Fifty sermons preached at the parish-church of St. Mary Magdalene Milk-street, London, and elsewhere whereof twenty on the Lords Prayer / by ... Anthony Farindon ... ; the third and last volume, not till now printed ; to which is adjoyned two sermons preached by a friend of the authors, upon his being silenced.

The Sixth SERMON. PART II. (Book 6)

EPHES. V. 1. Be ye therefore followers of God, as dear children.

WHEN my meditations first fastned themselves upon this parcel of Scripture, I then thought that the space of an hour would have both quitted them and me. But this holy Oyl, like that of the Widows in the Book of Kings, encreased under my hands, and I could not then pour it out all unto you. I therefore then became your debtor. And it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a holy and sacred debt: and I am come now to quit my promise, to pour out the remainder of the Oyl, and to pay my debt, even there where I obliged my self, in the holy Sanctuary. I then observed that these words contained in them a Duty, Be yee followers of God, and the Persons enjoyned this Duty, the Ephesians, who are stiled dear children. Which title includes motives to win and enforce them to the Duty, 1. because they were children, a great prerogative; 2. because dear children, a graci∣ous adjunct. The Duty hath been handled. The Motives remain. Which I say, include a high priviledge or prerogative. For if, as we are men, we esteem it honourable to be of such a race and stock, to be descended from this Potentate or that Prince; surely then, as we are Christians, when we have put on our better and more heavenly thoughts, we shall account it the greatest honour to derive our pedigree from Heaven, to be called the Sons of God as St. John speaketh, to be filii Divini be∣neficii, as St. Augustine, children of the Divine kindness, to be children of God, and heirs of a Kingdom, and that a heavenly Kingdom; to have title to a Crown, and that a Crown of life: But so it is, Beloved, that when we hear of charters and grants, of priviledges and prerogatives, our thoughts go no farther, but stay themselves in the meer grant and pri∣viledge. The Gospel is indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good news; and we delight to hear of a Saviour, of a Prince of peace, of one that shall make our peace, and take away the sins of the world: But we think not of any allegiance or duty which we owe to this Prince. Glad we are he is victorious, and that he hath the Keyes of Hell and of Death. And wear his colours too we would; but we would not come under his banner, we would not fight his battels. Children we all would be; but where is our Duty? We desire to be endeared; but where is our gratitude? Nay further yet, we would be accounted lovely, and yet remain enemies to the Grace of God. Our sins we would have cover'd, but not blotted out: We would have God for∣get them, and yet still walk in them. And here we mistake the nature of a

Priviledge. For the tye thereof is as strong as that of the Law; and the greatest sins are those against the Gospel. Our own Chronicles will tell us that riots and disorders in Cities in one Kings reign, have weakned and disannulled Charters and Priviledges granted by a former King. Beloved, God is the King of Kings, the same to day, and yesterday, and for ever: and he grants not his priviledges or charters that we should let loose the rains to Impiety, and make our strength the law of unrighteousness. The trumpet of the Gospel sounds not that we should take up the weapons of Sin to pre∣pare our selves to the Devils battel: Neither did that Tree of life grow up that we should sin securely under the bough and shadow of it. And there∣fore the Apostle here, exhorting the Ephesians to Imitation of God, uses this method. He taketh not his argument ab inutili; He shews them not Gods quiver, nor points to the arrow which is now set to the very breast of them if they obey not. He tells them not it will be disadvantageous unto them if they follow not God. But he draws his argument à congruo. He layes open and unfolds before them the riches of Gods Mercy: He propo∣seth God in his full beauty; his head as the most fine gold, his locks curled, his cheeks as a bed of spices, and as sweet flowers, and his lips like lilies drop∣ping down pure myrrhe. He brings him in as a Father, not dropping only, but ready to pour out his choicest blessings on his children. Or rather he draws his argument à necessario: They must needs be obedient, and imitate their Father, or else they cannot be children. And he rises as it were by a Gradation: 1. They are children; and Children ought to learn of their Parents. 2. They are dear children; and here the tye is made stronger. 3. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, diligibiles filii. Their sins are wiped out, and they appear lovely through Christ. And here is the fulness of Gods Grace, and it will bring us with David to a Non plus, to a Quid retribuam? What shall I return to the Lord for this his kindness? Thus these Waters of com∣fort issue forth like those in the vision Ezek. 47. and God leads all his through them. 1. They are children: and here the waters are as it were to the ancles. 2. They are dear children: and here they reach up to the loyns. 3. In Christ they are worthy to be beloved: and here the waters are risen, they flow, and cannot be passed over: No line can measure them, no cogitation fathom them, no gratitude reach them; our thoughts, our words, our actions, all are too weak to express the depth of them. Now each Christian must be as a fruitful tree planted by this river of waters, whose seat faaes not, and whose fruit fails not. If he be a child, he must be obedi∣ent; if he be dear, he must be the more grateful; if he be made worthy of love, his conversation must be as becometh the Gospel of Christ. So we have heard beneficium and officium, a Benefit, and a Tye; the Benefit, telling us whose children we are; the Tye, pointing out to our obedience. We will plainly and briefly view them both.

In the first place, the Ephesians are Children: A great prerogative, if we consider their former estate, what they were before. They were Sata∣ni mancipia; no otherwise: servants, and that servants and slaves to Sa∣tan; under the Law, and that a killing Law; but now redeemed, that they * 1.1 may receive the adoption of sons; and having this adoption sealed too, and that by the Spirit of God; and their names written in a Book, and that not only in libro vocationis, amongst those who are outwardly called, but in the Book of life, which admits no blot, no blur, no defacing; in which whosoever is written, is one of Gods Children, and is accounted so, and shall be so to all eternity. Now the Civilians define Adoption to be the Receiving of a stranger in alienam familiam, inque jus familiae, into ano∣ther family, and to have title and right to be of that family. And stran∣gers the Ephesians were, even aliens from the Covenant of Grace, sine spe,

sine operibus, as he told his adopted Jugurtha; without the least hope, with∣out any spiritual wealth or endowments, naked and languishing, and even panting under the terrors of the law, and (which was the complement of their misery, and an addition to their contumelius condition) not deser∣ving a better estate. And this, Beloved, raiseth the worth and dignity of the benefit, and begets in us at once both comfort and wonder, That Chil∣dren we are, and yet deserve not this adoption, this filiation. Amongst men it is otherwise; Desert alwaies was the ground of Adoption. The Emperour Nerva adopts Trajane, and takes him to be his son, h. e. unicum auxilium fessis rebus, saith the Orator, as a stay and prop to his declining estate. Temerè fecerat, si non adoptâsset; He had done very unadvisedly if he had not done it. And Galba adopts Piso, quia eò necessitatis ventum e∣rat, because he was driven unto it by necessity. He had a brother elder then he worthy of that fortune, but that he was more worthy. And Mi∣cipsa, after divers attempts to take away Jugurtha's life, at last adopts him, quia gloria invidiam vicit, because his Virtue now in its full splendor shone so bright that Envy could not dimme it. But what worth was there in us below? what spark, what appearance, what shew of desert in us? All in us, not extinct, or in the embers, but naturally darkness: a night on our understanding, stone at our hearts, rebellion in our affections; and we dead, and that not in a dream, (as the Anabaptists foolishly conceive, cal∣ling Originial sin the dream of Augustine) but truly and really. All in the loins of that one Adam, when that one Adam by his rebellion shew us all, and made us all slaves, not worthy to be Gods hired servants. But see here a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God hath set forth his love, nay, the exceeding riches of his grace. * 1.2 And it is worth our observing that God is not rich as Man is, to his own good and profit. His Riches serve not himself, but us. And whereas Man gathers not wealth by giving, God calls himself rich by making us so. Man adopts because he is rich; but God then terms himself rich when he doth adopt. Thus with the eye of favour he looked upon us when we were deeply plunged in our deserved misery. And by this favour navigamus spei velo: In this deluge of Sin we hoyse up the sailes of Hope, and make forward for the high prize and price of our calling. In this great tempest He became our Pilote; majorque dum exacerbatur, erupit, and even in his anger forgot his anger, slumbered in the tempest, becalmed the storm; and, when we were in the mouth of Danger, even almost on the rocks of De∣spair, the light of his countenance shone round about us, and by that light we saw the haven where we would be. So that now our Weakness became a strong argument of Gods Power; and the seed of Corruption in us brought forth in him the sweet fruit of Forgiveness. None thunder-struck or killed with a curse but the Serpent, the Devil, who was the procurer of it. Though we were enemies, though we were darkness, though we were * 1.3 disobedient and rebellious in our affections, yet even in this hostility God became our friend; in this darkness He was our light; in this rebellion He seal'd our pardon; in this poverty He was our true wealth; and of slaves He made us his children, and brought us into the glorious liberty of the sons of God. And Sons only we are not but Heirs; Heirs of God, and coheirs, joynt∣heirs, * 1.4 with Christ. As he is Son, so we by his right are sons too. All is ours, Paul is ours, and Cephas is ours, because we are Christs, and Christ is Gods. So that St. John might well usher-in this great advancement which an ECCE, Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. * 1.5

But, in the second place, besides this grace of Adoption, we are chil∣dren too in a manner by Generation. Of his own will begat he us with the word of truth. But not so as he begat his only begotten Son, by an eternal gene∣neration, * 1.6

as Fulgentius speaks, but by a voluntary regeneration. In him without any natural beginning there remained an eternal na∣tivity, but Gods Will preceded and went before our new birth. And to this end he placed us in gremio matris Ecclesiae, even in the bosome of the Church our Mother, who conceived us of the incorruptible seed of Gods word, as St. Peter speaketh, the blessed Spirit quickening this seed, till a new creature be brought forth, not into this temporary but into the eter∣nal light; which she feeds with the bread of life, the word of truth; which she nourisheth with the milk of faith; which she strengthneth with the bread of affliction, with the bloud of Martyrs, till growing up from strength to strength, from virtue to virtue, it became at last a perfect man in Christ Je∣sus. And this may well be called a birth: for indeed it much resembles our natural birth, but especially in two respects. First, here are the two terms of Generation, Non-ens tale, and Ens tale; the Matter out of which it was produced, and the Substance or Entity which it is now; Terms truly con∣tradictory, as different as Heaven and Hell, as Light and Darkness: So that here is mira mutatio, the change is wonderful. View Man in his natu∣rals, as not yet regenerate, and he is as the Apostle saith, the child of wrath: candidatus Diaboli, saith Tertullian, one that hath abjured Heaven, and is as it were a competitor, and one that stands for Hell, nay, one that may be imployed as the Devils instrument to bring others thither. As Pliny said of Regulus, Quicquid à Regulo sit necesse est fieri sicut non oportet, so of him, Whatsoever he doth must needs be done amiss, because he doth it. Who would ever look that a sweet stream should flow from this corrupt Fountain? Who would expect that this Nehustitan, this rude piece of brass, should ever be polisht? Or is it possible, so far as in our conceit, that out of this Cockatrice-egge there should be hatcht a Dove? Hence then encrease thy gratitude and obedience, and admire Gods Power. With meer man this is impossible; but with God all things are possible. And this Change too, as the Introduction of a humane soul, is instantaneous and in a moment, though the growth be by degrees. Non opus est morâ Spiritui Sancto; The holy Ghost needs not the help of delays. But if even in∣to this dead and corrupt matter he breathe the breath of spiritual life, it shall stand up from the dead, and live, and be a new creature: Which is the terminus ad quem, the second term of this spiritual birth. And here view him, and he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is changed, another out of another; a child of light, candidatus aeternitatis, one that thinks of nothing but Aeter∣nity. Certainly a blessed birth and happy change. A happy day it was when it might be said that such a child was conceived, a child of peace, a child of blessings, a child of God. That day was a day of brightness, a day of rejoycing, a typical day of that eternal day when time shall be no more.

The second resemblance of our spiritual birth to our natural is in re∣spect of the difficulty and pains in bringing forth this child. And here it is but a resemblance: it will not admit a comparison. For though the pains of a woman in travel are great, so that almost they are become proverbial, yet they are but light afflictions, scarce worth note or naming, in respect of the sorrow and pain endured in this delivery, but rods to these scor∣pions, but as a cramp or convulsion to this rack, as scratches to these wounds, scarce breaking the upper skin, as Seneca speaks, whilst these divide asunder the soul and the spirit, whilst they enter the bowels and the heart; scarce worth the speaking of in respect of these sighs and groan∣ings▪ which the Apostle saith Rom. 8. 26. are unspeakable. For indeed the grief of the body is but the body of Grief, but the pain of the soul is the very soul of Pain; and the Soul it is that is afflicted in this birth; The sighs are hers, and the groans are hers; and all is to dead in her self the root of

Sin; non exercere quod nata est, as St. Hierome, not to be what she is; to be in the body, and yet out of the body; to tame the wantonness of the flesh; to empty the whole man of luxury; to prune the over-spreading passions; all to be delivered, and to bring forth this New creature. Quantae solicitudines? quantae contritiones? saith St. Ambrose; What solicitude? what anxiety? what contrition? what tye of Continence? what lashes of Conscience? what bitterness of soul? Qualis adversarius? What an ad∣versary to cope withall and to remove, that would strangle this Infant in the womb, in the conception; nay, that would destroy it in semine, in principiis, before it were an embryon, that would not suffer it to have pow∣er to become a child of God: But yet though there be pain and grief in the travel, there is joy and comfort after the delivery. Quae parturit, quatitur & compungitur; In the travel there is a conquassation and compunction as it were: but quae peperit, exsultat; when the woman is delivered, when the little Infant hangs on the teat, there is joy and exsultation; and the Mo∣ther forgets the pain, because a child is born into the world. So Christ is our joy, 〈…〉〈…〉he Child to be formed in us, as the Apostle speaketh, at the first is bit∣ter and distastful to us, and we are not willing to conceive him in the womb of our soul, because this new birth cannot be without a funeral. For to be thus born we must dye, we must dye to our selves, to the world, to the flesh: we must hate that which we most love; we must renounce all that may hinder this birth. But when Christ is fully formed in us, the cloud of sorrow is removed, all is serene and bright, and we forget the pangs and grief and sorrow which before we endured: for the holy Ghost hath come upon the soul, and the most High hath over-shadowed it, and now that holy thing which is born shall be called the Son of God.

And this, Beloved, is the Benefit or Priviledge I told you of. A great priviledge: for remittuntur ei peccata cui filii nomen ascribitur; His pardon is sealed who hath this title and name given him to be the Child of God. But as it is beneficium, so it is officium, it is obligatory, and hath a duty annexed unto it. If we be Children, we must be Obedient. We have now alter'd our language. Our dialect was a strange dialect; we spake words clothed with death: but now our language and voice is, Abba, Father. And this first cry, these first words of our nativity, as Cyprian speaks, Our Father, which art in Heaven, are as witnesses to remember us that we have renoun∣ced all carnality, and, as Children in Christ, know only our Father which is in heaven. Be yee therefore followers of God, as children; or, because yee are children. For this very appellation is an admonition; this title is a remembrancer; this honor and dignity must either instruct us, or it will condemn us. It was a speech worthy the mouth of an Emperor which A∣lexander Severus used, Conabor me dignum praestare nomine Alexandri, I will endeavour to be worthy the name of Alexander. And it was a speech worthy the mouth of a Christian which Basilides, a converted Executioner, used to return upon his companions who perswaded him to swear by the name of Caesar, Non licet jurare, quia sum Christianus, It is not lawful for me to swear by him, because I am a Christian. Great honours are contu∣melies, and upbraid us, if our comportment and behaviour be not answer∣able. What a ridiculous thing was it to see Nero an Emperour with his Harp or Fidle; or in his buskins acting on a Stage; to see Domitian catch∣ing of flies, or Hercules at his Distaff? So what an incongruous thing is a Christian and a Blasphemer, a Disciple and a Traytor; to be in area Eccle∣siae, in the court or floor of the Church, and yet chaff; to be within the pale, and yet a Devil; to be a child of God with the teeth of a Lion, ravening for the prey, and ready to devour his brother? If I am a Father, where is my honor? saith God. Where is your Understanding captivated, your

stubborn Wills conquered, your Passions subdued. And if you were A∣brahams seed, you would do Abrahams works, and noth the Devils, saith our * 1.7 Saviour to the Jews. Good God! a wonder it is to see, a world of Sins, a world of Sinners, and yet all Christians; a deluge of Iniquity, and yet none drowned, all within the Ark; so many fighting against God, and yet all his Souldiers; so many abusing his Name for trifles, for nothing, indeed out of meer custom, and yet this with a Childs mouth; so many Rebels and Traytors, and yet all Children! But, Beloved, let us not deceive our selves and our own souls. It is not the name of Children that will entitle us to the Kingdom of Heaven, but the reality, the being so. Without this our Religion which we profess will accuse, and the relation which we boast we have to God will condemn us. For reatus impii, pium nomen, saith Sal∣vian; A glorious title doth but more lay open our errors; and it adds to the guilt of a wicked man, that he hath his Christendome, and that his name is amongst the Children of God. But let us walk worthy of the Gospel of * 1.8 Christ, and as partakers of the heavenly vocation, consider the High-priest of our profession, Christ Jesus. Let every one that names Christ depart from * 1.9 iniquity. Let us walk as children of the light: and be followers of God, as * 1.10 his children.

But here the weak Christian will reply, like the Sluggard in the Pro∣verbs, that there is a Lion in the way, an impossibility of following God; that the dignity of the Gospel is so great that neither Man nor Angel are e∣qual to it, or able to do any thing worthy of it. Indeed a weak Christian, and one that would be a child still, but, as the Apostle speaks, in understand∣ing. For see: God desires but a competencie. He likes thee when thou followest him, though it be with a childs pace, with an Infants strength. So that thou follow him, he interprets thy endeavours performance. And though like a Gyant thou rowse not thy self up to run the race, yet if with all thy courage thou follow, he calls thee strong that made thee so, though thou hast but the strength of an Infant. But thou sayest it is impossible: Why, but that which is impossible may be necessary. For thou thy self hast made it so; The time was in paradise when it was not impossible. The best use thou canst make of it is to do what thou canst, saith St. Augustine, and then petere à Deo quod non possis, to entreat Gods help in that thou canst not per∣forme. And thou needst not fear a denial: for behold, he is thy Father, and thou art his Child, nay 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his dear child. Which is the gra∣cious Adjunct, and comes next to be handled.

Incongruous it is, you see, that a Child, so freely adopted from so base an estate, should prove refractory and disobedient. And pity it were, nay impossible, filium tot lacrymarum, as Augustines mother spake of him, that a child bought and begot with so much grief, with so many tears, should pe∣rish at the last in rebellion. This prerogative was not granted in vain: But see here, the waters of comfort rise higher, and the priviledge is en∣larged, and the tye made stronger. This Child of God, which was Ben∣oni, a Son of sorrow, is now become Benjamin, a Son of Gods right hand, beloved and dear in his sight. And he will make him even as Joseph, a Son of encreasing, a fruitful bough, even a fruitful bough by the Well side. And here, Beloved, what wings might I wish for to fly a pitch proportionable to the height of Gods Love? Or what line might I use to sound the depth of Gods Mercy? Or with what words shall I express how he endears him∣self to his Children? Shall I mention the love of Women? The love of Jo∣nathan * 1.11 to David was greater. Shall I speak of Jonathans love to David? It was great indeed, but to a friend: But God embraces first, and loveth first. We love him, because he loved us first. He is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the * 1.12 Father of love; and he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Love it self. And he delights in these

titles and attributes, saith Nazianzene, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he may as it were by proclamation promulge and publish his love. And no carnal friend, though as Chrysostome saith, he be mad in love, can so burn in affection to his friend, as God doth in love to our souls. Now this love of God is first a Pre∣venting Love: It prevents our slowness and backwardness to entertain it. We sacrificed to the Queen of Earth, to Fortune, that she would love us; to the World, that it would favour us; and never thought of Gods Love. 2. It is a Purging Love: It washes away our corruption and filth, and sets us upon our leggs, that we may walk in love. 3. It is an Over∣flowing Love, nimia charitas, as the Apostle speaks, exceeding great, too much Love, larger then our Thoughts, or our Desires, passing our Under∣standing. Sermo non valet exprimere: experimento opus est; Speech cannot reach it: Experience must express it. Feel it we may; discourse of it we cannot. 4. Lastly, it is a Bountiful Love, and it is Perpetual. With an everlasting love have I loved thee, saith God; and He hath loved us, and * 1.13 given us everlasting consolation; and, He hath prepared for his children a crown; * 1.14 and they are heads destinated to a diadem, saith Tertullian. His common gifts, his earthly goods, quae nec sola sunt, nec summa sunt, which are neither the greatest goods, nor yet alone, but have alwaies a mixture and taste of evil, he gives unto his bastard children, as Abraham gave gifts to the sons of his * 1.15 Concubines; but the heritage to Isaac, the Kingdom and the Crown to the children of promise. Nay further yet; His Love is there greatest, where it appears least. In our misery and affliction, in the anguish of our soul, when we think he frowns upon us, and is angry, his love attends and waits upon us, his wings are over us, we alwaies carry his protection about us. Suppose it be an Asp, or a Basilisk, we shall walk upon it: a Lion, or a Dragon; we shall tread it under foot: a Red-sea; it shall divide it self: a hot fiery furnace; we shall be bathed in it: a Lions den; thou shalt be as safe in it as in thy private Chamber: Suppose it poyson; it shall not hurt thee: a Viper; thou shalt fling it off: the wittiest and most exquisite torment, thou shalt not feel it. For martyres non eripuit; sed nunquam de∣seruit? he took not the Martyrs from the stake; but did he forsake them. No; his love was with them at the stake, and in the fire. And this heat of Love did so enflame them, that the fire burnt not, the rack tormented not, because the pain was swallowed up in Love. Nay, all shall work for the best to the children of God. Be they Afflictions? We miscall them; they are but tryals, but lessons and sermons. Be they tears? he puts them in his bottel. Be they enemies, and that a mighty host? Behold, they that * 1.16 be with us are mo then they that be with them. The mountain was full of hor∣ses and chariots of fire round about Elisha. Or, if not, our Patience is re∣venge; and our Sufferance heaps coals of fire upon the head of our adver∣saries. Be it the World; We so use it, that we may enjoy God, saith St. Au∣gustine. Be it the Flesh; by Gods power we beat it down. Be it the De∣vil himself; In striving to take away, he encreases our glory. Be it Death; It is but a passage. What though we be here in disgrace, the very off-scouring of the world, the by-word and song of the people, accounted the cause of all evils, as the Christians were in the primitive times, (no hail, no great thunder, no inundation, but the Christians were accused for it) what though we be never so vile, never so contemptible in this world? we are here stran∣gers; the world knows us not, because it knows not God. No marvel if a * 1.17 King unknown in another Country, be coursly or injuriously used, because he is unknown, and in another Country. Let then the world esteem of Gods children as it please: They are here in an unknown place, peregrini deorsum, cives sursum; like mountains or high hills, as Seneca speaks of his Philosopher; Their growth and tallness appears not to men afar off, but to

those who come nigh. At the Day of Judgment there will another account be made. When God appears, we shall be like unto him. Then the note will be changed, and the cry alter'd. We fools thought their life madness, and their end without honour: but now they are counted amongst the children of * 1.18 God, and their portion amongst his dear Saints. And are God's children dear unto him? Sure this benefit hath a tye, and this encrease of God's love calls for an increase of gratitude. He expects that he should be dear to us. For though God's love be not as Man's love, negotiatio, as Seneca speaketh, a kind of a market-love, with which we traffick, and from it expect gain; yet he expects that we should love him again: Not that our Love can profit him, but for our own sakes. He will not love at randome; he will not cast away his Love, nor his Mite, but he will have it repayed. But if his ten Talents be laid up in a Napkin, laid aside as not worth the using, then his anger riseth, and his indignation is high and he will not only take away his Talents, but will bind thee hand and foot, and cast thee into Prison, and punish thee as an unprofitable servant. It is so even with us Men. No wound greater to us then that which Ingratitude giveth. If it bad been my enemy, I could have borne it, saith David; but it was my familiar friend, with whom I took sweet counsel, that did me this wrong. When Cassius and the rest set upon Caesar with their Poniards in the Senate-house, he defended himself with silence: but when Brutus struck, he covered his face with his robe, with his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What thou my son Brutus? That Brutus stab'd him, this was the Steletto at his heart. It is so with God. We cannot offend him more then by unthankfulness. Ingra∣tum si dixeris, omnia dixeris. For in it are all sins. Infidelity begets it: and we cannot name a greater sinner then an Infidel. A sin this is so hate∣ful and detestable to God that we find him complaining to the Heavens and to the Earth of the Jews ingratitude: Hear, O Heavens, and hearken, O Earth: * 1.19 for I have nourished rebellious children. And he might well complain: The Jews were his peculiar people, culled out of the whole world, graced with the Title of Populus meus. They were his people, his dear people.; like Gideons fleece, full of the dew of heavenly benediction, when all the earth was dry besides; a Signet on God's right hand, a Seal on his heart, and as the Apple of his eye; his Vineyard, which he hedged about, planted with the best plants, built a Tower in the midst of it, and spared no diligence to better it; a Nation which he raised and increased and defended with wonders. How can he then now bear with their ingratitude? How can he be pleased with these wild grapes, of Disobedience, and Stubborness, and Rebellion? Surely, as he hath threatned, he will pluck off this Signet, he will take away this Hedge, he will dry this Fleece, he will pull this Eagle out of her nest. Though she make her nest high, he will pluck her down from * 1.20 thence. She shall be small among the heathen. And this Populus meus shall be po∣pulus nullus, this his people shall be no people, but a scatter'd nation, the scorn of the world, in quos omnium Caesarum ira detumuit, who have smarted as slaves under each Emperor; whose very name shall be odious, as it is at this day.

Beloved, to come home to our selves, and to change Jewry into England; If they then, surely we now are populus Dei, Gods people, as much endear∣ed, as much obliged, as ever the Jews were. When the cloud of Supersti∣tion darkned England, God dispersed that cloud, and placed the Candle in the candlestick, the Gospel in the Church: And this Taper hath burnt bright these many years, we may say by miracle; for our enemies whole industry hath been to extinguish it. We have also seen Gods wonders on the deep: For when we saw no door of hope to pass through, as the Prophet speaks, when our enemies were ready to devour us, as with an East-wind God scat∣tered them: And that Navy which his Holiness had christned, and called

Invincible, in a moment was overcome; and a Coin was stampt with a fitter name, a new inscription, VENIT, IVIT, FUIT, It came, it went away, it came just to nothing. Nay, when Hell it self fought against us, and there lacked nothing but the touch of a match to our destruction, God in an instant blasted and nullified the design of bloudy men. They were in travel with mischief, and were delivered too, but they brought forth a lye. These loving kindnesses, I know, you all will say deserve to be writ∣ten in a pillar of marble, with a pen of iron and the point of a diamond, and to be shewen to all posterity. But, Beloved, it is not verbal thanks a∣lone that God requires: but we must write these favours in our hearts, and the remembrance of them must drive us to repentance for that great sin of Ingratitude, it must win us to obedience, and inforce us to a more Chri∣stian conversation, and that citò, hodiè, without delay, this day; lest God remove his Providence from our Tabernacle; lest he blow out our Taper, and remove our Candlestick; lest he darken our Sun, and turn our Moon into bloud; lest he furbish that sword which is already drawn against us, to cut us off and destroy us. The Jews were his children, as dear to him as we are; and now they are cast away, cut off, small and despised amongst men! Besides this larger Volume of Gods blessing, each Christian hath at least a pocket Manual, in which he may read Gods love unto himself, and tell what he hath done for his soul. If thou be rich, it was God's love that made thee so; and he looks for some restitution by the hands of the poor. If thou be full of daies, thou hadst them from Gods right hand; and he gave them not that thou shouldst still be a child in understanding. If thou be an Absolom for beauty, God made not so fair a soul for a bad guest, a foul soul. If thou hast a good thought, it was Gods love that wrought it, and thou must not be so unkind as to stifle it. If thou hast a holy intend∣ment, it was God that raised it, and it is sacriledge to pull it down. If thou hast Perseverance in goodness, it was God that continued it, and thy prayer must be that he will not depart from thee. And then, if out of all these thou findest a full perswasion that thy sins are forgiven, and that thou art lovely in Gods sight, thou must also encrease thy obedience; and as thou tastest of Gods love in the highest degree, so thou must wind up this obedience to the highest pin; thou must be a follower of God, as a child worthy to be beloved, worthy to be dear. Which is the last step of this Gradation, and comes now to be handled.

A child of God, and a dear child; A great priviledge, a great tye. But now not only to be so, but to be made worthy to be so, not only to be endeared, but to be filius diligibilis, a child worthy of love, and of a deformed and defaced person to be made amiable, this is that cord of man, that band of Love that draws us, this is the co∣vering of that Black which the Sun had looked upon: this is the work of our * 1.21 well-beloved Christ Jesus. And now he calleth, Arise, my love, my fair one, and come away. As when St. Chrysostome makes it an argument of the dignity of the Soul, that whereas a Body naturally deformed cannot by the most skilful Artist be brought to an apt and seemly proportion, yet the soul polluted, crooked and maimed may be cleansed, and set as it were, and made straight again: So must we here, with the Apostle, make it not only an argument of Gods Love, but a great motive to our Obedience, That our sins are forgiven us, That they shall not be imputed unto us, That we shall appear before our Judge not in our own likeness, but in the likeness of our elder Brother Christ Jesus, who is truly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gods well-beloved Son, in whom he is well-pleased; When Joseph, a fair person and well-favoured, was enticed by Potiphars wife to lie with her, his answer was; My master hath made me ruler over his house, and hath committed all into

my hand; he hath kept nothing from me, but thee: How then shall I do this great wickedness, and sin against God? Beloved, each Christian should thus dispute with himself; I was sore wounded, and God hath procured a salve for my sore: and shall I therefore lye still, and bleed my self to death? He hath for my sake humbled his Son, he hath multiplyed his mercies upon me, and shall I make his Mercy a cause of my obstinacie in sin? He hath kept nothing from me but his Honor; and shall I strive to diminish that? He hath freely forgiven me my sin; and shall Sin therefore abound? God forbid. God forbid that our Practice should not as well give Rome the lye as our Doctrine. She imputes it unto us, that we lull men asleep on the Pillow of Security; that we sing a Requiem to their souls, when the conscience is most clamorous; that we are meer Solifidians, leaning upon a Reed, relying only upon an empty and hollow Faith; that we do per contemplationem volare, saith Bellarmine, hover as it were on the wings of Contemplation; that we hope to go to Heaven with only thinking of it, and never strive for in∣herent Righteousness; and that our Assurance that our sins are forgiven us is praesidium peccati, the Devils fense, and a strong bullwark, that the kingdom of Sin cannot be demolisht in us. So charitable is their opinion of us. And although Gods Messengers do lift up their voice like a trumpet against Sin, and whip the vice of Security out of the Temple, although our Pulpits ring and sound again with the Doctrine of Good works, and not one of our Writers that ever I could see (except some few hare-brained Lutherans) did ever let fall from their quills one word that might prejudice the neces∣sity thereof, yet they cry out as men at great fires, as yet were the only in∣cendiaries, and Religion were now a laying on the pile, and the whole Chri∣stian world by us to be set on combustion. It is true, Beloved; we could pay them with their own coyn; we could cast before their eyes their Hay and their Stubble, stuff fit for the fire, their Indulgences and private Masses, their Pardons for sins not yet committed, pillows indeed and true dormito∣ries to lay men asleep on. But Recrimination is no remedy; and Silence is the best answer to Impudence. Our best way to confute them is by our practice; as Diogenes confuted Zeno, that believed there was no such thing as Motion, by walking over the room. So if Christ say unto us, Your sins are forgiven you, let us then take up our beds, and walk. Let him that lies on the bed of Security, arise from that bed; on the bed of Idleness, awake from that sleep, from that slumber, and unfold his hands, and stand up, and walk be∣fore God in the land of the living. For, Beloved, what? are we believers? are we faithful? Why, then we must, nay, we cannot chuse but be, obedient. For Faith and Assurance of forgiveness is the ground and foundation, not only of Christian Charity, but also of all other virtues, of all true Obedi∣ence; having its residence not only in the Understanding, but also in the Will; not floating in the brain, but enflaming the heart, and thereby gaining dominion and a kingdom over the affections. Hence Faith is called obedi∣ence 2 Thess. 1. 8. where Paul saith that there is a flaming fire provided for those who obey not the Gospel of Christ. For as he obeys his Physician, not who believes he is skilful, but who observes his prescripts, who takes the Recipe, and is careful of his own health and his Physicians honor; so he is truly faithful that obeys the Gospel of Christ; who doth not only believe that Christ is a most able Physician of his soul, and that the Gospel is the best Phy∣sick, the best Purgation, but he who takes this Physick, although there be Wormwood or Gall or Aloes in it; who embraceth and receiveth Christ be∣ing offered unto him, although he bring grief and afflictions along with him; who observes his rules, although he prescribes Diligence and Industry and Carefulness; who doth therefore the more hate Sin because it is forgiven him; lastly, who doth the more love God, because through Christ he is made

a son worthy to be beloved. For, as Seneca saith well, Non est res delicata Vivere, It is nothing of delicacy and delight to Live, but even in this affli∣ctions and sorrow will make us wish for death: So it is not all pleasure, all content, to be a Christian. There are thorns as well as roses; there are the waters of Marah as well as those flowing with milk and honey; there are sorrows within, and fightings without; there are the marks of Christ Jesus to be born; there is a book of Lamentations like that of Ezekiels to be de∣voured * 1.22 and digested too. In thy way to Heaven there lies a sword, saith Chrysostome, and fire, and contumelies, and disgrace: and thou canst not go about, but this Sword must prick thee, this Fire scorch thee, these Dis∣graces light on thee. And before thou go thy journey, thy very bosome friends, thy old acquaintance, thy Sins, are to renounced. I have cast a∣way all worldly desires, saith Nazianzene, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, since I came to be of the order of Christ, and to rank my self amongst Christians. And, Pity it is, saith Cyprian, that frons cum Dei signo pura, that forhead which was signed with the sign of the Cross, should ever be compassed about with the Devils Garland. And, The Apostles of Christ, saith he, were tryed by afflictions and torments and the Cross it self, nè de Christo esset delicata con∣fessio, that the tryal might be solid, and the confession then made, not when there was a calm, when the brim of the water was smooth and even; not in the sun-shine, but in the storm and tempest, when Persecution raged, and the Sword glittered, and the Enemy was terrible. This was the true tryal of a Christian: And indeed, Beloved, the Gospel (of which when we hear, we think of mercy, not of grace) is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a bitter-sweet; a potion indeed, and more cordial then we can imagine, but not without its bitterness. Nay, further yet; the Gospel holdeth us with a stronger bond then the Law. For although it add nothing to the Law in respect of inno∣vation, as if that were defective, yet it doth in respect of illustration and interpretation. Our Saviour proposed non nova, sed novè, not new com∣mands, but after a new manner. It was said of old, Thou shalt not steal; but thou mayest do this by denying an almes: for that is furtum interpre∣tativum, theft by way of interpretation, because thou keepest that from the poor man which is due unto him. In the Law it is written, Thou shalt not commit adultery: under the Gospel an Eunuch may commit it: for he may fabulari cum oculis, as St. Augustine speaks: And he who hath looked upon a woman, to lust after her, is guilty of this sin, saith our Saviour. The language of the Law was, An eye for an eye, and a tooth for a tooth: but now it is, Good for evil; Bless for a curse. And plus lex quàm amisit invenit, the Law was a gainer, not a loser, by this precept of Christ, I say unto you, Love your enemies. Therefore the Schoolmen well call the Gospel onus al∣levians, a lightning burden, much like the Wing of a bird, which maketh the bird heavier, but yet it is that it flies with. Beloved, to shut up all in a word; As he spake of Victory, It is not gotten sedendo, & votis, by sitting still, and wishing for it; so our spiritual Conquest flies not down into our bosome whilst we sit folding of our arms: Nor will Balam's wish be the chariot to carry us to heaven, Let me dye the death of the righteous: Neither will the walls of Sin fall down with good desires, with religious wishes, as the walls of Jericho did with rams horns. No; the World is deceitful still, and the Devil is a Devil still, and we are yet in the flesh; and a wonder it were that we alone amongst other Christians should tread the paths of life, and never sweat in them; that this way should be a way of bloud when the Apostles walkt in it, and strowed with roses now for us. Or can we expect that we should be carried up to heaven in a dream, or that God should draw us thither whether we will or no; as if he could not reign without us, nor the blessed Angels be happy but in our company. Good God!

what a presumption is it to think that the name of Child, the meer opinion of Gods Love, and to talk of forgiveness of sins should help us! that good wishes will promote us! that, when we have cast our selves headlong into a sea of misery, into a deluge of sin, it will be enough to say, Master, save us; we perish. Beloved, be not deceived: God is not mocked. If we will have Christ to be our Priest, to satisfie for our sins, and to intercede for us, he must be our Prophet too, to teach us; and our King, to govern and rule us. If we will have the meat that perisheth not, we must labour for it; if eternal life, we must lay hold on it; if the garland, we must run for it; if we will enjoy the Benefit, we must perform the Office; if we will be chil∣dren of God, we must be followers of God; if we would be endeared to him, he must be dear to us; if we would be lovely, we must be loving; and if God forgive our sins, we must forsake them; if we will have the crown of life, we must be faithful unto death; if we will have the victory, we must * 1.23 fight for it. Vincenti dabitur. To him that overcometh will Christ grant to sit upon his throne. He hath a Crown laid up for his Children, and his Children shall have their blessing, and shall know that they were dear unto him; They shall enter into their inheritance, the Kingdom prepared for them. And now not only Paul is theirs, and Cephas is theirs, but Christ is theirs, and God is theirs, and the Crown is theirs, and Heaven is theirs; not in hope only, but in reality; not in apprehension onely, but in fruition also; not in right and title only, but also in possession. Thither the Lord bring us who purchased it for us with his precious bloud.

Notes

• * 1.1

  Gal. 4. 5.
• * 1.2

  Rom. 5. 8. Ephes. 2. 7.
• * 1.3

  Rom. 5. 10. Ephes. 5. 8. Tit. 3. 3.
• * 1.4

  Rom. 8.
• * 1.5

  1 John 3. 1.
• * 1.6

  James 1. 18.
• * 1.7

  John 8.
• * 1.8

  Hebr. 3.
• * 1.9

  2 Tim. 2.
• * 1.10

  v. 8.
• * 1.11

  2 Sam. 1.
• * 1.12

  1 John 4. 19.
• * 1.13

  Jer. 31. 3.
• * 1.14

  •• Thess. 2. 16:
• * 1.15

  Gen. 25.
• * 1.16

  2 Kings 6.
• * 1.17

  1 John 31.
• * 1.18

  Wisd. 5.
• * 1.19

  Isa. 1.
• * 1.20

  Jer. 49. 15, 16.
• * 1.21

  Cant. 1.
• * 1.22

  Gal. 6.
• * 1.23

  Rev. 3. ••1.