Gheber,</HI> he made <HI>Adam,</HI> which is the fourth name of man, indeed the fir&s;t name of man, the
<PB N="28" REF="17"> name in this text, and the name to which every man mu&s;t be called, and referre him&s;elf, and call him&s;elf by; earth, and red earth.</P>
<P>Now God did not &s;ay of man, as of other creatures, Let us, or let the earth bring forth herbs, and fruits, and trees, as upon the third day; Now let the earth bring forth cattell and worms, as upo~ the &s;ixth day, the &s;ame day that he made man: <HI>Non imperiali verbo, &s;ed familiari manu,</HI> &s;ayes <HI>Tertullian;</HI> God calls not man out with an imperious command, but he leads him out with a familiar, with his own hand. And it is not, <HI>Fiat homo,</HI> but, <HI>Faciamus;</HI> not, <HI>Let there be,</HI> but, <HI>Let us make man.</HI> Man is but an earthen ve&s;|&s;ell. It is true: but when we are upon that con|&s;ideration, God is the potter: if God will be that, I am well content to be this: let me be any thing, &s;o that that I am be from my God. I am as well content to be a &s;heep as a lion, &s;o God will be my &s;hepherd; and the Lord is my &s;hep|herd: to be a cottage, as a ca&s;tle; the hou&s;e, as a citie, &s;o God will be the builder: and the Lord builds, and watches the citie, the hou&s;e; this hou&s;e, this citie, me: to be rye, as wheat, &s;o God will be the husbandman: and the Lord plants me, and waters, and weeds, and gives the increa&s;e: and to be clothed in leather, as well as in &s;ilk, &s;o God will be the merchant: and he clothed me in <HI>Adam,</HI> and a&s;&s;ures me of clo|thing, in clothing the lilies of the field; and is fitting the robe of Chri&s;ts righteou&s;ne&s;&s;e to
<PB N="29" REF="17"> me now this minute: <HI>Adam</HI> is as good to me, as <HI>Gheber;</HI> a clod of earth, as a hill of earth, &s;o God be the potter.</P>
<P>God made man of earth, not of aire, not of fire. Man hath many offices, that appertain to this world, and while&s;t he is here, mu&s;t not withdraw him&s;elf from tho&s;e offices of mu|tuall &s;ocietie, upon pretence of zeal, or better &s;erving God in a retired life. A &s;hip will no more come to the harbour without balla&s;t, then without &s;ails: A man will no more get to hea|ven without di&s;charging his duties to other men, then without doing them to God him&s;elf: <HI>Man liveth not by bread onely,</HI> &s;ayes Chri&s;t; but <NOTE PLACE="marg">Luke 4. 4.</NOTE> yet he liveth by bread too: every man mu&s;t do the duties, every man mu&s;t bear the encum|brances of &s;ome calling.</P>
<P><HI>Pulvis es, Thou art earth:</HI> he whom thou treade&s;t upon, is no le&s;&s;e; and he that treads upon thee, is no more. Po&s;itively, it is a low thing to be but earth: and yet the low earth, is the quiet center: there may be re&s;t, acquie|&s;cence, content in the lowe&s;t condition: But comparatively, earth is as high as the highe&s;t. Challenge him that magnifies him&s;elf above thee, to meet thee in <HI>Adam;</HI> there bid him, if he will have more nobilitie, more greatne&s;&s;e then thou, take more originall &s;in then thou ha&s;t. If God have &s;ubmitted thee to as much &s;in, and penalty of &s;in, as him; he hath afforded thee as much, and as noble earth as him. And if
<PB N="30" REF="18"> he will not trie it in the root, in your equalitie in <HI>Adam;</HI> yet, in another te&s;t, another furnace, in the grave, he mu&s;t: there all du&s;ts are equall. Except an epitaph tell me who lies there, I can|not tell by the du&s;t; nor by the epitaph know, which is the du&s;t it &s;peaks of, if another have been layed there before, or after, in the &s;ame grave: nor can any epitaph be confident in &s;ay|ing, Here lies; but, Here was laid: for &s;o various, &s;o vici&s;&s;itudinarie is all this world, as that even the du&s;t of the grave hath revolutions. As the motions of an upper &s;phere imprint a motion in a lower &s;phere, other then naturally it would have; &s;o the changes of the life work after death. And as envie &s;upplants and removes us alive; a &s;hovell removes us, and throwes us out of our grave, after death. No limbeck, no weights can tell you, This is du&s;t royall, this plebeian du&s;t: no commi&s;&s;ion, no inqui&s;ition can &s;ay, This is catholick, this is hereticall du&s;t. All lie alike, and all &s;hall ri&s;e alike: alike, that is, at once, and upon one command. The &s;aint cannot accelerate, the reprobate cannot retard the re&s;urrection. And all that ri&s;e to the right hand, &s;hall be equally kings; and all at the left, equally what? the wor&s;t name we can call them by, or affect them with, is devil: and then they &s;hall have bodies to be tor|mented in, which devils have not. Mi&s;erable, unexpre&s;&s;ible, unimaginable, macerable condi|tion, where the &s;ufferer would be glad to be
<PB N="31" REF="18"> but a devil; where it were &s;ome happine&s;&s;e, and &s;ome kinde of life, to be able to die; and a great preferment, to be nothing!</P>
<P>He made us all of earth, and all of red earth: our earth was red, even when it was in Gods hands: a redne&s;&s;e that amounts to a &s;hamefa&s;t|ne&s;&s;e, to a blu&s;hing at our infirmities, is imprint|ed in us by Gods hands: for this redne&s;&s;e is but a con&s;cience, a guiltine&s;&s;e of needing a continu|all &s;upply, and &s;ucce&s;&s;ion of more and more grace: and we are all red, red &s;o, even from the beginning, and in our be&s;t &s;tate. <HI>Adam</HI> had, the angels had thus much of this infirmitie, that though they had a great mea&s;ure of grace, they needed more. The prodigall childe grew poore enough after he had received his portion: and he may be wicked enough, that tru&s;ts upon for|mer or pre&s;ent grace, and &s;eeks not more. This redne&s;&s;e, a blu&s;hing, that is, an acknowledge|ment that we could not &s;ub&s;i&s;t with any mea|&s;ure of faith, except we pray for more faith; nor of grace, except we &s;eek more grace, we have from the hand of God: and an other redne&s;&s;e from his hand too, the bloud of his Sonne; for that bloud was effu&s;ed by Chri&s;t, in the vail of this ran&s;ome for us all, and accepted by God in the vail thereof for us all: and this redne&s;&s;e is in the nature thereof as exten&s;ive, as the red|ne&s;&s;e derived from <HI>Adam</HI> is: both reach to all; &s;o we were red earth in the hands of God, as redne&s;&s;e denotes our generall infirmities: and as
<PB N="32" REF="19"> redne&s;&s;e denotes the bloud of his Sonne, our Saviour, all have both. But that redne&s;&s;e which we have contracted from bloud &s;hed by our &s;elves, the bloud of our own &s;ouls, by &s;inne, was not upon us when we were in the hands of God: that redne&s;&s;e is not his tincture, not his complexion: no decree of his is writ in any &s;uch red ink. Our &s;ins are our own, &amp; our de&s;truction is from our &s;elves. We are not as acce&s;&s;aries, and God as principall in this &s;oul-murder: God forbid. We are not as executioners of Gods &s;entence, and God the malefactour in this &s;oul|damnation: God forbid. <HI>Cain</HI> came not red in his brothers bloud out of Gods hands; nor <HI>Da|vid</HI> red with <HI>&V;riahs</HI> bloud; nor <HI>Achitophel</HI> with his own; nor <HI>Judas</HI> with Chri&s;ts, or his own. That that Pilate did illu&s;orily, God can do truely, wa&s;h his hands from the bloud of any of tho&s;e men. It were a weak plea to &s;ay, I killed not that man; but it is true, I commanded one who was under my command, to kill him: It is rather a prevarication, then a ju&s;tification of God, to &s;ay, God is not the authour of &s;inne in any man: but it is true, God makes that mans &s;inne, that &s;inne. God is innocencie: and the beams that flow from him, are of the &s;ame na|ture and colour. Chri&s;t, when he appeared in heaven, was not red, but white; his hand, his head, and hairs too: he, and that that grows from him; he, and we, as we come from his hands, are white too: his angels, that provoke us to the
<PB N="33" REF="19"> imitation of that pattern, are &s;o in white; two men, two angels &s;tood by the apo&s;tles in white <NOTE PLACE="marg">Acts 1. 10.</NOTE> apparell: the imitation is laid upon us, by precept too: <HI>At all times let thy garments be</HI> <NOTE PLACE="marg">Eccles 9. 8.</NOTE> <HI>white;</HI> tho&s;e actions, in which thou appeare&s;t to the world, innocent. It is true that Chri&s;t is both; <HI>My beloved is white and ruddy,</HI> &s;ayes the <NOTE PLACE="marg">Cant. 5. 10.</NOTE> Spou&s;e: but the white was his own; his redne&s;&s;e is from us. That which <HI>Zipporah</HI> &s;aid to her husband <HI>Mo&s;es</HI> in anger, the Church may &s;ay to Chri&s;t in thankfulne&s;&s;e, <HI>Ver&egrave; &s;pon&s;us &s;angui|num, Thou art truely a bloudy husband to me; Da|mim, &s;anguinum;</HI> of blouds, blouds in the plurall: for all our blouds are upon him. This was a mercie to the militant Church, that even the triumphant Church wondred at it. They knew not Chri&s;t, when he came up into heaven in red; <HI>Who is this that cometh in red garments?</HI> <NOTE PLACE="marg">I&s;a. 63. 1.</NOTE> <HI>wherefore is thy apparell red, like him that tread|eth in the wine-pre&s;&s;e?</HI> They knew he went down in white, in entire innocencie; and they wondred to &s;ee him return in red: but he &s;ati&s;|fies them; <HI>Calcavi,</HI> You think I have troden the wine-pre&s;&s;e, and you mi&s;take it not: <HI>I have tro|den the wine-pre&s;se:</HI> and <HI>Calcavi &s;olus,</HI> and that <HI>alone:</HI> All the redne&s;&s;e, all the bloud of the whole world is upon me: and as he addes, <HI>Non vir de gentibus;</HI> Of all people there was none with me; with me &s;o, as to have any part in the merit; &s;o, of all people there was none with me: without me &s;o, as to be excluded by
<PB N="34" REF="20"> me, without their own fault, from the benefit of the merit. This redne&s;&s;e he carried up to heaven; for by the bloud of his cro&s;&s;e came peace, both to the things in heaven, and the <NOTE PLACE="marg">Col. 1. 21.</NOTE> things on earth. For the peccabilitie, that po&s;&s;i|bilitie of &s;inning, which is in the nature of the angels of heaven, would break out into &s;inne, but for that confirmation, which tho&s;e angels have received in the bloud of Chri&s;t. This red|ne&s;&s;e he carried to heaven; and this redne&s;&s;e he hath left upon earth, that all we, mi&s;erable clods of earth, might be tempered with his bloud: that in his bloud, exhibited in his ho|ly &amp; ble&s;&s;ed Sacrament, our long robes might be made white in the bloud of the Lambe: that, though our &s;innes be robes, habits of long continuance in &s;inne; yet, through that redne&s;&s;e which our &s;innes have ca&s;t upon him, we might come to participate of that white|ne&s;&s;e, that righteou&s;ne&s;&s;e, which is his own: <HI>We;</HI> that is, <HI>all we:</HI> for, as to take us in, who are of low condition, and ob&s;cure &s;tation, a cloud is made white, by his &s;itting upon it; <HI>He &s;at upon a white cloud:</HI> &s;o, to let the highe&s;t &s;ee, that they have no whitene&s;&s;e, but from him, he makes the throne white by &s;itting upon it: <HI>He &s;at upon a great white throne.</HI> It had been great, if it had not been white: white is the colour of dilatatio~; Goodne&s;&s;e enlarges the throne. It had not been white, if he had not &s;at upon it. That goodne&s;&s;e onely which con&s;i&s;ts in glorifying
<PB N="35" REF="20"> God, and God in Chri&s;t, and Chri&s;t in the &s;in|ceritie of the truth, is true whitene&s;&s;e. God hath no redne&s;&s;e in him&s;elf, no anger towards us, till he con&s;iders us as &s;inners. God ca&s;ts no redne&s;&s;e upon us, inflicts no nece&s;&s;itie, no con|&s;traint of &s;inning upon us: we have died our &s;elves in &s;innes as red as &s;carlet, we have drown|ed our &s;elves in &s;uch a red &s;ea. But as a gar|ment that was wa&s;hed in the Red &s;ea, would come out white, <HI>(&s;o wonderfull works hath God</HI> <NOTE PLACE="marg">P&s;al. 106. 22.</NOTE> <HI>done at the Red &s;ea,</HI> &s;ayes David) &s;o doth his whitene&s;&s;e work through our red, and makes this <HI>Adam,</HI> this red earth, <HI>Calculum candidum,</HI> that white &s;tone, that receives a new name, not <HI>I&s;h,</HI> not <HI>Eno&s;h,</HI> not <HI>Gheber;</HI> no name that ta&s;ts of mi&s;erie, nor of vanitie; but that name re|newed and manife&s;ted, which was imprinted upon us in our elections, the &s;onnes of God; the irremoveable, the undi&s;inheritable &s;onnes of God.</P>
<P>Be plea&s;ed to receive this note at parting, that there is <HI>Macula alba,</HI> a &s;pot, and yet white, as well as a red &s;pot: a whitene&s;&s;e, that is an in|dication of a lepro&s;ie, as well as a redne&s;&s;e. It is whole-Pelagiani&s;me, to think nature alone &s;uf|ficient; half-Pelagiani&s;me, to think grace once received to be &s;ufficient; &s;uper-Pelagiani&s;me, to think our actions can bring God in debt to us by merit, and &s;upererogation, &amp; Cathari&s;me, imaginarie puritie, in canonizing our &s;elves as pre&s;ent &s;aints, and condemning all that differ
<PB N="36" REF="21"> from us, as reprobates. All the&s;e are white &s;pots, and have the colour of goodne&s;&s;e; but are indications of lepro&s;ie. So is that, that God threatens, <HI>Decorticatio fic&ucirc;s &amp; albi rami;</HI> that <NOTE PLACE="marg">Joel 1. 7.</NOTE> the fig-tree &s;hall be barked, and the boughs thereof left white. To be left white without bark, was an indication of a &s;peedy withering. <HI>O&s;ten&s;a cande&s;cunt, &amp; are&s;cunt,</HI> &s;ayes <HI>S. Grego|rie</HI> of that place: the bough that lies open without bark, looks white, but peri&s;heth. The good works that are done openly to plea&s;e men, <HI>have their reward</HI> (&s;ayes Chri&s;t) that is, &s;hall never have reward. To pretend to do good, and not mean it; to do things good in them&s;elves, but not to good ends; to go to|wards good ends, but not by good wayes; to make the deceiving of men thine end, or the prai&s;e of men thine end; all this may have a whitene&s;&s;e, a colour of good: but all this is a barking of the bough, and an indication of a mi&s;chievous lepro&s;ie. There is no good white|ne&s;&s;e, but a reflexion from Chri&s;t Je&s;us, in an humble acknowledgement that we have none of our own; and in a confident a&s;&s;urance, that in our wor&s;t e&s;tate we may be made partakers of his. We are all red earth. In <HI>Adam,</HI> we would not; &s;ince <HI>Adam,</HI> we could not avoid &s;inne, and the concomitants thereof, mi&s;eries; which we have called our We&s;t, our cloud, our darkne&s;&s;e. But then we have a North, that &s;catters the&s;e clouds, in the next word, <HI>Ad</HI>
<PB N="37" REF="21"> <HI>imaginem;</HI> that we are made to another pat|tern, in another likene&s;&s;e then our own. <HI>Facia|mus hominem.</HI> So farre we are gone, Ea&s;t and We&s;t; which is half our compa&s;&s;e, and all this dayes voyage: for we are &s;truck upon the &s;and, and mu&s;t &s;tay another tide and another gale for our North and South.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="22">
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="22">
<P> THE SECOND SERMON PREACHED BEFORE KING CHARLES, Upon the xxvi ver&s;e of the fir&s;t Chapter of GENESIS.</P>
<P><HI>By</HI> D^r^. DONNE DEAN OF <HI>PA&V;LS.</HI></P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE.</P>
<P>MDCXXXIIII.</P>
<PB REF="23">
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="23">
<EPIGRAPH>
<BIBL>Gene&s;is 1. 26.</BIBL>
<Q>And God &s;aid, Let us make man in our image, after our like|ne&s;&s;e.</Q>
</EPIGRAPH>
<P>_BY fair occa&s;ion from the&s;e words, we propo&s;ed to you the whole compa&s;&s;e of mans voyage, from his launching forth in this world, to his anchoring in the next; from his hoy&s;ing &s;ail here, to his &s;triking &s;ail there: in which compa&s;&s;e we de&s;igned to you his foure quarters: fir&s;t, his Ea&s;t, where he mu&s;t begin, the fundamentall knowledge of the Trinitie (for that we found to be the &s;peci|fication &amp; di&s;tinctive character of a Chri&s;tian) where, though that be &s;o, we &s;hewed you al&s;o, why we were not called <HI>Trinitarians,</HI> but <HI>Chri|&s;tians:</HI> and we &s;hewed you the advantage that
<PB N="2" REF="24"> man hath, in laying hold upon God in the&s;e &s;e|verall notions; That the prodigall &s;onne hath an indulgent father; that the decayed father hath an abundant &s;onne; that the dejected &s;pi|rit hath a Spirit of comfort to fly to in heaven. And as we &s;hewed you from S. <HI>Paul,</HI> that it was an Athei&s;me to be no Chri&s;tian: <HI>(Without God,</HI> &s;ayes he, as long as without Chri&s;t) &s;o we la|mented the &s;lackne&s;&s;e of Chri&s;tians, that they did not &s;eriou&s;ly and particularly con&s;ider the per&s;ons of the Trinitie, and e&s;pecially the holy Gho&s;t, in their particular actions: And then we came to that con&s;ideration, whether this do|ctrine were e&s;tabli&s;hed, or directly in&s;inuated, in this plurall word of our text, <HI>Faciamus, Let us make man:</HI> and we found that doctrine to be here, and here fir&s;t, of any place in the Bible: and finding God to &s;peak in the plurall, we ac|cepted (for a time) that interpretation which &s;ome had made thereof, That God &s;pake in the per&s;on of a Soveraigne Prince, and therefore (as they do) in the plurall, <HI>We:</HI> And thereby having e&s;tabli&s;hed reverence to Princes, we claymed, in Gods behalf, the &s;ame reverence to him; that men would demean them&s;elves here, when God is &s;poken to in prayer, as reve|rently as when they &s;peak to the King. But afterwards we found God to &s;peak here not onely as our King, but as our Maker, as God him&s;elf, and God in councel, <HI>Faciamus:</HI> And we applied thereunto the difference of our re|&s;pect
<PB N="3" REF="24"> to a per&s;on of that honourable rank, when we came before him at the councel-table, and when we came to him at his own table; and thereby advanced the &s;eriou&s;ne&s;&s;e of this con|&s;ideration, God in the Trinitie. And farther we &s;ailed not with our Ea&s;tern winde. Our We&s;t we con&s;idered in the next word, <HI>Hominem;</HI> That, though we were made by the whole Trinitie, yet the whole Trinitie made us but men, and men in this name of our text, <HI>Adam;</HI> and <HI>Adam</HI> is but earth: and that is our We&s;t, our declina|tion, our Sun-&s;et. We pa&s;&s;ed over the foure names, by which man is ordinarily expre&s;&s;ed in the &s;criptures; and we found nece&s;&s;ary mi&s;e|rie in three of them; and po&s;&s;ible, nay, likely mi&s;erie in the fourth, in the be&s;t name. We in|&s;i&s;ted upon the name of our text, <HI>Adam,</HI> earth; and had &s;ome u&s;e of the&s;e notes; fir&s;t, That if I were but earth, God was plea&s;ed to be the potter; If I but a &s;heep, he a &s;hepherd; If I but a cottage, he a builder: So he work upon me, let me be what he will. We noted, that God made us earth, not aire, not fire; that man hath bodily and worldly duties to perform, and is not all &s;pirit in this life. Devotion is his &s;oul: but he hath a bodie of di&s;cretion &amp; u&s;efulne&s;&s;e to inve&s;t in &s;ome calling. We noted too, that in being earth we are equall: we tried that e|qualitie, fir&s;t in the root, in <HI>Adam;</HI> there if any man will be nobler earth then I, he mu&s;t have more originall &s;inne then I: for that was all A|dams
<PB N="4" REF="25"> patrimonie, all that he could give. And we tried this equalitie in another furnace, in the grave; where there is no means to di&s;tin|gui&s;h royall from plebeian, nor catholick from hereticall du&s;t. And la&s;tly we noted, that this our earth was red; &amp; con&s;idered in what re&s;pect it was red, even in Gods hands; but found that in the bloud-redne&s;&s;e of &s;inne, God had no hand; but &s;inne, and de&s;tructions for &s;inne, were wholly from our &s;elves: which con&s;ideration we ended with this, that there was <HI>Macula alba,</HI> a white &s;pot of lepro&s;ie, as well as a red: and we found the overvaluation of our own puritie, and the uncharitable condemnation of all that differ from us, to be that white &s;pot. And &s;o farre we &s;ailed with that We&s;tern winde, &amp; are come to our third point in this our compa&s;&s;e, our North.</P>
<P>In this point, the North, we place our fir&s;t <MILESTONE N="III" UNIT="Part."> comfort. The North is not alwayes the com|fortable&s;t <NOTE PLACE="marg">Aquilo.</NOTE> clime; nor is the North alwayes a type of happine&s;&s;e in the &s;criptures. Many times God threatens &s;torms from the North: but even in tho&s;e Northern &s;torms, we con&s;i|der their action, that they &s;catter, they di&s;&s;i|pate tho&s;e clouds which were gathered, and &s;o induce a &s;erenitie. And &s;o fair weather comes <NOTE PLACE="marg">Job 37. 22.</NOTE> from the North. The con&s;ideration of our We&s;t, our low e&s;tate, that we are but earth, but red earth, died red by our &s;elves; and that imaginary white, which appeares &s;o to us, is
<PB N="5" REF="25"> but a white of lepro&s;ie: this We&s;t inwraps us in heavie clouds of murmuring in this life, that we cannot live &s;o freely as bea&s;ts do; and in clouds of de&s;peration for the next life, that we cannot die &s;o ab&s;olutely as bea&s;ts do. We die all our lives; and yet we live after our deaths: The&s;e are our clouds; &amp; then the North &s;hakes the&s;e clouds. <HI>The North-winde driveth away the</HI> <NOTE PLACE="marg">Prov. 25. 13.</NOTE> <HI>rain,</HI> &s;ayes <HI>Solomon.</HI> There is a North in our text, that drives all the&s;e tears from our eyes. Chri&s;t calls upon the North as well as the <NOTE PLACE="marg">Cant. 4. 16.</NOTE> South, to blow upon his garden, and to diffu&s;e the perfumes thereof. Adver&s;itie, as well as pro|&s;peritie, opens the bountie of God unto us; and oftentimes better. But that is not the benefit of the North, in our pre&s;ent con&s;ideration: but this is it, that fir&s;t our Sunne &s;ets in the We&s;t. The Ea&s;tern dignitie which we received in our fir&s;t creation, as we were the work of the whole Trinitie, falls under a We&s;tern cloud, that that Trinitie made us but earth. And then blows our North, and &s;catters this cloud; that this earth hath a nobler form then any other part or limbe of the world: for we are made by a fairer pattern, by a nobler image, by a higher likene&s;&s;e. <HI>Faciamus;</HI> Though we make but a man, <HI>Let us make</HI> him <HI>in our image, after our likene&s;&s;e.</HI></P>
<P>The varietie which the holy Gho&s;t u&s;es here in the pen of <HI>Mo&s;es,</HI> hath given occa&s;ion to divers, to rai&s;e divers ob&s;ervations upon
<PB N="6" REF="26"> the&s;e words, which &s;eem divers, <HI>Image</HI> and <HI>Likene&s;&s;e;</HI> as al&s;o in the varietie of the phra&s;e: for it is thus conceived and layed, <HI>In our image;</HI> and then, <HI>After our likene&s;&s;e.</HI> I know it is a good rule that <HI>Dama&s;cen</HI> gives, <HI>Parva non &s;unt parva, ex quibus magna proveniunt; Nothing is to be neglected, as little, from which great things may a|ri&s;e:</HI> If the con&s;equence may be great, the thing mu&s;t not be thought little. No <HI>Jod</HI> in the &s;cripture &s;hall peri&s;h; therefore no <HI>Jod</HI> is &s;u|perfluous: if it were &s;uperfluous, it might pe|ri&s;h. Words, and le&s;&s;e particles then words, have bu&s;ied the whole Church.</P>
<P>In the Councel of <HI>Ephe&s;us,</HI> where Bi&s;hops in a great number excommunicated Bi&s;hops in a greater; Bi&s;hop again&s;t Bi&s;hop, and Patriarch again&s;t Patriarch; in which ca&s;e, when both parties had made &s;trong parties in Court, and the Emperour forbore to declare him&s;elf on either &s;ide for a time, he was told, that he re|fu&s;ed to a&s;&s;ent to that which 6000 Bi&s;hops had agreed in: the &s;trife was but for a word, whether the ble&s;&s;ed Virgin might be called <HI>Deipara, The mother of God,</HI> for <HI>Chri&s;tipara, The mother of Chri&s;t;</HI> which Chri&s;t all agree to be God. <HI>Ne&s;torius</HI> and all his partie agreed with <HI>Cyril,</HI> that &s;he might be. In the Councel of <HI>Calcedon,</HI> the difference was not &s;o great, as for a word compo&s;ed of &s;yllables. It was but for a &s;yllable, whether <HI>Ex</HI> or <HI>In.</HI> The heretiques condemned then, confe&s;&s;ed Chri&s;t to be <HI>Ex du|abus</HI>
<PB N="7" REF="26"> <HI>naturis,</HI> to be <HI>compo&s;ed of two natures,</HI> at fir&s;t; but not to be <HI>In duabus naturis,</HI> not to <HI>con&s;i&s;t of two natures</HI> after. And for that <HI>In,</HI> they were thru&s;t out. In the Councel of <HI>Nice,</HI> it was not &s;o much as a &s;yllable made of letters; for it was but for one letter; whether <HI>Homoou&s;ion,</HI> or <HI>Ho|mo~u&s;ion,</HI> was the i&s;&s;ue. Where the que&s;tion hath not been of divers words, nor &s;yllables, nor letters, but onely of the place of words, what tempe&s;tuous differences have ri&s;en! How much hath <HI>&s;ola fides</HI> and <HI>fides &s;ola</HI> changed the ca&s;e! Nay, where there hath been no quarrell for precedencie, for tran&s;po&s;ing of words, or &s;yllables, or letters, where there hath not been &s;o much as a letter in que&s;tion, how much doth an accent varie a &s;en&s;e! An interrogation or no interrogation, will make it directly contrarie. All Chri&s;tian expo&s;itours reade tho&s;e words of <HI>Cain, My &s;inne is greater then can be pardoned,</HI> <NOTE PLACE="marg">Gen. 4. 13.</NOTE> po&s;itively; and &s;o they are evident words of <HI>de&s;peration.</HI> The Jews reade them with an in|terrogation, <HI>Are my &s;innes greater then can be pardoned?</HI> and &s;o they are words of <HI>compunction</HI> and <HI>repentance.</HI> The prophet <HI>Micheas</HI> &s;ayes, that <NOTE PLACE="marg">Mich. 5. 3.</NOTE> Bethlehem is a &s;mall place: The Evangeli&s;t S. <NOTE PLACE="marg">Matth. 2. 6.</NOTE> <HI>Matthew</HI> &s;ayes, No &s;mall place. An interroga|tion in <HI>Micheas</HI> mouth reconciles it; <HI>Art thou a &s;mall place?</HI> amounts to that, <HI>Thou art not.</HI> Sounds, voices, words, mu&s;t not be neglected: for Chri&s;ts forerunner, <HI>John Bapti&s;t,</HI> qualified him&s;elf no otherwi&s;e; he was but a <HI>voice:</HI> and
<PB N="8" REF="27"> Chri&s;t him&s;elf is <HI>Verbum; The Word</HI> is the name even of the Sonne of God. No doubt but States-men &amp; Magi&s;trates finde often the danger of having &s;uffered &s;mall abu&s;es to pa&s;&s;e uncorrected. We that &s;ee State-bu&s;ine&s;&s;e but in the gla&s;&s;e of &s;torie, and cannot be &s;hut out of chronicles, &s;ee there, upon what little ob|jects the eye and the jealou&s;ie of the State is oftentimes forced to bend it &s;elf. We know in who&s;e times in Rome a man might not weep, he might not &s;igh, he might not look pale, he might not be &s;ick, but it was informed again&s;t, as a di&s;content, as a murmuring again&s;t the pre|&s;ent government, and an inclination to change. And truely many times, upon <HI>Dama&s;cens</HI> true ground, though not alwayes well applied, <HI>Par|va non &s;unt parva;</HI> Nothing may be thought little, when the con&s;equence may prove great. In our own &s;phere, in the Church, we are &s;ure it is &s;o; great inconveniences grew upon &s;mall tolerations. Therefore in that bu&s;ine&s;&s;e, which occa&s;ioned all that trouble which we mention|ed before, in the Councel of Ephe&s;us, when S. <HI>Cyril</HI> wrote to the Clergie of his dioce&s;&s;e about it, at fir&s;t he &s;ayes, <HI>Prae&s;titerat ab&s;tinere, It had been better the&s;e que&s;tions had not been rai&s;ed:</HI> but (&s;ayes he) <HI>Si his nugis nos adoriantur, If they vex us with the&s;e impertinences, the&s;e trifles:</HI> And yet the&s;e, which were but trifles at fir&s;t, came to occa&s;ion Councels; and then to divide Councel again&s;t Councel; and then to force the Empe|rour
<PB N="9" REF="27"> to take away the power of both Councels, and govern in Councel by his <HI>Vicar generall,</HI> a &s;ecular Lord &s;ent from Court. And therefore did &s;ome of the Ancients (particularly <HI>Phila|&s;trius)</HI> crie down &s;ome opinions for here&s;ies, which were not matters of faith, but of philo|&s;ophie; and even in philo&s;ophie truely held by them who were condemned for hereticks, and mi&s;taken by their Judges that condemned them. Little things were called in que&s;tion, le&s;t great things &s;hould pa&s;&s;e unque&s;tioned: and &s;ome of the&s;e upon <HI>Dama&s;cens</HI> true ground (&s;till true in rule, but not alwayes in the appli|cation) <HI>Parva non &s;unt parva;</HI> Nothing may be thought little, where the con&s;equence may prove great. De&s;cend we from tho&s;e great &s;pheres, the State and the Church, into a le&s;&s;er, that is, the con&s;cience of particular men, and con&s;ider the danger of expo&s;ing tho&s;e <HI>vines</HI> to <NOTE PLACE="marg">Cant. 2. 15.</NOTE> little <HI>foxes;</HI> of leaving &s;mall &s;innes uncon&s;i|dered, unrepented, uncorrected. In that gli&s;ter|ing circle in the firmament, which we call the <HI>Galaxie,</HI> the milkie-way, there is not one &s;tarre of any of the &s;ix great magnitudes, which A&s;tronomers proceed upon, belonging to that circle: it is a glorious circle, and po&s;&s;e&s;&s;eth a great part of heaven; and yet is all of &s;o little &s;tarres as have no name, no knowledge taken of them: So certainly are there many Saints in heaven, that &s;hine as &s;tarres, and yet are not of tho&s;e great magnitudes, to have been <HI>Patri|archs,</HI>
<PB N="10" REF="28"> or <HI>Prophets,</HI> or <HI>Apostles,</HI> or <HI>Martyrs,</HI> or <HI>Doctours,</HI> or <HI>Virgins;</HI> but good &amp; ble&s;&s;ed &s;ouls, that have religiou&s;ly performed the duties of inferiour callings, and no more. And as certain|ly are there many &s;ouls tormented in hell, that never &s;inned &s;inne of any of the great magni|tudes, <HI>Idolatry, Adultery, Murder,</HI> or the like; but incon&s;iderately have &s;lid, and in&s;en&s;ibly conti|nued in the practi&s;e and habit of le&s;&s;er &s;innes. But <HI>parva non &s;unt parva;</HI> Nothing may be thought little, where the con&s;equence may prove great. When our Saviour &s;ayes, <HI>That we</HI> <NOTE PLACE="marg">Matth. 12. 36.</NOTE> <HI>&s;hall give an account for every idle word in the day of judgement,</HI> what great hills of little &s;ands will oppre&s;&s;e us then! And if &s;ub&s;tances of &s;inne were removed, yet what circum&s;tances of &s;inne would condemne us! If idle words have this weight, there can be no word thought idle in the Scriptures: And therefore I blame not in any, I decline not in mine own practi&s;e, the making u&s;e of the varietie and copiou&s;ne&s;&s;e of the holy Gho&s;t, who is ever abundant, and yet never &s;uperfluous in ex|pre&s;&s;ing his purpo&s;e in change of words. And &s;o no doubt we might do now in ob&s;erving a difference between the&s;e words in our text, <HI>Image,</HI> and <HI>Likene&s;&s;e;</HI> and between the&s;e two forms of expre&s;&s;ing it, <HI>In our image,</HI> and, <HI>After our likene&s;&s;e.</HI> This might be done. But that that mu&s;t be done, will po&s;&s;e&s;&s;e all our time; that is, to declare (taking the two for this time to be
<PB N="11" REF="28"> but a farther illu&s;tration of one another; <HI>Image</HI> and <HI>Likene&s;&s;e,</HI> to our pre&s;ent purpo&s;e, to be all one) what this <HI>image</HI> and this <HI>likene&s;&s;e</HI> imports; and how this North &s;catters our former cloud; what our advantage is, that we are made to an image, to a pattern; and our obligation to &s;et a pattern before us in all our actions.</P>
<P>God appointed <HI>Mo&s;es</HI> to make all that he made, by a pattern. God him&s;elf made all that he made, according to a pattern. God had de|po&s;ited and laid up in him&s;elf certain forms, patterns, <HI>Ideas</HI> of every thing that he made. He made nothing, of which he had not precon|ceived the form, and predetermined in him&s;elf, I will make it thus. And when he had made any thing, he &s;aw it was good; Good, becau&s;e it an|&s;wered the pattern, the image; Good, becau&s;e it was like to that. And therefore though of other creatures God pronounced they were good, becau&s;e they were pre&s;ently like their pattern, that is, like that form which was in him for them: yet of man, he forbore to &s;ay that he was good; becau&s;e his conformitie to his pat|tern was to appeare after in his &s;ub&s;equent acti|ons. Now as God made man after another pat|tern, and therefore we have a dignitie above all, that we had another manner of creation then the re&s;t: &s;o have we a comfort above all, that we have another manner of admini&s;tration then the re&s;t. God exerci&s;es another manner of providence upon man, then upon other
<PB N="12" REF="29"> creatures. <HI>A &s;parrow falls not without God,</HI> &s;ayes <NOTE PLACE="marg">Matth. 10. 29.</NOTE> Chri&s;t: yet no doubt God works otherwi&s;e in the fall of eminent per&s;ons, then in the fall of &s;parrows; <HI>for ye are of more value then many &s;par|rows,</HI> &s;ayes Chri&s;t there of every man: &amp; &s;ome men &s;ingle, are of more value then many men. God doth not thank the ant, for her indu&s;trie and good husbandrie in providing for her &s;elf. God doth not reward the foxes, for concurring <NOTE PLACE="marg">Judg. 15. 4.</NOTE> with <HI>Sam&s;on</HI> in his revenge. God doth not fee the lion, which was his executioner upon the <NOTE PLACE="marg">1. King. 13. 24</NOTE> Prophet which had di&s;obeyed his command|ment; nor tho&s;e few &s;he-bears, which &s;lew <NOTE PLACE="marg">2. King. 2. 24.</NOTE> the petulant children who had calumniated and reproached <HI>Eli&s;ha.</HI> God doth not fee them before, nor thank them after, nor take know|ledge of their &s;ervice: But for tho&s;e men that &s;erved Gods execution upon the idolaters of <NOTE PLACE="marg">Exod. 32. 25.</NOTE> the golden calf, it is pronounced in their be|half, that therein they con&s;ecrated them&s;elves unto God; and for that &s;ervice God made that Tribe, the Tribe of Levi, his portion, his cler|gie, his con&s;ecrated Tribe: So, <HI>Quia feci&s;ti hoc,</HI> <NOTE PLACE="marg">Gen. 22. 16.</NOTE> &s;ayes God to Abraham, <HI>By my &s;elf I have &s;worn, becau&s;e thou ha&s;t done this thing, and ha&s;t not with|held thy &s;onne, thine onely &s;onne: that in ble&s;sing I will ble&s;&s;e thee, and in multiplying I will multi|ply thee.</HI> So neither is God angrie with the dog <NOTE PLACE="marg">2. Pet. 2. 22.</NOTE> that turns to his vomit; nor with the &s;ow, that after her wa&s;hing wallows in the mire. But of man in that ca&s;e he &s;ayes, <HI>It is impo&s;sible for</HI> <NOTE PLACE="marg">Hebr. 6. 4.</NOTE>
<PB N="13" REF="29"> <HI>tho&s;e who were once enlightned, if they fall away, to renew them&s;elves again by repentance.</HI> The creatures live under his law, but a law impo&s;ed thus, This they &s;hall do, this they mu&s;t do: Man lives under another manner of law, This you &s;hall do, that is, This you &s;hould do, This I would have you do. And, <HI>Fac hoc, Do this, and you &s;hall live;</HI> di&s;obey, and you &s;hall die: but yet the choice is yours; choo&s;e you this day life or death. So that this is Gods admini&s;tration in the creature, that he hath imprinted in them an in&s;tinct, and &s;o he hath &s;omething to pre&s;erve in them: In man, his admini&s;tration is this, that he hath imprinted in him a facultie of will and election, and hath &s;omething to reward in him. That in&s;tinct in the creature God leaves to the naturall working thereof in it &s;elf: but the free|will of man God vi&s;its &amp; a&s;&s;i&s;ts with his grace, to do &s;upernaturall things. When the creature doth an extraordinarie action above the nature thereof (as when Balaams a&s;&s;e &s;pake) the crea|ture exerci&s;es no facultie, no will in it &s;elf; but God forced it to that it did. When man doth any thing conducing to &s;upernaturall ends, though the work be Gods, the will of man is not meerly pa&s;&s;ive. The will of man is but Gods agent; but &s;till an agent it is, and an agent in another manner then the tongue of the bea&s;t. For the will con&s;idered as a will (and grace never de&s;troyes nature; nor, though it make a dead will a live will, or an ill will a
<PB N="14" REF="30"> good will, doth it make the will no will) might refu&s;e or omit that it does. So that be|cau&s;e we are created by another pattern, we are governed by another law, and another pro|vidence.</P>
<P>Go thou then the &s;ame way. If God wrought by a pattern, and writ by a copie, and proceeded by a precedent; do thou &s;o too. Never &s;ay, There is no Church without errour; therefore I will be bound by none, but frame a Church of mine own, or be a Church to my &s;elf. What greater inju&s;tice then to propo&s;e no image, no pattern to thy &s;elf to imitate; and yet propo&s;e thy &s;elf for a pattern, for an image to be ado|red? Thou wilt have &s;ingular opinions, and &s;in|gular wayes, differing from all other men: and yet all that are not of thy opinion, mu&s;t be he|reticks; and all reprobates, that go not thy wayes. Propo&s;e good patterns to thy &s;elf, and thereby become a fit pattern for others. God (we &s;ee) was the fir&s;t that made images; and he was the fir&s;t that forbad them: he made them for imitation; he forbad them, in danger of adoration. For, what a ba&s;ene&s;&s;e, what a madne&s;&s;e of the &s;oul is it, to wor&s;hip that which is no better, nay, not &s;o good as it &s;elf! Wor&s;hip belongs to the be&s;t: know then thy di&s;tance and thy period, how farre to go, and where to &s;top. Di&s;honour not God by an image, in wor&s;hipping it; and yet benefit thy &s;elf by it in following it: There
<PB N="15" REF="30"> is no more danger out of a picture, then out of a hi&s;torie, if thou intend no more in either then example. Though thou have a We&s;t, a dark and a &s;ad condition, that thou art but earth, a man of infirmities, and ill-coun&s;elled in thy &s;elf: yet thou ha&s;t here a North, that &s;cat|ters and di&s;pells the&s;e clouds, that God pro|po&s;es to thee in his Scriptures; and otherwi&s;e, images, patterns of good and holy men to go by. But beyond this North, this a&s;&s;i&s;tance of good examples of men, thou ha&s;t a South, a Meridionall height, by which thou &s;ee&s;t thine image, thy pattern, to be no copie, no other man, but the originall it &s;elf, God him&s;elf: <HI>Fa|ciamus ad no&s;tram; Let us make man in our image, after our likene&s;&s;e.</HI></P>
<P>Here we con&s;ider fir&s;t, where the image is; <MILESTONE N="IIII" UNIT="Part."> and then, what it doth: fir&s;t, in what part of <NOTE PLACE="marg">Meridies.</NOTE> man God hath imprinted this his image; and then, what this image conferres and derives up|on man, what it works in man. And as when we &s;eek God in his e&s;&s;ence, we are advi&s;ed to proceed by <HI>negatives</HI> (God is <HI>not mortall, not pa&s;sible:)</HI> &s;o when we &s;eek the image of God in man, we begin with a <HI>negative,</HI> This image is not his <HI>Bodie. Tertullian</HI> declined to think it was; nay, <HI>Tertullian</HI> inclined others to think &s;o; for he is the fir&s;t that is noted to have been the authour of that opinion that God had a bodie: yet S. <HI>Augu&s;tine</HI> excu&s;es <HI>Tertullian</HI> for here&s;ie: <HI>Becau&s;e</HI> (&s;ayes he) <HI>Tertullian might</HI>
<PB N="16" REF="31"> <HI>mean, That it was &s;o &s;ure that there is a God; and that God was a certain, though not a finite e&s;&s;ence; that God was &s;o farre from being nothing, as that he had rather a bodie.</HI> Becau&s;e it was po&s;&s;ible to give a good interpretation of <HI>Ter|tullian,</HI> that charitable Father would excu&s;e him of here&s;ie. I would S. <HI>Augu&s;tines</HI> chari|tie might prevail with them that pretend to be <HI>Augu&s;tiniani&s;simi,</HI> and to adore him &s;o much in the Romane Church, not to ca&s;t the name of <HI>Here&s;ie</HI> upon every probleme, nor the name of <HI>Heretick</HI> upon every inquirer of truth. S. <HI>Augu&s;tine</HI> would deliver <HI>Tertullian</HI> from here|&s;ie, in a point concerning God; and they will condemne us of here&s;ie, in every point that may be drawn to concern, not the <HI>Church,</HI> but the <HI>Court</HI> of <HI>Rome;</HI> not their <HI>doctrine,</HI> but their <HI>profit. Malo de mi&s;ericordia Deo rationem redde|re, qu&agrave;m de crudelitate; I &s;hall better an&s;wer God for my mildene&s;&s;e, then for my &s;everitie.</HI> And though anger towards a brother, or a <HI>Racha,</HI> or a <HI>Fool,</HI> will bear an action; yet he &s;hall recover le&s;&s;e again&s;t me at that barre, whom I have cal|led <HI>weak,</HI> or <HI>mi&s;&s;e-led</HI> (as I mu&s;t nece&s;&s;arily call many in the <HI>Romane</HI> Church) then he whom I have pa&s;&s;ionately and peremptorily called <HI>he|retick:</HI> for I dare call an opinion <HI>here&s;ie</HI> for the matter, a great while before I dare call the man that holds it an <HI>heretick:</HI> for that con&s;i&s;ts much in the manner. It mu&s;t be matter of faith, be|fore the matter be here&s;ie; but there mu&s;t be
<PB N="17" REF="31"> pertinacie after convenient in&s;truction, before the man be an heretick. But how excu&s;able &s;o|ever <HI>Tertullian</HI> be herein, in S. <HI>Augu&s;tines</HI> chari|tie, there was a whole &s;ect of hereticks an hun|dred yeares after <HI>Tertullian,</HI> the <HI>Audiani,</HI> who over literally taking tho&s;e places of Scripture, where God is &s;aid to have hands, and feet, and eyes, and eares, beleeved God to have a bo|die like ours; and accordingly interpreted this text, that in that image, and that likene&s;&s;e, a bodily likene&s;&s;e, con&s;i&s;ted this image of God in man. And yet even the&s;e men, the&s;e <HI>Audi|ans, Epiphanius</HI> (who fir&s;t took knowledge of them) calls but <HI>&s;chi&s;maticks,</HI> not <HI>hereticks:</HI> &s;o loth is charitie to &s;ay the wor&s;t of any. Yet we mu&s;t remember them of the <HI>Romane</HI> per&s;wa|&s;ion, that they come too neare giving God a bodie in their <HI>pictures</HI> of God the Father: and they bring the bodie of God, that bodie which God the Sonne hath a&s;&s;umed, the bodie of Chri&s;t, too neare in their <HI>Tran&s;&s;ub&s;tantiation:</HI> not too neare our faith (for &s;o it cannot be brought too neare to our &s;en&s;e, &s;o it is as really there as we are there) not too neare in the <HI>ubi;</HI> for &s;o it is there, there, that is, in that place to which the Sacrament extends it &s;elf: for the Sacrament extends as well to heaven, from whence it fetches grace, as to the table from whence it delivers bread and wine: but too neare in <HI>modo;</HI> for it comes not thither that way. We mu&s;t nece&s;&s;arily complain, that they
<PB N="18" REF="32"> make religion too bodily a thing. Our Savi|our Chri&s;t corrected <HI>Marie Magdalenes</HI> zeal, where &s;he flew to him in a per&s;onall devotion; and &s;aid, <HI>Touch me not, for I am not yet a&s;cend|ed</HI> <NOTE PLACE="marg">John 20. 17.</NOTE> <HI>to my Father.</HI> Fix your meditations upon Chri&s;t Je&s;us, &s;o as he is now at the right hand of his Father in heaven, and entangle not your &s;elves &s;o with controver&s;ies about his bodie, as to lo&s;e <HI>reall charitie</HI> for <HI>imaginarie zeal;</HI> nor enlarge your &s;elves &s;o farre in the pictures and images of his bodie, as to wor&s;hip them more then him. As <HI>Dama&s;cen</HI> &s;ayes of God, that he is <HI>Superprincipale principium, A beginning before any beginning we can conceive;</HI> and <HI>praeterea aeter|nitas, an eternitie infinitely elder then any eternity we can imagine:</HI> &s;o he is <HI>&s;uper&s;piritualis Spiritus,</HI> &s;uch a <HI>Super&s;pirit,</HI> as that the &s;oul of man, and the &s;ub&s;tance of angels, is but a bodie compa|red to this Spirit. God hath no bodie, though <HI>Tertullian</HI> di&s;puted it, though the <HI>Audians</HI> preached it, though the <HI>Papi&s;ts</HI> paint it: and therefore this image of God is not in the body of man that way.</P>
<P>Nor that way neither which &s;ome others have a&s;&s;igned, That God, who hath no bodie as God, yet in the creation did a&s;&s;ume that form which man hath now, and &s;o made man in his image, that is, in that form which he had then a&s;&s;umed. Some of the ancients thought &s;o; and &s;ome other men of great e&s;timation in the <HI>Ro|mane</HI> Church have thought &s;o too. In particu|lar,
<PB N="19" REF="32"> <HI>Olea&s;ter,</HI> a great officer in the Inqui&s;ition of <HI>Spain.</HI> But great inquirers into other men, are ea&s;ie neglecters of them&s;elves. The image of God is not in mans bodie this way.</P>
<P>Nor that third way which others have ima|gined, that is, that when God &s;aid, <HI>Let us make man after our likene&s;&s;e,</HI> God had re&s;pect to that form, which in the fulne&s;&s;e of time his Sonne was to take upon him upon earth. Let us make him now (&s;ayes God) at fir&s;t, like that which I intend hereafter my Sonne &s;hall be: for though this were &s;poken before the fall of man, and &s;o before any occa&s;ion of decreeing the &s;ending of Chri&s;t; yet in the School a great part of great men adhere to that opinion, That God from all eternitie had a purpo&s;e, that his Sonne &s;hould become man in this world, though A|dam had not fallen; <HI>Non ut medicus, &s;ed ut Do|minus, ad nobilitandum genus humanum,</HI> &s;ay they: Though Chri&s;t had not come as a <HI>Redeemer,</HI> if man had not needed him by &s;inne, but had kept his fir&s;t &s;tate; yet as a <HI>Prince,</HI> that de&s;ired to heap honour upon him whom he loves, to do man an honour by his a&s;&s;uming that nature, Chri&s;t (&s;ay they) &s;hould have come: and to that image, that form which he was to take then, was man made in this text, &s;ay the&s;e imaginers. But (alas!) how much better were wit and learn|ing be&s;towed, to prove to the <HI>Gentiles</HI> that a Chri&s;t mu&s;t come (that they beleeve not) to prove to the <HI>Jews,</HI> that the Chri&s;t is come (that
<PB N="20" REF="33"> they beleeve not) to prove to our own con|&s;ciences, that the &s;ame Chri&s;t may come again this minute to judgement (we live as though we beleeved not that) then to have filled the world, and torn the Church with frivolous di&s;|putations, Whether Chri&s;t &s;hould have come if Adam had not fallen! Wo unto fomentours of frivolous di&s;putations. None of the&s;e wayes: not becau&s;e God hath a bodie, not becau&s;e God a&s;&s;umed a bodie; not becau&s;e it was intended that Chri&s;t &s;hould be born, before it was in|tended that man &s;hould be made, is this image of God in the bodie of man: nor hath it in any other relation re&s;pect to the bodie; but, as we &s;ay in the School, <HI>arguitiv&egrave;,</HI> and <HI>&s;ignificativ&eacute;;</HI> that becau&s;e God hath given man a bodie of a nobler form then any other creature, we inferre, and argue, and conclude from thence, that God is otherwi&s;e repre&s;ented in man then in any other creature: and &s;o farre is this image of God in the bodie above that in the creatures, that as you &s;ee &s;ome pictures, to which the very tables are jewels; &s;ome watches, to which the very ca&s;es are jewels; and therefore they have outward ca&s;es too; and &s;o the picture and the watch are in that outward ca&s;e, of what mean|er &s;tuff &s;oever that be: &s;o is this image in this bodie, as in an outward ca&s;e, &s;o as that you may not injure nor enfeeble this bodie, neither by &s;infull intemperance and licentiou&s;ne&s;&s;e, nor by inordinate fa&s;tings or other di&s;ciplines of
<PB N="21" REF="33"> imaginarie merits, while the bodie is alive; for the image of God is in it: nor defraud the body of decent buriall and due &s;olemnities after death; for the image of God is to return to it. But yet the bodie is but the outward ca&s;e, and God looks not for the gilding, or enamelling, or painting of that; but requires the labour and co&s;t therein to be be&s;towed upon the table it &s;elf, in which this image is immediately, that is, the &s;oul: and that is truely the <HI>ubi,</HI> the place where this image is. And there remains onely now the operation thereof, how this image of God in the &s;oul of man works.</P>
<P>The &s;phere then of this Intelligence, the gallerie for this picture, the arch for this &s;tatue, the table and frame and &s;hrine for this image of God, is inwardly and immediately the &s;oul of man: not <HI>immediately</HI> &s;o, as that the &s;oul of man is a part of the e&s;&s;ence of God; for &s;o <HI>e&s;|&s;entially</HI> Chri&s;t onely is the image of God. S. <HI>Augu&s;tine</HI> at fir&s;t thought &s;o; <HI>Putabam te, Deus, corpus lucidum, &amp; me fru&s;tum de illo cor|pore: I took thee, O God</HI> (&s;ayes that Father) <HI>to be a globe of fire, and my &s;oul to be a &s;park of that fire; thee to be a bodie of light, and my &s;oul to be a beam of that light.</HI> But S. <HI>Augu&s;tine</HI> doth not onely retract that in him&s;elf, but di&s;pute a|gain&s;t it in the <HI>Manichees.</HI> But this image is in our &s;oul, as the <HI>&s;oul</HI> is the <HI>wax,</HI> and this <HI>image</HI> the <HI>&s;eal.</HI> The compari&s;on is S. <HI>Cyrils;</HI> and he addes well, that no &s;eal but that which printed
<PB N="22" REF="34"> the wax at fir&s;t, can fit that wax, and fill that im|pre&s;&s;ion after: no image, but the image of God, can fit our &s;oul; every other &s;eal is too narrow, too &s;hallow for it. The magi&s;trate is &s;ealed with the <HI>Lion;</HI> the <HI>Wolf</HI> will not fit that &s;eal: the ma|gi&s;trate hath a <HI>power</HI> in his hand, but not <HI>oppre&s;|&s;ion.</HI> Princes are &s;ealed with the <HI>Crown;</HI> the <HI>Mitre</HI> will not fit that &s;eal. Powerfully and gra|ciou&s;ly they protect the Church, and are &s;u|pream heads of the Church; but they mini&s;ter not the Sacraments of the Church: they give preferments, but they give not the capa|citie of preferments: they give order who &s;hall have, but they have not Orders by which they are enabled to have that they have. Men of in|feriour and laborious callings in the world are &s;ealed with the <HI>Cro&s;&s;e;</HI> a <HI>Ro&s;e,</HI> or a <HI>bunch of Grapes</HI> will not an&s;wer that &s;eal: ea&s;e and plentie in age mu&s;t not be looked for without cro&s;&s;es, and labour, and indu&s;trie in youth. All men, Prince and people, Clergie and Magi&s;trate, are &s;ealed with the image of God, with a conformitie to him; and worldly &s;eals will not an&s;wer that, nor fill up that &s;eal. We &s;hould wonder to &s;ee a mother in the mid&s;t of many &s;weet children, pa&s;&s;ing her time in making babies and puppets for her own delight. We &s;hould wonder to &s;ee a man, who&s;e chambers and galleries were full of curious ma&s;ter-pieces, thru&s;t in a village-fayre, to look upon &s;ixpenie pictures &amp; three-farthing prints. We have all the image of God
<PB N="23" REF="34"> at home; and we all make babies, fancies of honour in our ambitions. The ma&s;ter-piece is our own, in our own bo&s;ome; and we thru&s;t in countrey-fayres, that is, we endure the di&s;tem|pers of any un&s;ea&s;onable weather, in night-journeys and watchings; we endure the oppo&s;i|tions, and &s;corns, and triumphs of a rivall and competitour, that &s;eeks with us, and &s;hares with us. We endure the guiltine&s;&s;e and re|proach of having deceived the tru&s;t which a confident friend repo&s;es in us, and &s;olicite his wife or daughter. We endure the decay of fortune, of bodie, of &s;oul, of honour, to po&s;|&s;e&s;&s;e lovers pictures; pictures that are not ori|ginals, not made by that hand of God, Nature; but artificiall beauties: and for that bodie we give a &s;oul; and for that drug which might have been bought where they bought it, for a &s;hilling, we give an e&s;tate. The image of God is more worth then all &s;ub&s;tances; and we give it for colours, for dreams, for &s;hadows.</P>
<P>But the better to prevent the lo&s;&s;e, let us con&s;ider the having of this image; in what re|&s;pect, in what operation this image is in our &s;oul: for whether this image be in tho&s;e facul|ties, which we have in <HI>Nature;</HI> or in tho&s;e qua|lifications which we have in <HI>Grace;</HI> or in tho&s;e &s;uper-illu&s;trations, which the ble&s;&s;ed &s;hall have in <HI>Glorie,</HI> hath exerci&s;ed the contempla|tion of many. Properly this image is in na|ture; in the naturall rea&s;on, and other faculties
<PB N="24" REF="35"> of the immortall &s;oul of man; for thereupon doth S. <HI>Bernard</HI> &s;ay, <HI>Imago Dei uri pote&s;t in gehenna, non exuri;</HI> till the &s;oul be burnt to a&s;hes, to nothing (which cannot be done, no not in hell) the image of God cannot be burnt out of the &s;oul; for it is radically, primarily in the very &s;oul it &s;elf: and whether that &s;oul be infu&s;ed into the elect, or reprobate, that image is in that &s;oul: as farre as he hath a &s;oul by na|ture, he hath the image of God by nature in it. But then the &s;eal is deeper cut, or harder pre&s;&s;ed, or better pre&s;erved in &s;ome then in others, and in &s;ome other con&s;iderations then meerly naturall: therefore we may con&s;ider man, who was made here to the image of God, and of God in three per&s;ons, to have been made &s;o in Gods intendment three wayes: Man had this image in <HI>Nature,</HI> and doth deface it; he hath it al&s;o in <HI>Grace</HI> here, and &s;o doth re|fre&s;h it; and he &s;hall have it in <HI>Glorie</HI> hereafter, and that &s;hall fix it, e&s;tabli&s;h it. And in every of the&s;e three, in this Trinitie in man, Nature, Grace, and Glorie, man hath not onely the image of God, but the image of all the per&s;ons of the Trinitie, in every of his three ca|pacities. He hath the image of the Father, the image of the Sonne, the image of the holy Gho&s;t, in nature; and all the&s;e al&s;o in grace; and all the&s;e in glorie too. How all the&s;e are in all, I cannot hope to handle particularly, not though I were upon the fir&s;t grain of our &s;and,
<PB N="25" REF="35"> upon the fir&s;t dram of your patience, upon the fir&s;t fla&s;h of my &s;trength: But a cleare repeating of the&s;e many branches, that the&s;e things are thus, that all the per&s;ons of the heavenly Tri|nitie are (in their image) in every branch of this humane Trinitie in man, may (at lea&s;t mu&s;t) &s;uffice.</P>
<P>In nature then, man, that is, the &s;oul of man, hath this image of God; of God, con&s;idered in his unitie, entirely, altogether in this, that this &s;oul is made of nothing, proceeds of no|thing. All other creatures are made of that preexi&s;tent matter which God had made be|fore; &s;o were our bodies too, but our &s;ouls of nothing: now not to be made at all, is to be God him&s;elf; onely God him&s;elf was never made. But to be made of nothing, to have no other parent but God, no other element but the breath of God, no other in&s;trument but the purpo&s;e of God, this is to be the image of God; for this is neare&s;t to God him&s;elf (who was never made at all) to be made of nothing. And then man (con&s;ider|ed in nature) is otherwi&s;e the neare&s;t repre&s;en|tation of God too: for the &s;teps which we con&s;ider, are foure; Fir&s;t, <HI>E&s;&s;e, Being;</HI> for &s;ome things have onely a being, and no life, as &s;tones: Secondly, <HI>Vivere, Living;</HI> for &s;ome things have life, and no &s;en&s;e, as plants: and then thirdly, <HI>Sentire, Sen&s;e;</HI> for &s;ome things have &s;en&s;e, and no under&s;tanding; which under&s;tanding and
<PB N="26" REF="36"> rea&s;on man hath with his being, and life, and &s;en&s;e; and &s;o is in a nearer &s;tation to God, then any creature, and a livelier image of him (who is the root of being) then all they; becau&s;e man onely hath all the declarations of beings. Nay, if we con&s;ider Gods eternitie, the &s;oul of man hath &s;uch an image of that, as that, though man had a beginning, which the originall, the eternall God him&s;elf had not; yet man &s;hall no more have an end, then the originall, the eter|nall God him&s;elf &s;hall have. And this image of eternitie, this po&s;t-meridian, this after-noon eternitie, that is, this perpetuitie and after-ever|la&s;tingne&s;&s;e is in man, meerly as a naturall man, without any con&s;ideration of grace: for the re|probate can no more die, that is, come to no|thing, then the elect. It is but of the naturall man that <HI>Theodoret</HI> &s;ayes, <HI>A King built a citie, and erected his &s;tatue in the middest of that citie;</HI> that is, God made man, and imprinted his image in his &s;oul. <HI>How will this King take it</HI> (&s;ayes that Father) <HI>to have this &s;tatue thrown down?</HI> Every man doth &s;o, if he do not exalt his naturall faculties, if he do not hearken to the law written in his heart, if he do not run, as <HI>Plato,</HI> or as <HI>Socrates,</HI> in the wayes of vertuous actions; he throws down the &s;tatue of this King, he defaces the image of God. <HI>How would this King take it</HI> (&s;ayes he) <HI>if any other &s;tatue, e&s;peci|ally the &s;tatue of his enemie &s;hould be &s;et up in his place?</HI> Every man doth &s;o too, that embraces
<PB N="27" REF="36"> fal&s;e opinions in matter of doctrine, or fal&s;e ap|pearances of happine&s;&s;e in matter of conver&s;ation; for the&s;e a naturall man may avoid in many ca&s;es, without that addition of Grace which is offered to us as Chri&s;tians. That compari&s;on of other crea|tures to man, which is intimated in Job, is intend|ed but of the naturall man. There &s;peaking of Be|hemoth, that is, of the greate&s;t of creatures, he &s;ayes in our Tran&s;lation that <HI>He is the chief of</HI> <NOTE PLACE="marg">Job 40. 19.</NOTE> <HI>the wayes of God:</HI> S. <HI>Hierom</HI> hath it, <HI>Principium;</HI> and others before him, <HI>Initium viarum Dei;</HI> that when God went the progre&s;&s;e over the world in the cre|ation thereof, he did but begin, he did but &s;et out at Behemoth, at the be&s;t of all &s;uch creatures; <HI>He.</HI> All they were but <HI>Initium viarum, The beginning of the wayes of God:</HI> but, <HI>Finis viarum, the end of his journey,</HI> and the eve, the ve&s;pers of his Sabbath, was the making of man, even of the naturall man. Behemoth and the other creatures were <HI>ve&s;tigia,</HI> &s;ayes the School. In them we may &s;ee where God hath gone; for all being is from God: and &s;o every thing that hath a being, hath <HI>filiationem ve&s;tigii,</HI> a te&s;timonie of Gods having pa&s;&s;ed that way, and called in there: but man hath <HI>filiationem imaginis,</HI> an expre&s;&s;ion of his image; and doth the office of an image or picture, to bring him whom it repre|&s;ents, the more lively to our memories. Gods abridgement of the whole world was man; re|abridge man into his lea&s;t volume, <HI>in pura natura|lia,</HI> as he is but meer man, and &s;o he hath the image of God in his &s;oul.</P>
<PB N="28" REF="37">
<P> He hath it as God is con&s;idered in his unitie; for as God is, the &s;oul of man is, indivi&s;ibly, impar|tibly, one entire. And he hath it al&s;o as God is notified to us in a Trinitie: for as there are three per&s;ons in the e&s;&s;ence of God; &s;o are there three faculties in the &s;oul of man. The attributes, and &s;ome kinde of &s;peculation of the per&s;ons in the Trinitie, are, power to the Father, wi&s;dome to the Sonne, and goodne&s;&s;e to the holy Gho&s;t. And the three faculties of the &s;oul have the images of the&s;e three: the <HI>&V;nder&s;tanding</HI> is the image of the <HI>Fa|ther,</HI> that is, <HI>Power;</HI> for no man exerci&s;es power, no man can govern well, without under&s;tanding the natures &amp; di&s;po&s;itions of them whom he governs: and therefore in this con&s;i&s;ts the power which man hath over the creature, that man under&s;tands the nature of every creature; for &s;o Adam did when he named every creature according to the nature thereof: and by this advantage of our under|&s;tanding them, and comprehending them, we ma|&s;ter them; and &s;o, <HI>Oblivi&s;cuntur quod natae &s;unt,</HI> &s;ayes S. <HI>Ambro&s;e:</HI> the lion, the bear, the elephant, have forgot what they were born to; <HI>Induuntur quod ju|bentur,</HI> they inve&s;t and put on &s;uch a di&s;po&s;ition and &s;uch a nature as we enjoyn them &amp; appoint them: <HI>Serviunt ut famuli</HI> (as that Father pur&s;ues it ele|gantly) and, <HI>Verberantur ut timidi;</HI> they wait upon us as &s;ervants, who, if they under&s;tood us, as well as we under&s;tand them, might be our ma&s;ters; and they receive correction from us, as though they were afraid of us, when, if they under&s;tood us,
<PB N="29" REF="37"> they would know that we were not able to &s;tand in the teeth of the lion, the horn of the bull, in the heels of the hor&s;e; and, <HI>Adjuvantur ut infirmi,</HI> they counterfeit a weakne&s;&s;e, that they might be beholding to us for help; and they are content to thank us, if we afford them re&s;t, or any food, who, if they under&s;tood us as well as we do them, might tear our meat out of our throats; nay, tear out our throats for their meat. So then in this fir&s;t natu|rall facultie of the &s;oul, the <HI>&V;nder&s;tanding,</HI> &s;tands the image of the fir&s;t per&s;on, the <HI>Father, Power.</HI></P>
<P>And in the &s;econd facultie, which is the <HI>Will,</HI> is the image, the attribute of the &s;econd per&s;on, the <HI>Sonne,</HI> which is <HI>Wi&s;dome:</HI> for wi&s;dome is not &s;o much in knowing, in under&s;tanding, as in electing, in choo&s;ing, in a&s;&s;enting. No man needs go out of him&s;elf, nor beyond his own legend, and the hi&s;to|rie of his own actions for examples of that, That many times we know better, and choo&s;e ill wayes. Wi&s;dome is in choo&s;ing or a&s;&s;enting.</P>
<P>And then in the third facultie of the &s;oul, the <HI>Memorie,</HI> is the image of the third per&s;on, the <HI>holy Gho&s;t,</HI> that is, <HI>Goodne&s;&s;e.</HI> For to remember, to re|collect our former under&s;tanding, and our former a&s;&s;enting, &s;o farre as to do them, to crown them with action, that is true goodne&s;&s;e. The office that Chri&s;t a&s;&s;ignes to the holy Gho&s;t, and the good|ne&s;&s;e which he promi&s;eth in his behalf is this, that he &s;hall bring former things to our remembrance. <NOTE PLACE="marg">John 14. 26.</NOTE> The wi&s;e man places all goodne&s;&s;e in this facultie, the Memorie: properly nothing can fall into the
<PB N="30" REF="38"> Memorie, but that which is pa&s;t; and yet he &s;ayes, <HI>What&s;oever thou take&s;t in hand, remember the end, and</HI> <NOTE PLACE="marg">Ecclus 7. 36.</NOTE> <HI>thou &s;halt never do ami&s;&s;e.</HI> The end cannot be yet come, and yet we are bid to remember that. <HI>Vi|&s;us per omnes &s;en&s;us recurrit,</HI> &s;ayes S. <HI>Augu&s;tine:</HI> as all &s;en&s;es are called <HI>&s;ight</HI> in the Scriptures (for there is <HI>Gu&s;tate Dominum,</HI> and <HI>Audite,</HI> and <HI>Palpate; Ta&s;te</HI> the Lord, and <HI>Heare</HI> the Lord, and <HI>Feel</HI> the Lord; and &s;till the <HI>Videte</HI> is added, <HI>Ta&s;te and &s;ee</HI> the Lord) &s;o all goodne&s;&s;e is in <HI>remembring;</HI> all goodne&s;&s;e (which is the image of the holy Gho&s;t) is in bringing our under&s;tanding and our a&s;&s;enting into action. Certainly (beloved) if a man were like the King but in countenance, and in proporti|on, he him&s;elf would think &s;omewhat better of him&s;elf, and others would be the le&s;&s;e apt to put &s;corns or injuries upon him, then if he had a vulgar and cour&s;e a&s;pect: with tho&s;e who have the image of the Kings <HI>power</HI> (the <HI>Magi&s;trate)</HI> the image of his <HI>wi&s;dome</HI> (the <HI>Councel)</HI> the image of his <HI>good|ne&s;&s;e</HI> (the <HI>Clergie)</HI> it &s;hould be &s;o too; there is a re|&s;pect due to the image of the King in all that have it. Now in all the&s;e re&s;pects, man, the meer na|turall man, hath the image of the King of kings; and therefore re&s;pect that image in thy &s;elf, and exalt thy naturall faculties, emulate tho&s;e men, and be a&s;hamed to be outgone by tho&s;e men who had no light but nature. Make thine under&s;tanding, and thy will, and thy memorie (though but natu|rall faculties) &s;erviceable to thy God, and auxilia|rie &amp; &s;ub&s;idiarie for thy &s;alvation: for though they
<PB N="31" REF="38"> be not naturally in&s;truments of grace, yet natural|ly they are &s;u&s;ceptible of grace, and have &s;o much in their nature, as that by grace they may be made in&s;truments of grace, which no facultie in any crea|ture but man can be. And do not think that be|cau&s;e a naturall man cannot do all, he hath nothing to do for him&s;elf.</P>
<P>This then is the image of God in man, the fir&s;t way, in <HI>Nature;</HI> and mo&s;t literally this is the inten|tion of the text. Man was this image thus; and the room furni&s;hed with this image, was paradi&s;e: but there is a better room then that paradi&s;e for the &s;econd image (the image of God in man by <HI>Grace)</HI> that is, the Chri&s;tian Church: for though for the mo&s;t part this text be under&s;tood <HI>de natu|ralibus,</HI> of our naturall faculties; yet <HI>Origen,</HI> and not onely &s;uch allegoricall expo&s;itours, but Saint <HI>Ba&s;il,</HI> and <HI>Ni&s;&s;en,</HI> and <HI>Ambro&s;e,</HI> and others, who are literall enough, a&s;&s;igne this image of God to con&s;i&s;t in the gifts of Gods grace, exhibited to us here in the Church. A Chri&s;tian then in that &s;e|cond capacitie, as a <HI>Chri&s;tian,</HI> and not onely as a <HI>Man,</HI> hath this image of God, of God fir&s;t con&s;i|dered entirely. And tho&s;e expre&s;&s;ions of this im|pre&s;&s;ion, tho&s;e repre&s;entations of this image of God in a Chri&s;tian by grace, which the Apo&s;tles have exhibited to us, that we are <HI>the &s;onnes of God, the &s;eed of God, the off-&s;pring of God,</HI> and <HI>partakers of the divine nature,</HI> (which are high and glorious exaltations) are enlarged and exalted by <HI>Dama|&s;cen</HI> to a further height, when he &s;ayes, <HI>Sicut Deus</HI>
<PB N="32" REF="39"> <HI>homo, it&agrave; ego Deus; As God i<GAP DESC="illegible" RESP="MURP" EXTENT="1 letter"> man, &s;o I am God,</HI> &s;ayes <HI>Dama&s;cen; I,</HI> taking in the whole mankinde (for &s;o <HI>Dama&s;cen</HI> takes it out of <HI>Nazianzen;</HI> and he &s;ayes, <HI>Sicut verbum caro, it&agrave; caro verbum; As God was made man, man may become God)</HI> but e&s;pecially <HI>I;</HI> I, as I am wrought upon by grace in Chri&s;t Je&s;us. So a Chri&s;tian is made the image of God entirely. To which expre&s;&s;ion S. <HI>Cyril</HI> al&s;o comes neare, when he calls a Chri&s;tian <HI>Deiformem hominem, man in the form of God;</HI> which is a my&s;terious and a ble&s;&s;ed metamorpho&s;is and transfiguration: that, whereas it was the greate&s;t tre&s;pa&s;&s;e of the greate&s;t tre&s;pa&s;|&s;er in the world, the devil, to &s;ay, <HI>Similis ero Al|ti&s;simis,</HI> <NOTE PLACE="marg">I&s;a. 14. 14.</NOTE> <HI>I will be like the Highe&s;t;</HI> it would be as great a tre&s;pa&s;&s;e in me not to be like the Highe&s;t, not to conform my &s;elf to God, by the u&s;e of his grace in the Chri&s;tian Church. And whereas the humiliation of my Saviour is in all things to be imitated by me, yet herein I am bound to depart from his humiliation; that, whereas he being in the <NOTE PLACE="marg">Phil. 2. 6, 7.</NOTE> form of God, took the form of a &s;ervant; I, being in the form of a &s;ervant, may (nay, mu&s;t) take up|on me the form of God, in being <HI>Deiformis homo,</HI> a man made in Chri&s;t, the image of God. So have I the image of God entirely in his unitie, becau&s;e I profe&s;&s;e that faith which is but one faith, and <NOTE PLACE="marg">Ephe&s;. 4. 5.</NOTE> under the &s;eal of that Bapti&s;me which is but one Bapti&s;me. And then, as of this one God, &s;o I have al&s;o the image of the &s;everall per&s;ons of the Trini|tie, in this capacitie as I am a Chri&s;tian, more then in my naturall faculties.</P>
<PB N="33" REF="39">
<P> The attribute of the fir&s;t per&s;on, the Father, is <HI>Power:</HI> and none but a Chri&s;tian hath power over tho&s;e great tyrants of the world, Sinne, Satan, Death, and Hell. For thus my power accrues and grows unto me: fir&s;t, <HI>Po&s;&s;um judicare,</HI> I have a pow|er <NOTE PLACE="marg">1. Cor. 6. 5.</NOTE> to judge; a judiciarie, a di&s;cretive power, a power to di&s;cern between a naturall accident and a judgement of God, and will never call a <HI>judgement</HI> an <HI>accident;</HI> and between an ordinarie occa&s;ion of conver&s;ion, &amp; a temptation of Satan: <HI>Po&s;&s;um judica|re.</HI> And then, <HI>Po&s;&s;um re&s;i&s;tere,</HI> which is another act <NOTE PLACE="marg">Eph. 6. 13.</NOTE> of power: when I finde it to be a temptation, I am able to re&s;i&s;t it. And <HI>Po&s;&s;um &s;tare</HI> (which is another) I am able not onely to with&s;tand, but to &s;tand out this battell of temptations to the end. And then, <HI>Po&s;&s;um capere;</HI> that which Chri&s;t propo&s;es for a tri|all of his di&s;ciples, <HI>He that is able to receive it,</HI> <NOTE PLACE="marg">Matt. 19. 12.</NOTE> <HI>let him receive it:</HI> I &s;hall have power to receive the gift of continencie again&s;t all temptations of that kinde. Bring it to the highe&s;t act of power, that with which Chri&s;t tried his &s;tronge&s;t Apo&s;tles; <HI>Po&s;&s;um bibere calicem,</HI> I &s;hall be able to drink of <NOTE PLACE="marg">Matt. 20. 22.</NOTE> Chri&s;ts cup, even to drink his bloud, and be the more innocent for that; and to poure out my bloud, and be the &s;tronger for that. <HI>In Chri&s;to om|nia</HI> <NOTE PLACE="marg">Phil. 4. 13.</NOTE> <HI>po&s;&s;um;</HI> there is the fulne&s;&s;e of power: <HI>In Chri&s;t I can do all things;</HI> I can want, or I can abound; I can live, or I can die. And yet there is an exten&s;ion of power beyond all this, in this, <HI>Non po&s;&s;um peccare;</HI> <NOTE PLACE="marg">1 John 3. 9.</NOTE> being born of God in Chri&s;t, I cannot &s;inne. This that &s;eems to have a name of impotence, <HI>Non po&s;|&s;um,</HI>
<PB N="34" REF="40"> <HI>I cannot,</HI> is the fulle&s;t omnipotence of all: I cannot &s;inne; not &s;inne to death, not &s;inne with a de&s;ire to &s;inne, not &s;inne with a delight in &s;inne; but that temptation that overthrows another, I can re&s;i&s;t; or that &s;inne which being done, ca&s;ts an|other into de&s;peration, I can repent. And &s;o I have the image of the fir&s;t per&s;on, the Father, in <HI>Power.</HI></P>
<P>The image of the &s;econd per&s;on, who&s;e attribute is <HI>Wi&s;dome,</HI> I have in this, that wi&s;dome being the knowledge of this world and the next, I embrace nothing in this world, but as it leads me to the next: for thus my wi&s;dome, my knowledge grows: fir&s;t, <HI>Scio cui credidi, I know whom I have beleeved;</HI> <NOTE PLACE="marg">2. Tim. 1. 12.</NOTE> I have not mi&s;layed my foundation; my foundati|on is Chri&s;t: and then, <HI>Scio non moriturum;</HI> my foundation cannot &s;ink: I know that <HI>Chri&s;t being</HI> <NOTE PLACE="marg">Rom. 6. 9.</NOTE> <HI>rai&s;ed from the dead, dies no more:</HI> again, <HI>Scio quod</HI> <NOTE PLACE="marg">Rom. 8. 27.</NOTE> <HI>de&s;ideret &s;piritus;</HI> I know what my &s;pirit, enlighten|ed by the Spirit of God, de&s;ires: I am not tran&s;port|ed with illu&s;ions and &s;ingularities of private &s;pi|rits. And as in the attribute of <HI>Power</HI> we found an <HI>Omnipotence</HI> in a Chri&s;tian; &s;o in this there is an <HI>Omni&s;cience. Scimus quia omnem &s;cientiam habemus;</HI> <NOTE PLACE="marg">1. Cor. 3. 1.</NOTE> there is all together: <HI>We know that we have all know|ledge;</HI> for all S. <HI>Pauls</HI> univer&s;all knowledge was but this, <HI>Je&s;um crucifixum: I determined not to know</HI> <NOTE PLACE="marg">1. Cor. 2. 2.</NOTE> <HI>any thing, &s;ave Je&s;us Chri&s;t, and him crucified.</HI> And then the way by which he would proceed and take degrees in this wi&s;dome, was, <HI>&s;tultitia praedi|candi,</HI> <NOTE PLACE="marg">1. Cor. 1. 21.</NOTE> the way that God had ordained: <HI>When the</HI>
<PB N="35" REF="40"> <HI>world by wi&s;dome knew not God, it plea&s;ed God by the fooli&s;hne&s;&s;e of preaching to &s;ave them that beleeve.</HI> The&s;e then are the &s;teps of Chri&s;tian wi&s;dome: my foundation is Chri&s;t; of Chri&s;t I enquire no more but fundamentall doctrines, him crucified; and this I apply to my &s;elf by his ordinance of preach|ing. And in this wi&s;dome I have the image of the &s;econd per&s;on.</P>
<P>And then of the third al&s;o in this, that, his attri|bute being goodne&s;&s;e, I, as a true Chri&s;tian, call nothing good, that conduceth not to the glorie of God in Chri&s;t Je&s;us; nor any thing ill, that draws me not from him. Thus I have an expre&s;&s;e image of his goodne&s;&s;e, that <HI>Omnia cooperantur in bonum;</HI> <NOTE PLACE="marg">Rom. 8. 28.</NOTE> all things work together for my good, if I love God. I &s;hall thank my fever, ble&s;&s;e my povertie, prai&s;e my oppre&s;&s;our; nay, thank, and ble&s;&s;e, and prai&s;e even &s;ome &s;inne of mine, which by the con|&s;equences of that &s;inne, which may be &s;hame, or lo&s;&s;e, or weakne&s;&s;e, may bring me to a happie &s;en&s;e of all my former &s;innes; and &s;hall finde it to have been a good fever, a good povertie, a good oppre&s;&s;ion, yea, a good &s;inne. <HI>Vertit in bonum,</HI> &s;ayes <HI>Jo&s;eph</HI> to his brethren; <HI>You thought evil, but</HI> <NOTE PLACE="marg">Gen. 50. 20</NOTE> <HI>God meant it unto good:</HI> and I &s;hall have the benefit of my &s;inne, according to his tran&s;mutation; that is, though I meant ill in that &s;inne, I &s;hall have the good that God meant in it. <HI>There is no evil in the</HI> <NOTE PLACE="marg">Amos 3. 6.</NOTE> <HI>citie, but the Lord doth it:</HI> but if the Lord do it, it cannot be evil to me. I beleeve that I &s;hall &s;ee <HI>bona Dei, the goodne&s;&s;e of the Lord in the land of the living;</HI> <NOTE PLACE="marg">P&s;al. 27. 13.</NOTE> that is, in heaven: but David &s;peaks al&s;o of <HI>&s;ignum</HI>
<PB N="36" REF="41"> <HI>in bonum; Shew me a token of good:</HI> and God will &s;hew me a pre&s;ent token of future good, an inward infallibilitie, that this very calamitie &s;hall be be|neficiall and advantageous unto me: and &s;o as in nature I have the image of God in my whole &s;oul, and of all the three per&s;ons in the three fa|culties thereof; the under&s;tanding, the will, and the memorie: &s;o in grace, in the Chri&s;tian Church, I have the &s;ame images of the power of the Fa|ther, of the wi&s;dome of the Sonne, of the good|ne&s;&s;e of the holy Gho&s;t, in my Chri&s;tian profe&s;&s;i|on. And all this we &s;hall have in a better place then paradi&s;e (where we con&s;idered it in nature) and a better place then the Church, as it is mili|tant (where we con&s;idered it in grace) that is, in the kingdome of heaven (where we con&s;idered this image in glorie) which is our la&s;t word.</P>
<P>There we &s;hall have this image of God in per|fection: for if <HI>Origen</HI> could lodge &s;uch a conceit, that in heaven at la&s;t all things &s;hould ebbe back into God, as all things flowed from him at fir&s;t; and &s;o there &s;hould be no other e&s;&s;ence but God, all &s;hould be God, even the devil him&s;elf: how much more may we conceive an unexpre&s;&s;ible a&s;|&s;ociation (that is too farre off) an a&s;&s;imilation (that is not neare enough) an identification (the School would venture to &s;ay &s;o) with God in that &s;tate of glorie! Whereas the &s;unne by &s;hining upon the moon, makes the moon a planet, a &s;tarre as well as it &s;elf, which otherwi&s;e would be but the thicke&s;t and darke&s;t part of that &s;phere: &s;o tho&s;e beams of glorie which &s;hall i&s;&s;ue from my
<PB N="37" REF="41"> God, and fall upon me, &s;hall make me (otherwi&s;e a clod of earth, and wor&s;e, a dark &s;oul, a &s;pirit of darkne&s;&s;e) an angel of light, a &s;tarre of glorie, a &s;omething that I cannot name now, not imagine now, nor to morrow, nor next yeare; but even in that particular, I &s;hall be like God: that as he that asked a day to give a definition of God, the next day asked a week, and then a moneth, and then a yeare; &s;o undeterminable would my imaginations be, if I &s;hould go about to think now, what I &s;hall be there: I &s;hall be &s;o like God, as that the devil him&s;elf &s;hall not know me from God, &s;o farre as to finde any more place to fa&s;ten a temptation up|on me, then upon God; nor to conceive any more hope of my falling from that kingdome, then of Gods being driven out of it: for though I &s;hall not be immortall as God, yet I &s;hall be as immor|tall as God. And there is my image of God, of God con&s;idered all together, and in his unitie in the &s;tate of grace.</P>
<P>I &s;hall have al&s;o then the image of all the three per&s;ons of the Trinitie. <HI>Power</HI> is the Fathers; and a greater power then he exerci&s;es here, I &s;hall have there: here he overcomes enemies, but yet here he hath enemies; there, there are none: here they cannot prevail; there they &s;hall not be. So <HI>Wi&s;dome</HI> is the image of the Sonne; and there I &s;hall have better wi&s;dome: the &s;pirituall wi&s;dome it &s;elf is here: for here our be&s;t wi&s;dome is, but to go towards our end; there it is to re&s;t in our end: here it is to &s;eek to be glorified by God; there it is that God may be everla&s;tingly glorified by me.
<PB N="38" REF="42"> The image of the holy Gho&s;t is <HI>Goodne&s;&s;e.</HI> Here our goodne&s;&s;e is mixt with &s;ome ill; faith mixt with &s;cruples, &amp; good works mixt with a love of prai&s;e, and hope of better mixt with fear of wor&s;e: there I &s;hall have &s;incere goodne&s;&s;e, goodne&s;&s;e imper|mixt, intemerate and indeterminate goodne&s;&s;e; &s;o good a place, as no ill accident &s;hall annoy it; &s;o good companie as no impertinent, no importune per&s;on &s;hall di&s;order it; &s;o full a goodne&s;&s;e, as no evil of &s;inne, no evil of puni&s;hment for former &s;ins can enter; &s;o good a God, as &s;hall no more keep us in fear of his anger, nor in need of his mercie; but &s;hall fill us fir&s;t, and e&s;tabli&s;h us in that fulne&s;&s;e in the &s;ame in&s;tant, and give us a &s;atietie that we can wi&s;h no more, and an infallibilitie that we can lo&s;e none of that, and both at once. Whereas the <HI>Ca|bali&s;ts</HI> expre&s;&s;e our nearene&s;&s;e to God in that &s;tate, in that note, that the name of man and the name of God, ADAM and JEHOVAH, in their nu|merall letters are equall: &s;o I would have leave to expre&s;&s;e that inexpre&s;&s;ible &s;tate, &s;o farre as to &s;ay, that if there can be other worlds imagined be&s;ides this that is under our moon, and if there could be other Gods imagined of tho&s;e worlds, be&s;ides this God to who&s;e image we are made, in <HI>Nature,</HI> in <HI>Grace,</HI> in <HI>Glorie;</HI> I had rather be one of the&s;e Saints in this heaven, then one of tho&s;e Gods in tho&s;e o|ther worlds. I &s;hall be like the angels in a glorified &s;oul, and the angels &s;hall not be like me in a glori|fied bodie.</P>
<P>The holy noblene&s;&s;e and religious ambition that I would imprint in you for attaining of this
<PB N="39" REF="42"> glorie, makes me di&s;mi&s;&s;e you with this note, for the fear of mi&s;&s;ing that glorie; that, as we have ta|ken ju&s;t occa&s;ion to magnifie the goodne&s;&s;e of God towards us, in that he &s;peaks plurally, <HI>Faciamus, Let &V;s, all &V;s</HI> do this; &amp; &s;o poures out the ble&s;&s;ings of the whole Trinitie upon us, in this image of him&s;elf, in every per&s;on of the three, and in all the&s;e three wayes which we have con&s;idered: &s;o when the anger of God is ju&s;tly kindled again&s;t us, God collects him&s;elf, &s;ummons him&s;elf, a&s;&s;em|bles him&s;elf, mu&s;ters him&s;elf, and threatens plu|rally too: for of tho&s;e foure places in Scripture, in which onely (as we noted before) God &s;peaks of him&s;elf in a royall plurall, God &s;peaks in anger, and in a preparation to de&s;truction, in one of tho&s;e foure entirely, as entirely he &s;peaks of mercie but in one of them, in this text; here he &s;ayes meerly out of mercie, <HI>Faciamus, Let &V;s, &V;s, all &V;s, make man:</HI> and in the &s;ame pluralitie, the &s;ame univer&s;a|litie, he &s;ayes after, <HI>De&s;cendamus &amp; confundamus,</HI> <NOTE PLACE="marg">Gen. 11. 7.</NOTE> <HI>Let &V;s, &V;s, all &V;s, go down to them and confound them,</HI> as meerly out of indignation and anger, as here out of mercie. And in the other two places, where God &s;peaks plurally, he &s;peaks not meerly in mercie, nor meerly in ju&s;tice in neither; but in both he mingles both: &s;o that God carries him|&s;elf &s;o equally herein, as that no &s;oul, no Church, no State may any more promi&s;e it &s;elf patience in God if it provoke him, then &s;u&s;pect anger in God if we conform our &s;elves to him. For from them that &s;et them&s;elves again&s;t him, God &s;hall with|draw
<PB N="40" REF="43"> his image in all the per&s;ons and all the attri|butes: the Father &s;hall withdraw his power, and we &s;hall be enfeebled in our forces; the Sonne his wi&s;dome, and we &s;hall be enfatuated in our coun|&s;els; the holy Gho&s;t his goodne&s;&s;e, and we &s;hall be corrupted in our manners, and corrupted in our religion, and be a prey to temporall and &s;pirituall enemies, and change the image of God into the image of the bea&s;t. And as God loves nothing more then the image of him&s;elf in his Sonne, and then the image of his Sonne Chri&s;t Je&s;us in us; &s;o he hates nothing more then the image of Antichri&s;t in them in whom he had imprinted his Sonnes image; that is, declinations towards Antichri&s;t, or concurrences with Anti|chri&s;t, in them who were born, and baptized, and catechized, &amp; ble&s;&s;ed in the profe&s;&s;ion of his truth.</P>
<P>That God, who hath hitherto delivered us from all cau&s;e or colour of jealou&s;ies or &s;u&s;picions thereof in them whom he hath placed over us, &s;o conform us to his image in a holy life, that &s;innes continued and multiplied by us again&s;t him, do not &s;o provoke him again&s;t us, that tho&s;e two great helps, the a&s;&s;iduitie of preaching, and the per&s;onall and exemplarie pietie &amp; con&s;tancie in our Princes, be not by our &s;innes made unprofitable unto us: for that is the height of Gods malediction upon a na|tion, when the a&s;&s;iduitie of preaching and the ex|ample of a religious Prince doth them no good, but aggravates their fault.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="43">
<P> A SERMON Upon the xix ver&s;e of the ii Chapter of HOSEA.</P>
<P><HI>By</HI> D^r^. DONNE DEAN OF <HI>PA&V;LS.</HI></P>
<P><FIGURE>
</FIGURE></P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE.</P>
<P>MDCXXXIIII.</P>
<PB REF="44">
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="44">
<EPIGRAPH>
<BIBL>Ho&s;ea 2. 19.</BIBL>
<Q>And I will marrie thee unto me for ever.</Q>
</EPIGRAPH>
<P>_THe word which is the hinge upon which all this text turns, is <HI>Era&s;h:</HI> and <HI>Era&s;h</HI> &s;ignifies not onely a <HI>be|trothing,</HI> as our later tran&s;lation hath it, but a <HI>marrying;</HI> and &s;o it is u&s;ed by David, <HI>Deliver me my wife Michal, whom I</HI> <NOTE PLACE="marg">2. Sam. 3. 14</NOTE> <HI>married:</HI> and &s;o our former tran&s;lation had it, and &s;o we accept it, and &s;o &s;hall handle it. <HI>I will marrie thee unto me for ever.</HI></P>
<P>The fir&s;t marriage that was made, God made; and he made it in Paradi&s;e: and of that marriage, I have had the like occa&s;ion as this, to &s;peak before, in the pre&s;ence of many honourable per|&s;ons in this companie. The la&s;t marriage which &s;hall be made, God &s;hall make too, and in Para|di&s;e too, in the kingdome of heaven: and at that marriage, I hope in him that &s;hall make it, to meet, not &s;ome, but all this companie. The marriage in this text hath relation to both tho&s;e marriages.
<PB N="2" REF="45"> It is it &s;elf the &s;pirituall and my&s;ticall marriage of Chri&s;t Je&s;us to the Church, and to every mar|riageable &s;oul in the Church: and it hath a retro|&s;pect, it looks back to the fir&s;t marriage; for to that the fir&s;t word carries us, becau&s;e from thence God takes his metaphor and compari&s;on, <HI>Spon&s;a|bo, I will marrie:</HI> and then it hath a pro&s;pect to the la&s;t marriage; for to that we are carried in the la&s;t word, <HI>In aeternum, I will marrie thee unto me for ever.</HI> Be plea&s;ed therefore to give me leave in this exerci&s;e, to &s;hift the Scene thrice, and to pre&s;ent to your religious con&s;iderations three objects, three &s;ubjects: fir&s;t, a &s;ecular mar|riage, in Paradi&s;e; &s;econdly, a &s;pirituall marriage, in the Church; and thirdly, an eternall marriage, in Heaven: And in each of the&s;e three, we &s;hall pre&s;ent three circum&s;tances; fir&s;t, the per&s;ons, <HI>Me</HI> and <HI>Tibi, I</HI> will marrie <HI>thee;</HI> and then the action, <HI>Spon&s;abo,</HI> I will <HI>marrie</HI> thee; and la&s;tly, the term, <HI>In aeternum,</HI> I will marrie thee to me <HI>for ever.</HI></P>
<P>In the fir&s;t acceptation then, in the fir&s;t, the &s;e|cular <MILESTONE N="I" UNIT="Part."> marriage in Paradi&s;e, the per&s;ons were Adam and Eve: ever &s;ince, they are He and She, man and woman: at fir&s;t, by rea&s;on of nece&s;&s;itie, without any &s;uch limitation as now; and now without any other limitations, then &s;uch as are expre&s;&s;ed in the law of God. As the Apo&s;tles &s;ay, in the fir&s;t generall Councel, <HI>We lay nothing upon you but things</HI> <NOTE PLACE="marg">Act. 15. 28.</NOTE> <HI>nece&s;&s;arie;</HI> &s;o we call nothing nece&s;&s;arie, but that which is commanded by God. If in heaven I may have the place of a man that hath performed the
<PB N="3" REF="45"> commandments of God, I will not change with him, that thinks he hath done more then the com|mandments of God enjoyned him. The rule of marriage for degrees and di&s;tance in bloud, is the law of God; but for conditions of men, there is no rule at all given. When God had made Adam and Eve in Paradi&s;e, though there were foure rivers in Paradi&s;e, God did not place Adam in a Mona|&s;terie on one &s;ide, and Eve in a Nunnerie on the other, and &s;o a river between them. They that build walls and cloy&s;ters to fru&s;trate Gods in&s;ti|tution of marriage, advance the doctrine of de|vils, in forbidding of marriage. The devil hath advantages enow again&s;t us, in bringing men and women together: it was a &s;trange and &s;uperdevil|i&s;h invention, to give him a new advantage again&s;t us, by keeping men and women a&s;under, by for|bidding marriage. Between the here&s;ie of the <HI>Nicolaitans,</HI> that induced a communitie of women (any might take any) and the here&s;ie of the <HI>Tatians,</HI> that forbad all (none might take any) was a fair latitude. Between the opinion of the <HI>Manichaean</HI> hereticks, that thought women to be made by the devil; and the <HI>Colliridian</HI> hereticks, that &s;acrificed to a woman, as to God, there is a fair di&s;tance. Between the denying of them &s;ouls, which <HI>S. Ambro&s;e</HI> is charged to have done; and giving them &s;uch &s;ouls, as that they may be prie&s;ts, as the <HI>Peputian</HI> hereticks did, is a fair way for a moderate man to walk in. To make them gods, is ungodly; and to make them devils, is de|vili&s;h:
<PB N="4" REF="46"> to make them mi&s;tre&s;&s;es, is unmanly; and to make them &s;ervants, is unnoble: to make them, as God made them, wives, is godly, and manly too. When in the Romane church they di&s;&s;olve mar|riages in naturall kindred, in degrees where God forbids it not; when they di&s;&s;olve marriage upon &s;pirituall kindred, becau&s;e my grandfather chri|&s;tened that womans father; when they di&s;&s;olve marriage upon legall kindred, becau&s;e my grand|father adopted that womans father, they &s;eparate tho&s;e whom God hath joyned &s;o farre, as to give them leave to joyn in lawfull marriage. When men have made vows to ab&s;tain from marriage, I would they would be content to trie a little longer then they do, whether they could keep that vow or no: And when men have con|&s;ecrated them&s;elves to the &s;ervice of God in his Church, I would they would be content to trie a little further then they do, whether they could ab&s;tain or no: But to di&s;&s;olve marriages made af|ter &s;uch a vow, or after orders, is &s;till to &s;eparate tho&s;e whom God hath not &s;eparated. The per|&s;ons are He and She, man and woman: they mu&s;t be &s;o much; he mu&s;t be a man, &s;he mu&s;t be a wo|man: and they mu&s;t be no more; not a brother and a &s;i&s;ter, not an uncle and a neece. <HI>Adduxit ad eum,</HI> was the ca&s;e between Adam &amp; Eve; God brought them together: God will not bring me a precon|tracted per&s;on; he will not have me defraud an|other: God will not bring me a misbeleeving, a &s;uper&s;titious per&s;on; he will not have me drawn
<PB N="5" REF="46"> from him&s;elf: But let them be per&s;ons that God hath made, man and woman; and per&s;ons that God hath brought together, that is, not put a&s;un|der by any law of his; and all &s;uch are per&s;ons capable of this fir&s;t, this &s;ecular marriage.</P>
<P>In which our &s;econd con&s;ideration is the action, <HI>Spon&s;abo;</HI> where the active is a kinde of pa&s;&s;ive: <HI>I will marrie thee,</HI> is, <HI>I will be married to thee;</HI> for we marrie not our &s;elves. They are &s;omewhat hard driven in the Romane church, when, making marriage a &s;acrament, and being pre&s;&s;ed by us with this que&s;tion, If it be a &s;acrament, who admini&s;ters it? who is the Prie&s;t? they are fain to an&s;wer, The Bridegroom and the Bride, he and &s;he are the Prie&s;t in that &s;acrament. As marriage is a civil contract, it mu&s;t be done &s;o in publick, as that it may have the te&s;timonie of men: as marriage is a religious contract, it mu&s;t be &s;o done, as that it may have the benediction of the Prie&s;t. In a marriage without te&s;timonie of men, they cannot claim any benefit by the Law; in a marri|age without the benediction of the Prie&s;t, they cannot claim any benefit of the Church: for how matrimonially &s;oever, &s;uch per&s;ons as have mar|ried them&s;elves, may pretend to love and live together; yet all that love and all that life is but a regulated adulterie, it is not marriage.</P>
<P>Now this In&s;titution of marriage had 3 objects: Fir&s;t, <HI>In u&s;tionem,</HI> it was given for a remedie again&s;t burning; and then, <HI>In prolem,</HI> for propagation, for children; and la&s;tly, <HI>In adjutorium,</HI> for mutuall
<PB N="6" REF="47"> help. As we con&s;ider it the fir&s;t way, <HI>In u&s;tionem,</HI> every heating is not a burning; every naturall con|cupi&s;cence does not require a marriage: nay, every flaming is not a burning; though a man continue under the flame of carnall temptation, as long as S. Paul did, yet it needs not come pre&s;ently to a <HI>Spon&s;abo, I will marry.</HI> God gave S. Paul other phy&s;ick, <HI>Gratia mea &s;ufficit,</HI> grace to &s;tand under that temptation: and S. Paul gave him&s;elf other phy&s;ick, <HI>Contundo corpus,</HI> convenient di&s;ciplines to tame his bodie. The&s;e will keep a man from burn|ing; for, <HI>&V;ri, e&s;t de&s;ideriis vinci; de&s;ideria pati, il|lu&s;tris e&s;t &amp; perfecti: To be overcome by our concu|pi&s;cencies, that is to burn; but to quench that fire by religious wayes, that is a noble, that is a perfect work.</HI> When God, at the fir&s;t in&s;titution of marriage, had this fir&s;t u&s;e of marriage in his contemplation, that it &s;hould be a remedie again&s;t burning, God gave man the remedie, before he had the di&s;ea&s;e: for marriage was in&s;tituted in the &s;tate of innocencie, when there was no inordinatene&s;&s;e in the affections of man, and &s;o no burning. But as God created Rheubarb in the world, who&s;e qualitie is to purge choler, before there was any choler to purge: &s;o God, according to his abundant for|wardne&s;&s;e to do us good, created a remedie be|fore the di&s;ea&s;e, which he fore&s;aw coming, was come upon us. Let him then, that takes his wife in this fir&s;t and lowe&s;t &s;en&s;e, <HI>In medicinam,</HI> but <HI>as his phy&s;ick,</HI> yet make her his cordiall phy&s;ick, take her to his heart, and fill his heart with her; let her
<PB N="7" REF="47"> dwell there, and dwell there alone: and &s;o they will be mutuall antidotes and pre&s;ervatives to one another, again&s;t all forrain temptations. And with this ble&s;&s;ing ble&s;&s;e thou, O Lord, the&s;e whom thou ha&s;t brought hither for this ble&s;&s;ing: make all the dayes of their life, like this day unto them: and as thy mercies are new every morning, make them &s;o to one another: and if they may not die together, &s;u&s;tain thou the &s;urviver of them in that &s;ad houre, with this comfort, that he that died for them both, will bring them together again in his everla&s;tingne&s;&s;e.</P>
<P>The &s;econd u&s;e of marriage was, <HI>In prolificati|onem, For children:</HI> And therefore (as S. <HI>Augu|&s;tine</HI> puts the ca&s;e) to contract before, that they will have no children, makes it no marriage, but an adultery. To deny them&s;elves to one another, is as much again&s;t marriage, as to give them&s;elves to another. To hinder that by phy&s;ick, or any other practi&s;e; nay, to hinder that &s;o farre, as by a de|liberate wi&s;h or prayer again&s;t children, con&s;i&s;ts not well with this &s;econd u&s;e of marriage. And yet in this &s;econd u&s;e we do not &s;o much con&s;ider generation, as regeneration; not &s;o much procrea|tion, as education; nor propagation, as tran&s;plan|tation of children: for this world might be filled full enough of children, though there were no mar|riage; but heaven could not be filled, nor the places of the fallen angels &s;upplied, without that care of childrens religious education, which from parents in lawfull marriage they are likelie&s;t to receive.
<PB N="8" REF="48"> How infinite and how mi&s;erable a circle of &s;inne do we make, if, as we &s;inned in our parents loyns before we were born, &s;o we &s;inne in our childrens actions when we are dead, by having given them either example or libertie of &s;inning! We have a fearfull commination from God, upon a good man, upon <HI>Eli,</HI> for his not re&s;training the licenti|ou&s;ne&s;&s;e of his &s;onnes: <HI>I will do a thing in I&s;rael,</HI> <NOTE PLACE="marg">1. Sam. 3. 11</NOTE> &s;ayes God there, <HI>at which both the eares of every one that heareth it &s;hall tingle:</HI> and it was executed; <HI>Eli</HI> fell down, and broke his neck. We have al&s;o <NOTE PLACE="marg">1. Sam. 4. 18</NOTE> a promi&s;e of con&s;olation to women, for children: <HI>She &s;hall be &s;aved in childe-bearing,</HI> &s;ayes the Apo|&s;tle: <NOTE PLACE="marg">1. Tim. 2. 15</NOTE> but, as <HI>Chry&s;o&s;tome</HI> and others of the ancients ob&s;erve and interpret that place (which interpre|tation ari&s;es out of the very letter) it is, <HI>Si perman|&s;erint;</HI> not, <HI>If &s;he,</HI> but, <HI>If they,</HI> if the children <HI>continue in faith, and charitie, and holine&s;&s;e, with &s;obrietie.</HI> The &s;alvation of the parents hath &s;o much relation to the childrens goodne&s;&s;e, as that, if they be ill by the parents example or indulgence, the parents are as guiltie as the children. Art thou afraid thy childe &s;hould be &s;tung with a &s;nake, and wilt thou let him play with the old &s;erpent, in opening him&s;elf to all temptations? Art thou afraid to let him walk in an ill aire, and art thou content to let him &s;tand in that pe&s;tilent aire, that is made of nothing but oathes and execrations of bla&s;phe|mous mouthes round about him? It is S. <HI>Chry&s;o|&s;tomes</HI> complaint, <HI>Perditionem magno pretio emunt, &s;alutem nec dono accipere volunt:</HI> we pay deere for
<PB N="9" REF="48"> our childrens damnation, by paying at fir&s;t for all their childi&s;h vanities, and then for their &s;infull in&s;olencies at any rate; and we might have them &s;aved, and our &s;elves to the bargain (which were a frugall way, and a debt well hedged in) for much le&s;&s;e then ours and their damnation &s;tands us in. If you have a de&s;ire, &s;ayes that ble&s;&s;ed Father, to leave them certainly rich, <HI>Deum iis relinque debi|torem; Do &s;ome &s;uch thing for Gods &s;ervice, as you may leave God in their debt.</HI> He cannot break; his e&s;tate is inexhau&s;tible: He will not break promi&s;e, nor break day; <HI>He will &s;hew mercie unto thou&s;ands, in them that love him, and keep his commandments.</HI> And here al&s;o may another &s;hower of his benedi|ctions fall upon them, whom he hath prepared and pre&s;ented here; Let the <HI>wife</HI> be as <HI>a fruitfull</HI> <NOTE PLACE="marg">P&s;. 128. 3.</NOTE> <HI>vine,</HI> and their <HI>children</HI> like <HI>olive-plants.</HI> To thy glorie, let the parents expre&s;&s;e the love of parents, and the children, to thy glorie, the obedience of children, till they both lo&s;e that &s;ecular name of parents and children, and meet all alike, in one new name, all &s;aints in thy kingdome, and fellow|&s;ervants there.</P>
<P>The third and la&s;t u&s;e in this in&s;titution of &s;e|cular marriage, was, <HI>In adjutorium, For mutuall help.</HI> There is no &s;tate, no man in any &s;tate, that needs not the help of others. Subjects need Kings; and if Kings do not need their &s;ubjects, they need alliances abroad, and they need coun&s;el at home. Even in paradi&s;e, where the earth produced all things for life, without labour, and the bea&s;ts
<PB N="10" REF="49"> &s;ubmitted them&s;elves to man, &s;o that he had no outward enemie; and in the &s;tate of innocencie in paradi&s;e, where, in man, all the affections &s;ub|mitted them&s;elves to rea&s;on, &s;o that he had no in|ward enemie; yet God, in this abundant paradi&s;e, and in this &s;ecure innocencie of paradi&s;e, even in the &s;urvey of his own works, &s;aw, that though all that he had made, was good, yet he had not made all good; he found thus much defect in his own work, that man lacked an helper. Every bodie needs the help of others; and every good bodie does give &s;ome kinde of help to others. Even into the ark it &s;elf, where God ble&s;&s;ed them all with a powerfull and an immediate protection, God admitted onely &s;uch, as were fitted to help one another, couples. In the ark, which was the type of our be&s;t condition in this life, there was not a &s;ingle per&s;on. Chri&s;t &s;aved once one thief at the la&s;t ga&s;p, to &s;how that there may be late repentances: but in the ark he &s;aved none but married per&s;ons, to &s;how, that he ea&s;es him&s;elf in making them helpers to one another. And therefore when we come to the <HI>Po&s;ui Deum adjuto|rium meum,</HI> to relie upon God primarily for our helper; God comes to the <HI>Faciam tibi adjutorium, I will make thee a help like thy &s;elf:</HI> not alwayes like in complexion, nor like in yeares, nor like in fortune, nor like in birth; but like in minde, like in di&s;po&s;ition, like in the love of God and of one another, or el&s;e there is no helper. It was no kinde of help, that <HI>Davids</HI> wife gave him, when &s;he
<PB N="11" REF="49"> &s;poke by way of coun&s;el, but in truth in &s;corn and deri&s;ion, to draw him from a religious act, as the dancing before the ark at that time was. It is no help, for any re&s;pect, to &s;lacken the husband in his religion. It was but a poore help that <HI>Nabals</HI> wife was fain to give him, by telling <HI>David,</HI> Alas, my husband is but a fool, like his name; and what will you look for at a fools hand? It is the wor&s;t help of all, to rai&s;e a husband by dejecting her &s;elf; to help her husband forward in this world, by forfeiting &s;infully and di&s;honourably her own in|tere&s;t in the next. The husband is the helper in the nature of a foundation, to &s;u&s;tain and uphold all; the wife in the nature of the roof, to cover imperfections and weakne&s;&s;es: the husband in the nature of the head, from whence all the &s;inews flow; the wife in the nature of the hands, into which tho&s;e &s;inews flow, and enable them to do their offices: the husband helps as legs to her; &s;he moves by his motion: the wife helps as a &s;taffe to him; he moves the better by her a&s;&s;i&s;tance. And let this mutuall help be a part of our pre&s;ent benediction too: In all the wayes of fortune, let his indu&s;trie help her; and in all the cro&s;&s;es of for|tune, let her patience help him; and in all emer|gent occa&s;ions and dangers, &s;pirituall or tempo|rall, <HI>O God, make &s;peed to &s;ave them; O Lord, make ha&s;te to help them.</HI></P>
<P>We have &s;poken of the per&s;ons, Man and Wo|man, Him and Her; and of the action, fir&s;t, as it is phy&s;ick, but cordiall phy&s;ick; and then for chil|dren,
<PB N="12" REF="50"> but children to be made the children of God; and la&s;tly for help, but true help, and mu|tuall help: there remains yet in this &s;ecular marri|age, the term how long, for ever; <HI>I will marrie thee for ever.</HI> Now though there be properly no eternitie in this &s;ecular marriage, nor in any thing in this world, (for eternitie is onely that which never had beginning, nor ever &s;hall have end) yet we may con&s;ider a kinde of eternitie, a kinde of circle, without beginning, without end, even in this &s;ecular marriage: for fir&s;t, marriage &s;hould have no beginning before marriage; no half marriages, no lending away of the minde in conditionall precontracts before, no lending away of the bo|die in uncha&s;te wantonne&s;&s;e before. The bodie is the temple of the holy Gho&s;t; and when two bo|dies by marriage are to be made one temple, the wife is not as the chancell, re&s;erved and &s;hut up, and the man as the walks below, indifferent and at libertie for every pa&s;&s;enger. God in his temple looks for fir&s;t-fruits from both; that &s;o, on both &s;ides, marriage &s;hould have &s;uch a degree of eter|nitie, as to have had no beginning of marriage be|fore marriage. It &s;hould have this degree of eter|nitie too, this qualitie of a circle, to have no in|terruption, no breaking in the way, by unju&s;t &s;u|&s;picions and jealou&s;ies. Where there is <HI>&s;piritus immunditiei,</HI> as S. <HI>Paul</HI> calls it, <HI>A &s;pirit of unclean|ne&s;&s;e,</HI> there will nece&s;&s;arily be <HI>&s;piritus zelotypiae,</HI> as <HI>Mo&s;es</HI> calls it, <HI>A &s;pirit of jealou&s;ie.</HI> But to rai&s;e the devil in the power of the devil, to call up one
<PB N="13" REF="50"> &s;pirit by another &s;pirit, by the &s;pirit of jealou&s;ie and &s;u&s;picion, to induce the &s;pirit of uncleanne&s;&s;e where it was not, if a man conjure up a devil &s;o, God knows who &s;hall conjure it down again. As jealou&s;ie is a care, and not a &s;u&s;picion, God is not a&s;hamed to prote&s;t of him&s;elf, that he is <HI>a jealous God.</HI> God commands that no idolatrie be com|mitted, <HI>Thou &s;halt not bowe down to a graven image;</HI> <NOTE PLACE="marg">Exod. 20. 5</NOTE> and before he accu&s;es any man to have bowed down to a graven image, before any idolatrie was committed, he tells them that he is a jealous God; God is jealous before there be any harm done. And God pre&s;ents it as a cur&s;e, when he &s;ayes, <HI>My jealou&s;ie &s;hall depart from thee, and I will be</HI> <NOTE PLACE="marg">Eze. 16. 42.</NOTE> <HI>quiet, and no more angrie;</HI> that is, I will leave thee to thy &s;elf, and take no more care of thee. Jea|lou&s;ie that implies care, and honour, and coun&s;el, and tenderne&s;&s;e, is rooted in God; for God is a jealous God, and his &s;ervants are jealous &s;ervants, as S. <HI>Paul</HI> profe&s;&s;es of him&s;elf, <HI>I am jealous over</HI> <NOTE PLACE="marg">2. Cor. 11. 2</NOTE> <HI>you with a godly jealou&s;ie.</HI> But jealou&s;ie that im|plies diffidence, and &s;u&s;picion, and accu&s;ation, is rooted in the devil; for he is <HI>The accu&s;er of the brethren.</HI></P>
<P>So then this &s;ecular marriage &s;hould be <HI>In aeter|num,</HI> eternall, for ever, as to have no beginning before, and &s;o too, as to have no jealous interru|ption by the way; for it is &s;o eternall, as that it can have no end in this life. Tho&s;e whom God hath joyned, no man, no devil can &s;eparate &s;o, as that it &s;hall not remain a marriage &s;o farre, as that,
<PB N="14" REF="51"> if tho&s;e &s;eparated per&s;ons will live together again, yet they &s;hall not be new married; &s;o farre, cer|tainly, the band of marriage continues &s;till. The devil makes no marriages: he may have a hand in drawing conveyances; in the temporall conditions there may be practi&s;e; but the marriage is made by God in heaven. The devil can break no marri|ages neither, though he can by &s;inne break off all the good u&s;es, and take away all the comforts of marriage. I pronounce not now, whether adulte|rie di&s;&s;olve marriage or no: It is S. <HI>Augu&s;tines</HI> wi&s;dome to &s;ay, <HI>When the Scripture is &s;ilent, let me be &s;ilent too:</HI> and I may go lower then he, and &s;ay, <HI>Where the Church is &s;ilent, let me be &s;ilent too;</HI> and our Church is &s;o farre &s;ilent in this, as that it hath not &s;aid, that adulterie di&s;&s;olves marriage. Perchance then it is not the death of marriage; but &s;urely it is a deadly wound. We have authours in the <HI>Romane</HI> church, that think <HI>Fornicationem non vagam,</HI> that &s;uch an incontinent life, as is limited to one certain per&s;on, is no deadly &s;inne: but there are none, even among&s;t them, that dimi|ni&s;h the crime of adulterie. <HI>Habere qua&s;i non habe|res,</HI> is Chri&s;ts coun&s;el; to have a wife, as though thou had&s;t none, that is, for continencie and tem|perance, and forbearance, and ab&s;tinence upon &s;ome occa&s;ions. But, <HI>Non habere qua&s;i haberes,</HI> is not &s;o: not to have a wife, and yet have her; to have her that is anothers, this is the devils coun&s;el. Of that &s;alutation of the Angel to the ble&s;&s;ed Vir|gin Mary, <HI>Ble&s;&s;ed art thou among&s;t women,</HI> we may
<PB N="15" REF="51"> make ever this interpretation, not onely that &s;he was ble&s;&s;ed <HI>amongst</HI> women, that is, <HI>above</HI> wo|men; but that &s;he was <HI>Benedicta, Ble&s;&s;ed</HI> among&s;t women, that all women ble&s;t her, that no woman had occa&s;ion to cur&s;e her. And this is the eter|nitie of this &s;ecular marriage, as farre as this world admits any eternitie, that it &s;hould have no begin|ning before, no interruption of jealou&s;ie in the way, no &s;uch approach towards di&s;&s;olution, as that incontinencie, in all opinions, and in all Churches, is agreed to be. And here al&s;o, with|out any &s;cruple of fear, or of &s;u&s;picion of the con|trarie, there is place for this benediction upon this couple: Build, O Lord, upon thine own foun|dations, in the&s;e two, and e&s;tabli&s;h thy former graces with future; that no per&s;on ever complain of either of them, nor either of them of one an|other; and &s;o he and &s;he are married <HI>in aeternum, for ever.</HI></P>
<P>We are come now, in our order propo&s;ed at <MILESTONE N="II" UNIT="Part."> fir&s;t, to our &s;econd part; for all is &s;aid that I in|tended of the &s;ecular marriage. And of this &s;e|cond, the &s;pirituall marriage, much needs not to be &s;aid: there is another prie&s;t that contracts that, another preacher that celebrates that, the Spirit of God, to our &s;pirit. And for the third marriage, the eternall marriage, it is a boldne&s;&s;e to offer to &s;ay any thing of a thing &s;o inexpre&s;&s;ible as the joyes of heaven; it is a diminution of them, to go about to heighten them; it is a &s;hadowing of them, to go about to lay any colours or lights up|on
<PB N="16" REF="52"> them. But yet your patience may perchance la&s;t to a word of each of the&s;e three circum&s;tan|ces, the per&s;ons, the action, the term, both in this &s;pirituall and in the eternall marriage.</P>
<P>Fir&s;t then, as in the former part, the &s;ecular mar|riage, for the per&s;ons there, we con&s;idered fir&s;t Adam and Eve; and after, every man and woman, and this couple in particular: &s;o in this &s;pirituall marriage, we con&s;ider fir&s;t Chri&s;t and his Church, for the per&s;ons; but more particularly, Chri&s;t and my &s;oul. And can the&s;e per&s;ons meet? In &s;uch a di&s;tance, and in &s;uch a di&s;paragement, can per&s;ons meet? The Sonne of God, and the &s;onne of man? When I con&s;ider Chri&s;t to be <HI>Germen Jehovae,</HI> the bud and blo&s;&s;ome, the fruit &amp; off-&s;pring of Jeho|vah, Jehovah him&s;elf; and my &s;elf, before he took me in hand, to be, not a potters ve&s;&s;el of earth, but that earth of which the potter might make a ve&s;&s;el if he would, and break it if he would, when he had made it: when I con&s;ider Chri&s;t to have been from before all beginnings, and to be &s;till the image of the Father, the &s;ame &s;tamp upon the &s;ame metall; and my &s;elf a piece of ru&s;ty copper, in which tho&s;e lines of the image of God, which were imprinted in me, in my creation, are defa|ced, and worn, and wa&s;hed, and burnt, and ground away by my many, and many, and many &s;innes: when I con&s;ider Chri&s;t in his circle, in glorie with his Father, before he came into this world, e&s;ta|bli&s;hing a glorious Church when he was in this world, and glorifying that Church, with that glo|rie
<PB N="17" REF="52"> which him&s;elf had before, when he went out of this world; and then con&s;ider my &s;elf in my circle, I came into this world wa&s;hed in mine own tears, and either out of compunction for my &s;elf, or compa&s;&s;ion for others, I pa&s;&s;e through this world, as through a valley of tears, where tears &s;ettle and &s;well; and when I pa&s;&s;e out of this world, I have their eyes, who&s;e hands clo&s;e mine, full of tears too: Can the&s;e per&s;ons, this image of God, this God him&s;elf, this glorious God, and this ve&s;&s;el of earth, this earth it &s;elf, this inglorious worm of the earth, meet without di&s;paragement?</P>
<P>They do meet, and make a marriage: becau&s;e I am not a bodie onely, but a bodie and &s;oul; there is a marriage, and Chri&s;t marries me. As by the Law a man might marrie a captive woman in the <NOTE PLACE="marg">Deut. 21. 12</NOTE> warres, if he &s;haved her head, and pared her nails, and changed her clothes: &s;o my Saviour having fought for my &s;oul, fought to bloud, to death, to the death of the cro&s;&s;e for her; having &s;tudied my &s;oul &s;o much, as to write all tho&s;e epi&s;tles, which are in the New Te&s;tament, to my &s;oul; having pre&s;ented my &s;oul with his own picture, that I can &s;ee his face in all his temporall ble&s;&s;ings; ha|ving &s;haved her head, in abating her pride; and pared her nails, in contracting her greedie de&s;ires; and changed her clothes, not to fa&s;hion her &s;elf after this world; my &s;oul being thus fitted by him|&s;elf, Chri&s;t Je&s;us hath married my &s;oul; married her to all the three intendments mentioned in the &s;ecular marriage: Fir&s;t, <HI>In u&s;tionem, Again&s;t</HI>
<PB N="18" REF="53"> <HI>burning;</HI> that, whether I burn my &s;elf in the fire of temptation, by expo&s;ing my &s;elf to occa&s;ions of temptation; or be re&s;erved to be burnt by others in the fires of per&s;ecution and martyrdome; whe|ther the fires of ambition, or envie, or lu&s;t, or the everla&s;ting fires of hell offer at me, in an apprehen|&s;ion of the judgements of God; yet, as the Spirit of God &s;hall wipe all teares from mine eyes, &s;o the teares of Chri&s;t Je&s;us &s;hall extingui&s;h all fires in my heart: and &s;o it is a marriage, <HI>In u&s;tionem,</HI> a remedie again&s;t burning. It is &s;o too, <HI>In prolifi|cationem, For children.</HI> Fir&s;t, <HI>Vae &s;oli,</HI> Wo unto that &s;ingle &s;oul that is not married to Chri&s;t, that is not come into the way of having i&s;&s;ue by him, that is not incorporated in the Chri&s;tian Church, and in the true Church; but is yet either in the wilder|ne&s;&s;e of idolatrie among&s;t the Gentiles, or in the labyrinth of &s;uper&s;tition among&s;t the Papi&s;ts. <HI>Vae &s;oli,</HI> Wo unto that &s;ingle man, that is not married to Chri&s;t in the &s;acraments of the Church; and, <HI>Vae &s;terili,</HI> Wo unto them that are barren after this &s;pirituall marriage: for that is a great cur&s;e in the Prophet <HI>Jeremie, Scribe virum i&s;tum &s;terilem,</HI> <NOTE PLACE="marg">Jer. 22. 30.</NOTE> <HI>Write this man childle&s;&s;e;</HI> that implied all calami|ties upon him. And a&s;&s;oon as Chri&s;t had laid that cur&s;e upon the fig-tree, <HI>Let no fruit grow on thee</HI> <NOTE PLACE="marg">Matt. 21. 19</NOTE> <HI>henceforward for ever,</HI> pre&s;ently the whole tree withered: if no fruit, no leaves neither, nor bodie left. To be incorporated in the bodie of Chri&s;t Je&s;us, and bring forth no fruits worthy of that profe&s;&s;ion, is a wofull &s;tate too. <HI>Vae &s;oli:</HI> Fir&s;t, Wo
<PB N="19" REF="53"> unto the Gentiles not married to Chri&s;t: and, <HI>Vae &s;terili,</HI> Wo unto incon&s;iderate Chri&s;tians, that think not upon their calling, that conceive not by Chri&s;t: but there is a <HI>Vae pregnanti</HI> too, Wo unto <NOTE PLACE="marg">Matt. 24. 19</NOTE> them that are with childe, and are never deliver|ed; that have &s;ometimes good conceptions, religi|ous di&s;po&s;itions, holy de&s;ires to the advancement of Gods truth; but, for &s;ome collaterall re&s;pects, dare not utter them, nor bring them to their birth, to any effect. The purpo&s;e of his marriage to us, is, to have children by us: and this is his abun|dant and his pre&s;ent fecunditie, that working now by me in you, in one in&s;tant he hath children in me, and grand-children by me. He hath married me <HI>In u&s;tionem,</HI> and <HI>In prolem; Again&s;t burning,</HI> and <HI>for children:</HI> but can he have any u&s;e of me, <HI>In adjutorium, For a helper?</HI> Surely, if I be able to feed him, and clothe him, and harbour him (and Chri&s;t would not condemne men at the la&s;t day for not doing the&s;e, if man could not do them) I am able to help him too. Great per&s;ons can help him over &s;ea, convey the name of Chri&s;t, where it hath not been preached yet: and they can help him home again, re&s;tore his name and his truth, where &s;uper&s;tition with violence hath di&s;|&s;eized him: and they can help him at home, de|fend his truth there, again&s;t all machinations to di&s;plant and di&s;po&s;&s;e&s;&s;e him. Great men can help him thus: and every man can help him to a better place in his own heart, and his own actions, then he hath had there; and to be &s;o helped in me, and
<PB N="20" REF="54"> helped by me, to have his glorie thereby advan|ced, Chri&s;t hath married my &s;oul. And he hath married it <HI>In aeternum, For ever;</HI> which is the third and la&s;t circum&s;tance in this &s;pirituall, as it was in the &s;ecular marriage. And here the <HI>Aeternum</HI> is enlarged. In the &s;ecular marriage it was an eter|nitie con&s;idered onely in this life; but this eternitie is not begun in this world, but from all eternitie, in the book of life, in Gods eternall decree for my election; there Chri&s;t was married to my &s;oul. Chri&s;t was never in minoritie, never under yeares; there was never any time, when he was not as an|cient as the Ancient of dayes, as old as his Father. But when my &s;oul was in a &s;trange minoritie, in|finite millions of millions of generations before my &s;oul was a &s;oul, did Chri&s;t marrie my &s;oul in his eternall decree: &s;o it was eternall, it had no beginning. Neither doth he interrupt this, by gi|ving me any occa&s;ion of jealou&s;ie by the way, but loves my &s;oul as though there were no other &s;oul, and would have done and &s;uffered all that he did for me alone, if there had been no name but mine in the book of life. And as he hath married me to him <HI>In aeternum, For ever,</HI> before all beginning; and <HI>In aeternum, For ever,</HI> without any interruptions: &s;o I know, that whom he loves, he loves to the end; and that he hath given me, not a <HI>pre&s;umptuous impo&s;sibilitie,</HI> but a <HI>mode&s;t infallibilitie,</HI> that no &s;inne of mine &s;hall divorce or &s;eparate me from him: for that which ends the &s;ecular marriage, doth not end the &s;pirituall; not death: for my death
<PB N="21" REF="54"> doth not take me from that husband; but that hu&s;|band being by his Father preferred to higher titles and greater glorie in another &s;tate, I do but go by death, where he is become a King, to have my part in that glorie, &amp; in tho&s;e additions, which he hath received there. And this hath led us to our third and la&s;t marriage, our eternall marriage, in the tri|umphant Church.</P>
<P>And in this third marriage, the per&s;ons are the <MILESTONE N="III" UNIT="Part."> Lambe and my Soul. <HI>The marriage of the Lambe</HI> <NOTE PLACE="marg">Apoc. 19. 7, 9.</NOTE> <HI>is come,</HI> and <HI>ble&s;&s;ed are they that are called to the marriage &s;upper of the Lambe,</HI> &s;ayes S. <HI>John,</HI> &s;peak|ing of our &s;tate in the generall re&s;urrection. That Lambe who was brought to the &s;laughter, and <NOTE PLACE="marg">I&s;a. 53. 7.</NOTE> opened not his mouth, and I, who have opened my mouth, and poured out imprecations and cur&s;es upon men, and execrations and bla&s;phemies again&s;t God, upon every occa&s;ion; that Lambe which was &s;lain from the beginning, and I, who was &s;lain by him who was a murderer from the beginning; that Lambe which took away the &s;innes of the world, and I, who brought more &s;innes into the world, then any &s;acrifice but the bloud of this Lambe could take away; this Lambe and I (the&s;e are the per&s;ons) &s;hall meet and marrie, there is the action.</P>
<P>This is not a clande&s;tine marriage, not the pri|vate &s;eal of Chri&s;t in the ob&s;ignation of his Spirit; and yet &s;uch a clande&s;tine marriage is a good mar|riage: nor is it &s;uch a pari&s;h-marriage, as when Chri&s;t married me to him&s;elf at my bapti&s;me, in a
<PB N="22" REF="55"> Church here; and yet that marriage of a Chri&s;ti|an &s;oul to Chri&s;t in that &s;acrament, is a ble&s;&s;ed marriage: But this is a marriage in that great and glorious congregation, where all my &s;innes &s;hall be laid open to the eyes of all the world; where all the ble&s;&s;ed Virgins &s;hall &s;ee all my uncleanne&s;&s;es, and all the Martyrs &s;ee all my tergiver&s;ations, and all the Confe&s;&s;ours &s;ee all my double dealings in Gods cau&s;e; where <HI>Abraham</HI> &s;hall &s;ee my faith|le&s;ne&s;&s;e in Gods promi&s;es, and <HI>Job</HI> my impatience in Gods corrections, and <HI>Lazarus</HI> my hardne&s;&s;e of heart in di&s;tributing Gods ble&s;&s;ings to the poore: and tho&s;e Virgins, and Martyrs, and Confe&s;&s;ours, and <HI>Abraham,</HI> and <HI>Job,</HI> and <HI>Lazarus,</HI> and all that congregation, &s;hall look upon the Lambe, and up|on me, and upon one another, as though they would all forbid tho&s;e banes, and &s;ay to one an|other, Will this Lambe have any thing to do with this &s;oul? And yet there and then this Lambe &s;hall marrie me, and marrie me <HI>In aeternum, For ever;</HI> which is our la&s;t circum&s;tance.</P>
<P>It is not well done to call it a circum&s;tance; for the eternitie is a great part of the e&s;&s;ence of that marriage. Con&s;ider then how poore and needie a thing all the riches of this world, how flat and ta&s;tle&s;&s;e a thing all the plea&s;ures of this world, how pallid, and faint, and dilute a thing all the honours of this world are, when the very trea&s;ure, and joy, and glorie of heaven it &s;elf were unperfect, if it were not eternall: and my marriage &s;hall be &s;o, <HI>In aeternum, For ever.</HI> The Angels
<PB N="23" REF="55"> were not married &s;o; they incurred an irreparable divorce from God, and are &s;eparated for ever; and I &s;hall be married to him <HI>In aeternum, For ever.</HI> The Angels fell in love, when there was no object pre&s;ented, before any thing was created; when there was nothing but God and them&s;elves, they fell in love with them&s;elves, and neglected God, and &s;o fell <HI>In aeternum, For ever.</HI> I &s;hall &s;ee all the beautie and all the glorie of all the Saints of God, and love them all, and know that the Lambe loves them too, without jealou&s;ie on his part, or theirs, or mine; and &s;o be married <HI>In aeternum, For ever,</HI> without interruption, or diminution, or change of affections. I &s;hall &s;ee <HI>the &s;unne black as &s;ack|cloth</HI> <NOTE PLACE="marg">Reve. 6. 12, 13, 14.</NOTE> <HI>of hair, and the moon become as bloud, and the &s;tarres fall, as a fig-tree ca&s;ts her untimely figs, and the heavens rolled up together as a &s;crowl:</HI> I &s;hall &s;ee a divorce between princes and their prerogatives, between nature and all her elements, between the &s;pheres and all their intelligences, between matter it &s;elf and all her forms, and my marriage &s;hall be <HI>In aeternum, For ever.</HI> I &s;hall &s;ee an end of faith, nothing to be beleeved that I do not know; and an end of hope, nothing to be wi&s;hed that I do not enjoy; but no end of that love, in which I am married to that Lambe for ever: yea, I &s;hall &s;ee an end of &s;ome of the offices of the Lambe him&s;elf: Chri&s;t him&s;elf &s;hall be no longer a Mediatour, an Interce&s;&s;our, an Advocate, and yet &s;hall continue a Husband to my &s;oul for ever: where I &s;hall be rich enough without joynture, for my Husband
<PB N="24" REF="56"> cannot die; and wi&s;e enough without experience, for no new thing can happen there; and healthy enough without phy&s;ick, for no &s;ickne&s;&s;e can en|ter; and (which is by much the highe&s;t of all) &s;afe enough without grace, for no temptation that needs particular grace can attempt me. There, where the Angels, which cannot die, could not live, this very bodie, which cannot choo&s;e but die, &s;hall live, and live as long as that God of life that made it. Lighten our darkne&s;&s;e, we be&s;eech thee, O Lord, that in thy light we may &s;ee light: illu|&s;trate our under&s;tandings, kindle our affections, poure oyl to our zeal, that we may come to the marriage of this Lambe, and that this Lambe may come quickly to this marriage: and in the mean time ble&s;&s;e the&s;e thy &s;ervants, with making this &s;ecular marriage a type of the &s;pirituall, and the &s;pirituall an earne&s;t of that eternall, which they and we by thy mercie &s;hall have in that kingdome, which thy Sonne our Saviour hath purcha&s;ed with the ine&s;timable price of his incorruptible bloud. To whom, &amp;c.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="56">
<P> A SERMON Upon the xliiii ver&s;e of the xxi Chapter of MATTHEW.</P>
<P><HI>By</HI> D^r^. DONNE DEAN OF <HI>PA&V;LS.</HI></P>
<P><FIGURE>
</FIGURE></P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE.</P>
<P>MDCXXXIIII.</P>
<PB REF="57">
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="57">
<EPIGRAPH>
<BIBL>Matth. 21. 44.</BIBL>
<Q>VVho&s;oever &s;hall fall on this &s;tone, he &s;hall be broken; but on whom&s;oever it &s;hall fall, it will da&s;h him in pieces.</Q>
</EPIGRAPH>
<P>_ALmightie God made us for his glo|rie, and his glorie is not the glorie of a tyrant, to de&s;troy us, but his glorie is our happine&s;&s;e: he put us in a fair way towards that happi|ne&s;&s;e, in nature, in creation; that way would have brought us to heaven, but there we fell, and, if we con&s;ider our &s;elves, irrevocably: he put us after into another way, through many hedges and plowed lands, through the difficulties and en|cumbrances
<PB N="2" REF="58"> of all the ceremoniall Law; there was no way to heaven but that: after he brought us a cro&s;&s;e way, by the cro&s;&s;e of Chri&s;t Je&s;us, and the application of his Go&s;pel; and that is our way now: and if we compare one way of nature, and our way, we went out of that way at the towns end, a&s;&s;oon as we were in it: Adam died a&s;&s;oon as he lived, and fell a&s;&s;oon as he was &s;et on foot: if we compare the way of the Law and ours, the Jews and the Chri&s;tians, their Synagogue was but as Gods farm, our Church is as his dwelling hou&s;e. <HI>Locavit vineam, He let out his vine</HI> to husbandmen; and then <HI>Peregr&egrave; profectus, He went into a farre countrey,</HI> he promi&s;ed a Me&s;&s;ias, but deferred his coming a long time. But to us <HI>Dabitur regnum, A kingdome is given:</HI> here is a good improvement, &amp; the lea&s;e changed into an ab&s;olute deed of gift: here is a good enlargement of the term; he gives, there|fore he will not take away again: he gives a king|dome, therefore there is a fulne&s;&s;e and an all-&s;uffi|ciencie in the gift. And he doth not go into a farre countrey, but &s;tayes with us, to govern us <HI>&V;&s;que ad con&s;ummationem, &V;ntill the end of the world.</HI></P>
<P>Here therefore God takes all into his own hands, and he comes to dwell upon us him&s;elf; to which purpo&s;e he plows up our hearts, and he builds upon us: <HI>Vos dei agricultura, &amp; Dei aedifici|um; You are Gods husbandrie, and Gods building.</HI> Now of this husbandrie God &s;peaks familiarly and parabolically many times in Scripture, of this building particularly and principally in this place:
<PB N="3" REF="58"> where having intimated unto us the &s;everall bene|fits we receive from Chri&s;t Je&s;us, in that appella|tion as he is a &s;tone, he tells us al&s;o our dangers, in misbehaving our &s;elves towards it; <HI>Who&s;oever &s;hall fall upon this &s;tone, he &s;hall be broken.</HI> Chri&s;t then is a &s;tone, and we may runne into two dan|gers; Fir&s;t, we may fall upon this &s;tone, and then this &s;tone may fall upon us: but yet we have a great deal of comfort pre&s;ented unto us, in that Chri&s;t is pre&s;ented unto us as a &s;tone: for there we &s;hall finde him, fir&s;t to be the foundation &s;tone; nothing can &s;tand which is not built upon Chri&s;t: Secondly, to be <HI>Lapis angularis,</HI> A corner &s;tone, that unites things being mo&s;t di&s;united: Thirdly, to be <HI>Lapis Jacob,</HI> The &s;tone which <HI>Jacob</HI> &s;lept upon: Fourthly, to be <HI>Lapis Davidis,</HI> The &s;tone which <HI>David</HI> &s;lew <HI>Goliah</HI> with: Fifthly, to be <HI>Lapis Petra,</HI> Such a &s;tone as is a rock, as no waters or &s;torms can remove or &s;hake. The&s;e are benefits, Chri&s;t Je&s;us is a &s;tone, no firmne&s;&s;e but in him; a fundamentall &s;tone, no building but upon him; a corner &s;tone, no piecing nor reconciliation but in him; <HI>Davids</HI> &s;tone, no revenge, no anger but in him; and a rockie &s;tone, no defence again&s;t troubles and tribulations but in him: and upon this &s;tone we fall and are broken, and this &s;tone may fall up|on us, and grinde us to powder.</P>
<P>Fir&s;t, in the Metaphor that Chri&s;t is called a &s;tone, the firmne&s;&s;e is expre&s;&s;ed: forasmuch as he loved his own which were in the world, <HI>In finem dilexit eos,</HI> &s;aith S. <HI>John, He loved them to the end,</HI> <NOTE PLACE="marg">John 13. 1.</NOTE>
<PB N="4" REF="59"> not for any particular end, for any u&s;e of his own, but to their end <HI>Qui erant in mundo,</HI> &s;aith <HI>Cyril, ad di&s;tinctionem Angelorum;</HI> he loved them in the world, and not Angels: he loved not onely them who were in a confirmed e&s;tate of mutuall loving of him too, but even them who were them&s;elves conceived in &s;inne, and then conceived all their purpo&s;es in &s;inne too; them who would have no clean&s;ing but in his bloud, and when they were clean&s;ed in his bloud, their own clothes would de|file them again; them, who by nature are not able to love him at all; and when by grace they are brought to love him, can expre&s;&s;e their love no other way, but to be glad that he was betrayed, and &s;courged, and &s;corned, and nailed, and crucifi|ed; and to be glad, that if all this were not alreadie done, it might be done yet; and to long and to wi&s;h, if Chri&s;t were not crucified, to have him crucified now (which is a &s;trange manner of ex|pre&s;&s;ing love) the&s;e men he loved, and loved to the end; men, and not Angels, <HI>Ad di&s;tinctionem mor|tuorum,</HI> &s;aith <HI>Chry&s;o&s;tome:</HI> not onely the Patriarchs who were departed out of the world, who had loved him &s;o well, as to take his word for their &s;alvation, and had lived and died in a faithfull contemplation of a future promi&s;e, which they never &s;aw performed; but tho&s;e who were the partakers of the performance of the promi&s;es; tho&s;e, in the mid&s;t of whom he came in per&s;on; tho&s;e, upon whom he wrought by his piercing doctrine and powerfull miracles; tho&s;e, who for
<PB N="5" REF="59"> all this loved not him, he loved, <HI>Et in finem,</HI> he loved them to the end. It is much he &s;hould love them <HI>in fine,</HI> at their end; that he &s;hould look gra|ciou&s;ly at la&s;t; that when their &s;unne &s;ets, their eyes faint, his &s;unne of grace &s;hould ari&s;e, and his Ea&s;t &s;hould be brought to their We&s;t; that then, in the &s;hadow of death, the Lord of life &s;hould quicken and inanimate their hearts; that when their la&s;t bell tolls, and calls them to their fir&s;t and la&s;t judgement, which to this purpo&s;e is all one; for the pa&s;&s;ing bell and the Angels trump &s;ound but one note: <HI>Surgite qui dormitis in pulvere, Ari&s;e ye that &s;leep in the du&s;t,</HI> which is the voice of the Angels; and, <HI>Surgite qui vigilatis in plumis, Ari&s;e ye that cannot &s;leep in feathers,</HI> for the pangs of death, which is the voice of the bell, is in effect but one voice: for God at the generall judgement &s;hall never rever&s;e any particular judgement formerly given: that God &s;hould then come to thy bed-&s;ide <HI>Ad &s;ibilan|dum populum &s;uum,</HI> as the Prophet <HI>Ezechiel</HI> &s;aith, to hi&s;&s;e &s;oftly for his childe, to &s;peak comforta|bly in his eare, to whi&s;per gently to his departing &s;oul, and to drown and overcome with this &s;oft mu&s;ick of his all the clangour of the Angels trumpets, all the horrour of the ringing bell, all the cries and vociferations of a di&s;tre&s;&s;ed, and di|&s;tracted, and &s;cattering family; yea, all the accu&s;a|tions of his own con&s;cience, and all the triumphant acclamations of the devil him&s;elf: that God &s;hould love a man thus <HI>in fine,</HI> at his end, and return to him then, though he had &s;uffered him to go
<PB N="6" REF="60"> a&s;tray before, is a great te&s;timonie of an inexpre&s;|&s;ible love. But this love is not <HI>in fine, in the end;</HI> but <HI>in finem, to the end.</HI> He leaves them not un|called at the fir&s;t, he leaves them not unaccompa|nied in the way, he leaves them not unrecom|pen&s;ed at the la&s;t. That God, who is Alpha and Omega, Fir&s;t and La&s;t, that God is al&s;o Love it &s;elf; and therefore this Love is Alpha and Omega, Fir&s;t and La&s;t too. Con&s;ider Chri&s;ts proceeding <NOTE PLACE="marg">Matt. 14. 17</NOTE> with <HI>Peter</HI> in the &s;hip, in the &s;torm: Fir&s;t he &s;uffer|ed him to be in &s;ome danger in the &s;torm, but then he vi&s;its him with a &s;trange a&s;&s;urance, <HI>Noli timere, Be not afraid, it is I:</HI> any te&s;timonie of his pre&s;ence rectifies all. This puts <HI>Peter</HI> into that &s;pirituall confidence and courage, <HI>Jube me venire, Lord bid me come to thee;</HI> he hath a de&s;ire to be with Chri&s;t, but yet &s;tayes his bidding: he puts not him&s;elf into an unnece&s;&s;arie danger, without commandment; Chri&s;t bids him, and <HI>Peter</HI> comes: but yet, though Chri&s;t were in his &s;ight, and even in the actuall exerci&s;e of his love to him, &s;o &s;oon as he &s;aw a &s;torm, <HI>Timuit, He was afraid;</HI> and Chri&s;t lets him fear, and lets him &s;ink, and lets him crie&punc; but he directs his fear and his crie to the right end: <HI>Domine, &s;alvum me fac; Lord, &s;ave me;</HI> and thereupon he &s;tretched forth his hand and &s;aved him. God doth not rai&s;e his children to honour and great e&s;tate, and then leave them, and expo&s;e them to be &s;ubjects and exerci&s;es of the malice of others, neither doth he make them mightie and then leave them, <HI>ut glorietur in malo qui potens e&s;t,</HI>
<PB N="7" REF="60"> that he &s;hould think it a glorie to do harm: he doth not impoveri&s;h and di&s;honour his children, and then leave them un&s;en&s;ible of that doctrine, that patience is as great a ble&s;&s;ing as abundance. God gives not his people health, and then leaves them to a boldne&s;&s;e in &s;urfeting; nor beautie, and then leaves them to a confidence, and opening them&s;elves to all &s;ollicitations; nor valour, and then leaves them to a &s;pirituous quarrel&s;omne&s;&s;e: God makes no patterns of his works, nor models of his hou&s;es; he makes whole pieces, and perfect hou&s;es: he puts his children into good wayes, and he directs and protects them in tho&s;e wayes; for this is the con&s;tancie and per&s;everance of the love of Chri&s;t Je&s;us to us, as he is called in this Text <HI>a &s;tone.</HI></P>
<P>To come to the particular benefits, the fir&s;t is, that he is <HI>Lapis fundamentalis, A foundation stone: for other foundation can no man lay, then that is layed,</HI> <NOTE PLACE="marg">1. Cor. 3. 11</NOTE> <HI>which is Je&s;us Chri&s;t.</HI> Now when S. <HI>Augustine</HI> &s;ayes (as he doth in the 2 and 3 places) that this place of S. <HI>Paul</HI> to the <HI>Corinthians</HI> is one of tho&s;e places, of which <HI>Peter</HI> &s;ayes, <HI>Quaedam difficilia, There are &s;ome things in S. Paul hard to be under&s;tood;</HI> S. <HI>Augu&s;tines</HI> meaning is, that the difficultie is in the next words, how any man &s;hould build &s;tubble or hay upon &s;uch a foundation. And therefore to place &s;alvation or damnation in &s;uch an ab&s;olute decree of God, as &s;hould have no relation to the fall of man, and reparation in a Redeemer, this is to remove this &s;tone out of the foundation; for a
<PB N="8" REF="61"> Chri&s;tian may well be content to begin at Chri&s;t: if any man therefore have laid any other foundation to his po&s;&s;e&s;&s;ion of great places, alli|ance in great families, &s;trong practi&s;e in courts, ob|ligations upon dependants, acclamations of peo|ple; if he have laid any other foundation, for plea&s;ure and contentment, care of health and complexion, delight in di&s;cour&s;e, cheerfulne&s;&s;e in di&s;portings, interchange of &s;ecrets, and &s;uch other &s;mall wares of court and cities as the&s;e are: who|&s;oever hath laid &s;uch foundations as the&s;e, mu&s;t needs do as that Generall did when he be&s;ieged a town, who compounded to take it to mercie up|on a condition, that in &s;igne of &s;ubjection they &s;hould &s;uffer him to take one row of &s;tones from their walls; whereupon he took away the lowe&s;t row, the foundation, and &s;o ruined and demoli&s;h|ed the whole walls of the citie: &s;o mu&s;t he that hath the&s;e foundations, that is, the&s;e habits, dive&s;t the habit, root out the lowe&s;t &s;tone, the generall and radicall inclination of the&s;e di&s;orders: for he &s;hall never be able to watch and re&s;i&s;t every par|ticular temptation, if he tru&s;t onely to his morall con&s;tancie; no, nor if he place Chri&s;t for the roof, to cover his &s;innes, when he hath done them: his mercie works, by way of pardon after, not by way of an <HI>Ob&s;tante,</HI> and priviledge, to do a &s;inne before|hand; but beforehand he mu&s;t be in the foundati|on, in our eye, when we undertake any particular action; in the beginning, for there he is to be in the fir&s;t place, <HI>Lapis fundamentalis.</HI> And then after we
<PB N="9" REF="61"> have con&s;idered him in the foundation, as we are there all Chri&s;tians, he grows to be <HI>Lapis angularis,</HI> to unite tho&s;e Chri&s;tians which &s;eem to be of di|vers wayes, divers a&s;pects, divers profe&s;&s;ions, to|gether. As we con&s;ider him in the foundation, there he is the root of faith; as we con&s;ider him in the corner, there he is the root of charitie. In E&s;ay he is both together, <HI>a &s;ure foundation,</HI> and <HI>a corner</HI> <NOTE PLACE="marg">I&s;a. 28. 16.</NOTE> <HI>&s;tone,</HI> as he was in that place of E&s;ay <HI>Lapis probatus, I will lay in Sion a tried stone;</HI> and in the P&s;alme, <HI>Lapis reprobatus,</HI> a &s;tone that the builders refu&s;ed; in this con&s;ideration he is <HI>Lapis approbatus,</HI> a &s;tone approved by all &s;ides together.</P>
<P>Con&s;ider fir&s;t what divers things he unites in his own per&s;on, that he &s;hould be the &s;onne of a woman, and yet no &s;onne of man; that the &s;onne of a woman &s;hould be the Sonne of God; that mans nature and innocencie &s;hould meet together; a man that &s;hould not &s;inne; that Gods nature and mortalitie &s;hould meet together, be God that mu&s;t die: briefly, that he &s;hould do and &s;uffer many things, impo&s;&s;ible as man, impo&s;&s;ible as God; thus he was a corner-&s;tone, that brought together natures naturally incompatible: Thus he was <HI>Lapis angularis, a corner-&s;tone,</HI> in his per&s;on.</P>
<P>Con&s;ider him in his offices, as a Red&eacute;emer, as a Mediatour, and &s;o he hath united God to man, re|bellious men to jealous God; yea, &s;uch a corner &s;tone, as hath builded heaven and earth, Jeru&s;alem and Babel together; thus in his per&s;on, and thus in his offices.</P>
<PB N="10" REF="62">
<P> Con&s;ider him in his power, and he is &s;uch a corner-&s;tone as he is the God of grace, and love, and union, and concord; &s;uch a corner-&s;tone as is able to reconcile and unite (as he did in Abra|hams hou&s;e) a wife and a concubine in one bed, a covetous father and a wa&s;tfull &s;onne in one fami|lie, a &s;evere magi&s;trate and a licentious people in one citie, an ab&s;olute Prince and a jealous people in one kingdome, law and con&s;cience in one go|vernment, &s;cripture and tradition in one Church. If we will but con&s;ider Chri&s;t Je&s;us the life and &s;oul of all our accounts, and all our purpo&s;es; if we would mingle that &s;weetne&s;&s;e and &s;upplene&s;&s;e, which he loves, and which he is, in all our under|takings; if in all our controver&s;ies (book-contro|ver&s;ies and &s;word-controver&s;ies) we would fit them to him, and &s;ee how neare they would meet in him, that is, how neare we could come to be friends, and yet both &s;ides good Chri&s;tians: then we placed this &s;tone in the &s;econd right place: who as he is a corner-&s;tone, reconciling God and man, in his own per&s;on; and God and man, in re|conciling mankinde in his office: &s;o he de&s;ires to be a corner-&s;tone in reconciling man and man, and &s;etting peace among&s;t our &s;elves, not for worldly ends, but for this re&s;pect; that we might all meet in him to love one another, not becau&s;e we made a &s;tronger partie by that love, not becau&s;e we made a &s;weeter conver&s;ation by that love; but becau&s;e we meet clo&s;er in the bo&s;ome of Chri&s;t Je&s;us, where we mu&s;t all at la&s;t either re&s;t all together,
<PB N="11" REF="62"> or el&s;e be all together eternally thrown out, or be eternally &s;eparated and divorced one from an|other. Having then received Chri&s;t as a founda|tion &s;tone, we beleeve aright; and for the corner|&s;tone, we interpret charitably the opinions and accounts of other men: the next is, that he is <HI>Lapis Jacob,</HI> a &s;tone of re&s;t and &s;ecuritie to our &s;ouls. When Jacob was in his journey, he took a &s;tone, and that &s;tone was his pillow; when that he &s;lept all night, and re&s;ted upon the &s;tone, he &s;aw the ladder that reached from heaven to earth: it is much to have this egre&s;&s;e and regre&s;&s;e to God, to have a &s;en&s;e of being gone from him, and the de|&s;ire and means of returning to him. When we do fall into particular &s;innes, it is well if we can take hold of the fir&s;t &s;tep of this ladder, with that hand of <HI>David, Domine re&s;pice in te&s;tamentum,</HI> <NOTE PLACE="marg">P&s;al. 74. 10.</NOTE> <HI>O Lord con&s;ider the covenant:</HI> if we can remember God of his covenant to his people and to their &s;eed, it is well. That is more, if we can clamber a &s;tep higher on this ladder, to a <HI>Domine labia mea aperi,</HI> if we can come to open our lips in a true confe&s;&s;ion of our wretched condition, and of tho&s;e &s;innes by which we have forfeited our intere&s;t in that covenant; it is more, and more then that too, if we can come to that, <HI>Inebriabo me lacrymis,</HI> if we overflow and make our &s;elves drunk with teares, in a true &s;en&s;e and &s;orrow for tho&s;e &s;innes; &s;till it is more then all the&s;e, if we can expo&s;tulate with God in an <HI>&V;&s;que qu&ograve; Domine?</HI> How long Lord &s;hall I take coun&s;el within my &s;elf, having wearine&s;&s;e in
<PB N="12" REF="63"> my heart? The&s;e &s;teps, the&s;e gradations to God do well. Warre is a degree of peace, as it is the way to prayer; and this colluctation and wre&s;t|ling with God, brings a man to peace with him: But then is a man upon the &s;tone of <HI>David,</HI> when in a fairer, and even, and con&s;tant religious cour&s;e of life, he enters into &s;heets every night, as though his executours had clo&s;ed him, as though his neighbours next day were to &s;hrowd and winde him in tho&s;e &s;heets, and lies down every night, not as though his man was to call him up the next day morning to hunt, or to the next dayes &s;port bu&s;ine&s;&s;e, but as though the Angels were to call him to the re&s;urrection. And this is our third be|nefit, as Chri&s;t is a &s;tone, we have &s;ecuritie and peace of con&s;cience in him. The next is, that he is <HI>Lapis David,</HI> the &s;tone with which he &s;lew <HI>Goliah,</HI> and with which we may overcome all our enemies. <HI>Sicut baculus crucis, it&agrave; lapis Chri&s;ti habet typum,</HI> &s;ayes <HI>Augu&s;tine; Davids</HI> &s;ling was a type of the cro&s;&s;e, and the &s;tone was a type of Chri&s;t. We will choo&s;e to in&s;i&s;t upon &s;pirituall enemies, &s;innes. And this is the &s;tone that enables the weake&s;t man to overthrow the &s;tronge&s;t &s;inne, if he proced as <HI>David</HI> did. <HI>David</HI> &s;aid to <HI>Goliah, Thou come&s;t to me with a &s;word, with a &s;pear, and with a &s;hield; but I come unto thee in the name of the God of ho&s;ts, of I&s;rael,</HI> whom thou ha&s;t railed upon. If thou watch the approach of any &s;inne, any giant &s;inne that tran&s;ports thee mo&s;t, if thou apprehend it to rail again&s;t the Lord of ho&s;ts, in that there is a
<PB N="13" REF="63"> loud and active bla&s;phemie again&s;t God in every &s;inne; if it de&s;ire to come with a &s;word, or a &s;pear, per&s;wa&s;ions of advancement if thou do it, threat|nings of di&s;honour if thou do it not; if it come with a &s;hield, with promi&s;es to cover and palliate it if thou do it: if then this David, thy attempted &s;oul, can put his hand into his bag, as <HI>David</HI> did, (for, <HI>Quid cor hominis ni&s;i &s;acculus Dei?</HI> mans heart is that bag in which God layes up all good dire|ctions) if he can take into his con&s;ideration his Chri&s;t Je&s;us, and &s;ling out his works, his com|mandments, his merits; this Goliah, this giant &s;inne will fall to the ground. And then as it is &s;aid of <HI>David</HI> there, that he &s;lew him when he had no &s;word in his hand; and yet in the next ver&s;e, that he took his &s;word and &s;lew him with that: &s;o even by the con&s;ideration of that which my Savi|our hath done for me, I &s;hall give this &s;inne the fir&s;t deaths wound, and then I &s;hall kill him with his own &s;word; his own abomination, his own foulne&s;&s;e &s;hall make me dete&s;t him: if I dare but look him in the face, if I dare call him, I come in the name of the Lord, if I con&s;ider him, I &s;hall triumph over him: <HI>Et dabit certandi victoriam, qui dedit certandi audaciam;</HI> That God who gave me courage to fight, will give me courage to over|come.</P>
<P>The la&s;t benefit, which we con&s;ider in Chri&s;t as he is a &s;tone, is, that he is <HI>Petra, A rock:</HI> the rock gave water to the I&s;raelites, and he gave them ho|nie <NOTE PLACE="marg">Num. 20. 11.</NOTE> out of the &s;tone, and oyl out of the rock. Now
<PB N="14" REF="64"> when S. <HI>Paul</HI> &s;aith that our fathers drank of the &s;ame rock, as we heard, that rock was Chri&s;t, &s;o <NOTE PLACE="marg">1. Cor. 10. 4</NOTE> that all temporall and &s;pirituall ble&s;&s;ings to us, and to our fathers, were all conferred upon us in Chri&s;t: But we con&s;ider not now any miraculous production from the rock, but that which is natu|rall to the rock, that it is a firm defence to us in all tempe&s;ts, in all afflictions, in all tribulation. And therefore <HI>Laudate Dominum habitationes pe|trae,</HI> <NOTE PLACE="marg">I&s;a. 42. 11.</NOTE> &s;ayes the Prophet, <HI>You that are inhabitants of this rock,</HI> you that dwell in Chri&s;t, and Chri&s;t in you, you that dwell in earth, in this rock, prai&s;e ye the Lord, ble&s;&s;e him, and magnifie him for ever. If the &s;onne &s;hall ask bread of the father, will he give him a &s;tone, as is Chri&s;ts que&s;tion? Yes, O ble&s;&s;ed Father, we ask no other: an&s;wer to our petition; no better &s;atisfaction to our ne|ce&s;&s;itie, when we &s;ay, <HI>Da nobis hodie panem, Give us this day our daily bread,</HI> then that thou give us this &s;tone, this rock, thy &s;elf in the Church for our direction, thy &s;elf in thy &s;acraments for our refection; what hardne&s;&s;e &s;oever we finde there, what corrections &s;oever we receive there, all &s;hall be of ea&s;ie dige&s;tion and good nouri&s;h|ment to us: thy holy Spirit of patience &s;hall com|mand the&s;e &s;tones to be made bread, and we &s;hall finde more juice, more marrow in the&s;e &s;tones, in the&s;e afflictions, then worldly men &s;hall do in the &s;oftne&s;&s;e of their oyl, in the &s;weetne&s;&s;e of their honie, in the cheerfulne&s;&s;e of their wine: for as Chri&s;t is our foundation, we beleeve in him; and
<PB N="15" REF="64"> our corner &s;tone, we are at peace with all the world in him: as he is <HI>Jacobs</HI> &s;tone, giving us peace in our &s;elves; and <HI>Davids</HI> &s;tone, giving us victorie over all our enemies: &s;o he is a rock of &s;tone; no affliction, no tribulation &s;hall &s;hake us. And &s;o we have pa&s;&s;ed through all the benefits propo&s;ed to be con&s;idered in the fir&s;t place.</P>
<P>It is &s;ome degree of thankfulne&s;&s;e to &s;tand long <NOTE PLACE="marg">II Part.</NOTE> in the contemplation of the benefits which we have received, and therefore we have in&s;i&s;ted thus long upon this fir&s;t part: But it is a degree of &s;pirituall wi&s;dome too, to make ha&s;te to the con&s;i|derations of our dangers, and therefore we come now to them: we will fall upon this &s;tone and be broken; this &s;tone may fall upon us and grinde us to powder. And in the fir&s;t of the&s;e, we may con&s;ider, <HI>Quid frangi, Quid cadere;</HI> What that falling upon this &s;tone is, and what it is to be bro|ken upon it; and then the latitude of this, <HI>&V;nu&s;|qui&s;que,</HI> that who&s;oever falls &s;o, is &s;o broken. Fir&s;t then becau&s;e Chri&s;t loves us to the end, therefore &s;ome will never put him to it, never trouble him till then. As the wi&s;e man &s;aid of Manna, that <NOTE PLACE="marg">Wi&s;d. 16. 25</NOTE> it had abundance of all plea&s;ures in it, and was meet for all ta&s;ts, that is (as Expo&s;itours interpret it) that Manna ta&s;ted to every man like that which every man liked be&s;t: &s;o hath this &s;tone Chri&s;t Je&s;us abundance of all qualities of &s;tone in it; and it is &s;uch a &s;tone to every man, as he de&s;ires it &s;hould. <HI>&V;nto you that beleeve,</HI> &s;aith S. <HI>Peter, he is</HI> <NOTE PLACE="marg">1. Pet. 2. 7.</NOTE> <HI>a pretious &s;tone;</HI> but unto the di&s;obedient, a &s;tone
<PB N="16" REF="65"> to &s;tumble at: for if a man walk in a gallerie, where windows and &s;tatues and tables are all of marble, yet if he walk in the dark, or blinde-fold|ed, or carele&s;ly, he may break his face as danger|ou&s;ly again&s;t that rich &s;tone, as if it were but brick: &s;o though a man walk in the true Church of God, in that Jeru&s;alem, which is de&s;cribed in the Revelation, who&s;e foundation, and gates, and walls are all precious &s;tone; yet if a man bring misbelief, all his religion is but a part of civil go|vernment and order: if a man be &s;candalized at that humilitie, that patience, that povertie, that lowline&s;&s;e of &s;pirit, which the Chri&s;tian religion inclines us unto; if he will &s;ay, <HI>Si rex I&s;rael,</HI> If Chri&s;t will be King, let him come down from the cro&s;&s;e, and then we will beleeve in him; let him deliver his Church from all cro&s;&s;es, fir&s;t of do|ctrine, then of per&s;ecution, and then we will be|leeve him to be King: if he will &s;ay, <HI>Nolumus hunc regnare,</HI> We will admit Chri&s;t, but we will not ad|mit him to reigne over us, to be King; if he will be content with a Con&s;ul&s;hip, with a Colleague&s;hip, that he and the world may joyn in government, that we may give the week to the world, and the &s;abbath unto him, and the night to our licenti|ou&s;ne&s;&s;e; that of the day we may give the fore|noon to him, and the afternoon to our plea&s;ures; if this will &s;erve Chri&s;t, we can be content to ad|mit him: but <HI>Nolumus regnare,</HI> We will not admit of his ab&s;olute power, that whether we eat or drink, or what&s;oever we do, we mu&s;t be troubled to
<PB N="17" REF="65"> think on him, and re&s;pect his glorie in every thing; if he will &s;ay, <HI>Praecepit Angelis,</HI> God hath given charge to his Angels, and therefore we need not look to our own wayes; he hath locked us up &s;afe, and lodged us &s;afely under an eternall election, and therefore we are &s;ure of &s;alvation: if he will walk thus blindely, violently, wilfully, negligently in the true Church, though he walk among&s;t the &s;a|phires, and pearls, and chry&s;olites which are men|tioned there, that is, in the outward common and fellow&s;hip of Gods &s;aints; yet he may brui&s;e, and break, and batter him&s;elf a&s;much again&s;t the&s;e, as again&s;t the &s;tone gods of the Heathen, or the &s;tone idols of the Papi&s;ts: for fir&s;t, the place of this falling upon this &s;tone is the true Church: <HI>Qui jacet in terra,</HI> He that is alreadie upon the ground, can fall no lower, till he fall to hell; but he whom God hath brought into his Church, if he come to a confident &s;ecuritie that he is gone farre enough in the&s;e outward acts of religion, he falls, though he be upon this &s;tone. This is the place of the true Church; the falling it &s;elf (as farre as will fall into one time of con&s;ideration now) is a falling into &s;ome particular &s;inne, but not of &s;uch as quenches our faith; we fall &s;o as we may ri&s;e again: S. <HI>Jerome</HI> expre&s;&s;eth it &s;o, <HI>Qui cadit, &amp; tamen cre|dit,</HI> He that falls and yet beleeves, <HI>revocatur per poenitentiam ad &s;alutem,</HI> that man is re&s;erved by Gods purpo&s;e to come by repentance to &s;alvation: for this man that falls here, falls not &s;o de&s;perately, as that he feels nothing between him and hell,
<PB N="18" REF="66"> nothing to &s;top at, nothing to check him by the way: <HI>Cadit &s;uper,</HI> he falls upon &s;omething, he falls not upon flowers, to wallow and tumble in his &s;inne; nor upon feathers, to re&s;t and &s;leep in his &s;inne; nor into a cooling river, to di&s;port and refre&s;h and &s;trengthen him&s;elf in his &s;inne: but he falls upon a &s;tone where he may receive a brui&s;e and pain upon his fall, a remor&s;e of that &s;inne that he is fallen into. And in this fall our infirmities appeare three wayes: the fir&s;t is, <HI>Im|pingere in lapidem;</HI> for though he be upon the right &s;tone, in the true religion, and have life enough, yet <HI>Impingimus meridie,</HI> (as the Prophet &s;ayes) <HI>Even</HI> <NOTE PLACE="marg">I&s;a. 59. 10.</NOTE> <HI>at noon we &s;tumble:</HI> we have much more light by Chri&s;t being come, then the Jews had, but are &s;orie we have it: when Chri&s;t &s;aid to us, for the better under&s;tanding of the Law, He that looks and lu&s;ts, hath committed adulterie; he that co|vets, hath &s;tollen; he that is angrie, hath murder|ed; we &s;tumble at this, and we are &s;candalized with it, and we think that other religions are gen|tler, and that Chri&s;t hath dealt hardly with us, and we had rather Chri&s;t had not &s;aid &s;o, we had rather he had left us to our libertie and di&s;cretion, to look, and covet, and give way to our pa&s;&s;ions, as we &s;hould finde it mo&s;t to conduce to our ea&s;e and to our ends: and this is <HI>Impingere,</HI> to &s;tumble, and not to go on in an equall pace, &amp; not to do the will of God cheerfully. And a &s;econd degree is, <HI>Calcitrare,</HI> to kick and to &s;purn at this &s;tone, to bring &s;ome particular &s;inne and &s;ome particular law into compari&s;on, to debate thus; If I do not
<PB N="19" REF="66"> this now, I &s;hall never have &s;uch a time; if I &s;lip this, I &s;hall never have the like opportunitie; if I will be a fool now, I &s;hall be a begger all my life; and for the law that &s;hall be again&s;t it, there is but a little evil for a great good, and there is a great deal of time to recover and repent that little evil. Now to remove a &s;tone that was a land-mark, and to hide and cover that &s;tone, was all our fault in the Law: to hide the will of God from our own con|&s;cience with excu&s;es and extenuations, this is <HI>Cal|citrare,</HI> as much as we can to &s;purn the &s;tone, the land-mark out of the way: but the fulne&s;&s;e and accompli&s;hment of this is in the word of the text, <HI>Cadere.</HI> He falls as a piece of money into a river; we heare it fall, and we &s;ee it &s;ink, and by and by we &s;ee it deep, and at la&s;t we &s;ee it not at all: &s;o no man falls at fir&s;t into any &s;inne, but he heares his own fall, there is a tenderne&s;&s;e in his own con&s;ci|ence at the beginning, at the entrance into a &s;inne, and he di&s;cerns a while the degrees of &s;inking too, but at la&s;t he is out of his own &s;ight, till he meet this &s;tone, &s;ome hard reprehen&s;ion, &s;ome hard pa&s;|&s;age of a &s;ermon, &s;ome hard judgement in a Pro|phet, &s;ome cro&s;&s;e in the world, &s;omething from the mouth, or &s;omething from the hand of God, that breaks him, he falls upon this &s;tone and is broken. So that to be broken upon this &s;tone, is come to this &s;en&s;e, that though our integritie be lo&s;t, that we be no more whole and entire ve&s;&s;els; yet there are means of piecing in again: though we be not ve&s;&s;els of innocencie (for who is &s;o? and for that, <HI>Enter not into judgement with thy &s;ervant)</HI>
<PB N="20" REF="67"> yet we may be ve&s;&s;els of repentance, acceptable to God, and u&s;efull to his &s;ervice; for when any thing falls upon a &s;tone, the harm which it &s;uffers is not alwayes or not onely according to the height that it falls from, and that violence that it is thrown down with. If their fall, who fall by &s;innes of infirmitie, &s;hould referre onely to the &s;tone they fall upon, the maje&s;tie of God being wounded and violated in every &s;inne, every &s;inner would be broken in pieces and ground to powder. But if they fall not from too farre a di&s;tance, if they lived within any neerne&s;&s;e, any con&s;ideration of God, if they have not fallen with violence, ta|ken heat and force in the way, grown confident in the practi&s;e of their &s;innes they fall upon; if this &s;tone &s;ink and &s;top at Chri&s;t, this &s;hall break them, break their force and confidence, break their pre|&s;umption and &s;ecuritie, but yet it &s;hall leave enough in them for the holy Gho&s;t to revet to his &s;ervice; yea, the &s;inne it &s;elf <HI>Cooperatur ad bonum,</HI> as the <NOTE PLACE="marg">Rom. 8. 28.</NOTE> Apo&s;tle &s;ayes, the very fall it &s;elf &s;hall be an oc|ca&s;ion of ri&s;ing: And therefore if S. <HI>Augu&s;tine</HI> &s;eem to venture farre, it is not too farre, when he &s;ayes, <HI>Audeo dicere,</HI> It is boldly &s;aid, and yet I mu&s;t &s;ay it, <HI>&V;tile e&s;&s;e, cadere in aliquod manife&s;tum peccatum;</HI> A &s;inner falls into his advantage, that falls into &s;ome &s;uch &s;inne, as he being manife&s;ted to the world, manife&s;ts his own &s;infull &s;tate to his &s;infull con&s;cience too; it is well for that man that falls &s;o, as that he may thereby look the bet|ter to his footing ever after: <HI>Dicit Dominus, Su&s;|ceptor</HI>
<PB N="21" REF="67"> <HI>meus es tu,</HI> &s;ayes S. <HI>Bernard;</HI> That man hath a new title to God, a new name for God. All crea|tures (as S. <HI>Bernard</HI> &s;ayeth) enlarge this meditati|on, can &s;ay, <HI>Creator meus es tu, Thou give&s;t me meat in due &s;ea&s;on;</HI> all men can &s;ay, <HI>Redemptor me|us es tu, Thou art my Redeemer:</HI> but onely he which is fallen, and fallen upon this &s;tone, can &s;ay, <HI>Su&s;ce|ptor meus es tu;</HI> onely he who hath been overcome by a temptation, and is re&s;tored, can &s;ay, Lord thou ha&s;t &s;upported me, thou ha&s;t recollected my &s;hivers, and reveted me; onely to him hath this &s;tone expre&s;&s;ed both abilities of &s;tone; fir&s;t, to break him with a &s;en&s;e of his &s;inne, and then to give him re&s;t and peace upon it. Now there is in this part this circum&s;tance more, <HI>Quicunque cadit, Who&s;oever falls;</HI> where the <HI>Quicunque</HI> is <HI>&V;nu&s;|qui&s;que; Who&s;oever falls,</HI> that is, <HI>Who&s;oever he be, he falls: Quomodo cecidi&s;ti de coelo Lucifer?</HI> &s;ayes <NOTE PLACE="marg">I&s;a. 14. 12.</NOTE> the Prophet <HI>I&s;aiah;</HI> the Prophet wonders how <HI>Lucifer</HI> &s;hould fall, having no bodie to tempt him, for &s;o many of the Ancients interpret that place, of the fall of the Angels; and when the Angels fell, there were no other creatures made: but <HI>Quid e&s;t homo, aut filius hominis?</HI> Since the father of man, Adam, could not, how &s;hould the &s;onnes of man, which inherit his weakne&s;&s;e, and contract|ing more and more, contribute their temptations to another, hope to &s;tand? Adam fell, and he fell <HI>&agrave; long&egrave;,</HI> afarre off, for he could &s;ee no &s;tone to fall upon, when he fell; their Me&s;&s;ias was no &s;uch Me&s;&s;ias, no &s;uch means of reparation propo&s;ed or
<PB N="22" REF="68"> promi&s;ed: when he fell, the ble&s;&s;ed Virgin, and the fore-runner of Chri&s;t, John Bapti&s;t, fell too; but they fell <HI>prop&egrave;,</HI> neare hand, they fell but a little way, for they had this &s;tone in a per&s;onall pre|&s;ence, and their faith was alway awake in them; but yet he and &s;he and they all fell into &s;ome &s;inne: <HI>Quicunque cadit,</HI> is, <HI>&V;nu&s;qui&s;que cadit;</HI> Who|&s;oever falls, is, Who&s;oever he be, he falls; and who&s;oever falls too, as we &s;aid before, is bro|ken, if he fall upon &s;omething, not to an infinite depth; if he fall not upon a &s;oft place, to a delight in &s;inne, but upon a &s;tone, and this &s;tone (none harder, &s;harper, raggeder then this) not to a diffi|dence or di&s;tru&s;t in Gods mercie; he that falls &s;o, and is broken &s;o, comes to a remor&s;efull, a broken and a contrite heart, he is broken to his advantage, left to a po&s;&s;ibilitie, yea, brought to a nearne&s;&s;e of being pieced again by the word and &s;acraments, and other the medicinall meditations of Chri&s;t in his Church.</P>
<P>We mu&s;t end onely with touching upon the <NOTE PLACE="marg">III Part.</NOTE> third part, <HI>&V;pon whom this &s;tone falls, it will grinde him to powder:</HI> where we &s;hall onely tell you, <HI>Quid conteri,</HI> what this grinding is; and then, <HI>Quid ca|dere,</HI> what the falling of this &s;tone is. And briefly, this grinding to powder is, to be brought to that de&s;perate and irrevocable e&s;tate in &s;inne, as that no medicinall correction from God, no breaking, no bowing, no melting, no mending can bring him to any good fa&s;hion: when God can work no cure, do no good upon us by breaking us, not by break|ing
<PB N="23" REF="68"> us in our healths (for we will attribute that to weakne&s;&s;e of &s;tomack, to &s;urfet in dige&s;tion) not by breaking us in our e&s;tates (for we will impute that to fal&s;hood in &s;ervants, to oppre&s;&s;ion of great adver&s;aries, to iniquitie of judges) not by breaking us in our honours (for we will accu&s;e for that, fa|ctions and practi&s;es and &s;upplications in court) when God cannot break us with his corrections, but that we will attribute them to &s;ome naturall, &s;ome accidentall cau&s;es, and never think of Gods judgements which are the true cau&s;es of the&s;e afflictions: when God cannot break us by break|ing our backs, by laying an heavie load of calami|ties upon us; nor by breaking our hearts, by putting us into a &s;ad and heavie, but fruitle&s;&s;e &s;orrow and melancholie, for the&s;e worldly lo&s;&s;es: then he comes to break us by breaking our necks, by ca&s;t|ing us into the bottomle&s;&s;e pit, and falling upon us there in his wrath and indignation. <HI>Comprimam eos in pulverem,</HI> &s;ayes <HI>David, I will beat them as du&s;t before the winde, and tread them as flat as the clay in the &s;treet;</HI> and the breaking thereof &s;hall be as the breaking of a <HI>potters ve&s;&s;ell,</HI> which is broken with|out any pitie, no pitie from God, nor &s;hall any pitie them: the Prophet &s;aith further, <HI>There is not found</HI> <NOTE PLACE="marg">I&s;a. 30. 14.</NOTE> <HI>a &s;heard to take fire from the hearth,</HI> but uncapable of one drop of Chri&s;ts bloud from heaven, or of any teare of contrition in them&s;elves; <HI>not a &s;heard to fetch water at the pit. I will break them as a potters</HI> <NOTE PLACE="marg">Jer. 19. 11.</NOTE> <HI>ve&s;&s;ell, Quod non pote&s;t in&s;taurari,</HI> &s;ayes God in <HI>Jeremiah:</HI> There &s;hall be no po&s;&s;ible means (of
<PB N="24" REF="69"> tho&s;e means which God hath ordained in his Church) to recompact them again, no voice of Gods word &s;hall draw them, no threatning of Gods judgements &s;hall drive them, no cen&s;ure of Gods Church &s;hall fit them, no &s;acrament &s;hall cement and glue them to Chri&s;ts bodie again: in temporall ble&s;&s;ings he &s;hall be unthankfull, in tem|porall afflictions he &s;hall be obdurate; and the&s;e two &s;hall &s;erve as the upper and neather mil&s;tone, and &s;o &s;hall grinde the reprobate &s;inner to powder.</P>
<P>La&s;tly, this is to be done by falling upon him; and what is that? I know &s;ome expo&s;itours take it to be but the falling of Gods judgements upon him in this world: there is no grinding to powder: All Gods judgements here (for any thing we can know) have the nature of phy&s;ick in them; and no man is here &s;o ab&s;olutely broken in pieces, but that he may be reunited. We choo&s;e to follow the An|cients in this, that the falling of the &s;tone upon the reprobate, is Chri&s;ts la&s;t and irrevocable falling upon him in his la&s;t judgement, that when he &s;hall wi&s;h that the hills might fall and cover him, this &s;tone &s;hall fall and grinde him to powder. <HI>He &s;hall be broken, and be no more found,</HI> &s;ayes the Prophet <NOTE PLACE="marg">Dan. 11. 19.</NOTE> <HI>Daniel:</HI> yea, he &s;hall be broken, and be no more &s;ought, no man &s;hall con&s;ider him what he is now, or what he was before; for that &s;tone which in <HI>Daniel</HI> was cut out without the hand, which was a figure of Chri&s;t, who came without ordinarie generation, when that great image was to be over|thrown,
<PB N="25" REF="69"> broke not an arm or leg, but the whole image in pieces; and it wrought not onely upon the weak parts, but it broke all the clay and the iron, the bra&s;&s;e, the &s;ilver, the gold: &s;o when a &s;tone falls thus, when Chri&s;t comes to judgement, he &s;hall not onely condemne him for his clay, his earthly covetous &s;innes; not for his iron, his re|vengefull and oppre&s;&s;ing and ru&s;tie &s;innes; nor for his bra&s;&s;e, his &s;hining and gli&s;tering &s;innes, which he hath filed and poli&s;hed: but he &s;hall fall upon his &s;ilver, his gold, his religious, his precious &s;innes, his hypocriticall hearing of &s;ermons, his Phari&s;ai|call giving of alms, and a&s;well his &s;ubtil counter|feting of religion, as his Athei&s;ticall oppo&s;ing of religion: this &s;tone Chri&s;t him&s;elf &s;hall fall upon him, and a &s;howre of other &s;tones &s;hall oppre&s;&s;e him. <HI>Sicut pluit laqueos,</HI> &s;ayes <HI>David,</HI> As God rained &s;nares and &s;prings upon them in this world, abundance of temporall ble&s;&s;ings, to be occa&s;ions of &s;inne unto them; &s;o <HI>pluet grandinem,</HI> he &s;hall rain &s;uch hail-&s;tones upon them, as &s;hall grinde them to powder: there &s;hall fall upon him the na|turall law, which was written in his heart, and did rebuke him when he prepared for a &s;inne; there &s;hall fall upon him that written law which cried out from the mouthes of the Prophets in the&s;e places to avert them from &s;inne; there &s;hall fall upon him tho&s;e &s;innes that he hath done, and tho&s;e &s;innes which he hath not done, if nothing but want of opportunitie and means hinder him from do|ing them; there &s;hall fall upon him the&s;e &s;innes
<PB N="26" REF="70"> which he hath done after anothers dehortation, &amp; tho&s;e which another hath done after his provoca|tion: there the &s;tones of Nineve &s;hall fall upon him, and of as many cities as have repented, with le&s;&s;e proportions of mercie and grace then God afforded him; there the rubbi&s;h of Sodom and Gomorrah &s;hall fall upon him, and as manie cities as their ruine might have been example to him: all tho&s;e &s;tones &s;hall fall upon him; and, to adde weight to the&s;e, Chri&s;t Je&s;us him&s;elf &s;hall fall upon his con|&s;cience with unan&s;werable que&s;tions, and grinde his &s;oul to powder: but <HI>He that overcometh, his &s;oul</HI> <NOTE PLACE="marg">Revel. 2. 11</NOTE> <HI>&s;hall not be hurt by the &s;econd death.</HI> He that comes to remor&s;es early and earne&s;tly after a &s;inne, and &s;eeks by ordinarie means his reconciliation to God in his Church, is in the be&s;t e&s;tate that man can be in now: for how&s;oever we can &s;ay now, that repen|tance is as happie an e&s;tate as innocencie; yet cer|tainly every man feels more comfort and &s;pirituall joy after a true repentance for a &s;inne, then he had in that degree of innocencie which he had before he committed that &s;inne: and therefore in this ca&s;e al&s;o we may ea&s;ily repeat tho&s;e words of S. <HI>Augu|&s;tine, Audeo dicere,</HI> I dare be bold to &s;ay, that many a man hath been the better for &s;ome &s;inne. Almigh|tie God, who hath given us civil wi&s;dome to make u&s;e of our enemies, give us al&s;o this heavenly wi&s;dome to make that u&s;e of our particular &s;innes, that thereby our wretched condition in our &s;elves, and our means of reparation in Chri&s;t Je&s;us, may be manife&s;ted unto us: To whom, &amp;c.</P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="70">
<P> A SERMON Upon the xxii ver&s;e of the v Chapter of JOHN.</P>
<P><HI>By</HI> D^r^. DONNE DEAN OF <HI>PA&V;LS.</HI></P>
<P><FIGURE>
</FIGURE></P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE.</P>
<P>MDCXXXIIII.</P>
<PB REF="71">
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="71">
<EPIGRAPH>
<BIBL>John 5. 22.</BIBL>
<Q>The Father Judgeth no man, but hath com|mitted all Judgement to the Sonne.</Q>
</EPIGRAPH>
<P>_WHen our Saviour Chri&s;t forbids us to ca&s;t pearls before &s;wine, we under|&s;tand <NOTE PLACE="marg">Matth. 7. 6.</NOTE> ordinarily in that place, that by pearls are under&s;tood the Scri|ptures: and when we con&s;ider the na|turall generation and production of pearls, that they grow bigger and bigger by a continuall &s;uc|ce&s;&s;ion and devolution of dew, and other gluti|nous moi&s;ture, that falls upon them, and there conden&s;es and hardens, &s;o that a pearl is but a bodie of many &s;hells, many cru&s;ts, many films, many coats enwrapped upon one another: to this &s;cripture that we have in hand, doth that Meta|phor of pearl very properly appertain; becau&s;e
<PB N="2" REF="72"> our Saviour Chri&s;t, in this chapter undertaking to prove his own divinitie and godhead to the Jews, who acknowledged and confe&s;&s;ed the Fa|ther to be God, but denied it of him, he folds and wraps up rea&s;on upon rea&s;on, argument upon ar|gument, that all things are common between the Father and him, that what&s;oever the Father does, he does; what&s;oever the Father is, the Sonne is: for fir&s;t, he &s;ayes he is a partner, a copartner with the Father in the pre&s;ent admini&s;tration and go|vernment of the world; <HI>My Father worketh hither|to,</HI> <NOTE PLACE="marg">John 5. 17</NOTE> <HI>and I work:</HI> well, if the Father ea&s;e him&s;elf upon in&s;truments now, yet was it &s;o from the be|ginning? had he a part in the creation? yes: <HI>What</HI> <NOTE PLACE="marg">John 5. 19</NOTE> <HI>things &s;oever the Father doth, tho&s;e al&s;o doth the Sonne likewi&s;e.</HI> But doth this extend to the works properly and naturally belonging to God, to the remi&s;&s;ion of &s;innes, to the infu&s;ion of grace, to the &s;pirituall re&s;urrection of them that are dead in their iniquities? yes, even to that too: <HI>For as the</HI> <NOTE PLACE="marg">John 5. 21.</NOTE> <HI>Father rai&s;eth up the dead, and quickeneth them, even &s;o the Sonne quickeneth whom he will.</HI> But hath not this power a determination and expiration? &s;hall it end at the lea&s;t when the world ends? no, not then; for <HI>God hath given him authoritie to execute</HI> <NOTE PLACE="marg">John 5. 27.</NOTE> <HI>judgement, becau&s;e he is the Sonne of man.</HI> Is there then no <HI>Super&s;edeas</HI> upon the commi&s;&s;ion? is the Sonne equall with the Father in our eternall ele|ction, in the means of our &s;alvation, in the la&s;t judgement, in all? In all. <HI>Omne judicium, God hath committed all judgement to the Sonne;</HI> and here is the
<PB N="3" REF="72"> pearl made up: the dew of Gods grace &s;prinkle upon your &s;ouls, the beams of Gods Spirit &s;hed upon your &s;ouls that effectuall and working know|ledge, that he who died for your &s;alvation, is per|fect God a&s;well as perfect man, fit and willing to accompli&s;h that &s;alvation.</P>
<P>In handling then this judgement, which is a word that embraces and comprehends all, all from our election, where no merit, no future acti|ons of ours were con&s;idered by God to our fruiti|on and po&s;&s;e&s;&s;ion of that election, where all our accounts &s;hall be con&s;idered and recompen&s;ed by him, we &s;hall &s;ee fir&s;t, that judgement belongs properly to God; and &s;econdly, that God the Fa|ther, whom we con&s;ider to be the root and foun|tain of the Deitie, can no more dive&s;t his judge|ment, then he can his godhead; and therefore in the third place we con&s;ider, what that committing of judgement, which is mentioned here, imports; and then, to whom it is committed, to the Sonne; and la&s;tly, the largene&s;&s;e of that commi&s;&s;ion, <HI>Omne, All judgement,</HI> &s;o that we cannot carrie our thoughts &s;o high or &s;o farre backwards, as to think of any judgement given upon us in Gods purpo&s;e or decree, without relation to Chri&s;t; nor &s;o farre forwards, as to think there &s;hall be a judgement given upon us, according to our good morall di&s;po&s;itions or actions, but according to our apprehen&s;ion and imitation of Chri&s;t. Judge|ment is a proper and in&s;eparable character of God; that is fir&s;t: the Father cannot dive&s;t him&s;elf of
<PB N="4" REF="73"> that; that is next: the third is, that he hath com|mitted it to another: and then the per&s;on, and that is his delegate, his onely Sonne: and la&s;tly, his power is everla&s;ting, and that judgement-day that belongs to him, hath and &s;hall la&s;t from our fir&s;t election, through the participation of the means prepared by him in his Church, to our a&s;&s;ociation and union with him in glorie; and &s;o the whole circle of time, and before time was, and when time &s;hall be no more, makes up but one judge|ment-day to him, to whom the Father, who judgeth no man, hath committed all judge|ment.</P>
<P>Fir&s;t then, judgement appertains to God, it is <MILESTONE N="I" UNIT="Part."> his in criminall cau&s;es. <HI>Vindicta mihi, Vengeance is mine, I will repay, &s;aith the Lord.</HI> It is &s;o in civil things too, for God him&s;elf is proprietarie of all; <HI>Domini e&s;t terra &amp; plenitudo ejus,</HI> The earth is the Lords, and all that is in and on the earth; your &s;il|ver mine, and your gold mine, &s;ayes the Prophet, and the bea&s;ts upon a thou&s;and mountains are mine, &s;ayes <HI>David:</HI> you are the u&s;ufructuaries of them, but I am proprietarie. No attribute of God is &s;o often iterated in the Scriptures, no act of God &s;o often inculcated as this judge and judgement, no word concerning God &s;o often repeated: but it is brought to the height in that place of the P&s;alme, where we reade, <HI>God judgeth among the gods,</HI> the <NOTE PLACE="marg">P&s;al. 82. 1.</NOTE> Latine Church ever read it, <HI>Deus dijudicat deos, God judgeth the gods them&s;elves:</HI> for though God &s;ay of judges and magi&s;trates, <HI>Ego dixi, Dii e&s;tis, I</HI>
<PB N="5" REF="73"> <HI>have &s;aid, You are gods</HI> (and if God &s;ay it, who &s;hall gain&s;ay it?) yet he &s;ayes too, <HI>Moriemini &s;icut homines;</HI> the greate&s;t gods upon earth <HI>die like men:</HI> and if that be not humiliation enough, there is more threatned in that which follows, <HI>Ye &s;hall fall like one of the princes:</HI> for the fall of a prince in|volves the ruine of many others too, and it fills the world with horrour for the pre&s;ent, and domi|nions with di&s;cour&s;e for the future: but the far|the&s;t of all is, <HI>Deus dijudicabit deos,</HI> even the&s;e judges mu&s;t come to judgement: and therefore that P&s;alme which begins &s;o, is concluded thus, <HI>Surge Domine, Ari&s;e O God, and judge the earth:</HI> if he have power to judge the earth, he is God; and even in God him&s;elf it is expre&s;&s;ed, as a kinde of ri&s;ing, as &s;ome exaltation of his power, that he is to judge. And that place in the beginning of the P&s;alme, many of the Ancients reade in the future, <HI>Dijudi|cabit, God &s;hall judge the gods;</HI> becau&s;e the frame of the P&s;alme &s;eems to referre it to the la&s;t judge|ment. <HI>Tertullian</HI> read it <HI>Dijudicavit,</HI> as a thing pa&s;t: God hath judged in all times, and the letter of the text requires it to be in the pre&s;ent, <HI>Dijudi|cat.</HI> Collect all, and judgement is &s;o e&s;&s;entiall to God, as that it is coeternall with him: he hath, he doth, and he will judge the world, and the judges of the world. Other judges die like men, weakly; and they fall (that is wor&s;e) ignominiou&s;ly; and they fall like princes (that is wor&s;e) fearfully and &s;cornfully; and when they are dead and fallen, they ri&s;e no more to execute judgement, but to
<PB N="6" REF="74"> have judgement executed upon them: the Lord dies not, he falls not; and if he &s;eem to &s;lumber, the martyrs under the altar awake him with their <HI>&V;&s;que qu&ograve;, Domine?</HI> How long, O Lord, before thou execute judgement? and he will ari&s;e and judge the world, for judgement is his. God put|teth down one, and &s;etteth up another, &s;ayes <HI>Da|vid:</HI> where hath he that power? why, God is the Judge, not a judge, but the Judge, and in that right he putteth down one, and &s;etteth up another.</P>
<P>Now for this judgement which we place in God, we mu&s;t con&s;ider in God three notions, three apprehen&s;ions, three kindes of judgements. Fir&s;t, God hath <HI>Judicium dete&s;tationis;</HI> God doth natu|rally know, and therefore naturally dete&s;t all evil: for no man in the extreame&s;t corruption of nature is yet fallen &s;o farre, as to love or approve evil, at the &s;ame time that he knows and acknowledges it to be evil. But we are &s;o blinde in the knowledge of evil, that we needed that great &s;upplement and a&s;&s;i&s;tance of the Law it &s;elf to make us know what was evil. <HI>Mo&s;es</HI> magnifies, and ju&s;tly, the Law; <HI>Non appropinquavit,</HI> &s;ayes <HI>Mo&s;es,</HI> God came not &s;o neare to any nation as to the Jews: <HI>Non ta|liter fecit,</HI> God dealt not &s;o well with any nation as with the Jews; and wherein? becau&s;e he had given them a Law: and yet we &s;ee the greate&s;t di|gnitie of this Law to be, that by the Law is the <NOTE PLACE="marg">Rom. 3. 20.</NOTE> knowledge of &s;inne; for though by the law of na|ture written in our hearts, there be &s;ome con|demnation of &s;ome &s;innes; yet to know that every &s;inne was trea&s;on again&s;t God, to know that every
<PB N="7" REF="74"> &s;inne hath the reward of death and eternall death annexed to it, this knowledge we have onely by the Law: now if man will pretend to be a judge, what an exact knowledge of the Law is required at his hands! for &s;ome things are &s;innes to one na|tion, which are not &s;o to another; and where the ju&s;t authorite of the lawfull Magi&s;trate changes the nature of the thing, that which is naturally indifferent, is nece&s;&s;arie to them who are under his obedience: &s;ome things are &s;innes at one time, which are not &s;o at another, as all the ceremoniall Law created new &s;innes, which were not &s;innes before that Law was given, nor &s;ince it expired: &s;ome things are &s;innes in a man now, which will not be &s;innes in the &s;ame man to morrow; as when a man hath contracted a ju&s;t &s;cruple again&s;t any particular action, it is a &s;inne to do it during the &s;cruple; and it may be a &s;inne in him to omit it, when he hath dige&s;ted the &s;cruple. Onely God hath <HI>Judicium dete&s;tationis,</HI> he knows and therefore dete&s;ts evil: and therefore flatter not thy &s;oul with a Tu&s;h, God &s;ees it not; or, Tu&s;h, God cares not; doth it di&s;quiet him, or trouble his re&s;t in heaven, that I break his &s;abbath here? doth it wound his bodie, or draw his bloud there, that I &s;wear by his bodie and bloud here? doth it corrupt any of his virgins there, that I &s;ollicit the cha&s;titie of a woman here? are his martyrs withdrawn from their allegeance, or retarded in their &s;ervice to him there, becau&s;e I dare not defend his cau&s;e, nor &s;peak for him, nor fight for him here? Beloved,
<PB N="8" REF="75"> as it is a degree of &s;uper&s;tition, and an effect of an indi&s;creet zeal perchance, to be too forward by making indifferent things nece&s;&s;arie, and &s;o to imprint the nature and &s;ting of &s;inne, where natu|rally it is not (for certainly it is a mo&s;t &s;lipperie and irreligious thing to be too apt to call things meerly indifferent, and to forget that even in eat|ing and drinking, walking and &s;leeping, the glorie of God is intermingled; as if we knew exactly the pre&s;ence and foreknowledge of God, there could be nothing contingent or ca&s;uall; for though there be a contingencie in the nature of the thing, yet it is certain to God) &s;o if we con|&s;ider duely wherein the glorie of God might be promoted in every action of ours, there could &s;carce be any action &s;o indifferent, but that the glorie of God would turn the &s;cale, and make it nece&s;&s;arie to me at that time: but then private in|tere&s;ts and private re&s;pects create a new indiffe|rencie to my apprehen&s;ion, and call me to con&s;i|der that thing as it is in nature, and not as it is con|ditioned with the circum&s;tance of the glorie of God; and &s;o I lo&s;e that <HI>judicium dete&s;tationis,</HI> which onely God hath ab&s;olutely and perfectly, to know, and therefore to dete&s;t evil. And &s;o he is a Judge. As he is a Judge &s;o, <HI>judicat rem,</HI> he judges the nature of a thing; he is &s;o too, that he hath <HI>judicium di&s;cretionis,</HI> and &s;o <HI>judicat per&s;onam:</HI> he knows what is evil, and he di&s;cerns when thou committe&s;t that evil. Here you are fain to &s;upply defects of laws, that things done in our
<PB N="9" REF="75"> countrey may be tried in another; and that in of|fences of high nature, tran&s;marine offences might be enquired and tried here: but as the Prophet &s;ayes, <HI>Who hath mea&s;ured the waters in the hollow</HI> <NOTE PLACE="marg">I&s;a. 40. 12.</NOTE> <HI>of his hand, or meted out the heavens with a &s;panne? who comprehended the du&s;t of the earth in a mea&s;ure, or weighed the mountains in a &s;cale?</HI> &s;o I &s;ay, Who hath divided heaven into &s;hires or pari&s;hes, or limited the territories or juri&s;dictions there, that God &s;hould not have and exerci&s;e <HI>judicium di&s;cre|tionis,</HI> the power of di&s;cerning all actions in all places, when there was no more to be &s;een nor con&s;idered upon the whole earth, but the garden of Paradi&s;e? for from the beginning, <HI>Deliciae ejus e&s;&s;e cum filiis hominum, Gods delight was to be with the &s;onnes of men;</HI> and man was onely there. Shall we not dimini&s;h God or &s;peak too vulgarly of him, to &s;ay that he hovered like a falcon over Paradi&s;e, and that from the height of heaven the piercing eye of God &s;aw &s;o little a thing as the forbidden fruit, and what became of that? and the reaching eare of God heard the hi&s;&s;ing of the &s;erpent, and the whi&s;pering of the woman, and what was concluded upon that? &s;hall we think it little to have &s;een things done in Paradi&s;e, when there was nothing el&s;e to divert his eye, no|thing el&s;e to di&s;tract his coun&s;els, nothing el&s;e done upon the face of the earth? take the earth now as it is repleni&s;hed, and take it either as it is torn and crumbled in rags and &s;hivers, not a king|dome, not a family, not a man agreeing with him|&s;elf;
<PB N="10" REF="76"> or take it in that concord which is in it, as all the kings of the earth &s;et them&s;elves, and all the rulers of the earth take coun&s;el together again&s;t <NOTE PLACE="marg">P&s;al. 2. 2.</NOTE> the Lord; take it in this union, or this di&s;union; in this concord, or this di&s;concord; &s;till the Lord that &s;itteth in the heavens di&s;cerns all, looks at all, laughs at all, and hath them in deri&s;ion. Earthly judges have their di&s;trictions, and &s;o their re&s;trictions; &s;ome things they cannot know: what mortall man can know all? &s;ome things they can|not take knowledge of, for they are bounded: no cloud, no darkne&s;&s;e, no di&s;gui&s;e keeps him from di&s;cerning and judging all our actions: and &s;o he is a Judge too. And he is &s;o la&s;tly, as he hath <HI>Ju|dicium retributionis:</HI> God knows what is evil, and he knows when that evil is done, and he knows how to puni&s;h and recompen&s;e that evil. For the office of a judge who judges according to a law, being not to contract nor to extend that law, but to know what was the true meaning of the law|maker, when he made that law; God hath this judgement in perfection, becau&s;e he him&s;elf made that Law by which he judges. When he hath &s;aid, <HI>Stipendium peccati mors e&s;t,</HI> Every &s;inne &s;hall be rewarded with death; <HI>If I &s;inne again&s;t the</HI> <NOTE PLACE="marg">1. Sam. 2. 25</NOTE> <HI>Lord, who &s;hall intreat for me?</HI> who &s;hall give any other interpretation, any modification, any <HI>Non ob&s;tante</HI> upon his Law in my behalf? when he comes to judge me according to that Law which him&s;elf hath made, who &s;hall think to delude the Judge, and &s;ay, Surely this was not the meaning of the
<PB N="11" REF="76"> Law-giver, when he who is the Judge, was the Law-maker too.</P>
<P>And then as God is Judge in all the&s;e three re|&s;pects, &s;o he is a Judge in them all <HI>Sine appellatione,</HI> and <HI>Sine judiciis:</HI> man cannot appeal from God: God needs no evidence from man. For the ap|peal fir&s;t, to whom &s;hould we appeal from the Soveraigne? wrangle as long as we will, who is chief Ju&s;tice, and which Countie hath juri&s;diction one over another? I know the chief Ju&s;tice, and I know the Soveraigne court; the King of heaven and earth &s;hall &s;end his mini&s;tring &s;pirits, his An|gels, to the wombe and bowels of the earth, and to the bo&s;ome and bottome of the &s;ea, and earth and &s;ea &s;hall deliver <HI>Corpus cum cau&s;a,</HI> all the bodies of the dead, and all their actions, to receive a judge|ment in his court; when it will be an erroneous and frivolous appeal to call to the hills to fall down upon us, and to the mountains to cover and hide us from the wrathfull judgement of God.</P>
<P>He is Judge then, <HI>Sine appellatione,</HI> Without any appeal from him; he is &s;o too <HI>Sine judiciis,</HI> Without any evidence from us. Now if I be wa|rie in my actions here, incarnate devils, detractours and informers cannot accu&s;e me: if my &s;inne come not into action, but lie onely in my heart, the de|vil him&s;elf, who is the Accu&s;er of the brethren, hath no evidence again&s;t me. But God knows the heart: <HI>Doth not he that pondereth the heart, un|der&s;tand</HI> <NOTE PLACE="marg">Prov. 24. 12</NOTE> <HI>it?</HI> where it is not in that faint word which the vulgar edition hath expre&s;&s;ed it in,
<PB N="12" REF="77"> <HI>Su&s;pector cordium,</HI> that God &s;ees the heart; but the word is <HI>Fochen,</HI> that is, every where to weigh, to number, to &s;earch, to examine; as the word is u&s;ed by <HI>Solomon:</HI> again, <HI>The Lord weigheth the &s;pirits:</HI> and <NOTE PLACE="marg">Prov. 16. 2.</NOTE> it mu&s;t be a &s;teadie hand and exact &s;cales that &s;hall weigh &s;pirits: &s;o though neither man nor devil, nay, nor my &s;elf give evidence again&s;t me; yea, <HI>though I know nothing by my &s;elf, I am not thereby ju&s;tified.</HI> Why? where is the further danger? in this which follows there, in S. <HI>Paul, He that judgeth</HI> <NOTE PLACE="marg">1. Cor. 4. 4.</NOTE> <HI>me is the Lord:</HI> and the Lord hath means to know my heart better then my &s;elf. And therefore S. <HI>Augu&s;tine</HI> makes u&s;e of tho&s;e words, <HI>Aby&s;&s;us</HI> <NOTE PLACE="marg">P&s;al. 42. 9.</NOTE> <HI>aby&s;&s;um invocat, One depth calls up another,</HI> the infi|nite depth of my &s;innes mu&s;t call upon the infinite depth of Gods mercie: for if God who is a Judge in all the&s;e re&s;pects, <HI>Judicio dete&s;tationis</HI> (he knows and abhorres evil) and <HI>Judicio di&s;cretionis</HI> (he di&s;|cerns every evil per&s;on and every evil action) and <HI>Judicio retributionis</HI> (he can and will recompen&s;e evil with evil) and all the&s;e <HI>Sine appellatione</HI> (we cannot appeal from him) and <HI>Sine judiciis</HI> (he needs no evidence from us) if this Judge enter into judgement with me, not onely not I, but not the mo&s;t righteous man, nay, nor the Church, whom he hath wa&s;hed in his bloud, that &s;he might be without &s;pot or wrinkle, &s;hall appeare righteous in his &s;ight.</P>
<P>This then being thus, that judgement is an in|&s;eparable <MILESTONE N="II" UNIT="Part."> character of God, and God the Father being <HI>Fons deitatis,</HI> the root and &s;pring of the
<PB N="13" REF="77"> whole deitie, how is it &s;aid that the Father judgeth no man? not that we &s;hould conceive a wearine&s;&s;e or retiring in the Father, or a di&s;charging of him|&s;elf upon the &s;houlders and labours of another, in the admini&s;tration and judging of this world; for as it is truely &s;aid that God re&s;ted the &s;eventh day (that is, he re&s;ted from working in that kinde, from creating) &s;o it is true that Chri&s;t &s;ayes here, <HI>My Father worketh yet, and I work;</HI> and &s;o it is true|ly &s;aid here, <HI>The Father judgeth no man;</HI> it is truely <NOTE PLACE="marg">John 8. 5.</NOTE> &s;aid by Chri&s;t too, of the Father, <HI>I &s;eek not mine own glorie, there is one that &s;eeketh and judgeth;</HI> &s;till it is true that God hath <HI>Judicium dete&s;tationis. Thy eyes are pure eyes, O Lord, and cannot behold iniquitie,</HI> &s;ayes the Prophet: &s;till it is true that he hath <HI>Judicium di&s;cretionis; Becau&s;e they committed</HI> <NOTE PLACE="marg">Jer. 29. 23.</NOTE> <HI>Villanie in I&s;rael, even I know it, &s;aith the Lord:</HI> &s;till it is true that he hath <HI>Judicium retributio|nis; The Lord killeth, and maketh alive; he bring|eth</HI> <NOTE PLACE="marg">1. Sam. 2. 6.</NOTE> <HI>down to the grave, and bringeth up:</HI> &s;till it is true that he hath all the&s;e <HI>Sine appellatione;</HI> for go to the &s;ea, or earth, or hell, as <HI>David</HI> makes the di&s;tribution, and God is there: and he hath them <HI>Sine judiciis,</HI> for our witne&s;&s;e is in heaven, and our record on high. All this is undeniably true; and be&s;ides this, that great name of God by which he is fir&s;t called in the Scriptures, ELOHIM, is not inconveniently derived from <HI>Elah,</HI> which is <HI>jurare, to &s;wear.</HI> God is able as a Judge to mini|&s;ter an oath unto us, and to draw evidence from our own con&s;ciences again&s;t our &s;elves: &s;o that
<PB N="14" REF="78"> then the Father judgeth &s;till, but he judges as God, and not as the Father. In the three great judge|ments of God, the whole Trinitie judges. In the fir&s;t judgement before all times, which was Gods judiciarie &s;eparating of ve&s;&s;els of honour from ve&s;|&s;els of di&s;honour, in our election and reprobation; In his &s;econd judgement, which is in execution now, which is Gods judiciarie &s;eparating of &s;er|vants from enemies, in the &s;eals and in the admi|ni&s;tration of the Chri&s;tian Church; And in the la&s;t judgement, which &s;hall be Gods judiciarie &s;epara|ting &s;heep from goats to everla&s;ting glorie or condemnation: In all the&s;e three judgements all the three per&s;ons of the Trinitie are Judges. Con|&s;ider God all together, and &s;o in all outward works all the Trinitie concurres, becau&s;e all are but one God: but con&s;ider God in relation, in di&s;tinct per|&s;ons, and &s;o the &s;everall per&s;ons of the Trinitie do &s;ome things which the other per&s;ons of the Trinitie are not intere&s;&s;ed in: the Sonne had not generation from him&s;elf, &s;o as he had from the Father; and the holy Gho&s;t, as a di&s;tinct per&s;on, had none at all; the holy Gho&s;t had a proceeding from the Father and the Sonne, but from the Sonne a per&s;on, who had his generation from another, but not &s;o from the Father. Not to &s;tray into clouds or perplexities in the contemplation, God, that is, the whole Trinitie, judges &s;till; but &s;o as the Sonne judgeth, the Father judgeth not, for that judgement he hath committed. That we may husband our houre as well, and re&s;cribe as
<PB N="15" REF="78"> much as we can for our two la&s;t con&s;iderations, the <HI>Cui</HI> and the <HI>Quid,</HI> To whom, and that is to the Sonne; and what he hath committed, and that is all judgement; we will not &s;tand much upon this, more needs not then this, that God in his wi&s;dome fore&s;eeing that man by his weakne&s;&s;e would not be able to &s;ettle him&s;elf upon the con&s;ideration of God and his judgements, as they are meerly &s;pi|rituall and heavenly, out of his abundant good|ne&s;&s;e hath e&s;tabli&s;hed a judgement, and ordained a judge upon earth like him&s;elf, and like our &s;elves too: that as no man hath &s;een God, &s;o no man &s;hould go about to &s;ee his un&s;earchable decrees &amp; judgements, but re&s;t in tho&s;e &s;en&s;ible and vi&s;ible means which he hath afforded, that is, Chri&s;t Je&s;us &s;peaking in his Church, and applying his bloud unto us in the &s;acraments unto the worlds end. God might have &s;uffered <HI>Abraham</HI> to re&s;t in the fir&s;t generall promi&s;e, <HI>Semen mulieris, The &s;eed of the woman &s;hall brui&s;e the &s;erpents head:</HI> but he would bring it nearer to a vi&s;ible, to a per&s;onall covenant, <HI>In &s;emine tuo, In thy &s;eed &s;hall all nations be ble&s;&s;ed:</HI> he might well have let him re&s;t in that appropriation of his promi&s;e to his race; but he would proceed further, and &s;eal it with a &s;en&s;ible &s;eal in his fle&s;h, with circumci&s;ion. He might have let him re&s;t in that ratification, that a Me&s;&s;ias &s;hould come by that way: but he would refre&s;h it by a continuall &s;ucce&s;&s;ion of Prophets till the Me&s;&s;ias &s;hould come. And now that he is come and gone, &s;till God pur&s;ues the &s;ame way, <HI>How</HI>
<PB N="16" REF="79"> <HI>&s;hould they beleeve except they heare?</HI> And there|fore God evermore &s;upplies his Church with vi|&s;ible and &s;en&s;ible means, and knowing that the naturall inclination of man, who when he cannot have or cannot comprehend the originall and pro|totype, de&s;ires to &s;atisfie and refre&s;h him&s;elf with a picture and repre&s;entation: &s;o, though God hath forbidden us that &s;lipperie, frivolous, and dange|rous u&s;e of graven images; yet he hath afforded us his Sonne, who is the image of the invi&s;ible God, and &s;o more proportionall to us, more apprehen|&s;ible by us: and &s;o this committing is no more but that God (in another form then that of God) hath manife&s;ted his power of judging. And this committing, this manife&s;ting, is <HI>In Filio, In his Sonne.</HI></P>
<P>But in our entrance into the handling of this, we ask onely this que&s;tion, <HI>Cui Filio?</HI> To which Sonne of God is this commi&s;&s;ion given? not that God hath more &s;onnes then one, but becau&s;e that one Sonne is his Sonne by a twofold filiation; by an internall and expre&s;&s;ible generation, and by a temporarie and miraculous incarnation: in which of the&s;e rights is this commi&s;&s;ion derived upon him? doth he judge as he is the Sonne of God, or as he is the &s;onne of man? I am not ordinarily bold in determining points (e&s;pecially if they were fundamentall) wherein I finde the Fathers among them&s;elves, and the School in it &s;elf, and reverend Divines of the Reformation among&s;t them&s;elves to differ: But yet neither am I willing
<PB N="17" REF="79"> to rai&s;e doubts, and leave the auditorie un&s;atisfi|ed and un&s;ettled. We are not upon a lecture, but upon a &s;ermon, and therefore we will not multi|ply varietie of opinions. Summe up the Fathers upon one &s;ide in S. <HI>Ambro&s;e</HI> mouth, and they will &s;ay with him, <HI>Deditutique generando, non largiendo,</HI> God gave his Sonne this commi&s;&s;ion then, and when was that then? then when he begat him, and then he mu&s;t have it by his eternall generation, as the Sonne of God. Summe up the Fathers now on the other &s;ide in S. <HI>Augu&s;tines</HI> mouth, and there they will &s;ay with him, that it is &s;o cleare and &s;o certain, that what&s;oever is &s;aid in the Scri|pture to be committed or given to Chri&s;t, belongs to Chri&s;t as the &s;onne of man, and not as the Sonne of God, as that the other opinion cannot be maintained, and at this di&s;tance we &s;hall never bring them to meet: but take in this rule, <HI>Judicium convenit ei ut homo, cau&s;a ut Deus;</HI> God hath given this commi&s;&s;ion to Chri&s;t as man; but Chri&s;t had not been capable of this commi&s;&s;ion, if he had not been God too: and &s;o it is ea&s;ily to be reconciled. If we &s;hall hold &s;imply to the letter of the text, <HI>Pater dedit,</HI> then it will &s;eem to be committed unto him in his eternall generation, becau&s;e that was a work of the Father onely, and in that generati|on the holy Gho&s;t had no part: but &s;ince in this judgement which is now committed to him, the holy Gho&s;t hath a part; (for, as we &s;aid before, the judgement is an act of the whole Trinitie) and that is as he is man; for, <HI>Tota Trinitas univit</HI> <NOTE PLACE="marg">Augu&s;t.</NOTE>
<PB N="18" REF="80"> <HI>humanitatem,</HI> the hypo&s;taticall union of God and man, in the per&s;on of Chri&s;t, was a work of the whole Trinitie.</P>
<P>Taking it then &s;o &s;ettled, that the capacitie of this judgement, and (if we may &s;ay &s;o) the future title to it, was given to him as God, by his e&s;&s;ence, in his eternall generation, by which <HI>Non vitae parti|ceps, &s;ed vita naturaliter e&s;t,</HI> We cannot &s;ay that Chri&s;t hath life, but that he is Life, and the Life; for what&s;over the Father is, He is, excepting one|ly the name and relation of Father; the capacitie, the abilitie is in him eternally, before any imagi|nable, any po&s;&s;ible con&s;ideration of time. But the power of the actuall execution of this judgement, which is given and is committed, is in him as man; becau&s;e, as the &s;ame father &s;ayes, <HI>Ad hominem di|citur, Quid habes quod non accepi&s;ti?</HI> when S. <HI>Paul</HI> &s;ayes, <HI>What ha&s;t thou that thou ha&s;t not received?</HI> he asks that que&s;tion of man; that which is recei|ved, is received as man. For <HI>Bellarmine</HI> in a place where he di&s;po&s;es him&s;elf to quarrell at &s;ome form of words of <HI>Calvins,</HI> though he con|fe&s;&s;e the matter to be true, and (as he calls it there) Catholick, &s;ayes, <HI>E&s;&s;entiam genitam negamus,</HI> We confe&s;&s;e that Chri&s;t hath not his e&s;&s;ence from his Father by generation. The relation and filiation he hath from his Father; he hath the name of Sonne, but he hath not the execution of this judgement, by that relation, by that filiation: &s;till as he is the Sonne of God, he hath that capacitie; as the &s;onne of man, he hath the execution. And
<PB N="19" REF="80"> therefore <HI>Pro&s;per,</HI> that follows S. <HI>Augu&s;tine,</HI> limits it (perchance too narrowly) to the fle&s;h, to the humanitie; <HI>Ip&s;a, non ip&s;e, erit Judex, quae &s;ub judice &s;tetit; &amp; ip&s;a judicabit, quae judicata e&s;t:</HI> where he places not this judgement upon the mixt per&s;on (which is the &s;afe&s;t way) of God and man, but upon man alone. <HI>God hath appointed a day in which</HI> <NOTE PLACE="marg">Act. 17. 31.</NOTE> <HI>he will judge the world in righteou&s;ne&s;&s;e;</HI> but by whom? <HI>By that man whom he hath ordained.</HI> God will judge &s;till, but &s;till in Chri&s;t: and therefore &s;ayes S. <HI>Augu&s;tine</HI> upon tho&s;e words, <HI>Ari&s;e O God</HI> <NOTE PLACE="marg">P&s;al. 82. 8.</NOTE> <HI>and judge the earth, Cui Deo dicitur, Surge, ni&s;i ei qui dormivit? What God doth David call upon to ari&s;e, but that God who lay down to &s;leep in the grave?</HI> as though he &s;hould &s;ay, &s;ayes S. <HI>Augu&s;tine, Dor|mivi&s;ti judicatus &agrave; terra, &s;urge &amp; judica terram:</HI> &s;o that to collect all, though judgement be &s;uch a character of God as God cannot dive&s;t; yet the Father hath committed &s;uch a judgement to the Sonne as none but he can execute.</P>
<P>And what is that? <HI>Omne judicium, All judgement,</HI> that is, <HI>Omne imperium, omnem pote&s;tatem:</HI> It is pre|&s;ented in the name of judgement, but it involves all. It is literally and particularly judgement in S. <HI>John; The Father hath given him authoritie to</HI> <NOTE PLACE="marg">John 5. 27.</NOTE> <HI>execute judgement:</HI> it is extended into power in S. <HI>Matthew; All power is given to me in heaven and</HI> <NOTE PLACE="marg">Matt. 28. 18</NOTE> <HI>in earth:</HI> and it is enlarged as farre further, as can be expre&s;&s;ed, in another place of S. <HI>Matthew; All</HI> <NOTE PLACE="marg">Matt. 11. 27</NOTE> <HI>things are delivered me of my Father.</HI> Now all this our Saviour Chri&s;t Je&s;us exerci&s;es either <HI>Per car|nem,</HI>
<PB N="20" REF="81"> or at the lea&s;t <HI>In carne;</HI> what&s;oever the Father does, the Sonne does al&s;o <HI>In carne,</HI> becau&s;e now there is an in&s;eparable union between God and humane nature: the Father creates new &s;ouls every day in the inanimation of children, and the Sonne creates them with him. The Father concurres with all &s;econd cau&s;es, as the fir&s;t moving cau&s;e of all in naturall things. And all this the Sonne doth too, but this is <HI>In carne;</HI> though he be in our humane fle&s;h, he is not the le&s;&s;e able to do the acts belonging to the godhead: but <HI>Per carnem,</HI> by the fle&s;h in&s;trumentally he executes judgement, be|cau&s;e he is the &s;onne of man. God hath been &s;o indulgent to man, as that there &s;hould be no judgement given upon man, but man &s;hould give it.</P>
<P>Chri&s;t then having all judgement, or (to re|fre&s;h your memories) tho&s;e three judgements which we touched upon before, fir&s;t the judge|ment of our election, &s;evering of ve&s;&s;els of ho|nour and di&s;honour; next, the judgement of ju&s;ti|fication here, &s;evering friends from enemies; and then the judgement of glorification, &s;evering the &s;heep from the goats: and for the fir&s;t, of our ele|ction, as if I were under the condemnation of the Law for &s;ome capitall offence, and going to execu|tion, and the kings mercie expre&s;&s;ed in a &s;ealed pardon were pre&s;ented me, I &s;hould not &s;tand to enquire what moved the king to do it, what he &s;aid to any bodie el&s;e, what any bodie el&s;e &s;aid to him, what he &s;aw in me, or what he looked for at
<PB N="21" REF="81"> my hands; but embrace that mercie cheerfully and thankfully, and attribute it onely to his abun|dant goodne&s;&s;e: &s;o when I con&s;ider my &s;elf to have been let fall into this world, <HI>In ma&s;&s;a damna|ta,</HI> under the generall condemnation of mankinde, and yet by the working of Gods Spirit I finde at fir&s;t a de&s;ire, and after a mode&s;t a&s;&s;urance, that I am delivered from that condemnation; I enquire not what God did in his bed-chamber, in his cabinet-coun&s;el, in his eternall decree; I know that he hath made <HI>Judicium electionis</HI> in Chri&s;t Je&s;us; and therefore that I may know whether I do not deceive my &s;elf, in pre&s;uming my &s;elf to be of that number, I come down and examine my &s;elf, whether I can truely tell my con&s;cience that Chri&s;t Je&s;us died for me; which I cannot do, if I have not a de&s;ire and endeavour to conform my &s;elf unto him: and if I do that, there I finde my prede&s;tination, I am a Chri&s;tian, and I will not offer before my ma&s;ter Chri&s;t Je&s;us: I cannot be &s;aved before there was a Saviour; in Chri&s;t Je&s;us is <HI>omne judicium, all judgement;</HI> and therefore the judgement of election, the fir&s;t &s;eparating of ve&s;|&s;els of honour and di&s;honour, in election and re|probation, was Je&s;us Chri&s;t.</P>
<P>Much more evidently is the &s;econd judgement of our ju&s;tification, by means ordained in the Chri&s;tian Church, the judgement of Chri&s;t. It is the Go&s;pel of Chri&s;t which is preached unto you there, it is the bloud of Chri&s;t which is pre|&s;ented unto you there; there is no other name
<PB N="22" REF="82"> given under heaven whereby you may be &s;aved, there are no other means given wherein &s;alvation &s;hould be applied in his name, but tho&s;e which he hath in&s;tituted in his Church: &s;o that when I come to the &s;econd judgement, to trie whether I &s;tand ju&s;tified in the &s;ight of God or no, I come for that judgement to Chri&s;t in his Church. Do I remember what I contracted with Chri&s;t Je&s;us, when I took the name of a Chri&s;tian at my en|trance into the Church by Bapti&s;me? do I finde that I have endeavoured to perform tho&s;e conditi|ons? do I finde remor&s;e when I have not perform|ed them? do I &s;eek the me&s;&s;age of remi&s;&s;ion of &s;innes, from the mouth of his mini&s;ter? have I a true and &s;ound con&s;olation without &s;hift, or di&s;|gui&s;e, or flattering of my con&s;cience, when I receive the &s;eal of his pardon in the &s;acrament? Beloved, not in any morall integritie, not in keeping the con&s;cience of an hone&s;t man in generall, but in u&s;ing well the means ordained by Chri&s;t in the Chri&s;tian Church, am I ju&s;tified: and therefore this judgement of ju&s;tification is his too.</P>
<P>And then the third and la&s;t judgement, which is the judgement of glorification, that is ea&s;ily agreed by all, that it appertains to Chri&s;t. <HI>Idem Je&s;us,</HI> The &s;ame Je&s;us that a&s;cended, &s;hall come to judgement: <HI>Videbunt quem pupugerunt. Every</HI> <NOTE PLACE="marg">Apoc. 1. 7.</NOTE> <HI>eye &s;hall &s;ee him, and they al&s;o which pierced him.</HI> Then the &s;onne of man &s;hall come in glorie, &amp; he as man &s;hall give the judgement for things done or omit|ted towards him as man, for not feeding, for not
<PB N="23" REF="82"> clothing, for not harbouring, for not vi&s;iting. The &s;umme of all is, that this is the overflowing good|ne&s;&s;e of God, that he deals with man by the &s;onne of man, and that he hath &s;o given all judgement to the Sonne, as that if you would be tried by the fir&s;t judgement, Are you elected or no? the i&s;&s;ue is, do you beleeve in Chri&s;t, or no? if you would be tried by the &s;econd judgement, Are you ju&s;tifi|ed, or no? the i&s;&s;ue is, do you finde comfort in the application of the word and &s;acraments of Chri&s;t Je&s;us, or no? If you would be tried by the third judgement, Do you expect a glorification or no? the i&s;&s;ue is, are you &s;o reconciled to Chri&s;t Je&s;us now by heartie repentance for &s;innes pa&s;t, and by a dete&s;tation of occa&s;ions of future &s;innes, that you dur&s;t welcome that Angel that &s;hould come at this time, and &s;wear that time &s;hould be no more, that your tran&s;migration out of this world &s;hould be this minute, and that this minute you could &s;ay unfeignedly and effectually, <HI>Veni Domine Je&s;u, Come Lord Je&s;us, come quickly,</HI> come now? If this be your &s;tate, then are you partakers of all that ble&s;&s;edne&s;&s;e which the Father intended to you, when for your &s;akes he committed all judgement to the Sonne.</P>
<TRAILER>FINIS.</TRAILER>
<PB REF="83">
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="83">
<P> A SERMON Upon the xv ver&s;e of the viii Chapter of JOHN.</P>
<P><HI>By</HI> D^r^. DONNE DEAN OF <HI>PA&V;LS.</HI></P>
<P><FIGURE>
</FIGURE></P>
<P>&para; Printed by the Printers to the <HI>&V;niver&s;itie</HI> of CAMBRIDGE.</P>
<P>MDCXXXIIII.</P>
<PB REF="84">
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB N="1" REF="84">
<EPIGRAPH>
<BIBL>John 8. 15.</BIBL>
<Q>I Judge no man.</Q>
</EPIGRAPH>
<P>_THe rivers of Paradi&s;e did not all runne one way, and yet they flowed from one head. The &s;entences of the Scripture flow all from one head, from the holy Gho&s;t, and yet they &s;eem to pre&s;ent divers &s;en&s;es, and to admit divers interpretations: in &s;uch an appearance doth the text differ from that which I handled in the morning. And as heretofore I found it an u&s;uall and acceptable labour, to employ our evening exerci&s;es upon the vindicating of &s;uch places of Scripture, as our adver&s;aries of the Romane Church had detorted in &s;ome points of contro|ver&s;ie between them and us, and re&s;toring tho&s;e places to their true &s;en&s;e (which cour&s;e I held con|&s;tantly for one whole yeare) &s;o I think it an u&s;uall and acceptable labour now, to employ for a time the&s;e evening exerci&s;es, to reconcile &s;ome &s;uch places of Scripture as may at fir&s;t &s;ight &s;eem to differ one from another. In the morning we &s;aw
<PB N="2" REF="85"> how Chri&s;t judged all; now we are to &s;ee how he judgeth none, <HI>I judge no man.</HI></P>
<P>To come then to the&s;e pre&s;ent words, here we have the &s;ame per&s;on Chri&s;t Je&s;us; and hath he not the &s;ame office? is not he Judge? certainly though he retain all his other offices, though he be the Redeemer, and hath &s;hed bloud, in value &s;atisfactorie for all our &s;innes; though he be our Advocate and plead for us in heaven, and pre&s;ent our evidence to that kingdome, written in his bloud, &s;ealed in his wounds: yet if he be not our Judge, we cannot &s;tand in judgement. Shall he be our Judge, and is he not our Judge yet? long be|fore we were, he was our Judge, at the &s;eparation of the elect and reprobate in Gods eternall de|cree: was he our Judge then, and is he not &s;till? &s;till he is pre&s;ent in his Church, and cleares us in all &s;cruples, rectifies us in all errours, erects us in all dejections of &s;pirit, pronounces peace and re|conciliation in all apprehen&s;ions of his judge|ments, by his word, by his &s;acraments: was he, and is he, and &s;hall he not be our Judge &s;till? <HI>I am</HI> <NOTE PLACE="marg">Job 19. 25.</NOTE> <HI>&s;ure my Redemer liveth, and he &s;hall &s;tand at the la&s;t day on the earth;</HI> &s;o that Chri&s;t Je&s;us is the &s;ame to day, and ye&s;terday, and for ever, before the world began, and world without end; <HI>&s;icut erat in princi|pio,</HI> as he was in the beginning, he is, and &s;hall be ever our Judge.</P>
<P>So that then the&s;e words are not <HI>de tempore,</HI> but <HI>de modo:</HI> there was never any time when Chri&s;t was not Judge; but there were &s;ome manner of
<PB N="3" REF="85"> judgements, which Chri&s;t did never exerci&s;e. And Chri&s;t had no commi&s;&s;ion which he did not execute, for he did all his Fathers will. Fir&s;t, <HI>In &s;ecularibus,</HI> in civil and criminall bu&s;ine&s;&s;es, which belong meerly to the judicature and cogni&s;ance of the world, <HI>Judicat neminem,</HI> Chri&s;t judges no man. Secondly, <HI>Secundum carnem,</HI> &s;o as they to whom Chri&s;t &s;poke this, who judged (as him&s;elf &s;ayes here) according to fle&s;hly affections, <HI>Judicat neminem,</HI> He judges no man. And thirdly, <HI>Ad internecionem,</HI> &s;o as that upon that judgement a man &s;hould de&s;pair of any reconciliation, any re|dintegration with God again, and be without hope of pardon or remi&s;&s;ion of &s;innes in this world, <HI>Ju|dicat neminem,</HI> He judges no man. Fir&s;t, Chri&s;t u&s;urps upon no mans juri&s;dictions; that were again&s;t ju&s;tice. Secondly, he imputes no fal&s;e things to any man; that were again&s;t charitie. Thirdly, Chri&s;t induces no man to de&s;peration; that were again&s;t faith: and again&s;t ju&s;tice, again&s;t charitie, again&s;t faith, <HI>Judicat neminem.</HI></P>
<P>Fir&s;t then, Chri&s;t judges not in &s;ecular judge|ments, <MILESTONE N="I" UNIT="Part."> and we note his ab&s;ence therein, fir&s;t in civil matters. When one of the companie &s;aid unto him, <HI>Ma&s;ter, bid my brother divide the inheri|tance with me,</HI> (as S. <HI>Augu&s;tine</HI> &s;ayes) the partie thought his cau&s;e to be ju&s;t, and he thought Chri&s;t to be a competent Judge in the cau&s;e; yet Chri&s;t declines the judgement, di&s;avows the authoritie, and he an&s;wers, <HI>Homo, quis me con&s;tituit judicem?</HI> <NOTE PLACE="marg">Luk. 12. 14.</NOTE> <HI>Man, who made me a judge between you two?</HI> That
<PB N="4" REF="86"> generall which we had in the morning, <HI>Omne ju|dicium,</HI> The Sonne hath all judgement, here is an exception of the &s;ame Judges making: for in &s;e|cular judgement <HI>Nemo con&s;tituit,</HI> He had no com|mi&s;&s;ion; and therefore <HI>Judicat neminem,</HI> He judges no man: he forbore in civil, he forbore in crimi|nall matters too. For when the woman taken in adulterie was brought before him, he condemned her not: he undertook no office of a Judge, but of a &s;weet and &s;pirituall coun&s;ellour, <HI>Go and &s;inne no more;</HI> for this was his element, his tribunall.</P>
<P>When then Chri&s;t &s;ayes of him&s;elf with &s;uch a pregnant negative, <HI>Quis me con&s;tituit judicem?</HI> may not we &s;ay &s;o too, to his pretended Vicar the Bi&s;hop of Rome? <HI>Quis te?</HI> Who made you a judge of kings, and that you &s;hould depo&s;e them in cri|minall cau&s;es? or who made you proprietour of kingdomes, that you &s;hould di&s;po&s;e of them as of civil inheritance? when to countenance &s;uch a pretence, they detort places of Scripture not one|ly perver&s;ly, but &s;en&s;ele&s;ly, bla&s;phemou&s;ly, and ridiculou&s;ly (as ridiculou&s;ly as in their pa&s;quils) when in an undi&s;creet &s;hamele&s;ne&s;&s;e, to make their power greater then it is, they make their fault greater then it is too, and fill their hi&s;tories with kings depo&s;ed by Popes, which in truth were not depo&s;ed by them (for in that they are more inno|cent then they confe&s;&s;e them&s;elves) when &s;ome of their authours &s;ay that the Primitive Church ab&s;tained from depo&s;ing of the Emperours, onely becau&s;e &s;he was not &s;trong enough to do it; when
<PB N="5" REF="86"> &s;ome of them &s;ay that all the Chri&s;tian kingdomes of the earth may fall into the Church of Rome by faults in tho&s;e princes; when &s;ome of them &s;ay that <HI>de facto</HI> the Pope hath alreadie a good title to every Chri&s;tian kingdome; when &s;ome of them &s;ay the world will never be well governed till the Pope him&s;elf puts him&s;elf in po&s;&s;e&s;&s;ion of all (all which &s;everall propo&s;itions are in &s;everall authours of good reputation among&s;t them) will he not endure Chri&s;ts own que&s;tion, <HI>Quis to con|&s;tituit?</HI> Who made you a judge of all this? if they &s;ay Chri&s;t did, did he it in his doctrine? it is hard to pretend that: for &s;uch an in&s;titution as that mu&s;t have very cleare, very pregnant words to carrie it. Did he do it by his example and practi&s;e? we &s;ee he ab&s;tained in civil, he ab&s;tained in criminall cau&s;es. When they come to their la&s;t &s;hift, that Chri&s;t did exerci&s;e judiciarie authoritie, when he whipt merchants out of the temple, when he cur|&s;ed the fig-tree, and damnified the owner thereof, when he de&s;troyed the herd of &s;wine (for there, &s;ay they, the devil was but the executioner, Chri&s;t was the Judge) to all the&s;e and &s;uch as the&s;e, it is enough to &s;ay all the&s;e were miraculous and not ordinarie: and though it might &s;eem half a miracle, how that Bi&s;hops &s;hould exerci&s;e &s;o much autho|ritie as he hath done, over the world; yet when we look nearer, and &s;ee his means that he hath done all this by, by ma&s;&s;acres, &amp; that of millions, by withdrawing &s;ubjects from their allegeance, by a&s;&s;a&s;&s;inating and murdering of princes; when we
<PB N="6" REF="87"> know that miracles are without means, and we &s;ee the means of his proceedings, the miracle cea&s;eth: how&s;oever that Bi&s;hop, as Chri&s;ts Vicar, can claim no other power then was ordinarie in Chri&s;t, and &s;o exerci&s;ed by Chri&s;t; and &s;o <HI>Judicat neminem,</HI> In &s;ecular judgement Chri&s;t judges no man; and therefore that Bi&s;hop, as his Vicar, &s;hould not.</P>
<P>Secondly, Chri&s;t judges no man by calumnie, <MILESTONE N="II" UNIT="Part."> by imputing or laying fal&s;e a&s;per&s;ions upon him, nor true things extrajudicially: for that is a degree of calumnie, and &s;lander, and detraction, &s;o large a field, as that we may fight out the la&s;t drop of our bloud, preach out the la&s;t ga&s;p of our breath, be|fore we overcome it. Tho&s;e to whom Chri&s;t &s;poke here, were &s;uch as gave perver&s;e judge|ments, and calumniated the cen&s;ures upon him; and &s;o he judges no man: we need not in&s;i&s;t upon that, for it is <HI>manife&s;t&egrave; verum:</HI> but that we may &s;ee our danger and our dutie, what calumnie is, and &s;ee how to avoid it actively, and how to bear it pa&s;&s;ively, I mu&s;t by your leave &s;top a little up|on it.</P>
<P>When we would pre&s;ent to you that mon&s;ter, &s;lander and calumnie, though it be hard to bring it within any compa&s;&s;e of a divi&s;ion, yet to take the largene&s;&s;e of the School, and &s;ay that every calumnie is either direct or indirect, that will comprehend all; and then a direct calumnie will have three branches; Either to lay a fal&s;e and un|ju&s;t imputation; Or el&s;e to aggravate a ju&s;t imputa|tion with unnece&s;&s;arie, but heavie circum&s;tances;
<PB N="7" REF="87"> Or thirdly, to reveal a fault which in it &s;elf was &s;ecret, and I by no dutie bound to di&s;cover it. And then the indirect calumnie will have three branch|es too; Either to deny expre&s;&s;ely &s;ome good that is in another; Or to &s;mother it in &s;ilence, when my te&s;timonie were due to him, and might advantage him; Or la&s;tly, to dimini&s;h his good parts, and &s;ay they are well, but not &s;uch as the world e&s;teems them to be. Collect them again (for that is all we are able to do) that he is a direct calumniatour, that imputes a fal&s;e crime, that aggravateth a true crime, that di&s;covers any crime extrajudicially; That he is an indirect calumniatour, that denies another mans &s;ufficiencies, that conceals them, that dimini&s;hes them. Take in &s;ome of S. <HI>Bernards</HI> ex|amples of the&s;e rules, that it is a calumnie to &s;ay, <HI>Doleo vehementer,</HI> I am &s;orie at the heart for &s;uch a man, becau&s;e I love him, but I would never draw him from &s;uch and &s;uch vice; or to &s;ay, <HI>Per me nunquam innotui&s;&s;et,</HI> I &s;hould never have &s;poken of it; yet &s;ince all the world talks of it, the truth mu&s;t not be di&s;gui&s;ed; and &s;o take occa&s;ion to di&s;|cover a fault which no bodie knew before, and thereby, as the &s;ame Father &s;ayes, <HI>Cum gravamine &amp; tarditate aggredi maledictionem,</HI> to cut a mans throat gravely and &s;oberly, and &s;o much the more per&s;wa&s;ively, becau&s;e he &s;eems and pretends to do it all again&s;t his will. This being the rule, and this being the example, who among&s;t us is free from the pa&s;&s;ive calumnie? whom among&s;t us hath not &s;ome other man calumniated? nay, who
<PB N="8" REF="88"> is free from the active part? which of us hath not in &s;ome of the&s;e degrees calumniated &s;ome other?</P>
<P>But tho&s;e of whom Chri&s;t makes this exception here, that he judges no man as they judge, were &s;uch calumniatours as <HI>David</HI> &s;peaks of, <HI>Sedens adver&s;us fratrem tuum loquebaris, Thou &s;ate&s;t and</HI> <NOTE PLACE="marg">P&s;al. 50. 20</NOTE> <HI>&s;pake&s;t again&s;t thy neighbour:</HI> as S. <HI>Augu&s;tine</HI> notes upon that place, <HI>Non tran&s;itori&egrave;, non &s;urreptionis pa&s;sione, &s;ed qua&s;i ad hoc vacans;</HI> Not by chance and unawares, not in pa&s;&s;ion, becau&s;e he had of|fended thee; not for companie, becau&s;e thou would&s;t be of their mindes, but as though thy profe&s;&s;ion would bear thee out in it, to leave the cau&s;e, and lay an a&s;per&s;ion upon the per&s;on, &s;o thou art a calumniatour. <HI>They eat up my people like</HI> <NOTE PLACE="marg">P&s;al. 53. 5.</NOTE> <HI>bread,</HI> as <HI>David</HI> &s;ayes in Gods per&s;on: and upon tho&s;e words of the &s;ame Prophet, &s;ayes the &s;ame Father, <HI>De caeteris,</HI> When we eat of any thing el&s;e, we ta&s;te of this di&s;h, and we ta&s;te of that. <HI>Non &s;emper hoc olus,</HI> &s;ayes he; We do not alwayes eat of one &s;allet, one meat, one kinde of fruit; <HI>&s;ed &s;emper panem;</HI> what&s;oever we eat el&s;e, we eat bread: how&s;oever they employed their thoughts or their wits otherwi&s;e, it was ever one exerci&s;e of them to calumniate Chri&s;t Je&s;us. And in that kinde of calumnie, which is the bittere&s;t of all, they abounded mo&s;t, which is, in &s;corn and deri&s;i|on. <HI>David</HI> and <HI>Job,</HI> who were &s;lander-proof in a good mea&s;ure, yet every where complain pa&s;&s;i|onately, that they were made a &s;corn, that the
<PB N="9" REF="88"> wits made libels, that drunkards &s;ung &s;ongs, that fools and children of fools derided them: and when <HI>Saul</HI> was in his la&s;t, but wor&s;t agonie, and had abandoned him&s;elf to a pre&s;ent death, and prayed his armour-bearer to kill him, it was not becau&s;e the uncircumci&s;ed &s;hould not kill him, for he de&s;ired death, and he had their deadly arrows alreadie in his bo&s;ome; but it was (as it is expre&s;|&s;ed there) le&s;t the uncircumci&s;ed &s;hould come and abu&s;e him; he was afraid of &s;corn, when he had but a few minutes of life. Since then Chri&s;t judgeth no man, as they did, <HI>Secundum carnem,</HI> neither <HI>Se|cundum carnem ejus,</HI> according to the outward appearance (for they thought no better of Chri&s;t then he &s;eemed to be (as &s;ome Fathers take that phra&s;e) <HI>Nec &s;ecundum carnem &s;uam,</HI> nor according to his own fle&s;hly pa&s;&s;ions, as &s;ome others take it; judge not you neither. Fir&s;t, <HI>Judge not that ye be</HI> <NOTE PLACE="marg">Matt. 7. 1.</NOTE> <HI>not judged,</HI> that is, (as <HI>Ambro&s;e</HI> interprets it well enough) <HI>Nolite judicare de judiciis Dei,</HI> When you &s;ee Gods judgements fall upon a man, do not you judge that that man &s;inned more then you; when you &s;ee another man born blinde, do not you think that he or his father had &s;inned, and that you are onely derived from a pure generation; e&s;pecially <HI>Non maledicas &s;urdo, Speak not evil of the deaf that</HI> <NOTE PLACE="marg">Lev. 19. 14.</NOTE> <HI>heares not,</HI> that is, as <HI>Gregorie</HI> interprets it (if not literally, yet appliably and u&s;efully) Calumniate not him who is ab&s;ent, and cannot defend him&s;elf. It is the devils office to be <HI>Accu&s;ator fratrum:</HI> and though God do not &s;ay in the Law, <HI>Non erit,</HI> yet
<PB N="10" REF="89"> he &s;ayes, <HI>Non eris criminator;</HI> It is not plainly, <HI>There &s;hall be no informer:</HI> for as we di&s;pute, and <NOTE PLACE="marg">Levit. 19. 16</NOTE> for the mo&s;t part affirm in the School, that though we could, we may de&s;troy no entire <HI>&s;pecies</HI> of the creatures which God made at fir&s;t, though it were a tiger or a viper, becau&s;e this were to take one link of Gods chain out of the world; &s;o &s;uch vermin as informers, may not for &s;ome good u&s;e that is of them be taken away: though it be not, <HI>Non erit, There &s;hall be none;</HI> yet it is at lea&s;t by way of good coun&s;el to thee, <HI>Non eris,</HI> Thou &s;halt not be the man, thou &s;halt not be the informer: and for re&s;i&s;ting tho&s;e that are, we are bound, not onely not to burn our neighbours hou&s;e, but to help him, if ca&s;ually his hou&s;e fall on fire: we are bound, where we have authoritie, to &s;top the mouthes of other calumniatours; where we have no authoritie, yet (&s;ince <HI>as the north winde driveth</HI> <NOTE PLACE="marg">Pro. 25. 23.</NOTE> <HI>away rain, &s;o an angrie countenance driveth away a backbiting tongue)</HI> at lea&s;t to deal &s;o with a libeller, with a calumniatour: for he that looks plea&s;antly, and hearkens willingly to one libell, makes an|other, occa&s;ions a &s;econd. Alwayes remember <HI>Davids</HI> ca&s;e, when he thought he had been giving judgement again&s;t another, he was more &s;evere, more heavie then the law admitted: the Law was, that he that had &s;tolen the &s;heep, &s;hould re&s;tore fourefold; <HI>And Davids anger was kindled,</HI> &s;ayes the <NOTE PLACE="marg">2. Sam. 12. 5.</NOTE> text, <HI>and he &s;wore, As the Lord liveth, that man &s;hall re&s;tore fourefold: Et filius mortis,</HI> and he &s;hall &s;urely die. <HI>O judicis effluentem ju&s;titiam!</HI> O &s;upera|bundant
<PB N="11" REF="89"> and overflowing ju&s;tice, when we judge another in pa&s;&s;ion! But this is <HI>Judicium &s;ecundum carne~,</HI> according to which Chri&s;t judgeth no man: for Chri&s;t is Love, and that <HI>non cogitat malum, Love thinks no evil</HI> any way; the charitable man <NOTE PLACE="marg">1. Cor. 13. 5.</NOTE> neither meditates evil again&s;t another, nor beleeves ea&s;ily any evil to be in another, though it be told him.</P>
<P>La&s;tly, Chri&s;t judgeth no man <HI>Ad internecionem,</HI> he judges no man &s;o in this world, as to give a fi|nall condemnation upon him here; there is no er|rour in any of his judgements, but there is an appeal from all his judgements in this world, there is a verdict again&s;t every man; every man may finde his ca&s;e recorded, and his &s;inne con|demned in the Law; and in the Prophets there is a verdict, but before judgement God would have every man &s;aved by his book, by the apprehen&s;i|on and application of the gracious promi&s;es of the Go&s;pel to his ca&s;e, and his con&s;cience. Chri&s;t judgeth no man &s;o as that he &s;hould &s;ee no remedie but to cur&s;e God and die, nor &s;o as that he &s;hould &s;ay his &s;inne were greater then God could forgive: <HI>For God &s;ent not his Sonne into the world to condemne the world, but that the world through him might be</HI> <NOTE PLACE="marg">John 3. 17.</NOTE> <HI>&s;aved.</HI></P>
<P>Do not then give malicious evidence again&s;t thy &s;elf, do not weaken the merit, nor le&s;&s;en the value of the bloud of thy Saviour, as though thy &s;inne were greater then it is. Doth God de&s;ire thy bloud now, when he hath abundantly &s;atisfied
<PB N="12" REF="90"> his ju&s;tice with the bloud of his Sonne for thee? what ha&s;t thou done? ha&s;t thou come hypocriti|cally to this place, upon collaterall rea&s;ons, and not upon the direct &s;ervice of God, not for love of information or reformation of thy &s;elf? if that be thy ca&s;e, yet, <HI>If a man will heare my word,</HI> &s;ayes Chri&s;t, <HI>and beleeve it not, I judge him not, he hath one that judgeth him;</HI> and who is that? <HI>The word that I have &s;poken, the &s;ame &s;hall judge him:</HI> it &s;hall, but when? <HI>It &s;hall judge him,</HI> &s;ayes Chri&s;t, <HI>at the la&s;t day:</HI> for till the la&s;t day, the day of his death, no man is pa&s;t recoverie, no mans &s;alvation is impo&s;&s;ible. Ha&s;t thou gone further then this? ha&s;t thou committed &s;cruples of diffidence and di&s;tru&s;t of Gods mercie, and &s;o ta&s;ted of the lees of de&s;peration? It is true, <HI>Perpetrare flagitium, e&s;t mors animae; &s;ed de&s;perare, e&s;t de&s;cen&s;us ad inferos; In every &s;inne thy &s;oul dies, but in de&s;peration it de&s;cends into hell:</HI> But yet, <HI>Portae inferni non praevalebunt, The</HI> <NOTE PLACE="marg">Matt. 16. 18</NOTE> <HI>gates of hell &s;hall not prevail again&s;t thee.</HI> A&s;&s;i&s;t thy &s;elf, argue thine own ca&s;e; de&s;peration it &s;elf may be without infidelitie, de&s;peration as well as hope is rooted in the de&s;ire of happine&s;&s;e. De&s;peration proceeds out of a fear of God, and horrour of &s;inne: de&s;peration may con&s;i&s;t with faith thus farre, that a man may have a true and faithfull opinion in the generall, that there is re|mi&s;&s;ion of &s;innes to be had in the Church, and yet have a corrupt imagination in the particular, that to him in this &s;infull e&s;tate that he is in, this remi&s;|&s;ion of &s;innes &s;hall not be applied; &s;o that the
<PB N="13" REF="90"> re&s;olution of the School is good, <HI>De&s;peratio pote&s;t e&s;&s;e ex &s;olo exce&s;&s;u boni, De&s;peration may proceed out of exce&s;&s;e of that which is good in it &s;elf,</HI> from any exce&s;&s;ive over-fearing of Gods ju&s;tice, from an exce&s;&s;ive over-hating thine own &s;innes. <HI>Et vir|tute quis mal&egrave; utitur?</HI> can any man make &s;o ill u&s;e of &s;o great vertues as the fear of God and hatred of &s;inne? yes, they may: &s;o forward a weed is &s;inne, as that it can &s;pring out of any root: and therefore if it have done &s;o in thee, and thou there|by ha&s;t made thy ca&s;e the harder, yet know &s;till, that <HI>Objectum &s;pei e&s;t arduum &amp; po&s;sibile,</HI> The true object of hope is that which is hard to come by, yet po&s;&s;ible to come by. And therefore as <HI>David</HI> &s;aid, <HI>By my God have I leapt over the wall,</HI> &s;o by thy <NOTE PLACE="marg">2. Sam. 22. 30.</NOTE> God thou mu&s;t break through the wall, through this wall of obduration which thou thy &s;elf ha&s;t begun to build about thy &s;elf. Feather thy wings again, which even the flames of hell have touched in the&s;e beginnings of de&s;peration; feather them again with this text, <HI>Neminem judicat,</HI> Chri&s;t judgeth no man &s;o as a de&s;perate man judges him|&s;elf: do not make thy &s;elf beleeve that thou ha&s;t &s;inned again&s;t the holy Gho&s;t, for this is the nea|re&s;t &s;tep thou ha&s;t made unto it, to think that thou ha&s;t done it: walk in that field, in the Scri|ptures of God, and from the fir&s;t flower at the entrance, the flower of Paradi&s;e, <HI>Semen mulieris,</HI> the generall promi&s;e that the &s;eed of the woman &s;hould brui&s;e the &s;erpents head, to the la&s;t word of that Me&s;&s;ias upon the cro&s;&s;e, <HI>Con&s;ummatum e&s;t,</HI>
<PB N="14" REF="91"> that all that was promi&s;ed for us, is now perform|ed; and from the fir&s;t to the la&s;t thou &s;halt finde the &s;avour of life in all tho&s;e flowers: walk over the &s;ame alley again, and con&s;ider the fir&s;t man Adam in the beginning, who involved thee in originall &s;inne, and the thief upon the cro&s;&s;e, who had con|tinued in actuall &s;innes all his life, and &s;ealed all with the &s;inne of reviling Chri&s;t him&s;elf, and a little before his expiration, and yet recovered Paradi&s;e that day; and &s;ee if thou can&s;t make any &s;hift to exclude thy &s;elf. Receive the fragrancie of all the&s;e cordialls, <HI>Vivit Dominus, As the Lord liveth, I would not the death of a &s;inner; Quando|cunque, At what time &s;oever a &s;inner repenteth,</HI> and of this text, <HI>Neminem judicat,</HI> Chri&s;t judgeth no man to de&s;truction here; and if thou finde after all the&s;e antidotes a &s;u&s;picious aire, a &s;u&s;picious work|ing in that <HI>Impo&s;sibile e&s;t,</HI> that <HI>it is impo&s;sible for them who were once enlightened, if they fall away, to renew them again by repentance;</HI> &s;prinkle upon that wormwood of <HI>Impo&s;sibile e&s;t,</HI> that Manna of <HI>Quo|rum remi&s;eritis, Who&s;e &s;innes ye remit, they are re|mitted;</HI> and then it will have another ta&s;te of thee, and then thou wilt &s;ee that that impo&s;&s;ibilitie lies onely upon them who are utterly fallen away into an ab&s;olute apo&s;ta&s;ie and infidelitie, that make a mock of Chri&s;t, and crucifie him again, as it is expre&s;&s;ed there; who undervalue and de&s;pite the Church of God, and tho&s;e means which Chri&s;t Je&s;us hath in&s;tituted in his Church for renewing of &s;uch as are fallen. To &s;uch it is impo&s;&s;ible,
<PB N="15" REF="91"> becau&s;e there are no other ordinarie means po&s;|&s;ible: but that is not thy ca&s;e, thy ca&s;e is onely a doubt that tho&s;e means that are &s;hall not be appli|ed to thee. And even that is a &s;lipperie &s;tate, to doubt of the mercie of God to thee in particular: this goes &s;o neare making thy &s;inne greater then Gods mercie, as that it makes thy &s;inne greater then dayly adulteries, dayly murders, dayly bla&s;|pheming, dayly profaning of the &s;abbath could have done. And though thou can&s;t never make that true in this life, that thy &s;innes are greater then God can forgive; yet this is a way to make them greater then God will forgive.</P>
<P>Now to collect both our exerci&s;es, and to con|ject both texts, Chri&s;t judgeth all men, and Chri&s;t judgeth no man; he claims all judgement, and he di&s;avows all judgement; &amp; they con&s;i&s;t well toge|ther. He was at our creation, but that was not his fir&s;t &s;cene. The <HI>Arians,</HI> though they &s;ay, <HI>Erat quando non erat,</HI> There was a time when Chri&s;t was not, (intimating that he had a beginning, and therefore was a creature) yet they will allow that he was created before the generall creation, and &s;o a&s;&s;i&s;ted at ours. But he was infinite generations before that, in the bo&s;ome of his Father, at our election; and there in him was executed the fir&s;t judgement of &s;eparating tho&s;e which were his, the elect from the reprobate: And then he knows who are his by that fir&s;t judgement, and &s;o comes to his &s;econd judgement, to &s;eal all tho&s;e in the vi&s;ible Church with the outward mark of his Bapti&s;me, and the
<PB N="16" REF="92"> inward mark of his Spirit. And tho&s;e whom he calls &s;o, he ju&s;tifies, &s;anctifies, and brings them to this third judgement, to an e&s;tabli&s;hed and perpe|tuall glory; and &s;o all judgement is his. But then to judge out of humane affections and pa&s;&s;ions, by detraction and calumnie, as they did to whom he &s;pake at this time, &s;o he judgeth no man, &s;o he de|nieth judgement. To u&s;urp upon this juri&s;diction of others, or to exerci&s;e any other judgement then was in his commi&s;&s;ion, as his pretended Vicar does, &s;o he judges no man, &s;o he di&s;avows all judgement: to judge &s;o as that our condemnation may be irremediable in this life, &s;o he judgeth no man, &s;o he for&s;weares all judgement. <HI>As I live,</HI> &s;aith the Lord of ho&s;ts, and, <HI>As I have died,</HI> &s;aith the Lord Je&s;us, I judge none. Acknowledge his fir&s;t judgement, thy election in him; cheri&s;h his &s;econd judgement, thy ju&s;tification by him; breathe and pant after the third judgement, thy crown of glorie for him: intend not upon the right of other men, which is the fir&s;t; defame not, calumniate not other men, which is the &s;econd; lay not the name of reprobate in this life upon any man, which is the third judgement that Chri&s;t di&s;avows here; and then thou &s;halt have well under&s;tood and well practi&s;ed both the&s;e texts, <HI>The Father hath commit|ted all judgement to the Sonne,</HI> and yet <HI>The Sonne judgeth no man.</HI></P>
<TRAILER>FINIS.</TRAILER>
<PB REF="92">
</DIV1>
</BODY>
</TEXT>
</GROUP>
</TEXT>
</EEBO>
</ETS>
