XXVI sermons. The third volume preached by that learned and reverend divine John Donne ...

A Lent-SERMON Preached at WHITE-HALL, February 20. 1617. SERMON I.* 1.1 (Book 1)

Luc. 23.40.

Fearest not thou God, being under the same condemna∣tion?

THe Text it self is a Christning-Sermon, and a Funeral-Sermon, and a Sermon at a Consecra∣tion, and a Sermon at the Canonization of himself that makes it. This Thief, whose words they are, is Baptized in his blood; there's his Christning: He dyes in that pro∣fession; there's his Funeral: His Diocess is his Cross, and he takes care of his soul, who is crucified with him, and to him he is a Bishop; there's his Conse∣cration: and he is translated to heaven; there's his Canonization. We have sometimes mention in Moses his book of Exodus, accor∣ding to the Romane Translation, Operis Plumarii, of a kind of sub∣tle and various workmanship, imployed upon the Tabernacle, for which it is hard to finde a proper word now; we translate it sometimes Embroidery, sometimes Needle-work, sometimes otherwise. It is evident enough, that it was Opus variegatum, a work compact of divers pieces, curiously inlaid, and varied for

the making up of some figure, some representation: and likelyest to be that which in sumptuous buildings, we use to call now Mosaick work: for that very word originally signifies, to vary, to mingle, to diversifie. As the Tabernacle of God was, so the Scri∣ptures of God are of this Mosaick work: The body of the Scri∣ptures hath in it limbs taken from other bodies; and in the word of God, are the words of other men, other authors, inlaid & inserted. But, this work is onely where the Holy Ghost is the Workman: It is not for man to insert, to inlay other words into the word of God. It is a gross piece of Mosaick work, to insert whole Apo∣cryphal books into the Scriptures. It is a sacrilegious defa∣cing of this Mosaick work, to take out of Moses Tables, such a stone as the second Commandment; and to take out of the Lords Prayer, such a stone as is the foundation-stone, the reason of the prayer, Quia Tuum, For thine is the kingdom, &c. It is a counter∣feit piece of Mosaick work, when having made up a body of their Canon-Law, of the raggs and fragments torne from the body of the Fathers, they attribute to every particular sentence in that book, not that authority which that sentence had in that Father from whom it is taken, but that authority which the Canonization (as they call it) of that sentence gives it; by which Canonization, and placing it in that book, it is made equal to the word of God.* 1.2 It is a strange piece of Mosaick work, when one of their greatest authors pretending to present a body of proofs, for all controverted points, from the Scriptures, and Councels, and Fathers (for, he makes no mention in his promise of the Mothers of the Church) doth yet fill up that body with sentences from women, and obtrude to us the Revelations of Brigid, and of Katherine, and such She-fathers as those. But when the Holy Ghost is the workman, in the true Scriptures, we have a glorious sight of this Mosaick, this various, this mingled work; where the words of the Serpent in seducing our first pa∣rents, The words of Balaams Ass in instructing the rider himself, The words of prophane Poets, in the writings and use of the A∣postle, The words of Caiaphas prophesying that it was expedient that one should dye for all, The words of the Divel himself (Je∣sus I know, and Paul I know) And here in this text, the words of a Thief executed for the breach of the Law; do all concur to the making up of the Scriptures, of the word of God.

Now, though these words were not spoken at this time, when we do but begin to celebrate by a poor and weak imitation, the fasting of our Saviour Jesus Christ, but were spoken at the day of the crucifying of the Lord of life and glory; yet as I would be loath to think, that you never fast but in Lent, so I would be loath to think that you never fulfill the sufferings of Christ Je∣sus in your flesh, but upon Goodfriday, never meditate upon the

passion, but upon that day. As the Church celebrates an Ad∣vent, a preparation to the Incarnation of Christ, to his coming in the flesh, in humiliation: so may this humiliation of ours in the text, be an Advent, a preparation to his Resurrection, and coming in glory: And, as the whole life of Christ was a passion, so should the whole life (especially the humiliation) of a Christi∣an, be a continual meditation upon that. Christ began with some drops of blood in his infancy, in his Circumcision; though he drowned the sins of all mankinde, in those several channels of Blood, which the whips, and nailes, and spear, cut out of his body in the day of his passion. So though the effects of his passion be to be presented more fully to you, at the day of his passion, yet it is not unseasonable now, to contemplate thus far the working of it upon this condemned wretch, whose words this text is,* 1.3 as to consider in them, First, the infallibility, and the dispatch of the grace of God upon them, whom his gracious purpose hath ordained to salvation: how powerfully he works; how instantly they obey. This condemned person who had been a thief, exe∣crable amongst men, and a blasphemer, execrating God, was sud∣dainly a Convertite, suddainly a Confessor, suddainly a Martyr, suddainly a Doctor to preach to others. In a second considerati∣on, we shall see what doctrine he preaches; not curiosities, not unrevealed Mysteries, not Matter of State, nor of wit, nor of car∣nal delight, but onely the fear of God: Nonne times Deum? And for a third part, we shall see his Auditory, the Church that he preached to: he contented himself with a small Parish; he had most care of their souls, that needed him most: he applies him∣self to the conversion of his fellow-Thief. He works upon those sins which he knew to have been in himself. And he works upon him by all these steps: First, Nonne Tu? howsoever the rest do re∣vile Christ, because they stay behinde, and look for a temporal Messias, to make this life sweet, and glorious unto them; yet what's that to thee? thou art to have no part in it; howsoever they be, art not thou affected? Nonne Tu times? If the bitterness of thy torment cannot let thee love, though thy stomach will not come down to kiss the rod and embrace correction, yet Nonne Tu times? Doth it not imprint a fear in thee? Nonne times Deum? Though the Law have done the worst upon thee, Witnesses, Ad∣vocates, Judges, Executioners can put thee in no more fear; yet, Nonne times Deum? Fearest not thou God? who hath another Tribunal, another execution for thee; especially when thou knowest thy condemnation, and such a condemnation; Eandem, the same condemnation; And that this condemnation is not im∣minent, but now upon thee: when thou art now under the same condemnation, fearest thou not God?

The first thing then is, the powerfulness and the dispatch of

the grace of God in the conversion of them, who are ordained unto it. In Judas, the Devil entred into him when Christ gave him the Sop;* 1.4 but the Devil had put the treason in his heart be∣fore. The tentation had an Inchoation, and it had a Medita∣tion, and it had a Consummation. In Saint Paul, in his con∣version, God wrought upon him all at once, without any dis∣continuance; He took him at as much disadvantage for grace to work, upon as could be; breathing threatnings and slaughters against the disciples, and provided with Commissions for that persecution. But suddainly there came a light, and suddainly a stroke that humbled him, and suddainly a voice, and suddainly a hand that led him to Damascus. After God had laid hold upon him, he never gave him over, till he had accomplished his pur∣pose in him.

Whether this grace, which God presents so, be resistible or no, whether man be not perverse enough to resist this grace, why should any perverse or ungracious man dispute? Hath any man felt a tentation so strong upon himself, but that he could have given another man reason enough to have kept him from yeilding to that tentation? Hath any man felt the grace of God work so upon him at any time, as that he hath concurred fully, intirely with that grace, without any resistance, any slackness? Now fashions in men, make us doubt new manners; and new terms in Divinity were ever suspicious in the Church of God, that new Doctrines were hid under them. Resistibility, and Irresistibility of grace, which is every Artificers wearing now, was a stuff that our Fathers wore not, a language that pure antiquity spake not. They knew Gods ordinary proceeding. They knew his Common Law, and they knew his Chancery. They knew his chief Justice Moses, that denounced his Judgements upon transgressors of the Law; and they knew his Chancellor Christ Jesus, into whose hands he had put all Judgements, to mitigate the rigor and con∣demnation of the Law. They knew Gods law, and his Chance∣ry: But for Gods prerogative, what he could do of his absolute power, they knew Gods pleasure, Nolumus disputari: It should scarce be disputed of in Schools, much less serv'd in every popular pulpit to curious and itching ears; least of all made table-talke, and houshold-discourse. Christ promises to come to the door, and to knock at the door, and to stand at the door, and to enter if any man open;* 1.5 but he does not say, he will break open the door: it was not his pleasure to express such an earnestness, such an Ir∣resistibility in his grace, so. Let us cheerfully rely upon that; His purpose shall not be frustrated; his ends shall not be prevented; his ways shall not be precluded: But the depth of the goodness of God, how much good God can do for man; yea the depth of the illness of man, how much ill man can do against

God, are such seas, as, if it be not impossible, at least it is imper∣tinent, to go about to sound them.

Now, what God hath done,* 1.6 and will do for the most haynous offenders, we consider in this man: First, as he was execrable to men, a Thief; and then, as he execrated God, a Blasphemer. Now this Thief is ordinarily taken, and so, in all probability, likely to have been a bloody thiefe, a Murderer: for, for theft onely, their laws did not provide so severe an execution as hang∣ing upon the Cross. We finde that Judas, who was a thief, made it a law upon himself, by executing himself, to hang a thief; but it was not the ordinary justice of that countrey. First, then, he had been an enemy to the well-being of mankinde, by injuring the possession, and the propriety, which men have justly in their goods, as he was a thief; and he had been an enemy to the very being of mankinde, if he were a Murderer.

And certainly, the sin of theft alone would be an execrable, a detestable sin to us all, but that it is true of us all, Si videbas furem,* 1.7 currebas cum eo: we see that all men are theeves in their kindes, in their courses; but yet we know, that we our selves are so too. We may have heard of Princes that have put down Stewes, and executed severe Lawes against Licentiousness; but that may have been to bring all the Licentiousness of the City into the Court. We may have heard Sermons against Usury; and this may have been, that they themselves might put out their money the better. We may cry out against Theft, that we may steale the safelier. For we steale our preferment, if we bring no labour, nor learning to the Service; and we steale our Learning, if we forsake the Fountaines, and the Fathers, and the Schooles, and deale upon Rhapsoders, and Common placers, and Method-mongers. Let him that is without sin, cast the first stone; let him that hath stolne nothing, apprehend the thief: rather, let him that hath done no∣thing but steale, apprehend the thief, and present himself there, where this thief found mercy, at the Crosse of Christ. Every man hath a sop in his mouth; his own robberies will not let him complain of the theft of excessive Fees in all professions; of the theft of preventing other mens merit with their money; (which is a robbing of others, and themselves too;) of the theft of stea∣ling Affections, by unchaste sollicitations; or of the great theft of stealing of Hearts from Princes, and Souls from God, by insinua∣tions of Treason, and Superstition, in a corrupt Religion in every corner. No man dares complain of others thefts, because every man is felo de se; not onely that himself hath stolne, but that he hath stolne away himself. Yea, he is Homicida sui,* 1.8 a Murderer of himself. Omnis peccator homicida, Every sinner is a Murderer. Quaeris quem Occiderit? doth he plead Not guilty, or doth he put me to prove whom he hath murdered? Si quid ad Elogii ambitionem

faciat, non inimicum, non extraneum, sed seipsum. It he think it an honor to him, let him know, it is not an enemy, it is not a stranger, that he hath murdered, but himself, and his own soul. And such a Thief, such a Murderer was this; but not onely such, but a publick Malefactor too; and so execrable to men: which is his first Indisposition.

* 1.9He had also execrated God; he had reviled Christ. This E∣vangelist Saint Luke does not say so, that both the Theeves revi∣led Christ: but that acquits not this thiefe, that Saint Luke does not say't, no more then it acquits them both, that S. John does not say, that either of them reviled Christ. And then both the other Evangelists, Saint Matthew and Saint Mark, charge them both with it.* 1.10 The same (that is, those reviling words which o∣thers had used) the theeves that were crucified cast in his teeth. And, they also that were crucified with him, reviled him. Athanasius in his Sermon Contra omnes haereses,* 1.11 makes no doubt of it: Duo Latrones; altero execrante, altero dicente, quid execramur? One Thief said to the other, Why doe we revile Christ?* 1.12 so that de facto, he imputes it to them both; both did it. Origen sayes, Conveniens est, inprimis ambos blasphemasse; not onely that that is the most convenient Exposition, but that it was the most convenient way to God, for expressing Mercy, and Justice too, that both should have reviled him. Origen admits a conveniency in it.* 1.13 Chrysostome implyes a necessity, Ne quis com∣posito rem factam putaret: lest the world should think it a plot, and that this Thief had been well disposed and affected towards Christ before, therefore, sayes he, first he declares himself to be his enemy, in reviling him, and then was suddainly reconciled un∣to him.* 1.14 Hilary raises and builds a great point of Divinity up∣on it; that since both the Theeves, of which one was elect to sal∣vation, did upbraid Christ with the ignominy of the Crosse, Uni∣versis etiam fidelibus scandalum Crucis futurum ostendit: This shews, sayes he, that even the faithfull and elect servants of God, may be shak'd, and scandalized, and fall away for a time, in the time of persecution. He raises positive and literall Doctrine. And Theophylact raises mystical and figurative Doctrine out of it;* 1.15 Duo latrones figura Gentilium & Judaeorum: both Jewes and Gentiles did reproach Christ, Sicut & primo ambo latrones improperabant, as at first both the Theeves that were crucified did.* 1.16 S. Hierome in∣clines to admit a figure in S. Matthews words: and he saith, that S. Matthew imputes that to both, which was spoken by one: But S. Hierom had no use of a figure here; for himselfe sayes, that Matthew, which imputes this to both; and Luke, which imputes it to one, differ not: for, saith he, both reviled Christ at first; and then, one, Visis miraculis credidit, upon the evidence of Christs Miracles, changed his mind, and believed in him. Onely S. Au∣gustine

is confident in it, that this Thief never reviled Christ; but thinks, that that phrase of Matthew, and of Mark,* 1.17 who impute it to both, is no more, but as if one should say, Rusticani insultant; mean men, base men, do triumph over me: which, says he, might be said, if any one such person did so. Now, this might be true, if it had been said, Theeves and Malefactors reviled Christ: But, when it is expresly said, The Theeves that were crucified, I take it to be a way of deriving the greater comfort upon us, and the greater glo∣ry upon Christ, and the greater assurance upon the Prisoner, to leave him to the mercy of God, rather then to the wit of Man; and rather to suffer Christ Jesus to pardon him, being guilty, then to dispute for his innocence. For, perchance, we shall lack an example of a notorious Blasphemer, and reviler of Christ, to be effectually converted to salvation (of which example, conside∣ring how our times abound and overflow with this sin, we stand much in need) except this thief be our example; that though he were execrable to men, and execrated God, yet Christ Jesus took him into those bowels which he had ripp'd up, and into those wounds which he had opened wider by his execrations, and had mercy upon him, and buried him in them. And this was his second Indisposition.

Now, for the speed and powerfull working of this Grace,* 1.18 to his Conversion; we must not insist long upon it, lest we be longer in expressing it, then it was in doing. We have no impression, no direction of the time, when his conversion was wrought. None of the Evangelists mention when nor how it was done: None, but this Evangelist, that it was done at all. But he mentions it in the clearest and safest demonstration of all; that is, in the ef∣fects of his conversion, his desire to convert others. And there∣fore we may discerne, Impetum Gratiae, in impetu poenitentis: the force, the vehemence of Gods grace, in the vehemence of his zeale. Christ himself was silent, when this thief reviled him: and yet this thief comes presently to a zealous impatience, he cannot hear his companion revile. Christ had estated his Apo∣stles in heaven; he had given them Reversions of Judiciary pla∣ces in heaven, twelve Seats, to judge the twelve Tribes: and yet Facit fides innocentes Latrones, facit perfidia Apostolos criminosos:* 1.19 he infuses so much faith into this thief, as justifies him; and leaves his Apostles so far to their infirmity, as endangers them. To the chief of these Apostles (in some services) to Peter himself,* 1.20 he sayes, Whither I go, thou canst not follow me now; and to this thief he sayes, Hodie mecum eris, This day shalt thou be with me in Paradise. So soon did he bring this thief, Cui damnari ad tempus expedivit,* 1.21 that had a good bargain of death, that scap'd by being condemned, and was the better, and longer liv'd for being hang'd; (for he was thereby, Collega Martyrii, and particeps Regni,* 1.22 partaker of

Christs Martyrdome, and partner of his Kingdome; he brought him so soon to that height of faith, that even in that low state upon the Cross, he prayed for a spiritual Kingdom: whereas the Apostles themselves, in that exaltation, when Christ was ascen∣ding, talk'd to him of a temporall Kingdome. He came to know those Wounds which were in Christs Body,* 1.23 Non esse Christi, sed Latronis, & amare caepit; then he began to love him perfectly, when he found his own wounds in the body of his Saviour. So he came to declare perfect faith,* 1.24 in professing Christs innocence, This man hath done nothing; and perfect Hope, in the Momento Mei, Remember me in thy Kingdome; and perfect Charity, in this incre∣pation and rebuking of his companion.* 1.25 He was, as S. Augustine sayes, Latro Laudabilis & miraculis; such a thief as deserved praise, and afforded wonder: but the best is the last, that he was imitabilis; that he hath done nothing, but that we may do so too,* 1.26 if we will apprehend that grace that he did. Assumamus vo∣cem Latronis, si non volumus esse Latrones: If we will not steal our selves out of the number,* 1.27 to whom God offers his saving grace. Ut sedeamus a dextris, pendeamus a dextris; let us be content to suffer, but to suffer in the right. Suffering as Malefactors, is somewhat too much on the left hand; though even that suffering do bring many to the right hand too. But suffering for Schisme in pretence of Zeal, suffering for Treason in pretence of Religion; this is both to turn out of this world on the left hand, and to remain on that hand for ever after in the world to come. This thief hung on the right hand, and was suddenly made a Confessor for him∣self, a Martyr to witnesse for Christ, a Doctor to preach to his fellow. If the favour of a Prince can make a man a Doctor, per saltum, much more the mercy of Christ Jesus, which gives the Sufficiency as well as the Title: as he did in this Thief, this new Doctor, whose Doctrine it self is our next consideration.

* 1.28This doctrine was the fear of God, which was a pregnant and a plentiful common place for him to preach upon. And upon such an occasion, and such abundance of matter, we have here one example of an extemporal Sermon; This Thief had pre∣meditated nothing. But he is no more a precedent for extempo∣ral preaching, then he is for stealing. He was a Thief before, and he was an extemporal preacher at last: But he teaches no body else to be either. It is true, that if we consider the Sermons of the Ancient Fathers, we shall finde some impressions, some examples of suddain and unpremeditated Sermons. Saint Au∣gustine some times eases himself upon so long Texts,* 1.29 as needed no great preparation, no great study; for a meer paraphrase upon this Text, was enough for all his hour, when he took both Epistle and Gospel,* 1.30 and Psalm of the day for his Text. We may see often in S. Bern. (Heri diximus, and Hesterno die fecimus mentio∣nem)

that he preached divers days together. In the second of those Sermons of Saint Basil, which were upon the beginning of Genesis, it seems that Basil preached twice in a day; and in his Sermon de Baptismo, it seemes that he trusted upon the Holy Ghost, and his present inspiration: Loquemar prout Sermo nobis da∣bitur in apertione oris: I intend to speak so, as the Holy Ghost shall give me utterance for the present. But as S. Augustine says in a∣nother case, Da mihi Paulum; so Da mihi Basilios, and Augustinos; bring such preachers as Basil and Augustine were, and let them preach as often as they will; and let every man whose calling it is, preach as often as he can; but let him not think that he can preach as often as he can speak. An inordinate opinion of purity, brought some men to keep two Sabbaths a week, and others two Lents every year; and an opinion of a necessity of two Sermons every Sabbath, and two hours every Sermon, may bring them to an opinion, that the sanctifying of the Sabbath consists in the patience of hearing.

Here was an extemporal Sermon, but a short one: he preaches nothing but the fear of God. It is not De arcanis Imperii, matter of State: nor De arcanis Dei, of the unrevealed decrees of God. The Thief does not say to Christ, Perage quod decreveris; Thou hast decreed my conversion, and therefore that decree must be execu∣ted, that must necessarily be performed, which thou hadst de∣termined in thy Kingdom before thou camest from thence; but he says, Memento mei, cum veneris; Take such a care of me, for my salvation, and preservation, and perseverance, as that I may follow thee into that Kingdom, into which thou art now going; for our salvation is opened to us in that way, which Christ hath opened by his death: and without him, we understand no assu∣rance of election; without his second going into his Kingdome, we know nothing of that which he did, before he came from thence. This is then the fear of God,* 1.31 which those royall Doctors of the old Testament, David and Solomon, both preached, and which this Primitive Doctor of the Primitive Church, this new Convertite preached too, That no man may be so secure in his election, as to forbear to work out his salvation with fear and trembling: for God saves no man against his will, nor any man that thinks himself beholding for nothing, after the first decree.* 1.32 There is a name of force, of violence, of necessity attributed to a God, which is Mauzzim: but it is the name of an Idol, not of a true God. The name of the true God is Dominus tzebaoth, the Lord of Hosts; a name of power, but not of force. There is a fear belongs to him; his purposes shall certainly be executed, but regularly and orderly; he will be feared, not because he forces us, imprints a necessity, a coaction upon us; but because, if we be not led by his orderly proceeding, there he hath power to cast

body and soul into hell fire; therefore he will be feared, not as a wilfull Tyrant, but as a just Judge; not as Mauzzim, the god of Violence, but as Dominus tzebaoth, the Lord of Hosts.

* 1.33This then is his Doctrine; and what's his Auditory? He is not reserved for Courts, nor for populous Cities; it is but a poor Parish that he hath; and yet he thinks of no change, but means to dye there: and there he visits the poorest, the sickest, the wretchedest person, the Thief. He had seen divers other of di∣vers sorts,* 1.34 revile Christ as deeply as this Thief: They that passed by reviled him: Praetereuntes, they that did not so much as consider him, reviled him. They that know not Christ, yet will blaspheme him: if we ask them when, and where, and how, and why Christ Jesus was born, and lived, and dyed, they cannot tell it in their Creed; and yet they can tell it in their Oathes: they know no∣thing of his Miraculous Life, of his Humble Death, of his Bitter Passion, of the Ransome of his Blood, of the Sanctuary of his Wounds; and yet his Life, and Death, and Passion, and Blood, and Wounds, is oftner in their mouthes in execrations, then in the mouth of the most religious man in his prayers. They revile Christ Praetereuntes,* 1.35 as they pass along: not onely as Origen sayes here, Non incedentes recte, blasphemant, they did not go perversly, crookedly,* 1.36 wilfully, and so blaspheme: nor as Hierome, Non am∣bulantes in vero itinere Scripturarum, blasphemant; they did not mis∣interpret places of Scripture, to maintaine their errours, and so blaspheme; but they blasphemed Praetereuntes, out of neg∣ligent custome and habit; they blaspheme Christ, and never think of it; that they may be damned obiter, by the way, collate∣rally, occasionately damned.

* 1.37But it was not onely they, Praetereuntes, but the people that stood, and beheld, reviled Christ too: men that doe understand Christ, even then when they dishonour him, doe dishonour him to accompany some greater persons upon whom they depend, in their errours. The Priests, who should have called the Passen∣gers,* 1.38 with that, Have ye no regard, all ye that passe by the way? the Scribes, who should have applyed the ancient Prophesies to the present accomplishment of them in the death of Christ: the Pha∣risees, who should have supplied their imperfect fulfilling of the Law, in that full satisfaction, the death of Christ: the Elders, the Rulers, the Souldiers, are all noted to have reviled Christ: they all concurre to the performance of that Prophesie in the per∣son of Christ; and yet they will not see that the Prophesie is per∣formed in him:* 1.39 All they that see me have me in derision: they perse∣cute him whom thou hast smitten, and they adde unto the sorrowes of him whom thou hast wounded: Our Fathers trusted in thee, they trusted in thee,* 1.40 and were delivered; but I am a worm and no man, a shame to men,

and the contempt of the people. Pilate had lost his plot upon the peo∣ple, to mollifie them towards Christ; he brought him out to them, Flagellatum & illusum, scourged and scorned,* 1.41 thinking that that would have reduced them. But this Preacher leaves all the rest, either to their farther obduration, or their fitter time of repen∣tance, if God had ordained any such time for them: & he turns to this one, whose disposition he knew to have been like his own, and therefore hoped his conversion would be so too; for nothing gives the faithfull servants of God a greater encouragement that their labors shall prosper upon others, then a consideration of their own case, & an acknowledgement what God hath done for their souls. When the fear of God had wrought upon himself, then he comes to his fellow, Nonne tu times? fearest not thou? First,* 1.42 Non∣ne tu? We have not that advantage over our auditory, which he had over his, to know that in every particular man, there is some reason why he should be more afraid of Gods judgements then a∣nother man. But every particular man, who is acquainted with his own history, may be such a Preacher to himself, and ask him∣self Nonne tu, hast not thou more reason to stand in fear of God then any other man, for any thing that thou knowest? Know∣est thou any man so deeply indebted to God, so far behind-hand with God, so much in danger of his executions as thou art? Thou knowest not his colluctations before he fell, nor his Repentances since: when thou hearest S. Paul say, Quorum maximus, hadst not thou need say, Nonne tu? Dost not thou fear, who knowest more by thy self, then S. Pauls History hath told thee of S. Paul? for in all his History thou never seest any thing done by him against his conscience: and is thy case as good as that? But to this thief, this thief presses this no farther, but this, what hope soever of fu∣ture happiness in this life, by the coming of a Messias, those that stay in the world can expect, what's all that to thee, who art go∣ing out of the world? Quid mihi, sayes that man, who looked up∣on the Rainbow when he was ready to drown; though God have promised not to drown the world, what's that to me, if I must drown? I must be bold to say to thee, Quid tibi? if God by his omnipotent power will uphold his Gospel in the world, he owes thee no thanks, if thou do nothing in thy calling towards the up∣holding of it. Nonne tu? Dost not thou feare, that though that stand, Gods judgement will fall upon thee for having put no hand to the staying of it?

Nonne tu times? It had been unreasonable to have spoken to him of the love of God first now, when those heavy judgements were upon him. The Fear of God is alwayes the beginning of Wisdome; most of all in calamity, which is properly Vehiculum timoris, the Chariot to convey, and the Seal to imprint this feare in us. Because I thought, surely the feare of God is not in this place;* 1.43

therefore I said Sarah was my sister. Where there is not the fear of God in great persons, other men dare not proceed clearly with them, but with disguises and Modifications: they dare not attribute their prosperity, and good success to the goodness of God, but must attribute it to their wisdome: they dare not at∣tribute their crosses and ill successe to the justice of God, but must attribute it to the weakness or falshood of servants and mi∣nisters: where there is not this fear of God, there is no direct∣ness. Beloved, there is love enough at all hands; it is a loving age every where, love enough in every corner, such as it is; but scarce any feare amongst us. Great men are above fear, no envy can reach them: Miserable men are below fear, no change can make them worse: and for persons of middle rank, and more publick feares, of plagues, of famines, or such, the abundant and over-flowing goodness of God hath so long accustomed us to miraculous deliverances, that we feare nothing, but thinke to have miracles in ordinary, and neglect ordinary remedies.

* 1.44But what should this man fear now? his Glass was run out, his Bell was rung out, he was a dead man, condemned, and jud∣ged, and executed; what should he fear? In Rome, as the Vestal Virgins which dyed, were buried within the city, because they dyed innocent: so persons which were executed by Justice, were buryed there too, because they had satisfied the Law, and there∣by seemed to be restored to their innocence. So that condemned persons might seem least of all to feare. But yet, Nonne ti∣mes Deum? fearest not thou God, for all that? Have not the laws of Men, Witnesses, Judges, and Executioners, all men, brought fearfull things upon thee already? and is it not a fearfull thing, if all those real torments, be but Types and Figures of those grea∣ter, which God will inflict upon thee after death? How easily hath a cunning malefactor sometimes deluded and circumvented a mild Justice at home, that lives neighbourly by him, and is al∣most glad to be deceived in favour of life! but how would this man be confounded, if he came to be examined at the Council-table, or by the King? Omni severius quaestione a te interrogari, was said by one of the Panegyricks to one of the Roman Emperours, That it was worse then the rack, to be examined by him. When we come to stand naked before God, without that apparel which he made for us, without all righteousness, and without that appa∣rell which we made for our selves; not a fig-leaf, not an excuse to cover us; if we think to deale upon his affections, he hath none; if we think to hide our sins, he was with us when we did them, and saw them: we shall see then by his examination, that he knowes them better then we our selves.

* 1.45And to this purpose, to shew Gods particular judgement upon all men, and all actions then, it is, that S. Augustine (if that

Sermon which is the 130. de Tempore, be his, for it is in the copies of Chrysostome too) reads those words thus: Nonne times Deum tuum? fearest not thou thy God? that if a man would go about to wrap up all in Gods generall providence (all must be as God hath ap∣pointed it) he might be brought to this particular consideration, that he is Deus tuus; not onely God of the world, and God of mankinde, but thy God: so far thine, as he shall be thy Judge: In all senses, and to all intendments, that may make him the hea∣vier to thee, he is thy God: he shall be thy God in his severe exa∣minations, as he is Scrutator Renum, as he searches thy reines: thy God, in putting off all respect of persons, in renouncing kindred, Mater & frater; they are of kin to him, that do his will: and in re∣nouncing acquaintance at the last day, Nescio vos, I know not whence you are: and thy God in pronouncing judgement then, Ite maledicti, go ye accursed. He shall be still Deus tuus, thy God, till it come to Jesus tuus, till it come to the point of redempti∣on and salvation; he shall be thy God, but not thy Redeemer, thy Saviour. And therefore it is well urged in this place by Saint Augustine, Nonne times Deum tuum? Fearest not thou thy God?

Especially this great calamity being actually upon thee now.* 1.46 Saint Peter when he would have converted Agrippa and all the company, he wishes they were all like him, in all things,* 1.47 Excep∣tis vinculis, excepting his bands. This new convert deals upon his fellow with that argument, Quia in iisdem vinculis; since thou art under the same condemnation, thou shouldest have the same affections. Now the general condemnation, which is upon all mankind, that they must dye, this alone scarce frights any man, scarce averts any man from his purposes. He that should first put to Sea in a tempest, he might easily think, it were in the nature of the Sea to be rough always. He that sees every Church-yard swell with the waves and billows of graves, can think it no ex∣traordinary thing to dye, when he knows he set out in a storm, and he was born into the world upon that condition, to go out of it again. But when Nathan would work upon David, he puts him a particular case, appliable to himself; and when he had drawn from him an implicite condemnation of himself, then he applies it. When David had said, As the Lord liveth,* 1.48 the man that hath done this shall surely dye; and Nathan upon that had said, Thou art the man: Then David came to his Peccavi coram Domino, I have sinned against the Lord; and Nathan to his Transtulit Dominus,* 1.49 The Lord hath taken away thy sin. And so this preacher, Qui clavis confixus non habuit sensum confixum, who though he were crucified in body, had his spirit and his charity at liberty, he presses his fellow to this fear, therefore, because he is under a par∣ticular condemnation; not because he must dye, but because he

must dye thus: and every man may find some such particular condemnation in himself, and in his own crosses, if he will but read his own history in a true copy.

* 1.50It is sub eadem, the same condemnation. If this identity be in∣tended, in comparison with Christs condemnation, the compari∣son holds only in this: judgment is given upon you both, execution begun upon you both, both equally ignominious, equally mise∣rable in the eye of the world: why doest thou insult upon him, revile him, who art in as ill state as he? thou seest him, who (though thou knowest it not, hath other manner of assurances, then thou canst have) in Agonies, in Feares, in Complaints, in Lamentations: Why fearest not thou, being under the same con∣demnation? If this eadem condemnatio be intended in comparison of himself that speaks, then the comparison holds only thus, Thou hast no better a life then I, thou art no farther from thy death then I; and the consideration of my condemnation, hath brought me to fear God: why shouldst not thou feare, being under the same condemnation? especially there being no adjourning of the Court, no putting off the Sizes, no Reprieve for Execution: Thou art now under the same condemnation, the same Executi∣on: why shouldst thou not fear now? why shouldst thou not go so far towards thy conversion this minute? To end all, it is all our cases; we are all under the same condemnation: what condem∣nation? under the same as Adam, the same as Cain, the same as Sodom, the same as Judas. Quod cuiquam accidit, omnis potest; what sin soever God hath found in any, he may finde in us; either that we have falne into it, by our misuse of his grace, or should fall in∣to it, if he should withdraw his grace. In those that are damned before, we are damned in Effigie; such as we are, are damned; and we might be, but that he which was Medius inter personas di∣vinas, in his glory, in heaven; and Medius inter prophetas, in his Transfiguration in Mount Thabor; and Medius inter Latrones, in his Humiliation in this text, is Medius inter nos, in the midst of the Christian Church, in the midst of us, in this Congregation, & takes into his own mouth now, the words which he put into the thiefs mouth then, and more: Since I have been made a man, and no man; been born, and died; since I have descended, and descen∣ded to the earth, and below the earth; since I have done and suffered so much to rescue you from this condemnation, Nonne timetis? will ye not fear the Lord, but choose still to be under the same condemnation?

Notes

• * 1.1

  Serm. 1.
• * 1.2

  Thesaurus Ca∣tholicus.
• * 1.3

  Division.
• * 1.4

  Part. I. Gratia.
• * 1.5

  Revel. 3.
• * 1.6

  Fac.
• * 1.7

  Psal. 50.
• * 1.8

  Tertul.
• * 1.9

  Blaspemy.
• * 1.10

  Mat. 27.4.3. Mar. 15.32.
• * 1.11

  Athanasius.
• * 1.12

  Origen.
• * 1.13

  Chrysostome.
• * 1.14

  Hilarius.
• * 1.15

  Theophylact.
• * 1.16

  Hierom.
• * 1.17

  Augustine.
• * 1.18

  Impetus.
• * 1.19

  Ambr.
• * 1.20

  Jo. 13.36.
• * 1.21

  Ambros.
• * 1.22

  Cyprian.
• * 1.23

  Ambr.
• * 1.24

  Gregory.
• * 1.25

  August.
• * 1.26

  Idem.
• * 1.27

  Idem
• * 1.28

  Part. II. Doctrina.
• * 1.29

  Ser. 10 de ver∣bis Hpli.
• * 1.30

  Ser. de Sancto Latrone, &c.
• * 1.31

  Psal. 11.10. Prov. 1.7.
• * 1.32

  Dan. 11.38.
• * 1.33

  Part 3.
• * 1.34

  Mat. 27.38.
• * 1.35

  Origen.
• * 1.36

  Hierom.
• * 1.37

  Luke 23.24.
• * 1.38

  Thr. 1.12.
• * 1.39

  Psal. 22.7. Psal. 69.26.
• * 1.40

  Psal. 22.4.
• * 1.41

  John 19.1.
• * 1.42

  Times.
• * 1.43

  Gen. 20.9.
• * 1.44

  Deum.
• * 1.45

  Tom. 10. in Ap∣pend. Ser. 49.
• * 1.46

  Condemnatio.
• * 1.47

  Act. 26.29.
• * 1.48

  2 Sam. 12.
• * 1.49

  August.
• * 1.50

  Eadem.