The Happiness of the Church
Here vnauoydably we come to the main question, that may seem to infringe this happy privilege of the Church. Whether to be written in Heaven be an infallible assurance of salvation: or whether any there registered may come to be blotted out. The truth is, that none written in heaven can ever be lost; yet they object against it, Psal. 69. 28. Let them be blotted out of the book of the living, and let them not be written among the righteous. Hence they infer, that some names once there recorded, are afterwards put out. But this opinion casteth a double aspersion upon God himself. Either it makes him ignorant of future things, as if he foresaw not the end of elect and reprobate, and so were deceived in decreeing some to be saved, that shall not be saved. Or that his decree is mutable, in excluding those upon their sins, whom he hath formerly chosen. From both these weaknesses S. Paul vindicates him. 2. Tim. 2. 19. The foundation of GOD standeth sure, having the seal, The Lord knoweth them that are his. First, the Lord knows them that are his; this were not true if God's Prescience could be deluded. Then his foundation stands sure: but that were no sure foundation, if those he hath decreed to be his, should afterward fall out not to be his. The very Conclusion of truth is this; Impossibilis est deletio: they which are written in heaven, can never come into hell. To clear this from the opposed doubt, among many I will cull out three proper distinctions.
1. One may be said to be written in heaven simpliciter, and secundum quid. He that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can never be blotted out. He that is but written after a sort, may; for he is written Non secundum Dei praescientiam, sed secundum praesentem iustitiam: not according to God's former decree, but according to their present righteousness. So they are said to be blotted out, not in respect of God's knowledge: for he knows they were never written there; but according to their present condition, apostating from grace to sin. Lyranus.
2. Some are blotted out, non secundum rei veritatem, sed hominum opinionem: not according to the truth of the thing, but according to men's opinion. It is usual in the Scriptures, to say a thing is done, quando innotescat fieri, when it is declared to be done. Hypocrites have a simulation of outward sanctity, so that men in charity judge them to be written in heaven. But when those glistering stars appear to be only Ignes fatui, foolish meteors; and fall from the firmament of the Church; then we say they are blotted out. The written ex existentiâ, by a perfect being, never lost; but ex apparentiâ, by a dissembled appearance, may. Some God so writes, In se vt simpliciter habituri vitam; that they have life simply in themselves, though not of themselves. Others he so writes, vt habeant non in se, sed in sua causa; from which falling they are said to be obliterated. Aquin.
3. Augustine says, we must not so take it, that God first writes, and then dasheth out. For if a Pilate could say, Quod scripsi, scripsi; what I have written, I have written; and it shall stand. Shall God say, Quod scripsi expungam, what I have written I will wipe out, and it stall not stand? They are written then Secundum spem ipsorum, qui ibi se scriptos putabant; according to their own hope that presumed their names there. And are blotted out, Quando ipsis constet illos non ibi fuisse; when it is manifest to themselves that their names never had any such honor of inscription. This even that Psalm strengthens, whence they fetch their opposition. Let them be blotted out of the book of the living: and let them not be written among the right •… ous. So that to be blotted out of that book, is indeed never to bewritten there. To be wiped out in the end, is but a declaration that such were not written in the beginning.
But how then shall we justify Moses his desire? If thou wilt forgive their sin, fair and good: but if not, blot me, I pray thee, out of thy book, which thou hast written. Did Moses wish an impossibility? Some opinionate, that this was not the book of life that Moses meant: but they err. 1. Some by this understand the book of the Law: as if this were his meaning. If thou destroy the people to whom thou hast given the Law, let not my name be mentioned as the Law giver. But it is answered. 1. that the book of the Law was not yet written; and he could not desire blotting forth of a book that was not. 2. This was in Moses his power when he wrote the Law, to leave out his own name; he needed not to trouble God about it. 3. He opposeth the greatest loss he could sustain, against the greatest benefit the people could obtain: but this was no great loss to be blotted out of that book. 4. Moses speaks of a book that God had written: but the book of the Law, saving only the Decalogue, Moses wrote himself. 2. Jerome understands this desire of Moses for death in this life; Perire in praesentem, non in perpetuum. But if he conceives no more then a temporal death, God's answer confutes it; Whosoever hath sinned against me, him will I blot out. ver. 33. Only sinners are raced out of this book; but from the book of terrene life, both sinners and just come to be blotted: for good and bad are subject to temporal death. 3. Cajetan understands it De libro Principatus in hac vita, to be the book of Soueraignty: because it is decreed by God as in a book, quod isti vel illi principentur: that this or that man should have the dominion. But God answers, only sinners are raced out of the book: but in the book of government are bad Kings, so well as good. And for that book, Ezek. 13. 9. as if he wished no more, but not to be counted of Israel; or have his name among the Patriarchs and Prophets. If Israel had perished, the book of his Covenant with Israel had also perished. So for that book of Iasher. Josh. 10. 13. it is thought to be lost; therefore no great matter to be put out of it. It must needs be then the book of life, and how could Moses wish a racing out of that book?
Some say, that by sin a man may come to be blotted out of that book, wherein he thought himself written. But if it could not be done without sin, this construction were to make Moses Petere peccare mortaliter; to beg power to sin mortally, that he might be blotted out. Neither doth God for unrighteousness race out any, but indeed they race out themselves. Some take it to be a parabolical speech, to show the intention of his desire. As Rachel said to Jacob, Give me children, or else I die. Yet she had rather live and have no children, then have children and presently die. As if one should say; Do this, or else kill me: yet he had rather have the thing omitted, then himself killed. Tostat. But this were to make Moses speak one thing, & mean another: whereas he desired it from his heart. Others think Moses spake affirmatively, after this sense: that if God would not pardon the people's sin, it would follow that himself should be blotted out. Rupert. But this had been against the justice of God, that one should be damned for the sin of another. Again this had convinced Moses of wavering and doubtfulness of his salvation: but the faithful have confidence, that though thousands should perish, yet they are sure of eternal bliss.
Some say, Moses wished this after the disposition of the inferior part of his soul; and not in voluntate rationem superiorem sequente; not in that will which is governed by reason. They exemplify it in Christ, who desired the cup to pass from him, yet simpliciter vellet pati, simply he would suffer. But there is great difference in the example. 1. Christ eschewes death, Moses ensues death: the object of their desires was unlike. 2. Christ by his office was to bear the sin and punishment of his people: Moses was never called to such a mediatorship. 3. Christ prayeth there as a man: for as God he prayeth not, but is prayed to. There is Duplex affectus, Mentis & Sensus. Christ in the affection of his mind was willing to suffer, but in his affection of Sense he desired the cup to pass. So that in Christ to escape death, was a natural desire: in Moses to wish death, yea an eternal death, was a contranaturall desire: it proceeded not from the sensual part, but from his inward feeling and meditation.
Others think he prayed, quia turbatus erat, being troubled: not considering at that instant whether that was possible that he begged. •… x impetu passionis, saith Lyranus, vehementia fuisse abreptum, vt loquatur quasi ecstaticus; saith Calvin. But this accuseth him of rashness: for it is fit he that prayeth, should be of a calm and composed spirit. Others conclude, that Moses preferred the safety of the people before his own soul. Calvin. He thought of nothing, but vt s •… luus sit populus, that the people might be saved. But this is against the rule of charity: for though another's soul be dearer to me then my own body: yet my own soul ought to be dearer unto me then all men's souls in the world. yea if all the souls of the Saints; yea of the Virgin Mary her self, should perish, except my soul perished for them: saith Tostatus: Citius deberem eligere omnes illas perire quàm animam meam. I ought rather to choose to save my own soul, then all theirs.
Lastly, the most and best rest upon this sense. Because the salvation of Israel was joined with the glory of God: both in respect of the promises made to the Fathers, which was not for his honor to frustrate: and to prevent the blasphemies of the enemies insulting on their ruin; God hath forsaken his people: Moses ante omnia gloriam Deispecta •… t: He respected the glory of God above all: in regard whereof, he was careless of his own salvation. Precious to us is the salvation of others, more precious the salvation of our selves, but most precious of all is the glory of God. Such a wish as this great Prophet of the old Testament, had that great Apostle of the new. I could wish my-self accursed from Christ, for my brethren my kinsmen according to the flesh. They say, to clear both these desires from sin, there is no other solution but this: that both of them for God's glory in Israel's safety desired a separation from glory for a time, not damnation of body and soul forever. Howsoever, there was some difference in their wishes. Chrys. Moses wished Perire cum caeteris, Paul perire pro caeteris. Moses cum pereuntibus, Paulus ne pereant. Moses desired to perish with them that perished: Paul desired to perish, that they might not perish. But the aim of both was the Lord's glory, and the people's safety. Their zeal was ineffable, their example inimitable, their affection unmatchable. Yet thus far desirable, that all Ministers, like Moses and Paul, zealously seek their people's salvation. And I am persuaded, that a Parent doth not more earnestly desire the welfare of his child, then doth a good Minister the saving of his flock. What we desire for you, do you labor for yourselves, and the Lord Jesus work for us all.
There be some that would have it granted, that Moses and Paul did sin in those wishes; and the concession thereof doth safely end all controversy. I see no prejudice in this answer, for the best Saints living have had their weaknesses. But if you please after all these, to admit also the hearing of my opinion. Mine I call it, because I never read or heard any yet give it: I call it an opinion, because vnusquis{que} abundat sensu suo, and may take which his own judgment best liketh. By this Book I think he means God's favor: as we usually say, to be in a man's favor, is to be in his books. We speak of one that dissemblingly cousoned us, such a man shall never come in my books. For you will not enter that man into your book, whom you do not both trust and favor. To be blotted out of God's book, is to be liable to his displeasure, subiectuall to his judgments. Now I cannot be persuaded, that Moses ever imagined God would eternally destroy Israel: therefore nor did he beg eternal destruction to himself. He wished no more to himself, then he feared to them. But it is expressly set down, ver. 14. that God would not cast away Israel to everlasting perdition. The Lord repented of the evil, which he thought to do unto his people. But thus; Lord, if they must needs undergo thy wrath and severe punishment for their sin, so punish me in the same measure that have not sinned. If thou wilt not favor them, forget to favor me: let me feel thy hand with them. It was not then everlasting damnation, that he either feared to them, or desired to himself: but only the desertion of God's present love and good pleasure to him, together with subjection to his judgments; whereof they should taste so deeply, as if God had never booked them for his own. This seems to be the true sense by God's answer; Those that have sinned, I will blot out of my book. The offenders shall smart, they that have sinned shall be punished. So David and other Saints felt grievous impositions, though they never perished, but were ordained to eternal life.
To conclude, they that are written in heaven can never be lost. Woe then to that Religion, which teacheth even the best Saint to doubt of his salvation while he liveth. Hath Christ said, Believe: and shall man say, Doubt? This is a rack and strappado to the conscience: for he that doubteth of his salvation, doubteth of God's love: and he that doubteth of God's love, cannot heartily love him again. If this love be wanting, it is not possible to have true peace. O the terrors of this troubled conscience! It is like an Ague, it may have intermission, but the fit will come and shake him. An untoward beast is a trouble to a man, an unto ward servant a great trouble, an untoward wife a greater trouble, but the greatest trouble of all is an untoward conscience. Blessed is the man whose sins are forgiven: where there is no remission of sins, there is no blessedness. Now there is no true blessedness but that is enjoyed, and none is enjoyed unless it be felt, and it cannot be felt unless it be possessed, and it is not possessed unless a man know it, and how does he know it, that doubts whether he hath it or not?
All souls are passengers in this world, our way is in the middle of the sea: we have no sure footing: which way soever we cast our eyes, we see nothing but deep waters, the Devil and our own flesh raising up against us infinite storms. God directs us to Christ, as to a sure Anchorhold, he bids us undo our Cables, and fling up our Anchors in the veil, fasten them upon Jesus: we do so and are safe. But a sister of ours passing in the ship with us, that hath long taken upon her to rule the helm, deals unkindly with us; she cuts in pieces our Cables, throws away our Anchors, and tells us we may not presume to fasten them on the Rock, our Mediator. She rouse and roues us in the midst of the sea, through the greatest fogs, and fearefullest tempests: if we follow her course, we must look for inevitable shipwreck. The least flaw of wind will overturn us, and sink our souls to the lowest gulf. No, they that are written in the eternal leaves of heaven, shall never be wrapped in the cloudy sheets of darkness. A man may have his name written in the Chronicles, yet lost: written in durable marble, yet perish: written on a monument equal to a Colossus, yet be ignominious: written on the Hospital-gates, yet go to hell: written on his own house, yet another come to possess it. All these are but writings in the dnst, or upon the waters; where the characters perish so soon as they are made. They no more prove a man happy, then the fool could prove Pontius Pilate a Saint, because his name was written in the Creed. But they that be written in heaven, are sure to inherit it.
Now to apply all this usefully to our selves; some perhaps would be satisfied how we may know our names written in heaven. It is certain that no eye hath looked into God's book, yet himself hath allowed certain arguments and proofs, whereby we have more then a conjectural knowledge. The principal is the Testimony of God's Spirit concurring with our spirit. Rom. 8. 16. But of this I have liberally spoken in some later passages of this book; together with the most pregnant signs of our election. Here therefore I am straightened to insert only some (there omitted) effects. Which are these four; If our hearts be on God's book, If the poor be in our book, If we well order the book of our conscience, Lastly, if we can write our selves holy in earth, then be bold we are written happy in heaven.
1. If our heart be on God's book; and this we shall find e conuerso, if God's book be in our heart. Mary laid up Christ's words in her heart. It must not lie like loose corn on the floor, subject to the pecking up of every fowl; but it is ground by meditation, digested by faith: manet alto cord repostum. God says, My son, give thy heart to me: do thou pray, My Father, first give thyself to my heart. I ask not whether this book lies in thy study, but whether the study of it lies in thy heart. The life of the Scriptures is not in verborum folijs, sed in medulla cordis; not in the letters and leaves, but in the inwards of the heart. It is not lectio, nor relectio, but dilectio: not reading, but leading a life answerable, that assures us. If we sincerely love this book, we are certainly in God's book. Mary zealously loving Christ's word, is said to choose the better part, that shall never be taken from her.
2. If the poor be in thy book: and this is reciprocal, then thou art in their book: and the conclusion is infallible, thou art in the book of Life. For the relieved poor by their prayers, entertain, or make way for thy entertainment into everlasting habitations. And Christ at the last day calls them to himself, that have been charitable to his members; Come ye blessed, receive the kingdom prepared for you. Your works have not merited this kingdom, for it was prepared for you: but as that was prepared for you; so your charity hath prepared you for it: Come and take it. Let not thy left hand know what thy right hand doth: Do thou write it in the dust, the poor will write it in their hearts, GOD finds it in their prayers, their prayers prevail for thy mercy, & mercy writes thy name in heaven. Thy prayers and thy alms are come up for a memorial before God. Therefore Cast thy bread upon the waters, drown it in those watery eyes: it is not lost in that River; like Peter thou throwest in an angle, & bringest up silver; enough to make thee blessed. Via coeli est pauper: si non vis errare, incipe erogare. The poor is the high-way to heaven: if thou wouldest not wander in thy journey, show mercy. Non potes habere nisi quod acceperis: non potes non habere quod dederis. Thou canst have nothing unless thou receive it: thou canst keep nothing unless thou give it. Him that the poor writes not charitable on earth, nor doth God write saueable in heaven.
3. If thy name be written Christian in the book of thy Conscience, this is a special argument of thy registering in heaven For if our heart condemn us not, we have boldness and confidence towards God. Ang. What if man's ignorance and unmerciful jealousy blot thee out of the book of his credit; Si de libro vinentium nunquam propria deleat conscientia: so long as thy own conscience doth not blot thee forth the book of blessedness. If the good spoken of us be not found in our conscience, that glory is our shame. If the evil spoken of us be not found in our conscience, that shame is our glory. Therefore it is that Hugo calls the conscience Librum signatum et clausum, in die Indicij aperiendum, a book shut and sealed, only at the Resurrection to be opened. Conscientiam, magis quàm famam attend: falls saepe poterit fama, conscientiae nunquam. Look to thy Conscience more then to thy credit: fame may often be deceived, conscience never. The beams that play upon the water, are shot from the Sun in heaven: the peace and joy that danceth in the conscience, comes from the Son of righteousness, the Lord Jesus. If a hearty laughter dimple the cheek, there is a smooth and quiet mind within. Upon the wall there is a writing; a man sitting with his back to the wall, how should he read it? but let a looking-glass be set before him, it will reflect it to his eyes, he shall read it by the resultance. The writing our names in heaven is hid, yet in the glass of a good conscience it is presented to our eye of faith, and the soul reads it. For it is impossible to have a good conscience on earth, except a man be written in heaven.
4. If the book of Sanctification have our names written, then surely the book of Glorification hath them, and they shall never be blotted out. For God hath chosen us in Christ before the foundation of the world; that we should be holy and without blame before him in love. Now as we may reason from the cause to the effect, so certainly from the effect to the cause. Election is the cause, Holiness the effect: as therefore everyone written in heaven, shall be holy on earth, so everyone holy on earth, is written in heaven.
This sanctity is manifested in our obedience; which must be Ad totum; I had respect to all thy commandments. Per totum; I have inclined my heart to keep thy statutes Alway, even to the end. De tote; to keep thy precepts with my whole heart. In Rome the Patres conscripti were distinguished by their robes: and they of the Livery in London have a peculiar habit by themselves, to differ from the rest of the Company. Is thy name enrolled in that Legend of Saints? thy livery will witness it; thy conversation is in heaven. A Senator relating to his son the great honors decreed to a number of Soldiers, whose names were written in a book: the son was importunate to see that book. The father shows him the outside; it seemed so glorious that he desired him to open it: No, it was sealed by the Council. Then saith the son, tell me if my name be there: the father replies, the names are secreted to the Senate. The son studying how he might get some satisfaction, desired him to deliver the merits of those inscribed Soldiers. The father relates to him their noble achievements, and worthy actions of valor, wherewith they had eternized their names. Such are written, and none but such must be written in this book. The son consulting with his own heart, that he had no such trophies to show; but had spent his time in courting Ladies, rather then encountering Knights; that he was better for a dance then a march: that he knew no drumme but the tabret, no courage but to be drunk. Hereupon he presently retyr'd himself, repented, entered into a combat with his own affections: subdued them, became temperate, continent, valiant, virtuous. When the Soldiers came to receive their wreathes, he steps in to challenge one for himself. Being asked, upon what title; he answered, If honors be given to Conquerers, I have gotten the most noble conquest of all. Wherein? These have subdued strange foes, but I have conquered myself: and indeed this is judged the greatest victory. The application is familiar: thou desirest to know whose names are written in blessedness, it shall not be told thee, This or that individual person: but generally thus, men so qualified: faithful in Christ, and to Christ: obedient to the truth, and for the truth: that have subjected their own affections, and resigned themselves to the guidance of the heavenly will: these men have made noble conquests, and shall have Princely Crowns: find in thyself this sanctimony, and thou hast a sure testimony: thou art written in heaven.
But all men challenge this: they believe and obey, and do good deeds: and therefore some to be sure of putting in themselves, constantly affirm all men are written. But infinite numbers will be deceived at the last. For if there were universal inscription, there should follow vniuerfall Election: if universal election, then universal salvation. If the former were true, then were not election any such name. If the latter, to what purpose did God make hell? God so loved the world, that he gave his only begotten Son: What, that all should be saved? no, but that Whosoever believes, might have everlasting life. Not all; for he that takes all cannot be said to choose. Let this stir us up to get security that our names are written there. Benefits common to all, as light of the Sun, dew of heaven, are little regarded: but quae rarissima, carissima: things hard to come by, are much set by. Because God doth not give riches to all men; but isti multum, illi paruum, huic nullum: much to one, little to another, none at all to a third: hereupon men debase themselves to moiling slaves, yea to earth-rooting beasts, to get them. For the race of this world, where onel the first obtains the goal, gets the money; all truss up their loins, run apace, none will be hindmost. For heaven, where all that run well, shall speed well, and have for their prize a Crown of righteousness; men are so courteous, they will give another leave to go before them. But let thy grace in this life, witness thy hope of glory in the life to come.
To God the Judge of all.
We have considered the Citizens, let us now look upon the glorious majesty of the King that governs them. Where first let us observe in general, that there shall be a day of Judgment, otherwise to what purpose is there a Judge? If there were no such scoffers, as to say: Where is the promise of his coming? For since the Fathers fell asleep: all things continue as they were from the beginning of the creation: this observation might well have been spared. The reason to prove it is derived from the justice and goodness of God. It is a just thing with God, to recompense tribulation to them that trouble you. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty Angels. This for the honor of the faithful, and for the horror of reprobates. Here the good man finds the sharpest misery, the evil man sweetest felicity: therefore it is just that there should be a time of changing turns and places. The wicked shall be a ransom for the righteous, and the transgressor for the upright. The rich man's table stood full of delicates, Lazarus lacks crumbs: therefore they must change states; He is comforted, and thou art tormented. There is a time to get, and a time to lose: Woe to you that laugh, for you shall mourn: Blessed are you that mourn, for you shall rejoice. God shall give the one Fletum pro ris •… , the other Risum pro fletu: wiping away all tears from their eyes. Rejoice thou irrefragably dissolute, follow the lusts of thy own heart: but remember for all these things thou must come into judgment. It is a deer pennyworth, to buy the merry madness of one hour, with ages of pangs, infinite and eternal. If there were no judgment, how should God be just? But the righteous shall see the vengeance: So that a man shall say, Verily there is a reward for the righteous, verily there is a God that judgeth the earth. otherwise where is our hope? For if in this life only we have hope in Christ, we of all men are most miserable. But it is objected:
1. That the whole world consists of believers or unbelievers: now there is no last judgment for either of these. none for believers, for He that believeth hath everlasting life, and shall not come into judgment. None for unbelievers, for He that believeth not, is condemned already. I answer, first for the latter: the vnbelieuer is condemned already in effect three ways. 1. By the purpose of God, who did foresee and appoint his condemnation, as a punishment for his sin, and execution of his Justice. 2. By the word of God, where his condemnation is set down. 3. By his own conscience, which every hour doth judge and condemn him. Yet all this hinders not, but that he may also pass the judgment of Christ at that general Assizes: which is the manifestation and completion of that inchoate judgment. To the former I answer; it is not said The believer shall not come into judgment; but he shall not come into condemnation. For we must all appear before the judgment seat of Christ; even the very faithful, absoluendicausa, that Christ may publicly acquit them.
2. That Conscience is a sufficient judge, what needs more? I answer, properly Conscientia testis, non iudex: the Conscience is a witness, rather then a judge. Indeed it hath a great office here, and so it shall-have there. It is felt now, but then more sensibly. Now many are so borne away with the precipices and streams of their sensual pleasures; vt cogitations accusatrices non audiant. Lyranus. That they hear not the accusation of their thoughts: but then it will be heard and felt. Now it may pluck a man by the sleeve, and crave audience, but it is drowned with the noise of good fellowship. Besides Hactenus est •… ccultus testis, it is hitherto a secret witness, only known to him that hath it: but then the book that is now sealed, shall be opened, and all the world shall read it. As the seal leaves a print in the wax behind it; so the conscience an impression of past sins in the thoughts; indelible characters, which death it self shall not eat out. Conscience here doth witness, accuse or excuse: but Christ shall there judge the secrets of all hearts.
God the Judge of all: let us now look into the particulars; Quis, Qualis, Quorum. Deus, Iudex, vniuer sorum. The three words answer to three questions. Who? God. What is he? A Judge. Of whom? Of all.
God. It is manifest that this honor belongs to Christ, therefore Christ is God. God hath appointed a day, wherein he will judge the world in righteousness, by that man whom he hath ordained. He hath given him authority to execute judgment, because he is the Son of man. To this consents that article of our faith in the Creed; that he who suffered under Pilate, shall come to judge quick and dead. But it is objected, that to judge is the action of the whole Trinity: true, it is commō to all, but the execution of it pertains to one. God judgeth, but by the Son: so distinctly. Rom. 2. 16. God shall judge the secrets of all harts by Jesus Christ: God by Christ.
But it is further objected, that the Saints shall judge. Ye shall sit upon twelve thrones, judging the twelve Tribes of Israel. Know ye not, that the Saints shall judge the world? This truly is a great honor to the Apostles and Saints. To be Judge of a Circuit is an honorable office, what is it then to judge the world? But there is great difference, they have potestatem accessoriam; an accessory power; Christ imperatoriam, a principal and imperial power. All power is given to me in heaven and in earth. He hath Honorem Primarium, the prime honor; they subordinatum, derived from his. Christ gives Sententiam iudicatoriam, they only appr •… batoriam: he the sentence of judgment, they of approbation. As the Justices on the bench are in some manner Judges: not in giving the sentence, but in approving the sentence given. The Saints therefore may be said to judge; Vel exemplo, vel testimonio, vel •… ffragio. 1. By their example: for their lives shall condemn the wicked, as Noah's handy work did the old world. So the Apostles shall judge Israel, because their faith shall take frō Israel all excuse. Such a judgment Christ speaks of: The Niniuits shall rise in judgment with this generation, & shall condemn it. The Queen of the South shall rise up in judgment with it, and shall condemn it. The goodness of the one shall judge & condemn the badness of the other. So Christ stops the blasphemous mouths of the Jews; accusing him to work by Beelzebub. If I do it by him, by whom do your children cast out Devils? Therefore they shall be your Judges. 2. By their Testimony, who can witness that the means of salvation was offered them in the Gospel, which they not accepting are justly condemned? He that rejecteth me and receiveth not my words, hath one that judgeth him. The word that I have spoken, the same shall judge him in the last day. So shall Babylon be judged by those that would have cured her, but she would not be cured. 3. By their suffrage and approval of Christ's righteous sentence. Thus shall the Elect judge the world, yea even the Angels. Know ye not that we shall judge the Angels? By world we must understand the wicked, and by the Angels Devils. And certainly the Saints have some place in this judgment. They shall judge the Nations, and have dominion over the people, & their Lord shall reign forever. Christ shall set all his adversaries before his own face, and the face of his Church: where they shall behold those become their Judges, whom they once esteemed and used as their slaves. This is he whom we sometimes had in derision: now he is numbered among the children of GOD, and his portion is among the Saints. But why is the execution of this judgment committed to the second person in the Trinity; to Christ?
1. It is fit that he, who came to be judged, should also come to judge. Tunc manifestus veniet inter iustos iudicaturus just, qui occulte vener at iudicandus ab iniustis injust. He that came in humility to be judged by the unjust unjustly, shall come in glory to judge all justly.
2. As it is for the honor of Christ, so is it for the horror of his enemies; when they shall see him wh •… m they have pierced: entreating the Rocks and mountains to hide them from the presence of him that sits on the Throne. In maiestate visuri sunt, quem in humilitate videre noluerunt. Vt tanto districtius virtutem sentiant, quanto contemptius infirmitatem d •… riserunt. They shall behold him in Majesty, whom they would not deign to look upon in humility. The baser they esteemed his weakness, the heavier they shall find and feel his mightiness. Then Christ stood like a Lamb before Pilate a Lyon: now Pilate like a malefactor shall stand before Christ his Judge. Crucify him, crucify him, was the sentence of the Jews: Bind them hand and foot, and throw them into utter darkness, will be the sentence of Christ. We will not have this man reign over us, was their sentence. Bring those mine enemies which would not that I should reign •… uer them, & slay them before me; this is Christ's sentence. The ungodly conspire, Let us break his bonds afunder, and cast away his c •… rds from us: therefore, verse. 9. he shall break them with a rod of iron, and dish them in pieces like a potters vessel. Thus he that was once made the footstool of his enemies, shall reign till he hath made all his enemies his footstool. As Joshua dealt with the five Kings hid in the Cave of Makkedah, brought them out, caused his Captains of war to set their feet on the necks of them, then slew them, and hanged them on trees. So shall Christ triumph over his enemies; their necks subjected to the feet of the Saints, and their substances cast into endless torments.
3. For the comfort of his chosen ones, he is their Judge, that is their Savior. He that gave the blood of mercy to save them from the hand of Justice, will not now condemn them. O blessed mercy, that so triumphs against Judgment! yea Justice and Mercy are met together in this Judge: Justice upon them that despised him, mercy to them that feared him. Happy faith that shall not be ashamed at that day! Abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. The heavens shall be on fire, the elements melt with the flame; the earth be burnt, Castles, Cities, Towns and Towers be turned to one pile: the Devils shall make a hideous noise, the reprobates shrieke and howl like Dragons: all because this Judges wrath is kindled. But the faithful shall rejoice: I will see you again, and your hearts shall rejoice, and your joy no man taketh from you. The music of Saints and Angels shall be joined in one Choir; and all sing, Blessing, honor, glory and power be unto him that sits on the Throne, and to the Lamb forever.
The Judge. This is his authority: now there are certain properties required in a just Judge; some of them are found in some Judges, many in few Judges, all perfectly in no Judge, but this Judge of all, Jesus Christ.
1. Perspicacitas ingenij: sharpness of apprehension, and soundness of understanding. Ignorance in a private person is a weakness, in a Judge a wickedness. Ignorantia Iudicis, calamitas innocentis. A Judge ignorant, makes wretched the innocent. It was a curse; I will give children to be their Princes, and babes shall rule over them: that is, Governors of a childish discretion. It is a woe; Woe to thee, O Land, when thy King is a child. Justice was anciently painted blind, to show that no favor be given to persons: but it was not meant so blind, as not to discern causes. It is woeful when Judges are so blind, that they are fain to feel the right. No man would have his body come under the cure of a foolish Physician. nor his estate under an ignorant Judge. But this Judge of heaven and earth is so wise, that he knows the very secrets of men's hearts. All things are naked and opened unto the eyes of him, with whom we have to do. The wicked can have no hope, that a bad cause flourished over, should pass vnconstrued, uncensured. His eyes are as a flame of fire, clear to search and find out all secrets. Accordingly, he hath now put in his interlocutory, then will give his definitive sentence.
2. Audacitas animi; boldness of courage: a timorous Judge looseth a good cause. In the fable, when the Hart is made Judge between the Wolf and the Lamb; it must needs go on the Wolves side. The fear of displeasing Greatness is a sore Remora to the vessel of Justice. Therefore the poor complain; If the foundations be cast down, what can the righteous do? Quis metuet offender, cum Iudex metuat abscindere? Who will fear to do mischief, when he knows the Judge dares not punish him? Therefore when GOD made •… oshua Judge of Israel, observe how he doubles this charge. Josh. 1. ver. 6. 7. 8. 9. Be strong, and of a good courage. And the people again. ver. 18. We will obey thee, only be thou strong, and of a good courage. But this Judge will not be daunted with faces of men. The Kings of the earth, the great men, the rich men, the chief Captains, and the mighty-men, hid themselves in the dens, & in the rocks of the Mountains. Those terrors of slaves, and mirrors of fools; that made the underlings tremble, & hide themselves in caves: now for all their puissance are glad to run into a hole, and cowardly shroud themselves. Adducetur cum suis stultus Plato discipulis, Aristotelis argumenta non proderunt: Hero •… is maiestas deijcietur: cùm filius pauperculae venerit iudicat •… rus terram. Then foolish Plato shall appear with his scholars, Aristotle shall be confuted with all his arguments, Herod •… pomp shall be turned to shame, when that Son of the Virgin shall come to judge the world.
3. Honestas conscientiae, honesty of conscience. The Judge that will be corrupted, dares corrupt the truth. Woeful is that judgment which comes from him, who hath vaen •… lem •… nimam, a saleable soul. F •… lix was such a Judge, who hoped that money should have been given him of Paul. Qui vendit iustitiam pro pecuniae, perdit pecuniam cum anima. He that sells justice for money, shall lose mercy and his soul. You afflict the just, you take a bribe, and turn aside the poor in the gate from their right. They have built them houses of •… ewen stone. ver. 11. How? By bribes. What shall become of them? They shall not dwell in them: for fire shall consume the Tabernacles of bribery. If any Iusticers think so to raise themselves, it is but vt lapsu grauiore ruant; that they may have the sorer fall. There are certain rich stuffs forbidden by the Statute: but to wear clothes cut out of bribes, and laced with exactions; is specially forbidden by the Statute of heaven. When money can open the lock of Justices door, the worst cause is first heard. This pocket-key is fitted for all doors. One spake unhappily: I have a key in my pocket, saith he, that will pass me in all Countries: he meant his purse. In Italy it can open the door of life: Do you hate a man? for money you may have him pistold or poisoned. In Fr •… nce it can open the door of love: lust you for such a woman? money makes her your harlot. In Spain it opens the door of Justice: the case shall go on the rich man's side. In England it can open the door of honor; money makes a Gentleman, and reputation swells with the Barns. In Rome it can open the door of heaven, for they sell Claues, Altari •… , Christum; peace, and pardon, and heaven, and Christ himself. Gra •… s lacerantur paupers à prauis Iudicibus, quàm à cruentissimis hostibus. Nullus praedo t •… m cupidus in alienis, quàm Iudex iniquns in suis. The robes of peace covering corruption, are worse to the poor then hostile invasion. But this Judge of heaven will take no bribes: other Judges may procrastinate, put off, or pervert causes. Saepe non finiunt negotia, quousque exhauriant marsupia: they will often see an end of the Clients money, before the Clients see an end of their cause. They often determine to hear, but seldom hear to determine. But Christ shall judge those Judges. Be instructed ye Judges of the earth: kiss the Son lest he be angry, and ye perish. At that day Plus valebunt pura corda, quàm as •… ta verba: conscientia bona, quàm marsupia plena. Pure hearts shall speed better then subtle words: a good conscience better then a full purse. Iudex non falletur verbis, nec flectetur donis. That Judge will neither be moved with our gifts, nor deceived with our shifts. Happy soul, that forsaking the love of money, hath gotten a pure heart to appear before Jesus Christ.
4. Impartialitas Iustitiae, impartial Justice. Tully tells us of a Proverb. Exuit personam Iudicis, quisquis amici induit: He hath put off the person of a Judge, that puts on the person of a friend. The good Judge neither hath his right hand filled with love, nor his left with hatred: the scole of Justice is not swayed. Indeed tamdiu Iudex, quamdiu Iustus: he is so long a Judge, as he is just. Nomen quod ab •… quitate sumitur, per praeuaricationem admittitur. Zeleucus was commended, that when (according to his Law for adultery, which took frō the offender both his eyes) his son was deprehended in that fact; put out one of his own eyes, and one of his sons. Duo lumina cacantur iuxta legem, duo supersunt iuxta misericordiam. Two eyes are lost according to justice, and two remain according to mercy. A marvelous temper Inter iustum Iudicem, & misericordiem Patrem: between a just Judge, and a kind Father. But GOD is so just, that because sin would let him save none of us, he slew his Son to save all of us. God commendeth his love to us, in that while we were yet sinners, Christ died for us. God commends his love; indeed he might justly commend it: and to us by this token, that being rebels he bought us with the blood of his own Son. He will ever continue so just, in punishing traitors, in crowning his faithful subjects. Iudex damnatur, cùm nocens absoluitur. Sen. He that justifies the guilty, transferres the guilt to himself. But Shall not the Judge of all the earth do right? Yes, we have all sinned, but Thou continuest holy, O thou worship of Israel.
5. Aequitas Sententiae; the equity of Sentence; it shall be given upon good testimony. Ambrose says, It is not the part of a Judge to condemn any man without an accuser. Christ did not cast away Judas, though he knew him a thief, because he was not accused. When that adulteress was left alone before Christ, he said Woman where are thine accusers? Hath no man condemned thee? She said, No man, Lord. Then said Jesus; Neither do I condemn thee: go and sin no more. But here shall be no want of accusers; their own conscience, all the creatures, all the Elements, Angels, men, devils shall accuse: then Christ shall judge. Heu miser! sic deprehensus quo fugias? Latere erit impossible, apparere intolerabile. Whither wilt thou fly, O wretch thus accused? To lie hidden it will be impossible, to appear, insufferable. Every man shall receive the things done in his body, according to that he hath done, whether it be good or evil. The same, neither more nor less, but just weight. The wicked wrought their pleasure while God did suffer: therefore God will work his pleasure while they suffer.
Of all; both good and evil, Elect and Reprobates, men and Angels: but of these in a different manner. To show how this shall be done, I must lead your attentions orderly through five passages; a Citation, Separation, Probation, Sentence, and Retribution.
1. The Citation: there is a summons sent out to make all appear before Christ's Tribunal. This citing is done by the voice of Christ. All that are in the graves shall hear his voice, and shall come forth. The power of this voice is unspeakable: to empty earth, sea, air, heaven, and hell: and presently to fill earth, air, heaven and hell. To empty all upon his summons, and to fill all upon his Sentence. Therefore it is compared to a Trumpet, the loudest of all musical instruments. The Trumpet shall sound, and the dead shall be raised. Uere vox tub •… terribilis, cui omnia obediunt elementa. Petras scindit, Inferos aperit, portas aereas frangit, vinculae mortis dirumpit, et de profund •… abyssi animas liberatis corporibus assignat. A terrible voice, that shall shake the world, rend the rocks, break the mountains, dissolve the bonds of death, burst down the gates of hell, and unite all spirits to their own bodies. There shall be no concealing, no keeping back from this voice. Now Christ calls; Come unto me all that labor: yet you will not come unto me that you might have life. Then he shall call, Come you that must labor in torments, and be laden forever; then they must come to receive the doom of death. Now awake thou that sleepest, & Christ shall give thee light: but they will not rise. At that day awake thou wicked that art dead, and Christ shall send thee to darkness: and then they must rise. This is that general day, that shall congregate all: they shall come from the four winds, and corners of the world, to make an universal apparance. But if this be the voice of Christ, how is it then said, the Archangel shall sound the Trumpet of collection? He shall send his Angels with a great sound of a Trumpet, and they shall gather all together. The Lord shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God. I answer, the voice is originally Christ's, ministerially the Angels. As now he speaks to us by men, so at that day by Angels. O what a glory of our Savior shall then appear, when he is set on his Throne, before so full a Court, as all the reasonable creatures GOD ever made! Uideat nosiam in sanctimonia, vt tunc videamus eum in gaudio. Let him now behold us in holiness, that then we may behold him in happiness.
2. The Separation: we have thus brought all together, now we must separate one from another. The form hereof is given by Christ himself. Before h •… m shall be gathered all Nations, and he shall separate them one from another, as a Shepherd divideth his sheep from the goats. This full and final separation is reserved for Christ, and not performed till that day. For Si •… ite crescere; Let them grow both together, corn and tares, until the harvest. This world is the floor, fan while you will there will be some chaff: fish never so discreetly, you shall meet with some sturdy dog-fish that will rend the net. In Heaven are none but Saints, in Hell none but reprobates, on earth they are both promiscuously blended together.
Do you wonder that the Lambes cannot live in quiet? consider the number of goats among them. Ezek. 34. 18. They eat up the good pasture, and tread down the residue with their feet: they drink of the fountains, and foul the residue with their feet. My flock are fain to eat that they have trodden, and to drink that they have fouled with their feet. But GOD shall judge and separate. ver. 20. Behold, I, even I will judge between the fat cattle, and the lean cattle. Because they have thrust with side and shoulder, and push'd all the diseased with their horns: therefore I will save my flock, and they shall no more be a prey, and I will judge between cattle and cattle. The goats will annoy till they be quite separated. Too many among us have these goatish conditions: they climb up ambitiously to the mountres of preferment, like goats: they pill and bark the Common-wealth, like goats: they lust after women as hot as goats: they trouble the waters of Israel, the peace of the Church, like goats: they tread under feet God's blessings; like goats: they smell of impiety, as rank as goats: and therefore they must be separated, as goats.
We have all from Adam the nature of the goat: let us weep away, and keep away such goatish qualities. And let us put on the properties of sheep: which Christ John 10. gives to be three; Audire, obedire, sequi: to hear Christ's word, to obey Christ's will, to follow Christ's steps. Search thy soul for these brands and marks of a sheep, or else thou wilt prove a goat. Hast thou fidem agni, the faith of a Lamb reposed in the Lamb of God? Hast thou innocentiam agni, the innocence of a Lamb, free from wrong? Vellus agni, the fleece of a Lamb, to warm the poor? humilitatem agni, the humbleness of a Lamb, a stranger to pride? patientiam agni, the patience of a Lamb, ready to lay down thy life for Christ? then thou shalt have gloriam agni, the reward of a Lamb, assured salvation in heaven.
Thus the goats and the sheep be like in external fashion: they feed both in one pasture, lie both in one fold, all their life time: but Christ will put them asunder at the last day. Like two travelers that go together to one Town, take up one Inn, feed together at one board, sleep together in one bed: but in the morning their ways part. The sheep and goats eat together, drink together, sleep together, rot together, but at this day there shall be a separation. The goats may deceive man both in life and death, they may be taken for sheep, but Christ can discern between cattle and cattle. God judgeth by the Liver, man by the Livery. If the Liver be rotten, look the flesh never so fair, the good marketman will not buy it. If Christ find not the heart sound, he will none of the carcass.
3. The Probation; every man must undergo his trial. From the prison of the grave; they are set before the Judge, and there suffer discussion or trial. There are certain books to be opened for this probation: some rolles or Records filled up in the Court of Heaven. There is Liber praeceptorum secundum quem, & liber conscientiae ex quo iudicamur. Quicquid praecipitur scriptum in illo, quicquid delinquitur in isto. Here is Diuina scientia, & humana conscientia met together. We may forget our sins, but God keeps a true Register. If the sufferings of the Saints be recorded, then sure their violences by whom they suffer are not forgotten. Now the book of the Law whereby men are judged contains three leaves: Nature, the Law written, and the Gospel. Some must be tried by the first only, some by the first and second, others by all three.
First, that some shall be judged only by the Law of Nature, it is clear. As many as have sinned without the Law, shall perish without the Law. Here two things are considerable, two things; one, what this Law of nature is: the other, whether the breach of it be sufficient to condemn.
1. It is a knowledge of certain principles tending to live well; and of conclusions thence necessarily inferred, agreeable with the eternal rule of Truth, planted by God in man, and teaching him to worship his maker. Thus Melancthon defines it. The matter of it is Principles with conclusions directing to a good life. Parents are to be honored; this is a principle engraffed: therefore I must honor my Parents, this is a conclusion deducted. The form of it is an accordance with the rule of truth, God's moral Law: for the Law natural is the summary abridgement of the Law moral. The Author of it is God, who hath written it in man's heart. Ambrose. Deus omnium Creator singulorum pectoribus infudit. The end is, that it might be a testimony of that Divine providence whereby God now ruleth, and of that Justice whereby he will judge men. This agrees with the Apostles definitiō. Rom. 2. 15. Which show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts excusing or accusing. The work, there's the matter of it: of the Law, there's the form: written, there's the Author that imprints it: the conscience accusing or excusing, there's the end. In this inward testimony arising from nature, are these two principal things: 〈 in non-Latin alphabet 〉 , a comprehension of practical principles, and natural discerning between just and unjust. And 〈 in non-Latin alphabet 〉 , conscience chideing for choosing evil, and approving for doing good. The one makes the proposition, the other the assumption.
2. The other point to be discussed is, whether the breach of this Law doth condemn. Some object, that it is quite blotted out of man, therefore cannot bind him. No question, it is much obscured in respect, both of intellectual and effectual faculties. For understanding it gropeth, ifhaply it might feel after God. Adam had the knowledge of good by experience, of evil only by contemplation: but falling he had also an experimental knowledge of evil. For affection, man's will is so perverse, that when as naturally he desires to be happy, yet he wiilingly commits those things against his first intendment, that make him most unhappy. As a thief steals, to keep himself from famine, and so from misery: thus Ne miser fit, malus fit: & ideo miserior, quia malus. Lest he should be wretched, he becomes wicked: and is so much the more wretched by being wicked. Beatus vult esse h •… mo, etiam non sic viuendo vt possit esse. Man seeks for blessedness in all places, but where it is. Yea, custom brings this will to contempt of sin. Peccata quamuis ho •… renda, cùm in consu •… tudinem venerint, creduntur parua, aut nulla. Aug. Sins horrid and uncouth at first, become trivial and familiar by practice.
Thus is this natural light dimmed and overcast by the corruption of prosperous lusts: yet ne ipsa quidem delet iniquitas: sin doth not quite race it out. 1. Because there are certain principles reviving in the most dissolute. As the desire of happiness; and everyone would attain that end, though they err in the means. Yea they know that evil is to be avoided, which appears in that they would not have any wrong offered to themselves. These general rules all know, albeit in the particular applications they are blinded. Hence it came, that some gross sins were not condemned of them: as robbery among the Germans, lust of males among the Grecians. Rom. 1. 27. Indeed God did punish malitiam per duritiem: yet still remain some sparks and cold sinders of that primary and original fire. 2. That the light of nature is not quite extinct, appears by the force and working of the conscience; for this doth vex and sting the most obstinate soul. By this Cain was driven to confess the monstrousnesse of his sin. 3. The practice of natural men evinceth it, who by force of nature performed some things agreeable to equity. The Gentiles having not the Law, do by nature the things contained in the Law. The very Gentiles had many excellent political Laws, and positive constitutions. This seems to clear the meaning of Plato's two assertions: Legem esse inuentionem veritatis, that was the Law of Nature: Legem esse imitationem veritatis, such were the positive decrees grounded upon the other. But what precepts doth this Law contain, and what remnants of it doth man retain?
The Law of nature commands man, to live religiously to God above him, justly to man with him, soberly to things under him. To deal justly with men nature gives him two rules: one affirmative, What thou wouldest have others to do to thee, so do to them: the other negative, Quod •… ibi fieri non vis, alteri ne feceris: Do not that to others, which thou wouldst not have them do to thee. Even nature Instructs a man how to rule his affections. So Tully; Animus imperat corpori, vt Rex ciuibus: ratio libidmi, vt seruis dominus. The mind governs the body, as a King reigns over his subjects: the reason lust, as a master over his servants. Whence had he this, but from nature? There is vis rationis, orationis, adorationis. By the virtue of reason man loves man, by the power of discourse man regards himself, by the power of worship man respects God. If we should examine the particular commandments. 1. They acknowledged one God: T •… lly protested, that when he wrote seriously, he mentioned but one God: and he did but ludere, play the Poet when he spake of more. Moses called this God 〈 in non-Latin alphabet 〉 , and Plato 〈 in non-Latin alphabet 〉 . 2. Numa Pompilius judged it unlawful to ascribe any form to God invisible. 3. They durst indeed play with their puppets, imaginary gods; Uenus and Cupid, &c. But for the Deity, O may not the reverence of his unknown name condemn us! They cry out, Great is their Diana: this vindicates them from vilipending the name. If they had known a greater God, they would have given greater reverence to his Name. 4. Divers of the Gentiles had their Sabbaoths, mingled with strange superstitions: but they were taught by nature to set apart some time for worship. 5. They commanded and commended honor to Parents: Solon ordaining no law for Parricides, answered there were none so unnatural for to attempt it. 6. That murder was held abominable, appears by their punishing it, according to God's Law, with death. 7. That Adultery was odious, it is manifest by Pharaoh. Why saidst thou, She is my sister? so I might have taken her to me to wife. By Abimelech to Abraham; What have I offended thee, that thou hast brought on me, and my kingdom a great sin? By Abimelech to Isaac: What is this thou hast done unto us? one might have lain with thy Wife, and thou shouldest have brought guiltiness upon us. 8. Theft some punished with death, other with double restitution. Cato being asked, Quid foenerari? what it was to practice usury; answered, Quid hominem •… ccidere? the same, that to kill a man. 9. They so hated and avoided falsehood and lying, that they would not suffer a man to be witness against his enemy. 10. They thought it unlawful to covet other men's goods. One of them said, Concupiscere alien •… , sit à me alienat •… .
But now their natural knowledge being so obscured, shall yet the Law of nature condemn? yes, for the invisible things of God might be understood by the things that are made: so that they are without excuse. God could not be apprehended by them any other way then by nature: yet sinning against him they are without excuse. Pour out thy fury upon the heathen that know thee not: and upon the kingdoms that have not called on thy name. He shall come in flaming fire, taking vengeance on them that know not God. By this shall many millions of men be condemned. Inexcusabilis oft omnis peccator, vel reat •… originis. Original guilt makes us inexcusable, without voluntary additament. Ignorantia •… ius qui •… oluit intelligere, est peccantis culpa: Ignorantia eius qui no •… potuit intelligere, est peccati p •… na. In virisque non est iusta •… xcusatio, sed est iusta dam •… atio. His Ignorance that would not understand, is the wickedness of sin: his ignorance that could not understand, is the punishment of sin. Doth not this latter excuse? Yes a Tanto, but not a Toto: from so much guiltiness, but not from all guiltiness. Ignorance can be no plea, for all are bound to know: it serves not a malefactors turn, to plead Ignor •… tiam iuris, that he knew not the Law of his Prince which he hath broken. I know that simple nescience is minoris culpae, but not nullae; a less fault, not no fault. The knowing servant disobedient shall have many stripes: the ignorant is not spared, though less punished. To the ignorant are two wants, knowledge and a good will: but he that sins wittingly, hath but one want, only a good will. He that fails on knowledge, hath voluntatem facti & peccati, a will both to the deed, and to the sin. He that fails in ignorance, hath only voluntatem facti non peccati, a will of the deed not of the sin, though the deed be a sin. Perer. Ignorantia duplex; vna quae est causa culpae, altera cuius causa culpa est. There is an ignorance that is the cause of sin; and there is a sin that is the cause of ignorance. No ignorant hath his sin mitigated; but Is solùm qui non habuit vnde discere, saith August. He only that had no means of learning. For Christ is a just Judge, and would not condemn without fault. We have all good means of knowledge, GOD keep us from the condemnation of ignorance.
The next book is the Law: that others shall be judged by this, it is clear without question. As many as have sinned in the Law, shall be judged by the Law. The Jews shall be thus judged rather then the Gentiles, who had not the Law written. The Law of Moses did only bind the Hebrews, the Prophets were not commanded to publish it to the Gentiles. Paul calls the times before Christ, the times of ignorance; and the Gospel a mystery kept secret since the world began. Now to object, first that the Jewish Merchants taught other Nations the Law, is vain: for they were generally more apt discere religionem alienam, quàm docere suam; to learn false religions, then to teach the true. And many of them did not even by their own types and sacrifices, perfectly understand the sacrifice of Christ. Then to say, their books were manifest, is false: for the Jews kept them. Unto them were committed the oracles of God. They were first d •… positarij, then oeconomi, dispensers. For out of Zion shall go forth the Law, and the word of the Lord from Jerusalem. He showeth his word unto Jacob, his statutes unto Israel, he hath not dealt so with any Nation. So Christ to the Samaritan woman; Salvation is of the Jews. Now as this crediting facit ad honorem persona cui confidimus. Ambr. makes to the honor of the person whom we credit. This was a great credit to the Jews; so it brings them to a strict account: exigendum cum us •… is; as in the Talents; God looks for his own with usury. Some of them kept them in their hands, but not in their hearts; alijs magis profu •… ura quàm ipsis. Erasm. for the benefit of other, more then of themselves.
Now this book is the Touchstone or trial of our works: whatsoever we have either thought, said, or done; is either with or against this Law of God. How we wrangle here to justify many things, which there will not abide the trial? How many arguments doth a contentious man produce, to countenance his wrangling Law-suites? Defensio iuris, Intentio legis, retardatio iniuriarum. The defending of his right, the purpose of the Law, the keeping back of injuries; forbear one wrong, and provoke more: and Correctio iniustorum, the punishing of evil doers: and be not these smooth colors? who can now say, Peccasti in litigando? thou hast done ill in going to law? but still we reckon without our Oast: thou thinkest thy penny good silver, as the fool thought his peble a diamond: bring it to the test. There is utterly a fault among you, because ye go to law one with another. Whether will God judge thee according to thine own humor, or according to this precept? Alas he will then try thee Secundum legem suam, non secundum legem tuam; after his law, not after thy lust. It is opus carnis, and will not abide tentationem ignis. Contention, strife, variance, are works of the flesh: & they which do such things shall not inherit the kingdom of God. Hell fire will confute alreasons.
So among others, an angry word calls on a challenge: they have plausible reasons for it. Their credit lies upon it: and better lose life then reputation. If being wronged they challenge not, or being challenged they answer not; the world condemns them cowards. So they fight not so much against another's life, as against their own reproach. This were somewhat if it were tam been, quàm magne propositum: if the project were as Christian, as it is Roman. Now they must go to the field, pray, embrace, forgive; then fight and kill. But is this the Law that God will judge by? no, that Law is, Thou shalt not kill. But perhaps they purpose not to kill; yet saith God; Return not evil for evil: how doth this agree with thy color & humor? Yet more peremptorily. A •… enge not yourselves, but give place unto wrath. For vengeance is mine, saith the Lord. Will you steal this from him in a glorious theft? hazard your soul more then your body? thrusting one upon an enemies sword, the other on God's sword? Will you meet together in so bloody a design; wherein vterque letaliter peccat, saepe alter aeternaliter perit, both sin deadly, often one or both perish eternally▪ Thus your pretences may blanch it over with the name of honor: but the law you must be tried by, will find it homicide.
For Usury, how is it bedaubed with arguments, probabilities, patronages, examples! Books have been written to justify it: But none of these is that law whereby the Usurer must be judged. They do not only reason thus; I must give to the poor, therefore I must take usury of the rich: an argument of Stand-gate hole: I may rob some, that I may give to others. But they defend it by Scripture. If thou lend money to the poor, thou shalt not lay upon him usury. Not on the poor; therefore they infer, we may lay it on the rich. Rob not the poor, because he is poor, faith Solomon, therefore we may rob the rich, because he is rich, and can spare it. Is not this a goodly strong argument? So because it is said, Exo. 22. 22. Ye shall not afflict the widow, or fatherless child: it must needs follow, that they may trouble a woman married, or a child that hath a father. There are infinite excuses: but the Law of trial is; Thou shalt not lend upon usury: study an answer to that question. As much may be said for Impropriations: what shall become of all our legal pleas, our Alienations, Prohibitions, Customs, Fines? all fine excuses? when Christ shall set the sacrilegious before him, and read this Law; Thou shalt not rob God of his tithes and offerings? Where now are all reasons and excuses? This spiritual Court will admit of no corrupt customs, no devices: Mee thou hast robbed, by me thou shalt be condemned. Lord, enter not into judgment with us: who shall be justified in thy sight? We cannot answer ex millibus vnum, one of a thousand. Help us, O thou Judge and Savior: let thy mercy as Jesus, help us against thy Justice as Judge. We must come under probation, defend us from reprobation, and let us find approbation; not for our works, but thy mercies, O blessed Redeemer. Amen.
Lastly, others are to be judged by the Gospel: and this certainly bindeth our conscience he •… e, for it shall judge us hereafter. He that believeth not on Christ, is condemned. Now the Gospel requires of us two things, Faith and Obedience. Faith; Repent and believe the Gospel. Obedience; Ye have obeyed from the heart that form of doctrine. Which obedience must be Prompta, ye have obeyed: voluntaria, from the heart: discreta, that true form of doctrine. Lyranus. Indeed Obedientia Euangelica est ipsa fides. Many think they are not bound to believe the Gospel; but by this they shall be judged.
True it is, that all are not bound to it: they to whom Christ never spoke, was never spoken, have an excuse; not of every sin, but of this sin, that they have not believed on Christ. It is objected, The Law bound all, therefore the Gospel binds all. No, for the Law was given to man's nature: so though the knowledge was lost by man's default, yet the bond remains on God's part. The Gospel was never given to man's nature, but after the fall, and is above nature. Adam was the root of mankind in respect of nature, not in respect of grace. When God gave the Law to him, he bound him and all his posterity to keep it. When he gave the Promise to him, & faith to believe it, he did not withal give it to all mankind. Neither if Adam had afterwards fallen from faith, should all mankind have fallen with him. The first Adam was not the root of the Promise, but the second.
But now to our selves; we must all stand before the Tribunal of Christ: to the Statutes of the former books who can answer? All our help is in this latter book, we fly to the Gospel. We behold the Lamb of GOD, that taketh away the sin of the world: and comfort our selves, that if any man sin, we have an Advocate with the Father, Jesus Christ the righ •… ous: and he is the propitiation for our sins. Now as Festus said to Paul. Hast thou appealed unto Caesar? unto Caesar shalt thou go. So, hast thou appealed to the Gospel? thou shalt go to the Gospel for thy trial. Vel te totaliter absolute, vel te capitaliter damnat. It shall either thoroughly justify thee, or extremely condemn thee. The Spirit shall convince the world of sin, saith Christ; Because they believe not on me. Now what is the holy Ghosts judgment here, will be Christ's hereafter. But why are they condemned of sin for not believing? 1. Because other sins are condemned by nature and Law; as murder, adultery: both among Jews and Gentiles: but not to believe is the proper sin of Christians; and it is a grand sin, because they have the doctrine of faith. 2. Because infidelity is the root of all sins, as faith is of all good works: the want of faith leads from transgression to presumption, from presumption to despair. 3. Especially, because faith takes away the guilt of all sins, and freeth from condemnation: but infidelity retains the guilt of it self and others. Omnia peccata per infidelitatem retinentur, per fidem remittuntur. Aug. Luther hath it out of Augustine. Nullum peccatum nisi infidelitas, nulla iustitia nisi fides. There is no sin but infidelity, no righteousness but faith. Not that Adultery, Intemperance, Malice are no sins: but Infidelitate manente, manet omne peccatum: eadem decedente absolu •… tur, omnia quoad reatum. Vnfaithfulnesse remaining, every sin remains, that departing, every sin is pardoned, and quite taken away in respect of the guiltiness. Peccata sunt, tua peccata non sunt. After thou becomest a Believer, the sins thou dost are sins; but not thy sins, because they are forgiven thee. This appears by the purpose of Christ's coming; which was to dissolve the works of the devil: believe on him, & thy sins are dissolved, absolved: thou art as if thou never hadst offended. Non quod peccatū omnino non erit, sed quod non omnino imp •… atum erit. Not that sin altogether should not be, but that it shall not be imputed. How quick a riddance penitent faith makes with our sins! They are too heavy for our shoulders, faith presently turns them over to Christ. Whereas there would go with us to judgment a huge kennel of lusts, an Army of vain words, a legion of evil deeds: faith instantly dischargeth them all, kneeling down to Jesus Christ, beseeching him to answer for them.
Therefore make we much of faith: if our souls be ballaced with this, they shall never shipwreck. A •… asuerus had many virgins, none pleased him like Ester: none pleaseth God but faith; all the rest for her sake. She is that Judith, that saveth the life of all thy good works, by cutting off the usurping head of Satan. Thou canst not be unwelcome to God, if thou come with confidence: nothing more offends God, then the not taking his word. Sin offends his Law, but unbelief offends his Gospel. Though we do not what he bids us, yet let us be sure he will do what he tells us. It is good to obey the former, better to believe the latter: because he is more able, and more good then we. Well now, after this Gospel we must be judged: so Paul writes to his Romans; GOD shall judge the secrets of all hearts by Jesus Christ, according to my Gospel. Thou canst not satisfy the Law, therefore study thy soul an answer to this book. Otherwise, saith Christ, The word that I have spoken, the same shall judge thee in the last day. The Sermons thou hast heard, shall rise up in judgment to condemn thee. Hence arise three conclusions.
1. It is no presumption for a Christian to believe the pardon of his sins in Christ: for to do the will of God is not to presume. If we do not believe this, Christ shall judge us damnable by the Gospel: therefore if we do conscionably believe this, he shall acquit us by the Gospel. Non est praesumptio credentis, vbi est authoritas iubentis. There is no presumption in man to believe it, when there is the authority of God to command it. Of all things in a Christian, God doth not love a nice dainty, and maidenly faith. He loves to have a man's modesty bashful, his humility fearful, his penitence sorrowful, his patience joyful, his compassion pitiful: but he loves a faith that hath boldness in it. That is not afraid to trouble God with a •… iance, or suppliance: but is confident ruat •… rcus et ortus. Without faith it is dangerous pressing into the Presence Chamber; as it was to the marriage without the wedding garment: but in faith Sequere et consequere; qui cupit, capit; speak and speed. Whatsoever you shall ask the Father in my Name, he will give it you. It is no sin to trust God with thy soul: Paul teacheth it by example. I know whom I have believed, that he will keep that I have committed to him against that day. Peter by counsel, Commit your souls to God in weldooing. It is no sin to call God Father; for he hath sent the Spirit of his Son into our hearts, crying, Abba Father. It is no sin to trouble him with our suites: Let us draw near with a true heart in full assurance of faith. Not to do this faithfully, is against the Gospel; therefore to be judged of that sin.
The infallible certainty of a true Christians salvation, is known to himself, and cannot be doubted without sin. For if it be sin to distrust this, it is then righteousness to believe it. The sum of the Gospel is man's salvation by Christ: he that believes not this, believes not the Gospel: and he that knows the Gospel, and believes it not, shall by it be condemned. Now God in the Gospel doth not require that absolute perfection, which he did in the Law, under the peril of damnation: but qualifies the rigor of the Law by the satisfaction of a Mediator. So that the Gospel accepts the intent and endeavor for the act; as the will to repent for penitence, and the will to believe for faith. It is then not only a weakness, but a wickedness to distrust God's mercy in thy salvation; let not this faultiudge thee before Jesus Christ.
3. The Gospel requires probation of faith by a good life. Norma fides, forma vitae: as we believe we must live. Do we believe Christ hath redeemed us? We must live like such as are redeemed: if freed, let us demean our selves as children of freedom. It is nothing at this judgment to say, I have believed, when the life shall witness the contrary: thy lips affirm, but thy works deny. As our Savior said, Opera testantur de me; my works bear witness of me, that I am Christ: so thou must say, Opera testantur de me, my works bear witness of me, that I am a Christian. Thou shalt be saved for thy faith, not for thy works: but for such a faith as is without works thou shalt never be saved. Works are disjoined A iustificando, non a iustificato; from the act of justifying, not from the person justified. If this Judge for his own merits give us salvation, we must show him the fair copy of our conversation. Quicquid Christus operatur pro nobis, operatur in nobis. Whatsoever Christ works for us, he also works in us. If he hath freed us from the damnation of sin, he hath also freed us from the dominion of sin. Albeit in our justification Fiet nobis secundum fidem nostram; Be it unto us according to our Faith: yet in salvation Reddetur vnicuique secundum operasua; Every man shall be rewarded according to his works. Let not that which is a word of comfort to us, be a bill of inditement against us.
4. The Sentence. As there be two sorts of men to be sentenced, so there is a double sentence: one of Absolution, the other of Damnation. With Absolution our Savior begins in action, with that let us begin in meditation. He begins with favor, O he is ready to show mercy: and comes slowly to wrath and judgment. In the Absolution are considerable four circumstances; A Calling, a Commending, a Reply, and an Answer. First, the calling is set down. Math. 25. 34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. In which gracious speech we may perceive six gradations.
1. Amabilis vocatio; Come. This was the voice of Christ generally to all in the day of Grace, is particularly to the Elect in the day of Glory. Now he calls more then will come, then he will not call all that would come. Now he gives many Venite's. Come to me all that labor. If any man thirst, let him come to me and drink. The Spirit and Bride say, Come, and let him that heareth say, Come: and let him that is athirst come. Send not others, but come yourselves. Come to no others, either Saints or Angels, but come to me. Let us take heed of that Discedite, quia nol •… stis venire; Depart from me; good reason, for you would not come unto me. You declined my call when I was humbled. Is not this the Carpenters Son? I will decline you now I am exalted; None of those men that were called shall taste of my supper. But such as have obediently heard his Come in holiness, shall also graciously hear his second Come in happiness.
2. Su •… is Benedictio; Ye Blessed. Never man was, is, or shall be, but desires secundum sensum suum, after his own sense to be blessed; saith Aristotle: though the most have sought it out of the right vbi, where it was not to be found. In Christ only it is found, who is indeed the Father of blessedness. Mat. 3. 3. Blessed are the poor in spirit. The first word of the first lesson of Christ's first Sermon is Blessed. So he begins, so there he continues, so here he concludes, Come ye blessed: a word able to make a man blessed.
3. Patris dilectio, Of my Father: to be blessed of God, is to be surely blessed. Parents do well in blessing their children, Princes in blessing their people: here's the difference, Benedicunt, but not Beatificant: they may wish them blessed, but not make them blessed. But saith God to Abraham; In blessing I will bless thee: I have blessed him, and he shall be blessed. All blessedness springs from that fountain: the Lord hath blessed us, and requires us to bless him; who is over all, God blessed forever. Amen. This the universal song of all creatures gives him; Blessing, honor, &c.
4. Foelicitatis Possessio, Inherite. Inheritance is of Birth, not industry: the younger brother is often of more desert then the elder, yet cannot this make him his Fathers Heyre. This is of Inheritance, therefore not of merit. It differs from an earthly Inheritance in three things. 1. In that the Testator must be dead, and the successor living: in this God the Testator is ever living, and his heirs before they can fully possess it, must be dead. Ambr. A temporal inheritance divided, is diminished: one is of so much land shortened, as is to another shared. The heirs here are without number; of all nations, kindred and languages; yet though the inheritance be imparted, it is not impaired. Tanta singulis, quanta omnibus. Everyone hath as •… ch as any one. Ardens. 3. The partition of an earthly inheritance breeds among the coheyres envy & grudging: but in this the joy of one is the joy of all. Dispar gloria singulorum, tamen communis laetitia omnium. Aug. One star may excel another star in glory, but none shall envy another in glory. There shall be no repining at another's more glorious clearness, where remains in all one gracious dearness. Inherite.
5. Haereditatis Perfectio; a kingdom. The top of man's desires is a kingdom; nil nisi Regna placent. Yet if they be earthly kingdoms, they will not satisfy: Alexander is not content with his universal Monarchy. But here is a kingdom will satisfy: you will say, there are many Kings, & but one kingdom; therefore not room enough: yes, for the bounds of the least are not narrower then heaven it self.
6. Regni Paratio; Prepared for you: Not merited in your times, but prepared before all times. It had no beginning in respect of God's intention: it shall have no end in respect of your possession. God's decree to give it us had no beginning, but shall have an end: our fruition of it shall have a beginning, but no end: God's mercy in both hath neither beginning nor end; but is from everlasting to everlasting. Had the Lord such care to provide a kingdom for his children before they were; then sure he will give it them at the appointed time. So certain are they of blessedness, that it is prepared for them from the foundation of the world. For you: not for all: there is no universal election, God decrees not all to be saved. Then Christ should have said thus, Inherit the kingdom; Paratum omnibus, Datum vobis: prepared for all, and given to you: but he saith, Prepared for you, therefore not purposed to all. Seeing there is so good cheare prepared for us, let us prepared for us, let us prepare our selves for that: like some dainty guest, who knowing there is such delicate fare behind, keeps his stomach for it. Let us disdain the course diet of this world, that dangers us to the dropsy of covetise, or the surfeits of riot. We use to fast on the Eves, that we may feast on the Holy-days: let us here abstain from the table of sin, that we may hereafter banket in the Kingdom of Heaven.
This is matter of comfort to us: here the world condemns the godly: therefore they shall have a time of absolving. When that General Session comes, then look up, and lift up your heads, for your redemption draweth nye. There is no mercy to be had in this world, for the wicked themselves are accusers, witnesses, judges: but at that day a poor man's case will be heard. Therefore the poor committeth himself unto thee, for thou art the helper of the fatherless. Christ will take the cause into his own hand. The souls under the Altar cry with a loud voice; How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth! Yes, it is fit everyone should have a day of hearing. This is theirs, that shall be ours: The righteous shall rejoice when he seeth the vengeance. Rejoice? yes, they have no charity to us on earth, we must have no charity to them in hell.
2. The Commendation follows the calling, Mat. 25. 35. For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink, &c. Christ witnesseth their faith from the effects: they brought forth fruits of mercy. Thus it is evident, that not according to the internal habit of faith and charity, but according to the external acts proceeding from them, is the reward bestowed. Christ before justified them by their faith, apprehending his merits: now he justifies them by testimony (of that faith) arising from their works. The point Christ insists in, is their works of mercy; which are six, visito, poto, cibo, redimo, tego, colligo fratres. Giving them meat, drink, harbor, clothing, visitation in sickness, redemption from bondage.
Where observe, that the main point Christ will scan at the last, is the point of mercy. Not how wise, nor how learned, nor how just, but how merciful. Ambr. Now if a Scholar standing for preferment, knew directly that one question wherein he should be opposed; he would study a full and ready answer to it. We all know that one and main question wherein Christ will examine us, what works of mercy have we done: if we have gotten no demonstration of mercy, we are worthily condemned. Now their mercy is commended, partly in respect of the object, and partly in respect of the act. For the object, it is done to Christ: happy mercy that is done to the Lord Jesus; it shall never pass unrewarded. Joash forgot the kindness of Jehoiada; but the King of heaven will remember all the good done unto him. Says that good malefactor; Lord, remember me when thou comest into thy kingdom. I will not forget thee, answers Jesus; To day thou shalt be with me in Paradise. I was hungry, and ye fedme. I, and me, saith Christ.
In regard of the act, the thing they distribute and contribute, is not bare words, but actual mercies; food, clothing, &c. This is the effect of a true faith, not a verbal, but a real working faith. A faith, not like that the Psalmist seems to mention, (though in another sense) I believed, & ideo locutus sum, and therefore I spake: but such as the Apostle speaks of; I believed, & ideo operatus sum, and therefore I wrought a faith working by love. It is easy to mistake Saint Paul, Rom. 14. 22. Hast thou faith? have it to thyself before God. unless we expound him by S. James, I am. 2. 18. Hast thou faith? show thy faith by thy works. If we will be the children of Abraham, who is the Father of them that believe: we must be so by Sara, who is the mother of them that obey. They that will be trees of righteousness in God's garden, must not be like the fig-tree in the Gospel, that had only leaves, no fruit: but like the tree that brings forth her fruit in due season. Or like Aaron's rod, that of a dead stick, having life and sap put into it; presently bare Almonds; fruit, no leaves spoken of.
Some give words enow; contrary to Moses, who was a man of few words. The Papists will rather loose a penny then a Paternoster: these will give ten Paternosters before one penny. They give the words of Naphtali, pleasant words; but no meat. As if the poor were like Ephraim, fed with the wind. Or as if their word were verbum Domini, the word of God, that men might live by it. Solomon says, Wisdom is good with an inheritance, so good counsel is good with an alms. If a famished man beg bread of thee, and thou only fallest to instruct his soul, but deniest food to his body: he may reply, as Hushai said to Absalom of Ahithophel's counsel. The counsel that Achitophel hath given is good, but not at this time. Martial demands of Gaius a small piece of silver; Quod vel donanti non grave. Gaius blamed him for his idle profession of Poetry, counseled him to study the Law, that would enrich him. To him Martial; Quod peto da mihi tu, non peto consilium. Give me that I ask thee, I do not ask thee counsel. Many are like S. Peters fish; it had money in the mouth, but not a hand to give it. Or like Dives his dogs; they can lick a poor man with their tongues, else give him no relief. Diogenes a witty beggar would usually walk in a place where earthen Statues were erected, in honor of some that died for their country. To them he would pray, to them reach out his hand, bow, and beg: being asked the reason, he answered; Nihil aliud quàm repulsam meditor. I think of nothing, but a repulse and denial. We have many such living Statues, mere Idols: that have mouths and speak not, eyes and pity not, hands and give not: the poor are sure of nothing but a repulse.
3. The reply, or question upon this commendation made by the Saints. Math. 25. 37. Then shall the righteous answer him; Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? &c. This is no denial of that truth Christ hath avouched. But 1. to magnify Christ's mercy, who takes these works as done to himself, which are done for his sake. Let no covetous Churl plead, he wants subjects upon whom to exercise his mercy; Pauper vbique iacet: which way can he walk, and not behold one hungry, another thirsty, &c? 2. To testify their humility, that albeit these things are true, yet they acknowledge no merit in them: they have not done so much of these as they ought. Besides, they might have an after-consideration of their sins past; which valued with their good works, they find one to out-weigh a thousand. The Papists ostent their merits on earth, the Saints dare not do so even ready for heaven: but cast down their crowns before the Throne: saying, Thou, O Lord, art only worthy to receive glory and honor. They have nec boni inopiam, nec in bono superbiam. They are not poor in good works, nor proud of good works. They wrote their charity in the dust, therefore did God write it in Marble. They seem to forget the works of mercy they have done, therefore are they remembered by Jesus Christ.
4. The answer of Christ, Mat. 25. 40. In as much as ye have done it to one of the least of these my brethren, ye have done it unto me. The miseries of my brethren are my own miseries. We have an high Priest touched with the feeling of our infirmities. That invulnerable and glorified breast, is still touched with the sense of our wounds. Saul, thou persecutest me: he says not mine, but me: me in mine. He that toucheth you, toucheth the apple of mine eye. Surely he will pity the misery of everyone, that is afflicted with the sorrows of all. Quis recusabit pro Christo pati, quando Christus compatitur patienti? Who would refuse to suffer for Christ, when he is sure that Christ suffers with him?
Here is excellent direction for our works of mercy: that no sinister end draw them from us, but sincere love to Christ. If any fish for the applause of men, his bait shall be his own hook, to snare himself. Da Christo; look on the poor man, and in that member behold the Head, Christ. He that shall give a cup of cold water to one of these little ones, in the name of a Disciple, he shall in no wise lose his reward. A cup of water is but a small gift, yet done in that Name, and for that cause, it is rewarded, as an excellent work of mercy. It is the true note of a child of God, to show mercy to a Christian, because he is a Christian. Natural men have their private ends, and advantageous respects, in their beneficences. Such a one shall do me service, flatter my addiction, bring intelligences to mine ear; I will make him my property: my charity shall bind him to me. Moral men will sometimes give, even for pities sake: but the true Christian doth it for Christ his sake, and looks no further. Dooing good unto all, especially to them that are of the household of faith. Some think, that the best work is to build Temples and Monasteries: but indeed the best work is to relieve (not the dead, but) the living Temples of Christ's mystical Body. It was an ancient complaint; Fulget Ecclesia in parietibus, •… get in pauperibus. The Church flourisheth in her glorious buildings, but mourneth and pines away in her poor members. Deny not due cost to the dead walls, but first satisfy the living bowels; that Christ may say, Come ye blessed.
I come now to the sentence of Condemnation, Math. 25. 41. Then shall he say to them on the left hand; Depart from me ye cursed, into everlasting fire prepared for the Devil and his angels. In this form of damnatory judgment, are four points considerable. A Rejection of the wicked, a Reason of that rejection, an Objection against that reason, a Confutation of that objection. In the Rejection are many particulars gradually inhancing their judgment. They are partly Priuatiue, & partly Positiue. Depart from me ye cursed, there is Poenadam •… i: Into everlasting fire, there is Poena sensus. As there be two kinds of sin: Delictum and Peccatum. Delictum est desertio boni, Peccatum perpetratio mali: the one a forsaking of that is good, the other a committing of that is evil. So there is a like proportion of punishment; a depriving of joy, and a giving over to torment. Here is
1. A grievous refusal; Depart. This seems nothing to the wicked now, such is their dead security. Depart? Why they are content to be gone. Because sentence against an evil work is not executed speedily, therefore their heart is fully set in them to do evil. But as when a Prince opening his long locked up Treasury, graciously takes some in with him, and saying to other ill-meriting followers, Depart: it will be a disgraceful vexation. So when the glory of heaven, and those invaluable treasures shall be opened, and dealt about to the faithful; what horror will it be to the Reprobates to be cast off with a Depart? Blessed are the eyes that see the things which ye see: saith Christ to his Saints. For Kings have desired to see them, and were not suffered. If it were such a Blessedness to see Jesus in humility, what is it to see him in glory? But from this the wicked are bidden, Depart.
2. The loss of Salvation; From me: your Savior that was wounded for you; that offered my blood to you, which was offered for you. And if from me, then from all that is mine; my mercy, my glory, my salvation. Consider here, what an excellent thing it is to have familiarity with Christ on earth, that he may not cast us off as strangers from heaven. He that would have Christ know him there, must not be a stranger to Christ here. He must have some fellowship with GOD: How? If we walk in the light, we have fellowship with God, and with his Son Jesus Christ. To walk in the dark, is to have fellowship with the Prince of darkness: to walk in the light, is to have fellowship with the Father of lights. Will a Reprobate that hath always turned his back upon Christ, here press into his company? Upon what acquaintance? Yes, We have eat and drunk in thy presence, and thou hast taught in our streets: as if they should say, We have fed at thy Communion table, and heard thee preach in our Pulpits. Still this proves no acquaintance: for in the one you did eat Panem Domini, non Panem Dominum; the bread of Christ, but not Christ with the bread. In the other you have heard Uerbum Domini, not regarded Dominum verbi. Your ear hath been open, but your conscience shut. Therefore, ver. 25. Non noui vos; as familiar as you presume, yet you are such strangers to me, that I know you not. They never willingly came near Christ but to persecute him; therefore he shall then cast them far enough off forever.
3. The deserved Malediction; Ye cursed. He is cursed, that being borne in sin, lives in it, and dies in it, without seeking recovery. I call this curse merited, because they love it. As he loved cursing, so let it come unto him. Hath he loved it? Let him take his love. As he clothed himself with cursing as with a garment: so let it come into his bowels like water, and like oil into his bones. ver. 18. It was his outside, let it be his linings: it was his outward stuff, let it be his inward stuffing. Everyone that hath not first a pardon by Christ, must hear this curse pronounced against him from Christ. O then suffer not thine eyes to sleep, till Christ hath sealed thee a Quetus est. Give no peace to thyself, till thou have peace with GOD. Quamdiù imp •… nitentia manet, maledictio imminet. So long as vnrepentance abides in us, Cursednesse hangs over us. He that willfully goes on in known wickedness, hazards himself to inevitable cursedness. Go ye cursed.
4. The horror of the pains; Into everlasting fire. Fire; of all elements the most violent, therefore fittest to describe those pangs. The pile thereof is •… ire and much wood: the breath of the Lord, like a river of bri •… stone, doth kindle it. Euerlasting; the torments thereof are ever frying, never dying. Where the worm dieth not, and the fire is not quenched. Aug. Vermis corrodet conscientiam, ignis comburet carnem; quia & cord & corpore deliquerunt. The fire shall torture their flesh, the worm their spirit: because both in flesh and spirit they have sinned. The reprobates shall be packed and crowded together, like •… rickes in a fiery furnace, having not so much as a chinke where any wind may enter in to cool them.
5. The preordinance of their torments; Prepared for the Devil and his Angels: ordained beforehand. Origen held that the Devil and his angels should one day be released from their tortures: and that these words of Christ were spoken Minaciter, potiùs quàm veraciter; rather by way of threatening, then true meaning. But Augustine answers, that the Scripture hath confuted him plenissime ac planissime. For the fire prepared for Satan is not temporary, but everlasting: where though floods of tears be continually raining upon it, yet can it not be put out.
Prepared: to the terror of wicked men, that covenant with hell: alas they are deceived, it was made for some purpose. That fire was prepared for some, and some have prepared themselves for it. Burning in lusts, in malice, in revenge; until themselves, their lusts, malice and revenge, and all burn in hell. The Devil was crafty, yet he could not scape hell: be as wily as you can, yet beware hell. It is not policy, but piety, that must escape this fire. Now as this brings to the wicked much terror, so it helps to preserve the godly against error. And this was one principal cause of the penning this sentence. The wise master of the family will chide his servants, vea and upon desert correct them, in the presence of his child, that he may learn by it to stand in awe of his Father. So deals God; Minatur quod faciet improbis, ne faciat quod minatur sanctis. He threatens the wicked what he will do to their sins, that the godly may avoid what he threatens for sins. Omnis minatio amica monitio: every threatening is a fair warning. The Lord give us mutare sententiam nostram, vt ipse mutet sententiam suam; to change our mind, that God may change his menace. Let us now come humbly to him in repentance, that we may never depart from him into vengeance. The other circumstances I will but touch.
2. The reason of this rejection, Mat. 25. 42. For I was hungry, and ye gave me no no meat: I was thirsty, and ye gave me no drink. They are not judged Ex malis commissis, sedex bonis omissis; not by the evil deeds they have done, but by the good things they have not done. Christ says not, Ye took away my meat when I was hungry: but you gave me not your meat. You did not strip me of the clothes I had, but you gave me no clothes when I had not. The axe cuts up the tree which brought not forth good fruit; though it be not accused for bringing forth bad fruit. Innocency is good, but not enough: we see that not to have relieved, is an unanswerable inditement at that day. How heavy will this sentence fall upon many among us! What heaps have many in this City; perhaps some got without a tenter'd conscience, yield it no worse: yet would to God it were so well: for it is hard Bonum cito •… uadere diuitem; for an honest man to become rich on the sudden. They have it, and now may they not keep it? is it not their own? But O it is fearful, when for this keeping they shall be condemned. It is not a groat weekly, or monthly to the poor, and a small pension to the much-robbed Church, that can discharge you: but you must give proportionably. Pleade what you can to the poor, Christ will not be so answered. Who can force me to give? none: but because thou wilt not give vnforced, thou shalt justly be condemned.
3. The objection against this reason, Math. 25. 44. Lord, when saw we thee an hungered, or athi •… st, &c. and did not minister unto thee? They have a kind of impudence still adhering to their foreheads: they would seem to justify themselves, though they be deservedly punished. When did we see thee? Often. When this poor widow hath departed without thy mercy, that orphan without thy help, that blind or lame without thy alms. When? when not? every occasion shall be a bill of indictment against thee. Who will wonder to see a Romish Pharisee sooth and flatter himself on earth, when he is not ashamed to do it in judgment •… efore the Lord Jesus Christ? Sed nulla defensio absolute reum, nulla infensio dissoluet iudicium. Plead they whether subtly, or angrily, as if some wrong were done them; it is Equity it self that doth sentence them.
4. The confutation of their objection. Math. 25. 45. Insomuch as ye did it not to one of the least of these, ye did it not to me. This one distinction takes away all their arguments: here is a full answer to their Quando: a declaration of their death-deserving wickedness: that would have no pity on the Lord Jesus. Judgment merciless shall be given to them that show no mercy: you know this. Dives was denied a drop, because he would not give a crumb: you know this: He that stoppeth his ear at the cry of the poor, shall cry himself and not be heard. Did not I tell you thus? The poor you had ever, this mercy you shown never: therefore Go ye cursed.
5. Lastly the Retribution: this is set down in brief; but the matter it contains, is long and everlasting. All shall come forth; they that have done good, to the resurrection of life; they that have done evil, to the resurrection of condemnation. These shall go away into everlasting punishment: but the righteous into life eternal. An estate soon versed: never to be reversed. The voice of Christ shall speak it; and the power of Christ shall effect it. No Angel shall speak against it, no devil shall withstand it.
How should this teach Saint Paul's use; who considering that there shall be a resurrectian of the dead, both of the just and unjust; resolved with himself to have always a good conscience void of offense toward God, and toward man. Let it instruct us all to watch for this day; a decayed charge, then which nothing was more current in the mouth of Christ. Let me conclude with that sigh from his soul; Could ye not watch with me one hour? It will not be long ere the glass be run, the hour out; Judas is at hand, judgment is not far off: then may you sleep and take your rest. This day is nearer you now, then when you first entered the Church. Twice have the blasted ears eat up the full corn: twice have the lean kine devoured the fat: Pharaohs dream is doubled for the certainty and expedition. Yet a little while, and he that shall come, will come and will not tarry. If we shall have comfort in this day when it is come, we must long for it before it do come. What comfort shall the Usurer have? he desires not this day: for then the Angel swears there shall be no more time; and his profession is to sell time. He sels it dear, very costly to another's purse, but most costly to his own soul. Such as bribe for Offices, farm Monopolies, contract an usurious rent for life; do they desire it? Woe unto you that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light. The soul groaning under sin desires it. Who shall deliver me from the body of this death? The suffering soul may desire it. Come Lord Jesus. The faithful Spouse wedded to Christ desires this coming of her Husband: she is now espoused, that is the plenary consummation of the marriage. Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and the Bride hath made her self ready. Blessed are they that be called to this marriage supper.
To the ungodly it will be a fearful day. Ignis vbique ferox ruptis regnabit habenis: there shall follow an universal dissolution. Downewards go Satan, his angels, and reprobates; howling, and shriking, & gnashing of teeth: the effect of a most impatient fury: to be bound hand and foot with everlasting chains of darkness. Where fire shall torture, yet give no light: worms gnaw the heart, yet never gnaw in sunder the strings: eternal pains punire, non finire corpora. Small sorrows grow great with continuance: but O misery of miseries, to have torments universal, and withal eternal: not to be endured, yet not to be ended. Vpwards goes Christ, the blessed Angels and Saints, singing with melody as never mortal ear heard. The only song which that Choir sung audible to man, was that which the Shepherds heard: Glory to God in the highest, and on earth peace, good will towards men. Yet Christ was then coming to suffer: what may we think are those Hallelujahs everlastingly chanted in the Courts of Heaven! we know not, yet we may know one special note, which an universal Choir of all nations, kindred, and tongues; Angels, Elders, All shall sing; Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might be unto our God forever and ever. Amen.
To the spirits of just men made perfect. The Citizens of he •… uen are of two sorts; by Creation or Adoption. Created and natural Citizens are the Angels, Adopted are Men. Of these be two kinds, some Assumed, and others Assigned. The Assigned, such as are decreed in their times to be Citizens; said before to be written in heaven. The Assumed, such as are already possessed of it, here Spirits of just men made perfect. But how then is the Apostles meaning cleared? How are the militant on earth said to be come unto these just spirits in heaven? Yes, we have a Communion with them, participating in Spe, what they possess in Re. Now we are no more strangers and foreigners, but fellow-Citizens with the Saints, and of the household of GOD. Only our apprenticeship of the flesh is not yet out; but they have their freedom. But as we have all an union with Christ, so a Communion with Christians: the combatant on earth, with the triumphant in heaven.
Spirits: this word hath diverse acceptions. It is taken 1. Pro animo, for the Mind. Luke 10. 21. Jesus rejoiced in spirit. 1. Chron. 5. 26. God stirred up the spirit of the King of Assyria. 2. Pro seed rationis, et 〈 in non-Latin alphabet 〉 , 1. Cor. 2. 11. What man knows the things of man, save the spirit of man which is within him? 3. Pro Affectuvel Afflatu, for the motion of the mind, whether good or bad. Luke 9. 55. Ye know not what manner spirit ye are of. So there is called the spirit of lust, the spirit of pride, &c. 4. Pro donis spiritus sancti, for the gifts of God's Spirit. Act. 8. 15. Peter and John prayed for the disciples at Samaria, that they might receive the holy Spirit; meaning the graces of the holy Spirit. Gala. 3. 2. Receiued ye the Spirit by the works of the Law, or by the hearing of faith? 5. Pro efficacia Euangelij, for the effectual working of the Gospel; and so it is opposed to the letter. 2. Cor. 3. 6. The letter killeth, but the Spirit giveth life. 6. Pro spiritualibus exercitijs; for spiritual exercises. Gala. 6. 8. He that soweth to the spirit, shall of the spirit reap everlasting life. John 4. 23. True worshippers shall worship the Father in spirit & truth. 7. Pro regenerata parte: for the regenerate part of a Christian, and so it is opposed to the flesh. Gala. 5. 17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh. 8. Lastly, Pro anima immortal •… , for the immortal soul. Eccl. 12. 7. Dust shall return to the earth as it was, and the spirit shall return to God who gave it. This spirit did Stephen commend into the hands of Christ. Act. 7. 59. And Christ into the hands of his Father. Math. 27. 50. yielding up the spirit. Thus it is taken here.
Spirits, he doth not say bodies: they lie in the dust under the hope of a better resurrection. Spirits: We find here what becomes of good men's souls when they forsake their bodies: they are in the heavenly City. There are many idle opinions, what becomes of man's soul in death. Some have thought, that the souls then, though they die not, yet are still kept within the body (as it were asleep) until the last day. But the Scripture speaks expressly the contrary: for Dives his soul was in hell, and Lazarus his soul in Abraham's bosom. I saw under the Altar the souls of them that were slain for the Word of God. Some have imagined a transmigration of souls forsakē of their own bodies, into other bodies. Herod seems to be of this opinion: when news was brought him concerning the fame of Jesus, he said to his servants; This is John the Baptist, he is risen from the dead. He thought that the soul of John was put into the body of Jesus. It is alleged, that Nebuchadnezzar living and feeding with beasts, until seven times were passed over him; had lost his own soul, and the soul of a beast was entered in the room. But this is a frivolous conceit: indeed God had bereft him of common reason, yet he had still the soul of a man. Do not many among us, that have the souls of men, live like debauched beasts? The lustful like a goat, the covetous like a wolf, the drunkard like a hog, the Politician like a fox, the railer like a barking cur. Others think, that the soul neither dieth nor sleepeth, nor passeth out of one body into another, but wandreth up and down here on earth among men: and often appeareth to this man, often̄ to that: whence came that fabulous opinion that dead men walk. For this purpose they allege the Witch of Endor, who made Samuel appear to Saul, and answer him. But the truth is, that was not Samuel indeed, but an apparition, the mere counterset of him. For not all the Witches in the world, nor all the Devils in hell can disquiet the souls of the faithful: for they are in God's keeping. Dying, their souls are immediately translated to blessedness: there are the spirits of just men made perfect: and there to abide, until the general Resurrection shall restore them to their own bodies. For the souls of the Reprobates, departing in their sins, they go directly to hell, and are kept there as in a sure prison.
Let this instruct all such as have a Christian hope, to let their souls depart with comfort. Emittuntur, non amittuntur: death doth not lose them, but loosen them, & set them free from the bondage of corruption. Howle and lament if thou think thy soul perisheth. There are some that fear not so much to die, as to be dead: they know the pang is bitter, but it is short: it is the comfortless estate of the dead that is their dread. They could well resolve for the act of their passage, if they were sure to live afterwards. Animula vagula blandula, Whither goest thou, said that Heathen Emperor on his death-bed? lamenting the doubtful condition of his soul after the parture. Very not being is abhorred of nature; if death had nothing else to make it fearful. It is woeful to lie rotting in the silent grave, neither seeing, nor seen. Here the Christian lifts up his head of comfort; Lord, into thy hands I commend my spirit. I lose it not, because thou hast it: thou wilt keep it in peace, and g •… ue it me back again in eternal joy.
Of just men. Justice is ascribed to a Christian two ways: There is 1. Passiua iustitia, a passive justice, Christ's righteousness imputed to him: and hereby he stands perfectly just before God. This the Apostle calls The righteousness of GOD, which is by faith of Jesus Christ unto all. Christ is made unto us righteousness. This justice is attained by faith; Noah became heir of the righteousness which is by faith. Abraham believed GOD, and it was counted unto him for righteousness. Without this no spirit shall appear just before God in heaven. Our own righteousness is a covering too short to hide our nakedness: Christ's garment is a long robe, that covers all.
2. Actiua iustitia, active righteousness, an effect of the former: which is indeed a testimony that we are justified by Christ. Let no man deceive you: he that doth righteousness, is righteous. Therefore saith James, A man is justified by his works: if his meaning had been that our own works simply acquit us before GOD; it could never be reconciled to that of his master; when we have done all we can, we must call our selves unprofitable servants. Nor to that of his fellow; I see a law in my members, warring against the law of my mind: nor to that of himself; In many things we sin all. Now this justice effective from God, active in us, is taken two ways; Late and Stricte.
In a larger sense it is taken for all Piety, and so justice and holiness are all one. Properly taken, Justification is imputed, Sanctification inherent: but understanding our justness an effect of Christ's justice imputed to us, so Iustus and Sanctus are convertible terms. They are Just spirits, that is, they are Saints. Now if we desire to come ad Sanctos, to the Saints: we must live sancte, a holy life. God by telling us who are in heaven, teacheth us who shall come to heaven; none but Saints. They are set before us as examples: Vt eorum sequamur gratiam, et consequamur gloriam: that steering their course, we might come to their Haven. The Scripture teacheth us Quid agendum, what is to be done: the Saints Quo modo, how it is to be done. Uita sanctorum, interpretatio scripturarum. The lives of holy men is a kind of Commentary or interpretation of the holy writ. Let us as we do by good copies, not only lay them before us, and look on them, but write after them. For it is not sufficient Legere, sed degere vitam sanctorum: not to read, but to lead the lives of Saints. Papists in this go too far, as evil men come too short. Good men imitate the Saints, but do not worship them: Papists worship the Saints, but do not imitate them: lewd men do neither. Perhaps they will imitate their infirmities: as if only for that they liked them, for which only God misliked them. The Saints are to be held as Patterns, not as Patrones of our life. But the Papists praise not God in his Saints, nor the Saints for God, but as God. Only let us reverently walk in their grace, that we may joyfully come to their place.
In a stricter sense it is taken for that moral virtue, which gives to every man his own. This virtue hath been highly commended in the heathen: but one saith truly, Iustitia ethnic orum miranda potius, quàm laudanda: their Justice deserved more admiration, then commendation: they wanted him that should make them just. They so affected this justice, that they took Sirnames from it; Aristides was called Iustus: Scipio, Iustus: Fabius, Iustus. Their justice was no virtue, but a shadow of virtue. They neither knew the Lord Deum virtutis, nec Christum virtutem Dei; the God of virtue, nor Christ the virtue of God. Only Jesus is Iustus. Christ suffered for sins, the just for the unjust. Ye denied the Holy one, and the Just. There was another Jesus called Iustus, a helper of the Apostles: but Christ is Dominus Iustitia nostra; The Lord our Righteousness. By him we are only made just: In the Lord shall all the seed of Israel be justified, and glory.
Being thus justified, let us be just: not doing that to others, which we would not have others do to us: and doing that to others which we desire to be done to our selves. Some are just in small matters: so the Pharisees pay tithe of mint, & annise, and cummine; but omit weightier things. This is Pharisaica Iustitia, a Puritan righteousness: not to endure an hours recreation on the Sunday, yet to rob the Church by usurpations, to exact interests and forfets; these be nothing. So the money might not be put into the Treasury, that might hire Judas to betray his master. The ten brethren were so just, as to return the money in their sacks; yet stuck not to sell their brother Joseph.
Some are just in great things, not in small. As the other strain at a gnat, and swallow a camel: so these are like the net, that takes the great fishes, and lets go th •… little fry. Wantonness is no fault with them, if it extend not to adultery. They stick not to swear, so long as they swear not to a lie. Maliciously to hate, or peeuishly to quarrel, is trivial; if they proceed not to blows and blood. So long as they are not drunk, swallow down wine, and spare not. De minimis non curat Lex; the Law takes no notice of small faults. But indeed Eadem ratio rotunditatis, there is the same respect of roundness in a penny, that is in a platter; though not of largeness. To steal the bridle, as to steal the horse, is Tam, though not Tantum: such a sin, though not so great a sin. Thou sayest minimum est, minimum est; it is little, it is little. Sed in minimo fidelem esse magnum est: to be faithful in a little is a great virtue. Whosoever shall break one of these least commandments, he shall be called least in the kingdom of heaven. Erit minimus, that is Nullus: he shall be least in heaven, that is, he shall not be there at all. But well done good servant: Because thou hast been faithful in a very little, have thou authority over ten Cities. Bene vtere paruo, fruere magno: the just dispensation of a little, shall bring thee to be entrusted with much. Whether great or small we must be just, if we look ever to reign with these just spirits. Ad societatem iustorum non admittuntur nisi iusti.
I wonder what place the defrauder expects; that wraps up his conscience in a bundle of stuffs, and swears it away. The buyer thinks he is just, and he is just cousoned, no more. The Usurer would storm and stare, as if had seen a spirit, if he were taxed for unjust. Presently he consults (his Scriptures) his bonds, and (his Priest) his Scrivener: and there the one swears, the other shows in black and white, that he takes but ten in the hundred. Is he then unjust? Yes, Thou hast taken usury and increase, and hast greedily gained of thy neighbors by extortion. He takes hire for that should be freely lent: is not this unjust? Besides, the people curse it, and they curse not but for injustice. I have neither lent on usury, nor men have lent me on usury, yet everyone doth curse me. Insinuating, that if a man lend upon usury, it is no wonder if the people curse him. Where must the Lay-Parson sit, that fattes himself with the Tithe-grain, & will not give the poor Minister the straw? Is this just? He takes the tenth of his neighbors profits, and never so much as reads him an Homelie for it: is this just? He lays sactilegious hands on God's sanctified things, and never asks him leave: is this just? Where shall the Engrosser appear, that hoards up commodities bought with ready money, and when he vents them, makes the poor pay treble usury for it: is this just? What shall become of that unspeakably rich Transporter, who carries out men and money, to the impoverishing of the Land, and brings home gawdes and puppets, fit for no bodies use but prides? Surely, as heaven is for Just spirits, so there is some other place for the unjust. Know ye not that the unjust shall not inherit the kingdom of God? If not God's kingdom, then the kingdom of darkness; downwards, hell. I do not say, that every unjust deed throws a soul thither: Iniustum esse damnat, non injust semel agere; to be unjust is damnable, not one thing unjustly done: the habit, not the act. But for others; Qui injust dominantur, i •… ste damnantur. They have unjustly lived, but they shall be justly condemned.
Made perfect. This is a passive quality; non qui se perficiunt, sed qui perficiuntur: not such as have made themselves perfect, but are made perfect. The other property is actively expressed; Just, it is not said Justified: not that they made themselves just, but that Christ's righteousness hath justified them; so both they are, and are reputed just. But here passively, Perfected: which plainly shows that all is from God: for omne maius includit minus. If only Christ make them perfect; then only Christ doth make them •… ust. For it is nothing so difficult for a just man to become perfect, as for an evil man to become just. As it is easier for a man healed and directed the way, to come to the goal; then for him that lies lame in darkness. Qui dedit ingressum, must also dare progressum: conficere & perficere; to make and to make up, to do and to perfect, are both the works of God. We could never be just, unless Christ justify us: never come to perfection, unless he perfect us. He that begun this good work, must also finish it.
Made perfect. In heaven are none but the perfect. Talis sedes expectat talem sessorem: such a house requires such an inhabitant. On earth there is a kind of Perfection: all the faithful are perfectly justified, but not perfectly sanctified. The reprobates are perfect imperfecti: the godly imperfecte perfecti: those perfectly imperfect, these imperfectly perfect. They are so perfect that they are acquitted in Christ, and there remains no judgment for them, but only a declaration of their pardon. Justification admits no latitude, in it nec magis nec minus, for none can be more then just. But the perfection of sanctity is wrought by degrees: non plenam induimus perfectionem, donec totam exuimus infectionem: all the stains of our infection must first be cleansed, and quite washed away; before this full perfection be given us. Christ's blood doth now wholly take from us the guiltiness of sin, not wholly the pollution of sin: that blessedness is reserved only for heaven.
Let us therefore be perficientes, going and growing up, that at last we may be Perfecti, made perfecti. This is not wrought on a sudden; a child doth not presently become a man. Even the Lord Jesus had his time of growing, and can any member grow faster then the Head? Indeed the malefactor on the cross shot up in an hour; but this was miraculous, and God seldom works by such miracles. God neither sends Angels from heaven, nor the dead from hell, to give warning to men upon earth. If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead. But repentance hath the promise of a Qandocunque; whensoever a sinner repents, &c. I will not limit God's infinite mercy; but only advise thy sick soul, who after a desperate and inveterate wound lookest for a sudden cure by repentance: it is better to make this thy diet, then thy physic. Repent every day, that thou mayest have remission one day. Melior medicus qui excludit morbos, quàm qui curat. He is a better Physician that keeps diseases off us, then he that cures them being on us. Preuention is so much better then healing, because it saves the labor of being sick. Thou allowest not a Surgeon unnecessarily to break thy head, to try his skill, and the virtue of his plaster. Sprindges were better taken away quae non prosunt, because they do no good: then the setting of watchmen by them to warn travelers, ne noceant; that they be not hurt by them. Take away thy lusts quite, this is the way to be sure: for repentance may be like Baal, so fast asleep that all thy cries are not able to waken her.
To conclude, he that will wear a crown in heaven, must be all his life on earth preparing the gold to make it. Not that thy own virtues crown thee, but that GOD without thy virtues will never crown thee. The robe of glory that is worn there, must be spun and woven here: spun out of the side of Christ by faith, and embroidered with our good works. That eternal light ariseth from this internal life. Lay up in store for yourselves a good foundation against the time to come, that you may lay hold on eternal life. The ground work of salvation is made here: that high Tower of glory that is built for thee in heaven, hath the foundation of it laid upon earth.
How should a man be Perfectus, that was never factus, well begun? I wonder what perfection a wine-bibber looks for; sure to be a perfect drunkard. What perfection expects the luxurious prodigal: sure to be a perfect beggar. What perfection hopes the covetous Churl; that allows himself a race of fourscore years; and sets God at the latter end of it: and he hath that place too with this condition, that he trouble not his mind about it till the last day comes. Surely to live vnblessed, and to die vnpittied: but that some now bless God he's gone; and other say, it's pity he died no sooner. All his proiections have aimed at this perfection, to make himself a perfect slave. What perfection dreams the Jesuit to himself, but to become a perfect traitor? What perfection is likely to the incontinent adulterer, but to be a perfect Lazar. What the malicious, but a perfect villain: what the proud, but a perfect fool: what the blasphemer, but a perfect Devil?
They say, early holiness proves ripe corruption: but I am sure, habituated profaneness proves rank damnation. Alas, how should they make an end, that never begin? This man began to build, saith Christ, but could not make an end: how should they finish that never began? you that spend your days in a lazy forgetfulness of religion, examine your own consciences: do you ever think to be perfect? Are you content still to be abortive, and shall you be perfected in the womb of the grave? God hath given you time and means: he did not say, Sumite & consumite: take it, and spend it at your pleasure. O begin, that you may continue and end: hear to learn, learn to do, do to continue, continue to be perfect. Begin betimes, lest God's end come before your beginning. Enter into the way of Piety, and follow it: striving with all your powers to grow up to a perfect man, unto the measure of the stature of the fullness of Christ.
And to Jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things then that of Abel. We have considered the glory of the City, the felicity of the Citizens; we are lastly come to the Mediator, who brings both these together, and without whom they had been everlastingly asunder. We are all by nature belonging not to Mount Zion, but to the valley of Hinnon: not to the celestial Jerusalem, but to the infernal Babylon: not to the society of glorious Angels, but of afflicting Devils: not to the Church of the first borne, but to the assembly of abortive reprobates: we had no reference to God as a kind Father, but as a severe Judge: not to just spirits made perfect from sin, but to lost spirits made perfect in sin. Thus were we by nature, but Jesus hath brought us to Mount Zion, &c. How blessed a thing will it be to come unto this Jesus! It was Saint Augustine's special wish, to have seen Christ in the flesh. If there were such comfort in seeing Christ humbled, if such admiration in seeing him transfigured, what joy is it to behold him in heaven glorified! How glorious a matter do some think it to stand in the Court of an earthly Prince, to receive a gracious look, to hear a royal word, or to be commanded some honorable service! what is it then to stand in the Court of heaven, to have the King of Kings speak peaceably to us, to behold our Lord Jesus crowned with that immortal Diadem, to sing his praises as free from flattery, as from inconstancy, and to live in that Paradise forever! Vbicunque fueris Domine Jesus: wheresoever thou art O blessed Savior, give us no more happiness then to be with thee. If thou be in the earth, we will travel day and night to come to thee; if on the sea, with Peter we will swim to thee: if on the Cross, we will stand weeping by thee: if riding in triumph, we will sing Hosanna to thee: if transfigured on Tabor, we will be ravished with thee: but if sitting in thy heavenly Throne, how blessed even to look upon thee! It is his will, that we should be with him where he is, and behold his glory. We are now come to him by a conjunction mystical, we shall then have a vicinity local, and eternal.
The Mediator, not a Mediator, but The, That Mediator, that only one. For there is one God, and one Mediator between God and men, the man Christ Jesus. God was angry, man was guilty, Christ is the Mediator betwixt them: who being God, could satisfy God, and being man, could suffer for man. We are lost, and desire something to recover us: what shall that be? Mercy? No, God is just: he that hath offended must be punished. Shall it be Justice? No, we have need of mercy: that he who hath offended might be spared. Here, to be so merciful as not to wrong his justice, to be so just as not to forget his mercy; there must be a Mediator. This must not be the world, that was God's own before, he made it: not Angels, for they are engaged for their own creation; and being finite, cannot satisfy an infinite Majesty by infinite punishment for infinite sins.
God's Son must do it: now if he come to satisfy for pride, he must put on humility: if for rebellion, he must put on obedience: if for stubbornness, he must put on patience: he must serve if he will deserve: this God alone cannot do: if to die, he must be mortal, this only God cannot be. Therefore this Mediator is made man, to be himself bound; as he is GOD to free others that are bound. Man to become weak, God to vanquish. Man to die, God to triumph over death. This is that sacred Ladder, whose top in heaven reaching to the bosom of God, expresseth his Divinity: & his foot on earth close to Jacob's loins, witnesseth his Humanity. We are bankrout debtors, God is a sure Creditor, Christ sets all on his score. We are ignorant Clients, God is a skillful Judge, Christ is our Advocate to plead our cause for us. God is a just Master, we are unfaithful, unfruitful, unprofitable servants, this Mediator takes up the matter between us.
Of the new Covenant. For Moses may seem to be a Mediator of the Old Covenant. I stood between the Lord and you at that time, to show you the Word of the Lord. This Mediatorship of the New covenant is a high office, competible to none but the Lord Jesus. Who should appear between a just God, and sinful men; but he that is mortal with men, and just with God? It is a Covenant, for there is something agreed on both sides: we covenant to believe, and God to forgive. A New covenant; there was cold comfort for us in the old. A man reading, Fac hoc et vines, Do this and thou shalt live: thinks of it as if he were bidden to catch a star from the firmament, & take it for his labor. But in the New, Crede et vine; believe & live forever. The condition on man's part is believing, the covenant on God's part is Sauing. Now, though it be true, that it is as easy for man of himself to fulfill the Law, as it is to believe the Gospel, yet the New covenant, Dat credere, gives a man power to believe: for faith is the fair gift of God. Praecipit non adiuvat Lex, offert et affert Euangelium. The Law gives commandment, but not amendment: the Gospel brings salvation to our hearts, & our hearts to salvation. As it chargeth us, so it aideth us. As this Mediator gives Fidem quam credimus, the faith which we believe, mercy and remission: so also Fidem qua credimus, the faith whereby we believe, grace to apprehend this mercy. Christ hath obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.
Briefly here consider the excellency of this New and Evangelical Covenant, above the Old and Legal. In the beginning God made man righteous: for he created him in his own Image, which the Apostle says consisted in righteousness and the holiness of truth. But man soon defaced this goodly and godly picture. This I have found, that God made man righteous, but he sought out many inventions; waves to make himself wicked and wretched. Hence it followed that our restitution was a greater work then our constitution. The house was with more ease built up new, then repaired being old and ruinous. That was done per verbum enuntiatum, this per verbum annuntiatum. There he spake the word, and all things were created: here the Word was made flesh: Fecit mira, tulit dira: passus dura verba, duriora verbera. There it was done by saying, Dic verbum tantùm: here by doing, yea by dying: suffering grievous words, more grievous wounds: Factus in terris, fractus in terris. There all begun in Adam, who was Terrae filius, a son of the earth: here all in Christ, who is Coeli Dominus, the Lord of Heaven. Spiritual life is better then natural, firmer, surer. There man had only a power to stand, but with it a power to fall, according to his own pleasure: here he hath a certainty of inseparable conjunction to Christ. He so stands as never to fall, so lives as never to die, so is loved as never to be hated. There Adam and Eve were married to propagate filios carnis, children of the flesh: here Christ is married to his Church, to beget filios spirituales, children in the Spirit: and that with a bond never to be divorced. Thus at first God commanded that to exist, which was not before: now he makes one contrary to be changed into another: flesh into spirit, darkness into light, corruption into holiness: greater miracles, then changing stones into bread; Dignus vindice nodus, a knot worthy the finger of God to untie. Here is the wonderful work of the New Covenant: we were made Ex spirituoris, redeemed ex sanguine cordis: created by the breath of God's mouth, but saved by the blood of his heart. Therefore not six Cherubims as in the vision of Isaiah, nor four and twenty Elders, as in the Revelation of John; but a royal Army of heavenly soldiers were heard praising GOD at the birth of Jesus Christ.
In sum, there is but one Mediator of the New Covenant: neither Saint nor Angel hath any part in this dignity. Melancth. Idem est multos Deos fingere, ac sanctos mortuos inuocare: to worship old Saints, is to make new God's. He that shall pray to dead men, dishonors the living Mediator. Saint Paul saith expressly, There is one God, and one Mediator between God and men, the man Christ Jesus. Whence it is manifest, that it is the same blasphemous presumption to make moe Mediators then one, that to make moe God's then one. Here the Romanists distinguish; Christ is the sole Mediator of Redemption, not of Intercession. Opus est mediatore ad mediatore Christum. We must have a Mediator of intercession to this Mediator of redemption. A blind answer: for Paul directly there speaks of prayers and Intercession. ver. 1. &c. But say they, Our prayers are to be made to God alone, tanquam per cum implenda; because our desires are fulfilled only by him: but unto the Saints, tanquam per eos impetranda; because they are obtained by them. As if Christ were so busy that he could not tend to hear us: or so stately, that he would not bend to hear us: or so unjust, as to deny his own Venite, and not to perform his promise; Come unto me all that labor.
We oppose against them that comfortable saying of S. John. If any man sin, we have an Advocate with the Father, Jesus Christ, the righteous. They answer, Indeed Christ is our chief Advocate, Saints and Angels secondary or subordinate Advocates. But the word Advocate is borrowed of the Lawyers, & signifies him only that doth plead the justice of his clients cause. A stranger in the court may become a petitioner to the Judge, & entreat favor for the person guilty: but Advocates are Patrons & Proctors of their Clients. Angels in heaven, & Saints on earth, are suitors in our behalf to God: but Christ alone is our Advocate. And upon good cause, for who but he can so well plead his own righteousness whereby he hath justified us? Therefore the Apostle calls him there our Propitiation: he that will be our Advocate, must also be our Propitiation: no Saints or Angels can be a Propitiation for us; therefore no Saints or Angels can be our Advocates. Augustine says, that if S. John had offered himself to this office, he had not been Apostolus, sed Antichristus.
We object further Christ's promise. Whatsoever you shall ask the Father in my Name, he will give it you. Not in Mary's, or Peters, but in my Name. Bellarmine answers, that there may be a Mediator between disagreeing parties three ways. 1. By declaring who hath the wrong: and so there is no controversy; for all agree that GOD is the party grieved. 2. By paying the Creditor for the Debtor; so Christ is alone Mediator. 3. By desiring the Creditor to forgive the Debtor; and in this sense, he says Angels and Saints are Mediators. But this distinction is no other then Bellarmine's mincing; who indeed seems to be ashamed of the blasphemous phrases in their Missals. As Maria mater gratiae: Sancte Petre miserere mei, salua me, &c. These, saith he, are our words, but not our meanings; that Mary or Peter should confer grace on us in this life, or glory in the life to come. Yet both their School and Practice speaks more. For Aquin says, our prayers are effectual by the merits of Saints; & that Christ's intercession is gotten by the patronage of Apostles, by the interuention of Martyrs, by the blood of Becket, and merits of all Saints. And the practice of the people, is to hold Angels and Saints immediate Mediators, able to satisfy and save. But as one hath well observed; if every Saint in the Popes Calender be received as a Mediator, we shall worship unknown men, as the Athenians did unknown gods. For the best Papists doubt whether there were ever any S. George, or S. Christopher.
But say they, The Virgin is a known Saint: she can and may by the right of a Mother command her Son Christ. Their whole Church sings, O foelix puerpera, nostra p •… ans scelera, inre matris impera. And Maria consolatio infirmorum, redemptio captiuorum, liberatio damnatorum, salus uniuersorum. They have given so much to the Mother, that they have left nothing for the Son. Ozorius the Jesuit says, Caput gratiae Christus, Maria collū: Christ 〈1 page duplicate〉 〈1 page duplicate〉 is the Head of grace, but Mary is the Neck: no grace can come from the head, but it must pass through the neck. They invocate her their Advocate: but of Christ's mediation the medium or better half is taken from him: as if he were still a child, in subjection to his Mother. But as he is Mariae filius, so he is Mariae Dominus: the Son and the Lord of his Mother. Therefore the first words that we read Christ ever spake to his Parents, were rough, and by way of reproof. According to Saint Luke, these were his first: How is it that ye sought me? Wist ye not that I must be about my Fathers business? According to Saint John more sharply, Woman, what have I to do with thee? Quanquàm locuta est iure matris, tamen duriter respondet. Where was then their Monstra te esse Matrem? Though at the command of his Mother he spake, yet he spake roughly. Whereas God's kingdom consists of his Justice and Mercy; the Papists attribute the greatest part, which is his Mercy, to Mary: making her, as one noted, the Lady high Chancellor, & Christ as it were the Lord chief Justice. As we appeal from the Kings-Bench bar to the Chancery, so a Papist may appeal from the Tribunal of God to the Court of our Lady. So they make her Domina fac totum: when one flatteringly wrote of Pope Adrian; Traiectum plantauit, Louanium rigauit, Caesar autem incrementum dedit. Traiectum planted, Louaine watered, but the Pope gave the increase: one wittily vnderwrites; Deus interim nihil fecit; God did nothing the while. So if Mary be the comfort of the weak, the redeemer of captives, the deliverer of the damned, the salvation of all, the Advocate of the poor, the Patronesse of the rich; then sure Christ hath nothing to do. No beloved; Abraham is ignorant of us, the blessed Virgin knows us not; but the Lord Jesus is our Redeemer. Prayer is not a labor of the lips only, but an inward groaning of the spirit, a pouring out of the soul before God. Now Saints and Angels understand not the heart: it is the righteous God that trieth the heart and the reins. Christ is the master of all Requests in the Court of Heaven, there needs no porter nor waiter. It is but praying, Lord Jesus come unto me: and he presently answers, I am with thee. Hear me O Christ, for it is easy to thy power, and usual to thy mercy, and agreeable to thy promise. O blessed Mediator of the new Covenant, hear us.
To the blood of sprinkling. Aspersionis, Hebraico more pro asperso. Two things are implied in the two words; Sacrificium and Beneficium. Blood, there is the sacrifice of Sprinkling, there is the benefit.
To the blood. To speak properly, it is the death of Christ that satisfies the Justice of God for our sins: and that is the true material cause of our redemption. Yet is this frequently ascribed to his blood. The blood of Christ purgeth the Conscience from dead works. Out of his pierced side came forth blood and water. As God wrote nothing in vain, so what he hath often repeated, he would have seriously considered. Non leuiter praetereat lectura nostra, quod tam frequenter insculpsit Scriptura sacra. There are some reasons why our salvation is ascribed to CHRIST'S blood.
1. Because in the blood is the life. Flesh with the blood thereof, which is the life thereof, you shall not eat. Leu. 17. 14. The soul of a beast is in the blood, and in the blood is the life of every reasonable creature on earth. The effusion thereof doth exhaust the vital spirits, and death follows. In Christ's blood was his life; the shedding of that was his death: that death by the loss of that blood is our redemption.
2. Because this blood answers to the types of the legal sacrifices. This our Apostle exemplifies in a large conference. The first Testament was not dedicated without blood. Moses sprinkling the book and all the people, said, This is the blood of the Testament. Almost all things are by the Law purged by blood, and without shedding of blood is no remission. No reconciliation, no remission without blood. All directed us to this Lamb of GOD, whose blood only vindicates us from eternal condemnation. Not that the blood of a mere man could thus merit; but of that man who is also God: therefore it is called the Blood of God.
3. Because blood is fitter for applyment to the heart of man; who is so weak in apprehension that GOD is fain to lead him as it were by the senses? Not that there is a necessary receiving of Christ's material blood by everyone that shall be saved: so it might sprinkle upon the soldiers that crucified him, who yet might go to hell. But it is received Mentaliter & Sacramentaliter; there is a mental and a sacramental application. Thus we are said to drink his blood, that receive it spiritually by faith. The Papists in their opinion are fed orally with the very material blood of Christ: but then surely none of them can go to hell; for he that eats the flesh, and drinks the blood of the Son of Man, hath eternal life. But now the Priests, for fear belike lest too many of the people should be saved, and so Purgatory the Popedomes pillar be quite overthrown, have taken away the Cup from them; and turned Christ's Bibite omnes into Bibite non omnes; Drink ye all, into drink ye only Priests, not the rest. When they had given this blood so high an honor, they thought it too good for the common sort. First they said, it is really in the Cup; there they gave it too much: then they took it from the people, there they gave them too little. First they strained it, and then they restrained it. But they answer, the people have this blood in the bread; for that is flesh, and can there be flesh without blood? If so, why then do themselves take the Cup? Either it is necessary for the people, or superfluous for the Priests. Unless they value a Clergy man's soul at a higher rate then a Laymans: as if Christ's blood were not shed for the one, so well as for the other.
But to let go their sacrilegious absurdities, let us content our selves spiritually to receive this blood, shed for us, and communicated to us. This blood is ready for application, if our hearts be ready for apprehension. To us it is, though not elementally, yet alimentally profitable. There is a blood that nourisheth, as the Pelican her young ones with her own blood; Christ so feeds our souls to salvation with this blood. There is a blood that mollifies; as the warm blood of a goat softens the Adamant: we have obdurate hearts if Christ's blood cannot melt them. There is a blood that purgeth as the Kids; so the blood of Christ cleanseth us from all sin. There is a blood that colors, as the Deeres; so doth Christ's blood give a pure color to his Church; Thou art all fair my love. These are they which have washed their robes, and made them white in the blood of the Lamb. This blood is Semen vitae, substantia gratiae, fundamentum iustitiae, aedificium meriti, magna charta coeli. A flux of blood in the head is stanched by opening a vein in the foot: but here to save all the members from bleeding to death, blood must be drawn from the Head. As Eve came out of Adams side sleeping, so the Church is taken out of Christ's side bleeding. Thus God disposed it in mercy; Ut effundatur sanguis Christi, ne confundatur anima Christiani: that Christ's blood should be spilled, to save our souls from spilling.
Of Aspersion; in relation to the typical manner. Moses took the blood, and sprinkled it on the people. To this alludes Paul here; and Peter calling it the sprinkling of the blood of Jesus Christ. In the Passover the doors were sprinkled with the blood of the Paschal Lamb; and the destroying Angel passed over them. All those whom the eternal judgment shall pass over, must have their hearts thus sprinkled. We have many spots, had need of many drops. For a spot of avarice a drop of this blood: for a spot of lust a drop of blood: for a spot of drunkenness a drop of blood: for a spot of oppression a great drop of 〈1 page duplicate〉 〈1 page duplicate〉 blood: for the wounds and gashes of oaths, execrations, blasphemies, many drops of blood to stanch them. Yea we are not only sinners, but saith Micah, Sins: therefore must be sows'd and drench'd in this blood, that we may be be clean.
That speaketh better things then that of Abel. This is a Metaphor, to show the force of Christ's blood, so prevailing with God as if it had a tongue. The comparison is between Abel's blood and Christ's: now Abel's is said to cry; The voice of thy brothers blood crieth unto me from the ground. Clamitat in coelum vox sanguinis. So Christ's blood is said to speak; Quot vulnera, tot voces; so many wounds, so many words.
There is great respondence of Christ to Abel. Abel was slain by his brother, Christ by his brethren; the voice of the Jews was Crucify him. Abel was slain because he sacrificed; Christ was slain that he might be sacrificed. Cain envied Abel because he was accepted; the Jews hated Christ because he was good. Abel might say to his brother; For my sacrifice dost thou kill me? Christ did say to the Jews; For which of my good works do you stone me? Abel was so slain, that his blood was abundantly shed, and that in many places; for it is said Vox sanguinum; the voice of bloods. So Christ's blood was let out with thorns, scourges, nails, spear. As Cain sustained a threefold punishment; he was cursed in his soul, a vagabond on earth, unprosperous in his labors. So are the Jews plagued; they have no place they can call their own; when they have heaped up riches, some other takes them away; they cannot see their own City but they must pay for it; they are cursed in their obstinate blindness: thus according to their own request, the blood of Christ is upon them and upon their children.
But now Christ's blood speaks better things: Abel's cried vindictam, Christ's speaks misericordiam. That, Lord see and revenge; this, Father, forgive them, they know not what they do. God hath an ear of mercy, so well as of Justice. If he heard that blood speaking for confusion, then he will hear this speak for remission. If he heard the Servant, he will much rather hear the Son: if he heard the servant for spilling, he will much more hear the Son for saving. Postula à me, saith God to his Son: Ask of me, and I will give thee: the Father will deny the Son nothing. Thus hath he saved us Prece & Pretio, by his blood, and that a speaking blood: if that blood speak for our safety, nothing shall confound us. Now the blood of this Mediator our Lord Jesus speak for us to the Father of mercy, that the Holy Ghost may seal us up to eternal redemption. To whom, three persons, one blessed God, be praise forever.
THE WORLDS GREAT RIDERS: OR, The rage of Oppression.
PSALM. 66. 12.
THIS verse is like that Sea, Math. 8. 24. So tempestuous at first, that the vessel was covered with waves: but Christ's rebuke quieted all, and there followed a great calm. Here are cruel Nimrods riding over innocent heads, as they would over fallow lands; and dangerous passages through fire and water: but the storm is soon ended, or rather the passengers are landed. Thou broughtest us out into a wealthy place.
So that this strain of David's music or Psalmodie consists of two notes; one mournful, the other mirthfull: the one a touch of distress, the other of redress: which directs our course to an observation of Mise •… e, Mercy; of grievous misery, of gracious Mercy. There is desolation, and Consolation in one verse: a deep dejection, as laid under the feet of beasts; a high erection, brought out into a wealthy place.
In both these strains God hath his stroke: he is a principal in this Consort. He is brought in for an Actor, Author; an Actor in the Persecution, an Author in the deliverance. Thou causest, &c. Thou broughtest &c. In the one he is a causing worker, in the other a sole-working cause. In the one he is joined with company, in the other he works alone. He hath a finger in the former; his whole hand in the latter.
We must begin with the Miserie, before we come to the Mercy. If there were no trouble, we should not know the worth of a deliverance. The passion of the Saints is given by the hearty and ponderous description, for very grievous: yet it is written in the forehead of the Text, The Lord caused it. Thou causedst men to ride, &c.
Hereupon some wicked Libertine may offer to rub his filthiness upon God's purity; and to plead an authentical derivation of all his villainy against the Saints from the Lord's warrant: He caused it. We answer to the justification of Truth it self, that God doth ordain and order every persecution, that striketh his children; without any allowance to the instrument that gives the blow. God works in the same action with others, not after the same manner. In the affliction of Job were three Agents: God, Satan, and the Sabaeans. The Devil works on his body, the Sabaeans on his goods: yet Job confesseth a third party. The Lord gives, and the Lord takes away. Here Oppressors trample on the godly, and God is said to cause it. He causeth affliction for trial: (so ver. 10. and 11. Thou hast tried us, &c.) they work it for malice: neither can God be accused, nor they excused.
In a sinful action there be two things: the Material, and the Formal part: which we commonly distinguish into the act and defect. The Material part is of GOD; from whom is all Motion: the Formal is from the pravity of the agent. Persecutors could not accuse us maliciously, if GOD gave not motion to their tongues; nor strike us wrongfully, if he denied strength to their hands. Thought, sight, desire, speech, strength, motion are God's good gifts: to turn all these to his dishonor, is the wicked persons fault.
God hath another intent, then man hath, even in man's work. The Chaldeans steal Job's wealth, to enrich themselves: the Devil afflicts his body, in his hatred to mankind: God suffers all this for the trial of his patience. Man for covetousness, the devil for malice, God for probation of the afflicted's constancy, and advancing his own glory. In the giving of Christ to death, as Augustine observes; the Father gave the Son, the Son gave himself, Judas betrayed him, and the Jews crucified him. In one and the same tradition, God is to be blessed, and man condemned. Quia in re vna quam fecerunt, causa non vna ob quam fecerunt. Because in that same thing they all did, there was not the same cause why they all did it. God's end was love, Judas his avarice, the Jews malice.
The covetous Extortioner taketh away the goods of his neighbor; that robber spoileth. He could have no tongue to plead, nor wit to circumvent, nor hands to carry away, without God: from him he hath those creatures, that notion and motion. But to pervert all these to damnify others, and to damn himself, ariseth from his own avarice and rancorous pravity. His intent is wicked; yet not without God's wisdom to raise profit from it. Perhaps the oppressed had too good a liking to the World, and began to admit a little confidence in their wealth: the Lord hath benefited them, in taking away these snares, to save their souls.
Yet without toleration, countenance, or help to the wicked. The Usurer hath done thee good: by making thee poor in purse, helped thee to the riches of grace; yet he goes to hell for his labor. They that do GOD service against their wills, shall have but shrewd wages. It cannot be denied, but the devil did God service; in trying Job, winnowing Peter, buffeting Paul, executing Judas: yet shall not all this ease the least torment of his damnation. For trial here, are these oppressors suffered to ride over the godly's heads, and to drive them through fire and water: when these have like furnaces, purged them from dross & corruption, themselves shall be burnt. For it is usual with God, when he hath done beating his children, to throw the rod into the fire. Babylon a long time shall be the Lord's Hammer to bruise the Nations, at last it self shall be bruised. Judas did an act, that redounds to God's eternal honor, and our blessed salvation, yet was his wages the gallhouse. All these hammers, axes, rods, sawes, swords, instruments, when they have done those offices they never meant, shall for those they have meant, be thrown to confusion.
I will now leave God's justice to himself; and come to the injustice of these Oppressors, and the passion of the sufferers. And because the quality of these latter shall add some aggravation to the cruel malice of the former; I will first set before your eyes the Martyrs. The Psalm being written by David, and the suffrers spoken of in the first person plural; We, Vs, and Our: it follows, that it was both David, and such as David was; beloved of God, holy, Saints.
And whom doth the world think to ride over, but Saints? Psal. 44. 22. Who should be appointed to the slaughter, but Sheep? The Wolf will not prey on the Fox, he's too crafty: nor on the Elephant, he's too mighty: nor on a dog, he's too equal: but on the silly Lamb, that can neither run to scape, nor fight to conquer. They write of a Bird, that is the Crocodiles toothpicker, and feeds on the fragments left in his teeth whiles the serpent lies a sunning: which when the unthankful Crocodile would devour, God hath set so sharp a prick on the top of the Birds head, that he dares not shut his jaws till it be gone. And they speak of a little Fish, that goes bristling by the Pike, or any other ravenous water-creature, and they dare not for his pricks & thorns, touch him. Those whom Nature or Art, strength or sleight, have made inexposable to easy ruin, may pass unmolested. The wicked will not grapple upon equal terms: they must have either local or ceremonial advantage. But the godly are weak and poor; and it is not hard to prey upon prostrate fortunes. A low hedge is soon trodden down; and over a wretch dejected on the base earth, an insulting enemy may easily stride. Whiles David is down, (or rather in him figured the Church) the plowers may plow upon his back, and make long their furrows.
But what if they ride over our heads, and wound our flesh, let them not wound our patience. Though we seal the bond of conscience with the blood of innocence; though we lose our lives, let us not lose our patience. Lactantius says of the Philosophers, that they had a sword, and wanted a buckler: but a buckler doth better become a Christian, then a sword. Let us know, Non nunc honoris nostri tempus esse; sed doloris, sed passionis; that this is not the time of our joy and honor, but of our passion and sorrow. Therefore, let us with patience run the race, &c.
But leave we our selves thus suffering; and come to speak of that we must be content to feel, the oppression of our enemies. Wherein we will consider
- the
-
- Agents,
- Actions.
The Agents
Are Men. Thou hast caused men to ride, &c. Man is a sociable living creature, and should converse with man in love and tranquility. Man should be a supporter of man, is he become an ouerthrower? He should help and keep him up, doth he ride over him, and tread him under foot? O Apostasy, not only from divinity, but even from humanity. Quid homini inimicissimum? Homo. The greatest danger that befalls man, comes whence it should least come; from man himself. Caetera animantia, saith Pliny, in suo genere, probe degunt, &c. Lions fight not with Lions: Serpents spend not their venims on serpents: but Man is the main suborner of mischief to his own kind.
It is reported of the Bees, that •… grotante vna, lament •… ntur omnes: when one is sick, they all mourn. And of Sheep, that if one of them be faint, the rest of the flock will stand between it and the Sun, till it be revived, only man to man is most pernicious. We know that a bird, yea a bird of rapine, once fed a man in the Wilderness: that a beast, yea a beast of fierce cruelty, spared a man in his den. Whereupon saith a learned Father, Ferae parcunt, aues pascunt, hommes saeuiunt. The birds feed man, and the beasts spare him; but man rageth against him. Wherefore, I may well conclude with Solomon, Prov. 17. Let a Bearrobbed of her whelps meet a man, rather then a fool in his folly.
God hath hewn us all out of one rock, tempered all our bodies of one clay, and spirited our souls of one breath. Therefore saith Augustine, Since we proceed all out of one stock, let us all be of one mind. Beasts molest not their own kind; and birds of a feather fly lovingly together. Not only the blessed Angels of heaven agree in a mutual harmony; but even the very devils of hell are not divided, lest they ruin their kingdom. We have one greater reason of unity and love observed, then all the rest. For whereas God made not all Angels of one Angel: nor all beasts of the great Behemoth: nor all fishes of the huge Leviathan: nor all birds of the majestical Eagle: yet he made all men of one Man. Let us then not jar in the dispensation of our minds, that so agree in the composition of our natures. You see how inhumane and unnatural it is, for man to wrong man; of his own kind, and as it were, of his own kin. Thus for the Agents.
The Action
Is amplified in diverse circumstances; climbing up by rough stairs to a high transcendency of Oppression. It ariseth thus;
- In
-
- Riding.
- Riding over us.
- Riding over our Heads.
- Driuing us through fire and water.
1. They ride. What need they mount themselves upon beasts, that have feet malicious enough to trample on us? They have a Foot of Pride, Psalm. 36. from which David prayed to be delivered. A presumptuous heel, which they dare lift up against God; and therefore a tyrannous toe, to spurn dejected man. They need not horses and mules, that can kick with the foot of a revengeful malice.
2. Ouer us. The way is broad enough wherein they travel, for it is the Devils road; they might well miss the poor: there is room enough besides, they need not ride Ouer us. It were more brave for them to justle with champions, that will not give them the way: we never contend for their path: they have it without our envy, not without our pity: why should they ride Ouer us?
3. Ouer our heads. Is it not contentment enough to their pride to ride? to their malice, to ride over us? but must they delight in bloodiness, to ride over our heads? will not the breaking of our arms and legs, and such inferior limbs, satisfy their indignation? Is it not enough to wrack our strength, to mock our innocence, to prey on our estates; but must they thirst after our bloods and lives? Quo tendit saua libido? whither will their madness run?
But we must not tie our selves to the latter. Here is a mystical or metaphorical gradation of their cruelty.
Their Riding Ouer us Ouer our heads is Proud Malicious Bloody Oppression.
They Ride.
This phrase describes a vice compounded of two damnable ingredients; Pride, and Tyrannie. It was a part of God's fearful curse to rebellious recidiuation, Deut. 28. that their enemies should ride and triumph over them; and they should come down very low, under their feet. It is delivered for a notorious mark of the great Whore of Babylon's pride, that she rides upon a scarlet-colou'rd Beast. Saint Paul seems to apply the same word to oppression. 1. Thes. 4. That no man oppress his brother. The original 〈 in non-Latin alphabet 〉 ; to go upon him, climb on him, or tread him under foot.
O blasphemous height of villainy; not only by false slanders to betray a man's innocence, nor to lay violent hands upon his estate; but to trip up his heels with frauds, or to lay him along with injuries, and then to trample on him! And because the foot of man, for that should be soft and favoring, cannot dispatch him, to mount upon beasts, wild and fauage affections, and to ride upon him.
Ouer us.
This argues their malice. It were a token of willful spite for a horseman, in a great rode, to refuse all way, and to ride over a poor traveler. Such is the implacable malice of these persecutors. Esa. 59. Wasting and destruction are in their paths: yea, wasting and destruction are their paths. They have fierce looks, and truculent hearts: their very breath is ruin, and every print of their foot vastation. They neither reverence the aged, nor pity the sucking infant: Virgins cannot avoid their rapes, nor women with child their massacres. They go, they run, thy stride, they ride over us.
The language of their lips, is that which Babylon spake concerning Jerusalem: Down with it, down with it, even to the ground. Rase it, rase it, even to the foundation thereof. Desolation sits in their eyes, and shoots out through those fiery windows, the burning glances of waste, havoc, ruin: till they turn a land into solitude; into a Desert, and habitation for their fellow-beasts, and their worse selves. O unmerciful men! that should be to men kind as God; but are more ragingly noxious then wolves. They have lost the nature, let them also lose the name of men.
Uix repperit vnum,
Talibus e multis, hominem consultus Apollo. But it is ever true: Optimi corruptio pessima. The fairest flowers putrefied, stink worse then weeds: even an Angel falling became a Devil: and man debauched, strives to come as near this Devil as he can. They should put their hands under our falling heads, and lift us up: but they kick us down, and ride over us.
Ouer our heads.
This notes their bloodiness, vnpacifiable but by our slaughters. The pressing, racking, or breaking of our inferior limbs contents not their malice: they must wound the most sensible and vital part, our heads. The Lord be blessed, that hath now freed us from these bloody ridings; and sent us peace with Truth. Yet can we not be forgetful of the past calamities in this Land; nor insensible of the present in other places. The time was when the Bonners and butchers rode over the faces of God's Saints, and madefied the earth with their bloods; every drop whereof begot a new believer. When they martyred the living with the dead; burnt the impotent wife with the husband; who is content to die with him, with whom she may not live; yea, rejoicing to go together to their Savior. When they threw the new-born (yea scarce-borne) infant, dropping out of the mothers belly, into the mothers flames: whom, if they had been Christians, they would first have Christened, if not cherished. This was a fiery zeal indeed; set on flame with the fire of hell. They love fire still: they were then for fagots, they are now for powder. If these be Catholics, there are no Cannibals. They were then mounted on horses of authority, now they ride on the wings of policy.
Our comfort is, that though all these, whether persecutors of our faith, or oppressors of our life, ride over our particular heads, yet we have all one Head, whom they cannot touch. They may massacre this corporal life, and spoil the local seat of it, whether in head or heart: but our spiritual life, which lies and lives in our Head Jesus Christ, they cannot reach. No hellish stratagems, nor combined outrages; no human powers, nor devilish principalities can touch that life: for it is hid with Christ in God.
Indeed this Head doth not only take their blows, as meant at him; but he even suffers with us. Saul, why persecutest thou me? Saul strikes on earth, Christ Jesus suffers in heaven. There is more lively sense in the Head, then in other members of the body. Let but the toe ache, and the head manifests by the countenance a sensible grief. The body of the Church cannot suffer, without the sense of our blessed Head. Thus saith Paul, The sufferings of Christ abound in us. These afflictions are the showers that follow the great storm of his passion. We fill up that which is behind, of the affliction of Christ in our flesh. We must be content for him, as he was for us, to weep, and groan, and bleed, and die, that we may reign. If we sow not in tears, how shall we look to reap in joy? how shall we shine like stars in heaven, if we go not through this fiery trial? or land at the haven of bliss, if we pass not the waves of this troublesome water?
You see the Riders: but you will say, What is this to us? we have no such riders. Yes, many; too many; even so many as we have Oppressors, either by tongue or hand. Shall I name some of them?
The malicious slanderer is a perilous Rider; and he rides like death upon a pale horse, Envy. Thus were the Pharisees mounted, when they rode over Christ, even the Head of our heads. If Jesus will not be a Pharisee, they will nail him to the Cross. These venomous Cantharides light upon God's fairest flowers: and strive, either to blast them with their contumelious breaths, or to tread them under their malicious feet.
The griping Usurer is a pestilent Rider; and he is mounted on a heavy Iade, Mammon or love of money. Every step of this beast wounds to the heart, and quasheth out the life-blood. O that this sordid beast of usury, with all his ponderous and unwieldy trappings; bills, obligations, pawns, morgages, were thrown into a fire temporal; that the riders converted soul might be saved from the fire eternal. If any Alcibiades had authority and will, to kindle such a fire in England as was once at Athens, I believe that no tears would be shed to quench it: but the music of our peace would sound merrily to it: and the rather, because there would be no more groans to mollify it.
The destructive depopulator is another pestiferous Rider. He is a light Horseman; he can leap hedges and ditches, and therefore makes them in the midst of plain fields. He loves to ride in his own ground; and for this purpose expelleth all neighbors. Though Solomon says, that the King is served by the field that is tilled: ye he, as if he were wiser then Solomon, promiseth to serve him better with grass. He posteth after the poor, and hunts them out of his Lordship. He rides from town to town, from village to village, from land to land, from house to house; à doloso fur to ad publicum latrocinium, and never rests till he hath rid to the Devil.
And there is a fourth Rider gallops after him amaine, as if he had sworn not to be hindmost, the oppressing Landlord: and he rides upon a horse that hath no pace but racking; for that is the Masters delight, racking of rents: and he hath two Lacquays or Pages run by him, Fines, and Carriages. Thus ascended, & attended, twice a year at least, he rides over the heads and hearts of the poor Tenants: that they can no more grow in wealth, then corn can that is scattered in the high way: for they as that, are continually over-ridden by their merciless Landlords. Let these riders take heed, lest the curses of the poor stumble their horses, and break their necks.
The churlish Cormorant is a mischicuous Rider: he sits on a black Iade, Covetousness; and rides only from market to market, to buy up grain, when he hath store to sell: and so hatcheth up dearth in a yere of plenty. Our Land is too full of these riders: they repine & complain of the unseasonableness of the weather, of the barrenness of the earth: but they conceal the true cause, whereof their own souls are conscious, their uncharitableness. The earth hath never been so frozen as their consciences: nor is the ground so fruitless of plenty, as they of pity. This is not mala terra, bona gens; but mala gens, bona terra: we have bad minds, good materials. The earth hath not scanted her fruits, but our concealings have been close, our enhancings ravenous, our transportations lavish. The Lord sends grain, and the devil sends garners. The imprecations of the poor shall follow these •… iders, and the ears of God shall attend their cries.
There is the proud Gallant, that comes forth like a May-morning, decked with all the glory of Art; and his adorned Lady, in her own imagination a second Flora: and these are Riders too, but closer riders: the world with them runs upon wheels; and they hastening to overtake it, out-run it. Their great revenues will not hold out with the year: the furniture on their backs exceeds their rent-day. Hence they are fain to wring the poor spundges of the Country, to quench the burning heat of the City. Therefore say the Country-men, that their Carts are never worse employed, then when they do service to Coaches.
There is the fraudulent Tradesman; that rides no further then between the Burse and the shop, on the back of a quick-spirited hobby called Cheating: and whereas greatness presseth the poor to death with their weight, this man trips up their heels with his cunning. They have one God at the Church, another at their shops: and they will fill their coffers, though they fester their consciences. This Rider laughs men in the face, whiles he treads on their hearts; his tongue knows no other pace, but a false gallop.
The bribe-groping Officer, in what Court soever his dition lies, is an oppressing Rider: they that would have their suites granted, must subject their necks to his feet, and let him ride over them. He confutes the old allegory of Justice, that is usually drawn blind; for he will see to do a Petitioner ease by the light of his angels. Nothing can unlock his lips but a golden key. This Riders horse, like that proud Emperors, must be shod with silver: and the poor man must buy of him, and that at a dear rate, his own treading on.
I come to him last, whom I have not least cause to think upon, the Church-defrauder; that rides upon a winged horse, as if he would fly to the devil, called Sacrilege. He may appear in the shape of a Protestant, but he is the most absolute Recusant; for he refuseth to pay God his own. He wears the Name of Christ, for the same purpose the Papists wear the Cross; only for a charm. These are the Merchants of souls, the Pirates of God's Ship the Church, the underminers of Religion; that are still practicing trains to blow it up. They will not pay their Levites, their Levites must pay them. They will not part with their Cures, whereof they have the donation, but upon purchase. But it is no wonder if they sell the Cures, that have first sold their souls. The charitable man dreams of building Churches, but starts to think that these men will pull them down again.
There is yet one other Rid •… r, though he spurs post, must not pass by me vn-noted: the Truth-hating Jesuit, that comes trotting into England on a red horse, like Murder; dypit and died in the blood of souls; and if he can reach it, in the blood of bodies too. Neither doth he thirst so much after ordinary blood, that runs in common veins, as after the blood-Royal. There is no discase, saith one, that may so properly be called the Kingseuill. He is the devils make-bate, and his chief Officer to set Princes together by the ears. He sits like the Raven, on a dead bough; and when the Lyon and Leopard come forth to fight, he sounds out a point of wa •… re; hoping which soever falls, his carcass shall serve him for a prey to feed on. His main study is to fill the Schools with clamours, the Church with errors, the Churchyard with corpses, and all Christian states with Tragedies. The Seminaries were once, like that strange weed, Tobaccho at the first coming up; but here and there one entertained in some Great man's house; now you may find them smoking in every cottage. The have deservingly increased the disgrace of that Religion: so that now in the common censure, A Papist is but a new word for a Traitor. They received their errand at Tiber, and they deliver it at Tyburne.
There are many other Riders, so properly ranking thenselves in this number, and assuming this name; which for modesties sake, I bury in silence. Considering, that Quaedam vitia nominata d •… centur: some sins are taught by reproving their names.
But I perceive a prevention: I have not time enough to end our misery, much less to enter the speech of our mercy. The journey they make us take through fire and water, requires a more punctual tractation, then your patience will now admit. Two short uses shall send away our Oppressors with fear; our selves with joy.
1. For them; let all these tyrannous Riders know, that there is one rides after them; a great one, a just one; even he that rides on the wings of the wind, and the clouds are the dust of his feet. He that hath a bridle for these Sennacherib's, and strikes a s •… affle through their jaws; and turns their violence with more ease, then the wind doth a fane on the house-top. Then a horse shall be but a vain thing to save a man, saith the Psalmist. Horse and Master shall fall together.
Then the covetous Nimrod, that rode on the black beast Oppression, shall be thundered down from his proud height; and the Iade that carried him shall dash out his brains, and lie heavier then a thousand talents of lead on his conscience. His oppression shall damn himself, as before it did damnify others. It was to them a momentary vexation, it shall be to him an eternal pressure of torment.
Then the blood-drawing Usurer, that rode so furiously on his Iade Extortion, shall (if timely deprecation and restitution stay him not) run full butt against the gates of hell, and break his neck. And he that at the bars of temporal Judgments, cried out for nothing but Justice, Justice, and had it: shall now cry louder for mercy, mercy, and go without it.
And let the Cormorant, that rides ever on the back of Engrossing, whose soul is like Erisicthons bowels in the Poet,
And the lofty Gallant, that rides over the poor with his Coaches and Caroches, drawn by two wild horses, Pride and Luxury; let him take heed, lest he meet with a wind that shall take off his Chariot-wheels, as Pharaoh was punished; & drown horses, and chariots, & Riders; not in the Red-Sea; but in that infernal Lake, whence there is no redemption.
Let all these Riders beware, lest he that rides on the wings of vengeance, with a sword drawn in his hand, that will eat flesh, and drink blood; that will make such haste in the pursuit of his enemies, that he will not bait or refresh himself by the way; lest this God before they have repented overtake them. Gird thy sword upon thy thigh, O most mighty; and in thy majesty ride prosperously, &c. and thy right hand shall teach thee terrible things. Then shall the Lord remember the children of Edom in the day of Jerusalem; and reward them, as they served us. Loe now the end of these Riders: There are the workers of iniquity fallen: they are cast down, and shall not be able to rise. Zach. 10. The riders on horses shall be confounded.
2. For us, though passion possess our bodies, let patience possess our souls. The law of our Profession binds us to a warfare: patiendo vincimus our troubles shall end, our victory is eternal. Hear David's triumph, Psalm 18. I have wounded them that they were not able to rise: they are fallen under my feet. Thou hast subdued under me, those that rose up against me. Thou hast also given me the neck of mine enemies, &c. They have wounds for their wounds: and the treaders down of the poor, are trodden down by the poor. The Lord will subdue those to us, that would have subdued us to themselves: and though for a short time they rode over our heads, yet now at last we shall everlastingly tread upon their necks. Loe then the reward of humble patience, and confident hope. Speramus et Superamus. Our God is not as their God, even our enemies being judges. Psal. 20. Some put their trust in Chariots, and some in horses. But no Chariot hath strength to oppose, nor horse swiftness to escape, when God pursues. They are brought down, and fallen: we are risen, & stand upright. Their trust hath deceived them; down they fall, and never to rise. Our God hath helped us; we are risen; not for a breathing space, but to stand upright forever.
Tentations, persecutions, oppressions, crosses, infamies, bondage, death; are but the way wherein our blessed Savior went before us; and many Saints followed him. Behold them with the eyes of faith, now mounted above the clouds, trampling all the vanities of this world under their glorified feet; standing on the battlements of heaven, and wafting us to them with the hands of encouragement. They bid us fight, and we shall conquer; suffer, and we shall reign. And as the Lord Jesus, that once suffered a reproachful death at the hands of his enemies, now sits at the right hand of the Majesty in the highest places, far above all Principalities and Powers, Thrones and Dominations, till his enemies be made his footstool. So one day, they that in their haughty pride, & merciless oppressions, rode over our heads, shall then lie under our feet. Through thee will we push down our enemies: through thy Name will we tread them under that rise up against us. At what time yonder glorious sky, Coelum stellatum, which is now our seeling over our heads, shall be but a pavement under our feet. To which glory, he that made us by his Word, and bought us by the blood of his Son, seal us up by his blessed Spirit.
THE VICTORIE OF PATIENCE: With the expiration of Malice.
PSALM. 66. 12.
I DID not, in the former Sermon, draw out the oppressing cruelty of these Persecutours, to the utmost scope and period of their malice: nor extend their impium imperium to the furthest limit and determination thereof. There is yet one glimpse of their stinking candle, before the snuff goes out; one groan ere their malice expire. We went through fire and water.
The Papists, when they hear these words, went through fire and water; startle, and cry out, Purgatory: direct proofs for Purgatory. With as good reason, as Sedulius, on that dream of Pharaohs Officer, Gen. 40. 10. A vine was before me; and in the vine were three branches: says that the Vine signifies S t . Francis; and the three branches the three Orders derived from him. And as a Pope on that of Samuel: Behold, to obey is better th •… n sacrifice: and stubbornness is as Idolatry: infers, that not to obey the Apostolic See of Rome, was Idolatry by the witness of Samuel. Or as one writes of S t . Fra •… cis; that because it is said, Unless you become as little children, you cannot enter into the kingdom of heaven; he commanded one Massaeus to tumble round like a little child, that he might enter. Or as, when the contention was betwixt the Seruices of Am •… se and Gregory, which should take place; by the common consent both the Mass-books were laid on the Altar of S. Peter; expecting some decision of that doubt by revelation. The Church doors being opened in the morning, Gregory's Missal-book was rent and torn into many pieces; but Ambroses lay whole, and open upon the Altar. Which event, in a sober exposition, would have signified the Mass of Gregory cancelled and abolished: and that of Ambrose authentical and allowed. But the wise Pope Adrian expounds it thus: that the renting and scattering of Gregory's Missal intended, that it should be dispersed over all the Christian world, and only received as Canonical. Or as that simple Friar, that finding Maria in the Scripture, used plurally for Seas; cried out in the ostentation of his lucky wit, that he had found in the old Testament the name of Maria, for the Virgin Mary.
But I purpose not to waste time in this place; and among such hearers, in the confutation of this ridiculous folly. Resting myself on the judgment of a worthy learned man in our Church; that Purgatory is nothing else but a Mythology; a moral use of strange fables. As when Pius the second had fent abroad his Indulgencies, to all that would take Arms against the Turk; the Turk wrote to him, to call in his Epigrams again. Or as Bellarmine excused Prudentiu •… , when he appoints certain holy-days in hell, that he did but poetize. So all their fabulous discourse of Purgatory is but Epigrams & poetry; a more serious kind of jest. Wherein they laugh among themselves, how they cozen the world, and fill the Popes coffers. Who for his advantage, Ens non esse facit, non ens fore. So that if Roffensis gather out of this place, that in Purgatory there is great store of water; We went through fire and water. We may oppose against him Sir Thomas More; who proves from Zacharias 9. that there is no water at all. I have sent forth thy prisoners out of the pit, wherein is no water. Set then the frost against the rain, and you may go in Purgatory dry-shod. If there be nothing left but fire, I make no question, but there is not a spark difference betwixt Purgatory and Hell.
I should narrow up the scope and liberty of God's spirit, if I should here tie my discourse to the letter. We went through fire, and through water. It is an effect of our persecution; and may thus be resolved: we were by their malice driven to great extremity. Fire and water are two elements, which (they say) have no mercy: yet either of them more then our oppressors. The time was that a red Sea divided the waters; and gave dry passage to the children of Israel and of God. Whereof the Psalmist here sings, verse. 6. He turned the Sea into dry land: they went through the flood on foot, there did we rejoice in him. And the fire in an Oven, whose heat was septupled, touched not those three servants of the Lord. But these more incensed and insensible creatures have no mercy; nor can they invent a cruelty, which they forbear to execute.
Some translations have it: We went into fire, and into water: which extends their persecution to our deaths, and comprehends the latitude of mortal martyrdom. And thus understood, the next words, of the deliverance (Thou broughtest us out into a wealthy place) must be meant of our glory in heaven. But the evident circumstances following deny that interpretation: therefore I adhere to the last and best Translation; We went through fire and through water.
Wherein two things may seem to be imported, and imparted to our consideration. 1. We went. They went so conveniently as they might, and so conscionably as they durst, from the hands of their persecutors. 2. The hard exigence they were driven to; when to pass through fire and water, was but a less evil compared with that they eschewed.
Per mare mactantes fugimus, per saxa, per ignes.
1. From the former observe, that it may be lawful in time of persecution to fly. This was granted, yea in some respects enjoined by Christ. But must be warily understood; and the rule in a word may be this. When our suffering may stand the Church of God in better stead then our flying; we must then lose our lives, to save God's honor and our own souls. To deny God this fealty and tribute of our bloods, when his glory hath use of such a service at our hands, is not only to deny him that is his own by many dear titles; of creation which was ex spiritu oris, by the breath of his mouth; and of redemption which was ex sanguine cordis, by the blood of his heart. But to withdraw this justly required testimony, is to betray and crucify him; and scarce inferior to their perjury, whose false witness condemned him.
In this we restore to God his talent with profit; not only our own soul he gave us, but as many more as our example works upon, and wins to him. When the people admired the great bounty of