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

A Lent-SERMON Preached at WHITE-HALL,* 1.1 February 20. 1628. SERMON III. (Book 3)

James 2.12.

So speak ye, and so Do, as they that shall be Judged by the law of Liberty.

THis is one of those seven Epistles, which Athanasius and Origen call'd Catholick; that is, universal; perchance be∣cause they are not directed to any one Church, as some others are, but to all the Christian world: And S. Hierom call'd them Canonical; perchance because all Rules, all Canons of holy Conversation are compriz'd in these Epistles: And Epiphanius, and Oecumenius call'd them Circular; perchance, because as in a Circle, you cannot discern which was the first point, nor in which, the compass begun the Circle; so neither can we discern in these Epistles, whom the Holy Ghost begins withall, whom he means principally, King or Subject, Priest or People, Single or Married, Husband or Wife, Father or Children, Masters or Ser∣vants; but Universally, promiscuously, indifferently, they give All rules, for All actions, to All persons, at All times, and in all places; As in this Text, in particular, which is not, by any pre∣cedent, or subsequent relation, by any connexion or coherence, directed upon any company, or any Degree of Men: for the A∣postle does not say, Ye Princes, nor ye people; but ye, ye in ge∣neral, to all, So speak ye, and so do, as they that shall be judged by the law of liberty: So these Epistles are Catholick, so they are Cano∣nical, and they Circular so. But yet, though in a Circle we know not where the compass began, we know not which was the first point; yet we know, that the last point of the Circle re∣turns to the first, and so becomes all one; and as much as we

know the last, we know the first point. Since then the last point of that Circle, in which God hath created us to move, is a king∣dome (for it is the kingdom of heaven) and it is a Court (for it is that glorious Court, which is the presence of God, in the com∣munion of his Saints) it is a fair and a pious conception, for this Congregation, here present now in this place, to believe, that the first point of this Circle of our Apostle here, is a Court too; and that the Holy Ghost, in proposing these duties in his general Ye, does principally intend, ye that live in Court, ye whom God brings so neer to the sight of himself, and of his Court in hea∣ven, as that you have always the picture of himself, and the pourtraiture of his Court in your eyes: for a Religious King is the Image of God, and a Religious Court is a Copy of the Com∣munion of Saints. And therefore be you content to think, that to you especially our Apostle says here, Ye, ye who have a nearer propinquity to God, a more assiduous conversation with God, by having better helps then other inferior stations do afford (for though God be seen in a weed, in a worm, yet he is seen more clearly in the sum) So speak ye, and so Do, as they that shall be judged by the law of liberty.

Now,* 1.2 as the first Divels were in heaven (for it was not the punishment which they feel in Hell, but the sin which they com∣mitted in heaven, which made them Divels) and yet the fault was not in God, nor in the place; so if the greatest sins be commit∣ted in Courts (as even in Rome, where they will needs have an In∣nocent Church, yet they confess a guilty Court) the faults are personal, theirs that do them, and there is no higher author of their sin. The Apostle does not bid us say, that it is so in Courts; but lest it should come to be so, he bids us give these rules to Courts, So speak ye, and so Do, as they that shall be judged by a law of liberty. First then, here is no express precept given, no direct commandment, to speak: The Holy Ghost saw, there would be speaking enough in Courts; for, though there may be a great sin in silence, a great prevarication in not speaking in a good cause, or for an oppressed person; yet the lowest voice in a Court, whisper∣ing it self, speaks a loud, and reaches far; and therefore, here is onely a rule to regulate our speech, Sic loquimini, So speak ye. And then, as here is no express precept for speaking, so here is no express precept for Doing; The Holy Ghost saw, there would be Doing enough, business enough in Court: for, as silence, and halfe silence, whispering, may have a loud voice; so, even undoing may be a busie Doing; and therefore, here's onely a Rule to re∣gulate our Doings too, Sic facite, So do ye. And lastly, as there is speaking enough, even in silence, and Doing enough, even in un∣doing, in Court; So the Court is alwayes under judgement e∣nough. Every discontented person that hath miss'd his pre∣ferment,

though he have not merited it; every drunkard that is over-heat, though not with his own wine; every conjecturing per∣son, that is not within the distance to know the ends, or the ways of great Actions, will Judge the highest Counsels, and Executi∣ons of those Councels. The Court is under judgement enough, and they take liberty enough; and therefore here is a rule to re∣gulate our liberty, A law of liberty: So speak ye, and, &c. But though for the more benefit of the present congregation, we fix the first point of this Circle, that is, the principal purpose of the Holy Ghost, upon the Court; yet our Text is an Amphitheater. An Amphitheater consists of two Theaters: Our Text hath two parts, in which, all men, all may fit, and see themselves acted; first, in the obligation that is laid upon us, upon us all, Sic loquimi∣ni, sic facite: And then in the Reason of this Holy diligence, and religious cautelousness, Quia judicandi, Because you are all to be judged, by, &c. which two general parts, the Obligation, and the Reason, flowing into many sub-divided branches, I shall, I think, do better service, both to your understandings, and to your me∣mory, and to your Affections, and Consciences, to present them as they shall arise anon, in their order, then to pour them out, all at once now.

* 1.3First then, in our first part, we look to our Rule, in the first Duty, our speaking; Sic loquimini, So speak ye. The Comique Poet gives us a good Caution, Si servus semper consuescat silentio, fiet nequam; That servant that says nothing, thinks ill. As our Nullifidians, Men that put all upon works, and no faith; and our Solisidians, Men that put all upon faith and no works, are both in the wrong; So there is a danger in Multi loquio, and another in Nulli loquio: He that speaks over-freely to me, may be a Man of dangerous conversation; And the silent and reserv'd Man, that makes no play, but observes, and says nothing, may be more dan∣gerous then he: As the Romane Emperor professed to stand more in fear of one pale man, and lean man, then of twenty that studyed and pursued their pleasures, and lov'd their ease, because such would be glad to keep things in the state they then were, but the other sort affected changes: so for the most part, he that will speak, lies as open to me, as I to him; speech is the Balance of conversation. Therefore, as God is not Merx, but pretium; Gold is not ware, but the price of all ware; So speaking is not Doing, but yet fair speaking prepares an acceptation before, and puts a value after, upon the best actions. God hath made other Creatures Gregalia, sociable, besides man; Sheep, and Deer, and Pigeons, will flock, and herd, and troup, and meet together; but when they are met, they are not able to tell one another why they meet. Man onely can speak; silence makes it but a Herding: That that makes Conversation, is speech, Qui datum deserit, re∣spuit

datorem, says Tertullian. He that uses not a benefit, reproaches his Benefactor. To declare Gods goodness, that hath enabled us to speak, we are bound to speak: speech is the Glue, the Cy∣ment, the soul of Conversation, and of Religion too.

Now, your conversation is in heaven; and therefore loquimini Deo, first speak to him that is in heaven, speak to God. Some of the Platonique Philosophers thought it a profanation of God, to speak to God; They thought, that when our Thoughts were made Prayers, and that the Heart flow'd into the Tongue, and that we had invested and apparel'd our Meditations with words, this was a kinde of Painting, and Dressing, and a super∣fluous diligence, that rather tasted of humane affections, then such a sincere service, as was fit for the presence of God; Onely the first conceptions, the first ebullitions and emanations of the soul, in the heart, they thought to be a fit sacrifice to God, and all verball prayer to be too homely for him. But God himself, who is all spirit, hath yet put on bodily lineaments, Head, and Hands, and Feet, yea and Garments too, in many places of Scripture, to appear, that is, to manifest himself to us: And when we appear to God, though our Devotion be all spiritual, as he is all spirit, yet let us put on lineaments and apparel upon our Devotions, and digest the Meditations of the heart, into words of the mouth. God came to us in verbo, In the word; for Christ is, The word that was made flesh. Let us, that are Christians, go to God so, too, That the words of our mouth, as well as the Meditations of our heart, may be acceptable to him. Surely, God loves the service of Prayer, or he would never have built a house for Prayer; And therefore we justly call Publique prayer, the Liturgy, Service: Love that place, and love that service in that place, Prayer. They will needs make us believe, that S. Francis preached to Birds, and Beasts, and Stones; but they will not go about to make us believe that those Birds, and Beasts, and Stones joyned with S. Francis in Prayer. God can speak to all things; that's the office of Preach∣ing, to speak to others: But, of all, onely Man can speak to God; and that's the office of Prayer. It is a blessed conversati∣on, to spend time in Discourse, in Communication with God. God went his way, as soon as he had left communing with Abraham.* 1.4 When we leave praying, God leaves us: But God left not Abra∣ham, as long as he had any thing to say to God; And we have al∣ways something to say unto him. He loves to hear us tell him, even those things which he knew before; his Benefits in our Thankfulness, And our sins in our Confessions, And our necessi∣ties in our Petitions. And therefore having so many Occasions to speak to God, and to speak of God, David ingeminates that, and his ingemination implies a wonder, O that men would (And it is strange if Men will not) O that men would, says he more then once

or twice, O that men would praise the Lord, and tell the wondrous works that he hath done for the sons of Men! for, David determines not his precept in that, Be thankful unto him; for a Tnankfulness may pass in private,* 1.5 But Be Thankful unto him, and speak good of his name. Glorifie him in speaking to him, in speaking of him, in speak∣ing for him.

* 1.6Loquimini Deo, speak to God; And loquimini Diis, speak to them whom God hath call'd Gods. As Religious Kings are bound to speak to God by way of prayer; so those who have that sacred of∣fice, and those that have that Honorable office to do so, are bound to speak to Kings by way of Counsel. God hath made all good men partakers of the Divine Nature; They are the sons of God, The seed of God; But God hath made Kings partakers of his Office, and Administration. And as between man and himself, God hath put a Mediator, that consists of God and Man; so between Princes and People, God hath put Mediators too, who consi∣der'd in themselves, retain the nature of the people (so Christ did of man) but consider'd in their places, have fair and vene∣rable beams of his power, and influences of him upon them. And as our Mediator Christ Jesus found always his Fathers ears open to him; so do the Church and State enter blessedly and success∣fully, by these Mediators, into the ears of the King. Of our Me∣diator Christ himself,* 1.7 it is said, That he offered up prayers, and strong cryes, and Tears; Even Christ was put to some difficulties in his Mediation for those that were his; But he was heard, says that text, in that he feared. Even in those things, wherein, in some emergent difficulties, they may be afraid they shall not, these Mediators are graciously and opportunely heard too, in the due discharge of their offices. That which was Davids prayer, is our possession,* 1.8 our happiness, Let not the foot of Pride come against us: we know there is no Pride in the Head; and because there is no fault in the Hands neither, that is, in them, into whose hands this blessed Mediatorship is committed, by the great places of power, and Councel, which they worthily hold; the foot of pride, forraign, or home-oppression, does not, shall not tread us down. And for the continuation of this happiness, let me have leave to say, with Mordicai's humility, and earnestness too, to all such Mediators,* 1.9 that which he said to Esther, Who knows, whether thou beest not brought to this place for this purpose, To speak that, which his sacred and gracious ears, to whom thou speakest, will always be well pleased to hear, when it is delivered by them, to whom it belongs to speak it, and in such humble and reserved manner, as such soveraign persons as owe an account but to God, should be spoke too? Sic loquimini Deo, So let Kings speak to God, (that was our first) Sic loquimini Diis, So let them, whom Kings trust, speak to Kings, whom God hath called Gods, (that was our second.)

And then, a third branch in this rule of our first duty, is, Sic lo∣quimini imaginibus Dei, So speak you to Gods Images, to Men of condition inferior to your selves; for they also are Images of God, as you are.

And this is truely,* 1.10 most literally the purpose of the Apostle here, That you under-value no Man for his outward appearance;* 1.11 That your over-value no man for his goodly apparel, or Gold Rings; That you say not to a poor man, Stand thou there;* 1.12 or if you admit him to sit, Sit here under my footstool. But it is a precept of Accessibleness, and of Affability; Affability, that is, A civi∣lity of the City of God, and a Courtship of the Court of hea∣ven, to receive other Men, the Images of God,* 1.13 with the same easiness that God receives you. God stands at the Door, and knocks, and stays our leisure, to see if we will open, and let him in: Even at the door of his Beloved, he stood, and knocked, till his head was filled with dew, and his locks with the drops of the night.* 1.14 But God puts none of us to that, to which he puts himself, and his Christ: But, Knock, says he, and it shall be opened unto you;* 1.15 No stay∣ing at the door, opened as soon as you knock. The nearest that our Expositors can come, to finde what it was that offended God, in Moses striking of the Rock for water, is, that he strook it twice;* 1.16 that he did not believe that God would answer his expectation at one striking. God is no in-accessible God, that he may not be come to; nor inexorable, that he will not be moved, if he be spoken to; nor dilatory, that he does not that he does, season∣ably. Daniel presents God Antiquum Dierum, as an Old Man;* 1.17 but that is as a Reverend, not as a froward person. Mens in sermoni∣bus nostris habitat, & gubernat verba: The soul of man is incorpo∣rate in his word; As he speaks, we think he thinks: Et bonus paterfamilias, in illo primo vestibulo aestimatur, says the same Father. As we believe that to be a free house, where there is an easie entrance; so we doubt the less of a good heart, if we finde cha∣ritable and courteous language. But yet there is an excess in this too, in this self-effusion, this pouring of a mans self out, in fair, and promising language. Inaccessibleness is the fault, which the Apostle aims at here: and truly the most inaccessible Man that is, is the over-liberal, and profuse promiser: He is therefore the most inaccessible, because he is absent, when I am come to him, and when I do speak with him. To a retir'd, to a reserv'd man, we do not easily get; but when we are there, he is there too: To an open and liberal promiser we get easily; but when we are with him, he is away, because his heart, his purpose is not there. But, sic loquimini Deo, so speak ye to God (that's a re∣membrance to Kings) Sic loquimini Diis, so speak ye to them whom God hath call'd Gods (that's a remembrance to Mediators be∣tween Kings and Subjects.) Sic loquimini Imaginibus Dei, so speak

ye to Gods Image, to all men (that's a remembrance to all that possess any superiority over others) as that your loquimini may be accompanied with a facite, your saying with Doing, your good words with good actions: for so our Apostle joyns them here, So speak ye, and so Do: and so we are come to our second rule; from the rule of our Words, to the Rule of our Actions.

* 1.18John Baptist was all voice, yet John Baptist was a fore-runner of Christ. The best words are but words, but they are the fore-runners of Deeds: but Christ himself, as he was God himself, is Purus Actus, all Action, all Doing. Comfortable words are good cordials; They revive the spirits, & they have the nature of such occasional physick: but Deeds are our food, our dyet, & that that constantly nourishes us.* 1.19 Non verbo, says the Apostle; Let us not love in word, nor in tongue; but in Deed, and in Truth. Not that we may not love in words; but that our Deeds are the true seals of that love, which was also love,* 1.20 when it was in words. But Ne quod luxuriat in flore, attenuetur & hebetetur in fructu; lest that tree that blew early and plentifully, blast before it knit, second your good words with acti∣ons too. It is the Husbandry and the Harvest of the righteous man; (as it gather'd in David) The Mouth of the righteous speaketh wis∣dom:* 1.21 so we read it; there it is in the Tongue, in words onely: The Vulgar hath it, Meditatur, He Meditates it; so the heart is got in. But the Original, Hagah, is noted to signifie, fructificavit, He brings forth fruits thereof; and so the Hand is got in too: And when that which is well spoken, was well meant, and hath been well expressed in Action, that's the Husbandry of the righteous Man; then his Harvest is all in. It is the way of God himself; Philo Judaeus notes,* 1.22 that the people are said to have seen the noise, and the voice of God; because, whatsoever God says, it determines in Action: If we may hear God, we may see him; what he says, he does too. Therefore from that example of God himself, S. Gregory directs us; We must, says he, shew our Love, Et vene∣ratione sermonis, & Ministerio largitatis, what a fair respect in words, and what a reall supply in Deeds. Nay, when we look upon our pattern, that is, God, Tertullian notes well, That God prevented his own speaking, by Doing; Benedicebat, quae benefa∣ciebat; first he made all things Good, and then he Blessed them, that they might be better; first he wrought, and then he spoke. And so Christs way and proceeding is presented to us too; so far from not Doing when he speaks, as that he Does before he speaks.* 1.23 Christ began to Do, and to Teach, says S. Luke; but first to Do. And He was mighty in Deeds, and in words; but first in Deeds. We cannot write so well as our Copy, to begin alwayes at Deeds, as God, and his Christ; But yet let us labor to write so fair after it, as first to afford comfortable words; and though our Deeds come after, yet to have them from the begin∣ning

in our intention; and that we do them, not because we pro∣mised, but promise because we love to do good, and love to lay upon our selves the obligation of a promise. The instrument and Organ of Nature was the eye; The Natural Man finds God in that he sees, in the Creature. The Organ of the Law, which exalted, and rectified Nature, was the Hand; Fac hoc & vives; perform the law, and thou shalt live. So also, the Organ of the Gospel is the Ear, for faith comes by hearing; But then the Or∣gan of faith it self, is the Hand too; A Hand that lays hold upon the Merits of Christ, for my self; and a Hand that delivers me over to the Church of God, in a holy life, and exemplary Actions, for the edification of others. So that All, All from nature to Grace, determines in Action, in Doing good. Sic facite Deo, so do good to God, in reall assisting his cause: Sic facite Diis, so do good to them, whom God hath called Gods, in reall secondings their religious purposes: Sic facite Imaginibus Dei, so do good to the Images of God, in reall relieving his distressed Members, as that you do all this, upon that which is made the Reason of all, in the second part of this text, Because you are to be judged by the law of liberty.

Timor futuri judicii hujus vitae praedagogus.* 1.24 Our School-Master to teach us to stand upright in the last judgement,* 1.25 is the Medita∣tion, and the fear of that judgement, in this life. It is our School-master, and School-master enough. I said unto the fool,* 1.26 thus and thus, says David: And I said unto the wicked, thus and thus, says he: for, says he, God is the Judge: He thought it enough to enlighten the understanding of the fool, enough to rectifie the perverseness of the wicked, if he could set God before them, in that Notion, as a Judge: for, this is one great benefit from the present contemplation of the future judge∣ment, that whosoever does truly, and advisedly believe, that ever he shall come to that judgement, is at it now; He that believes that God will judge him, is Gods Commissioner, Gods Delegate, and, in his name, judges himself now. Therefore it is a useful mistaking, which the Romane Translation is fallen into, in this Text, in reading it thus, Sicut incipientes judicari; So speak ye, and so Do, as they upon whom the judgement were already begun. For, Qui timet ante Christi Tribunal praesentari,* 1.27 He that is afraid to be brought to the last judgement, hath but one Refuge, but one Sanctuary, Ascendat Tribunal Mentis suae, & constituat se ante seip∣sum; Let him cite himself before himself, give evidence himself against himself; and so guilty as he is found here, so innocent he shall stand there. Let him proceed upon himself, as Job did,* 1.28 and he is safe; I am afraid of all my sorrow, says he; Afraid that I have not said enough against my self, nor repented enough; Afraid that my sorrows have not been sincere, but mingled with

circumstances of loss of health, or honour, or fortune, occasioned by my sins; and not onely, not principally for the sin it self. I am afraid of all my sorrowes, sayes he: but how much more then of my mirths and pleasures? To judge our selves by the judgement of flatterers, that depend upon us; to judge our selves by the event and success of things, (I am enriched, I am preferred by this course, and therefore all's well) to judge our selves by example of others, (others do thus, and why not I?) All these proceedings are Coram non Judice, all these are literally Praemunire cases, for they are appellations into forraigne Jurisdictions, and forraigne Judicatures. Onely our own conscience rectified, is a competent judge. And they that have passed the triall of that judgement, do not so much rise to judgement at last, as stand and continue in judgement: their judgement, that is, their triall, is passed here; and there they shall onely receive sentence, and that sentence shall be, Euge bone serve; Well done, good and faithfull servant; since thou didst enter into Judgement in the other world, enter into thy Masters Joy in this. But howso ever we be prepar'd for that judge∣ment, well, or not well; and howsoever the Judge be disposed to∣wards us, well, or not well, there is this comfort given us here, that that judgement shall be per legem, by a Law, we shall be judged by a law of Liberty; which is our second branch in this second part.

* 1.29The Jews that prosecuted the Judgement against Christ, durst not do that without pretending a Law: Habemus legem, say they, we have a law, and he hath transgressed that. The necessary preci∣pitations into sudden executions, to which States are forced in rebellious times, we are faine to call by the name of Law, Mar∣tial Law. The Torrents, and Inundations, which invasive Armies pour upon Nations, we are fain to call by the name of Law, The Law of Armes. No Judgement, no Execution, without the name, the colour, the pretence of Law; for still men call for a Law for every Execution. And shall not the Judge of all the earth doe right? Shall God judge us, condemn us, execute us at the last day, and not by a Law? by something that we never saw, ne∣ver knew, never notified, never published, and judge me by that, and leave out the consideration of that Law, which he bound me to keep?* 1.30 I ask S. Pauls question, Where is the disputer of the world? Who will offer to dispute unnecessary things, especially where Authority hath made it necessary to us, to forbear such Disputa∣tions? Blessed are the peace-makers that command, and blessed are the peace-keepers that obey, and accommodate themselves to peace, in forbearing unnecessary and uncharitable controversies:* 1.31 but, without controversie, great is the mystery of Godliness; The A∣postle invites us to search into no farther mysteries, then such as may be without controversie: the Mystery of Godlinesse is with∣out controversie; and godliness is, to believe that God hath given

us a Law, and to live according to that Law. This, this godli∣ness, (that is, Knowledge and Obedience to the Law) hath the promises of this life, and the next too; all referr'd to his Law: for, without this, this godliness (which is holiness) no man shall see God: All referr'd to a Law. This is Christs Cate∣chisme in S. John, That we might know the onely true God,* 1.32 and Je∣sus Christ whom he sent. A God commanding, and a Christ recon∣ciling us, if we have transgressed that Commandment. And this is the Holy Ghosts Catechisme in S. Paul, Deus remunerator,* 1.33 That we believe God to be, and to be a just rewarder of mans actions: still all referr'd to an obedience, or disobedience of a Law. The Mystery of godliness is great, that is, great enough for our salva∣tion, and yet without controversie; for, though controversies have been moved about Gods first act, there can be none of his last act; though men have disputed of the object of Election, yet of the subject of Execution there is no controversie: No man can doubt, but that when God delivers over any soule actually, and by way of execution to eternall condemnation, that he delivers o∣ver that soule to that eternal condemnation, for breaking his Law. In this we have no other adversary, but the over-sad, the despai∣ring soule; and it becomes us all, to lend our hand to his suc∣cour, and to pour in our Wine, and our Oyle, into his Wounds, that lies weltring and surrounded in the blood of his own pale and exhausted soule: That soule, who though it can testifie to it self, some endeavour in the wayes of holinesse, yet upon some collateral doubts, is still suspicious, and jealous of God. How of∣ten have we seen, that a needlesse jealousie and suspition, concei∣ved without cause, hath made a good body bad? A needlesse jea∣lousie and suspition of his purposes and intentions upon thee, may make thy mercifull God angry too. Nothing can alienate God more from thee, then to think that any thing but sin can alienate him. How wouldst thou have God mercifull to thee, if thou wilt be unmercifull to God himself? And, Qui quid tyrannicum in Deo,* 1.34 He that conceives any tyrannical act in God, is unjust to the God of Justice, and unmercifull to the God of Mercy. Therefore in the 17. of our Injunctions, we are commanded to arm sad souls against Despaire, by setting forth the Mercy, and the Benefits, and the Godliness of Almighty God (as the word of the Injunction is, the godliness of God) for, to leave God under a suspicion of dealing ill with any penitent soule, were to impute ungodliness to God. Therefore to that mistaking soule, that discomposed, that shi∣ver'd, and shrivel'd, and ravel'd, and ruin'd soule, to that jealous and suspicious soule onely, I say, Let no man judge you,* 1.35 sayes the Apostle, intruding into those things which he hath not seene. Let no man make you afraid of secret purposes in God, which they have not, nor you have not seen; for, that by which

you shall be judged, is the Law; that Law, which was notified, and published to you. The Law alone were much too heavy, if there were not a superabundant ease and alleviation in that hand, that Christ Jesus reaches out to us. Consider the weight and the ease; and for pity to such distrustfull souls, and for e∣stablishment of your owne, stop your devotions a little, upon this consideration. There is Chyrographum, a hand-writing of Ordi∣nances against me;* 1.36 a Debt, an Obligation contracted by our first Parents, in their disobedience, and falne upon me. And even that (be it but Originall sin) is shrewd evidence; there's my first charge. But, Deletum est, sayes the Apostle there; that's blotted, that's defaced, that cannot be sued against me, after Baptisme: Nay, Sublatum, cruci affixum, it is cancel'd, it is nailed to the Crosse of Christ Jesus, it is no more sin; in its self it is; but to me, to condemnation, it is not: here's my charge, and my discharge for that.* 1.37 But yet there is a heavier evidence, Pactum cum inferno, as the Prophet Esay speaks, I have made a covenant with death, and with Hell I am at an agreement; that is, says S. Greg. Audacter, Indesinenter peccamus, & diligendo, amicitiam profitemur: We sin constantly, & we sin continually, and we sin confidently; and we finde so much plea∣sure and profit in sin, as that we have made a league, and sworn a friendship with sin; and we keep that perverse, and irreligious promise, over-religiously; and the sins of our youth flow into o∣ther sins, when age disables us for them. But yet there is a Dele∣tum est, in this case too; our covenant with death is disanull'd (sayes that Prophet) when we are made partakers of the death of Christ, in the blessed Sacrament. Mine actuall sins lose their act, and mine habituall sins fall from me as a habit, as a garment put off, when I come to that: there's my charge, and my discharge for that. But yet there is worse evidence against me, then either this Chyrographum, the first hand-writing of Adams hand, or then this pactum, this contract of mine own hand, actuall and habituall sin (for of these, one is wash'd out in water, and the other in blood, in the two Sacraments.) But then there is Lex in Membris, sayes the Apostle,* 1.38 I finde a law, that when I would do good, evil is present with me. Sin assisted by me, is now become a tyrant over me, and hath established a government upon me; and there is a law of sin, and a law in my flesh, which after the water of Baptism taken, and the water of penitent teares given; after the blood of Jesus Christ taken, and mine own blood given (that is, a holy readiness at that time, when I am made partaker of Christs death, to die for Christ) throwes me back, by relapses into those repented sins. This put the Apostle to that passionate exclamation, O wretched man that I am! And yet he found a deliverance, even from the body of this death, through Jesus Christ his Lord: that is, a free, an open recourse and access to him in all oppressions of heart, in

all dejections of spirit. Now, when this Chyrographum, this bond of Adams hand, Original sin, is cancell'd upon the Cross of Christ; And this Pactum, this band of mine hand, actual sins, washed away in the blood of Christ; and this, Lex in membris, this disposition to relapse into repented sins (which, as a tide that does certainly come every day, does come every day in one form or other) is beaten back, as a tide by a bank, by a continual opposing the merits and the example of Christ Jesus, and the practise of his fasting, and such other medicinall disciplines, as I find to prevaile against such relapses; when by this blessed means, the whole Law, against which I am a trespasser, is evacuated, will God condemn me for all this, and not by a Law? When I have pleaded Christ, and Christ, and Christ; Baptism, and Blood, and Teares; will God condemn me an oblique way, when he can∣not by a direct way; by a secret purpose, when he hath no law to condemn me by? Sad and disconsolate, distorted and distracted soul! if it be well said in the School, Absurdum est disputare, ex ma∣nuscriptis, it is an unjust thing in Controversies and Disputations, to press arguments out of Manuscripts, that cannot be seen by e∣very man; it were ill said in thy conscience, that God will pro∣ceed against thee ex manuscripto, or condemn thee upon any thing which thou never saw'st, any unrevealed purpose of his. Suspici∣ous soul! ill-presaging soul! Is there something else, besides the day of Judgement, that the Son of Man does not know? Dis∣quiet soul! Does he not know the proceeding of that Judgement, wherein himself is to be the Judge? But that when he hath died for thy sins, and so fulfilled the Law in thy behalfe, thou maist be condemned without respect of that Law, and upon something, that shall have had no consideration, no relation to any such breach of any such Law in thee? Intricated, intangled consci∣ence! Christ tells thee of a Judgement, because thou didst not do the works of Mercy, not feed, not cloath the poor; for those were enjoyned thee by a Law: But he never tells thee of any Judge∣ment therefore, because thy name was written in a dark book of Death, never unclasped, never opened unto thee in thy life. He sayes unto thee lovingly, and indulgently, Fear not, for it is Gods good pleasure to give you the Kingdome; But he never sayes to the wickedest in the world, Live in fear, dye in anxiety, in suspiti∣on, and suspension for his displeasure: a displeasure conceived a∣gainst you, before you were sinners, before you were men, hath thrown you out of that Kingdome into utter darkness. There is no condemnation to them that are in Christ Jesus; the reason is ad∣ded, because the Law of the Spirit of Life hath made them free from the Law of Sin, and of Death. All, upon all sides, is still referred to Law. And where there is no law against thee (as there is not to him that is in Christ; and he is in Christ, who

hath endeavoured the keeping, or repented the breaking of the Law) God will never proceed to execution by any secret purpose never notified, never manifested. Suspicious, jealous, scattered soule, recollect thy self, and give thy self that redintegration, that acquiescence, which the Spirit of God, in the means of the Church offers thee: study the Mystery of godlinesse, which is without all controversie; that is, endeavour to keep, repent the not keeping of the Law, and thou art safe; for that that you shall be judged by, is a Law. But then this Law is called here a Law of Liberty; and whether that denotation, that it is called a Law of Liberty, import an ease to us, or a heavier weight upon us, is our last disquisition, and conclusion of all: So speak ye, and so do, as they that shall be judged by the Law of Liberty.

* 1.39That the Apostle here, by the Law of Liberty, meanes the Go∣spel,* 1.40 was never doubted. He had called the Gospel so, before this place: Whoso looketh into the perfect law of liberty, and continueth therein, shall be blessed in his deed; that is, blessed in doing so, blessed in conforming himself to the Gospel. But why does he call it so, a Law of Liberty? Not because men naturally affecting liberty, might be drawn to an affection of the Gospel, by proposing it in that specious name of Liberty, though it were not so. The Holy Ghost calls the Gospel a Pearle, and a Treasure, and a Kingdom, and Joy, and Glory; not to allure men with false names, but because men love these, and the Gospel is truly all these; a Pearle, and a Treasure, and a Kingdome, and Joy, and Glory: And it is truly a Law of Liberty. But of what kind, and in what respect? Not such a Liberty as they have established in the Roman Church, where Ecclesiastical Liberty must exempt Ecclesiastical persons from participating all burdens of the State, and from be∣ing Traitors, though they commit treason, because they are Sub∣jects to no secular Prince: nor the liberty of the Anabaptists, that overthrowes Magistracy, and consequently all subjection, both Ecclesiastical and Laick; for, when upon those words, Be ye not servants of men,* 1.41 S. Chrysostome sayes, this is Christian liberty, Nec aliis nec sibi servire, neither to be subjects to others, nor to our selves; that's spoken with modification, with relation to our first Allegeance, our Allegeance to God; not to be so subject to others, or to our selves, as that either for their sakes or our owne, we depart from any necessary declaration of our service to God.

* 1.42First then, the Gospel is a Law of Liberty, in respect of the Author of the Gospel, of God himself, because it leaves God at his liberty. Not at liberty to judge against his Gospel, where he hath manifested it for a Law; for he hath laid a holy necessity upon himself, to judge according to that Law, where he hath pub∣lished that law. But at liberty so, as that it consists onely in his

good pleasure, to what Nation he will publish the Gospel, or in what Nation he will continue the Gospel, or upon what persons he will make this Gospel effectuall. So Oecumenius (who is no single witness, nor speaks not alone, but compiles the former Fa∣thers) places this liberty in God, that God is at liberty to give this Gospel when he will; and at liberty so, as that he hath exem∣pted no man, how well soever he love him; nor put on such fet∣ters or manacles upon himself, but that he can and will punish those that transgress this law. So it is a Law of liberty to God; nothing determined upon any man, nothing concluded in him∣self, lies so in Gods way, as to hinder him from proceeding in his last judgement, according to the keeping or breaking of this law: still God is at his liberty. And it is a Law of liberty in respect of us: of us, who are Christians; and considered so,* 1.43 either with a respect to the naturall man, or with a respect to the Jew. For, if we compare the Christian with the naturall man, the law of Na∣ture layes the same obligation upon the naturall man, as the Go∣spel does upon the Christian, for the morall part thereof. The Christian is no more bound to love God, nor his neighbour, then the naturall man is: therein the naturall man hath no more li∣berty then the Christian; so far their law is equal: And then all the law which the Christian hath, and the natural man hath not, is a law of liberty to the Christian, that is, a law that gives him an ease, and a readier way to perform those duties; which way the natural man hath not, and yet is bound to the same duties. The natural man, if he transgress that law, which he finds in his own heart, findes a condemnation in himself, as well as the Christian; therein he is no freer then the Christian: But he finds no Sanctuary, no Altar, no Sacrifice, no Church; no such Liberties, as the Chri∣stian does in the Gospel. So the Gospel is a law of Liberty to us in respect of the natural man, that it sets us at liberty, restores us to liberty, after we are falne into prison for debt, into Gods displea∣sure for sin, by affording us means of reconciliation to God again.

It is so also in respect of the Law given by God to the Jewes.* 1.44 The Jewes had liberties, that is, refuge and help of sacrifices for sin; which the natural man had not: for, if the natural man were driven and followed from his own heart, that he saw no comfort of an innocency there, he had no other liberties to flie to, no comfort in any other thing; no law, no promise annexed to any other action; not to Sacrifice, as the Jewes; or to Sacrament, as the Christians, but must irremediably sink under the condemna∣tion of his own heart. The Jew had this liberty, a Law, and a Law that involv'd the Gospel; but then the Gospel was to the Jew but as a letter seal'd; and the Jew was but as a servant, who was trusted to carry the letter, as it was, seal'd, to another, to car∣ry it to the Christian. Now the Christian hath received this let∣ter

at the Jews hand, and he opens it; he sees the Jewes Prophe∣sie made History to him; the Jewes hope and reversion, made possession and inheritance to him: he sees the Jewes faith made matter of fact; he sees all that was promised and represented in the Law, performed and recorded in the Gospel, and applied in the Church.* 1.45 There Christ sayes, Henceforth call I you not servants, but friends. Wherein consists this enfranchisement? In this; The servant knoweth not what his master doth (the Jewes knew not that) but I have called you friends, sayes Christ, for all things that I heard of my Father,* 1.46 I have made known unto you. The Law made nothing perfect, sayes the Apostle. Where was the defect? he tells us that; the old Covenant (that is,* 1.47 the Law) gendreth to bondage. What bon∣dage? he tells us that too, when he says, The Law was a Schoolmaster. The Jews were as School-boys, always spelling, and putting toge∣ther Types and Figure; which things typified and figured, how this Lamb should signifie Christ, how this fire should signifie a ho∣ly Ghost. The Christian is come to the University, from Grammar to Logick, to him that is Logos it self, the Word; to apprehend & apply Christ himself; and so is at more liberty then when he had onely a dark law, without any comment, with the natural man; or onely a dark comment, that is, the Law, with a dimme light, & ill eys, as the Jews had: for though the Jew had the liberty of a Law, yet they had not the law of Liberty. So the Gospel is a law of Li∣berty to God, who is still at his liberty to give and take, and to condemn according to that law; and a law of liberty to us, as we are compared to the natural man, or to the Jew. But when we confine our selves in our selves, positively, without compari∣son, it is not such a law of liberty to us, as some men have come too near saying, That the sins of Gods children do them no harm; that God sees not the sins of his children; that God was no further out with David in his Adultery, then in his Repentance: But, as to be born within the Covenant, that is, of Christian Parents, does not make us Christians,* 1.48 (for, Non nascitur, sed renascitur Christianus) the Covenant gives us a title to the Sacrament of Baptisme, and that Sacrament makes us Christians: so this law of liberty gives us not a liberty to sin, but a liberty from sin. Noli li∣bertate abuti, ad libere peccandum, sayes the same Father; It is not a li∣berty,* 1.49 but an impotency, a slavery, to sin. Voluntas libera quae pia, sayes he, onely a holy soul is a free soul. Where the spirit of the Lord is there is liberty,* 1.50 sayes the Apostle: And Splendidissimum in se quis∣que habet speculum, Every man hath a glasse, a chrystal, into which, though he cannot call up this spirit (for the Spirit of God breathes where it pleases him) yet he can see this spirit, if he be there, in that glasse: every man hath a glasse in himselfe, where he may see himselfe, and the Image of God, sayes that Father, and see how like he is to that. To dare to reflect upon my selfe,

and to search all the corners of mine owne conscience, whether I have rightly used this law of liberty; and neither been bold be∣fore a sinne, upon presumption of an easie; nor diffident after, up∣on suspicion of an impossible reconciliation to my God: this is Evangelical liberty.

So then (to end all) though it be a law of Liberty, because it gives us better meanes of prevention before, and of restitution after, then the natural man, or the Jew had; yet we consider, that it is this law of Liberty, this law that hath afforded us these good helps, by which we shall be judged; and so, though our case be better then theirs, because we have this law of Liberty, which they wanted, yet our case growes heavier then theirs, if we use it not aright. The Jewes shall be under a heavier condemnati∣on then the natural man, because they had more liberty, that is, more means of avoyding sin, then the natural man had; and, up∣on the same reason, the Christian under a heavier condemna∣tion then either, because he shall be judged by this law of Li∣berty.

What judgement then gives this law? This; Qui non crediderit,* 1.51 damnabitur; and so sayes this Law in the Law-makers mouth, He that believes not, shall be damned. And as no lesse light then Faith it selfe, can shew you what Faith is, what it is to believe; so no lesse time then Damnation shall last, can shew you what Dam∣nation is: for, the very form of Damnation is the everlastingness of it; and, Qui non crediderit, He that believeth not shall be damned: there's no commutation of penance, nor beheading after a sen∣tence of a more ignominious death, in that court. Dost thou be∣lieve that thou dost believe? yet this law takes not that answer: This law of Liberty takes the liberty to look farther; Through faith into works; for, so sayes the Law in the mouth of the Law-maker; To whom much is given, of him much shall be required.* 1.52 Hast thou considered every new title of Honour, and every new addition of Office, every new step into higher places, to have laid new Duties, and new obligations upon thee? Hast thou doubled the hours of thy Prayers, when thy Preferments are doubled; and encreased thine Almes, according as thy Revenues are encreased? Hast thou done something, done much in this kinde? this law will not be answer'd so; this law of Liberty takes the liberty to call upon thee for all. Here also the Law sayes in the mouth of the Law-maker, If thou have agreed with many adversaries, sayes Christ,* 1.53 (let that be, If thou have satisfied many duties) (for duties are adver∣saries, that is, temptations upon us) yet, as long as thou hast one ad∣versary, agree with that adversary quickly in the way; leave no duty undischarged, or unrepented in this life. Beloved, we have well delivered our selves of the feare of Purgatory; none of us feare that: but another mistaking hath overtaken us, and we flatter

our selves with another danger, that is, Compensation, that by do¦ing well in one place, our ill doing in another is recompenced: an ill Officer looks to be sav'd, because he is a good husband to his wife, a good father to his children, a good master to his servants; and he thinks he hath three to one for his salvation. But, as na∣ture requires the qualities of every element which thou art com∣posed of; so this law of Liberty calls upon thee for the exercises of all those vertues, that appertain to every particular place thou hold'st: This liberty, this law of Liberty takes; It binds thee to be∣lieve Christ, All Christ; Gods Christ, as he was the eternal Son of the Father, God of God; our Christ, as he was made man for our salvation; and thy Christ, as his blessed Spirit, in this his Ordinance, applies him to thee, and offers him into thine armes this minute. And then, to know, that he looks for a retribution from thee, in that measure, in which he hath dealt with thee; much for much; and for several kinds of good, according to those several good things, which he hath done for thee. And, if thou be first defective in these, and then defective in laying hold upon him, who is the propitiation and satisfaction for thy defects in these, this law of Liberty returnes to her liberty to pronounce, and he Judge to his liberty to execute that sentence, Damnaberis, thou wilt be cast into that prison, where thou must pay the last farthing; thou must; for, Christ dyes not there, and therefore there they must lie, till there come such another ransome as Christ; nay, a greater ransome then Christ was, for Christ paid no debts in that prison. This then is the Christians case, and this is the Abridgement of his Religion; Sic loquimini, sic facite; to speak aright, and to doe aright; to profess the truth, and not be afraid nor ashamed of that; and to live according to that pro∣fession: for, no man can make God the author of sin; but that man comes as near it as he can, that makes Gods Religion a cloke for his sin. To this God proceeds not meerly and onely by commadment, but by perswasion too; And, though he be not bound to do so, yet he does give a reason. The reason is, because he must give account of both; both of Actions, and of Words; of both we shall be judged, but judged by a Law; a Law which excludes, on Gods part, any secret ill purpose upon us, if we keep his Law; a Law which excludes, on our part, all pretence of Ignorance; for no man can plead ignorance of a Law. And then, a law of Li∣berty; of liberty to God: for God was not bound to save a man, because he made him; but of his own goodness, he vouchsafed him a Law, by which he may be saved; a law of Liberty to us: so that there is no Epicurism, to doe what we list; no such liberty as makes us Libertines; for then there were no Law; nor Stoicism, nor fatality, that constraines us to doe that we would not do, for then there were no Liberty. But the Gospel is such a law of Li∣berty,

as delivers us, upon whom it works,* 1.54 from the necessity of falling into the bondage of sin before, and from the impossibility of recovering after, if we be falne into that bondage. And this is liberty enough; and of this liberty, our blessed God give us the right use, for his Son Christ Jesus sake, by the operation of that Holy Ghost, that proceeds from both.

Amen.

Notes

• * 1.1

  Serm. 3.
• * 1.2

  Divisio.
• * 1.3

  Part I. Loquimini.
• * 1.4

  Gen. 18. ult.
• * 1.5

  Psal. 100.4.
• * 1.6

  Diis.
• * 1.7

  Heb. 5.7.
• * 1.8

  Psal. 36.11.
• * 1.9

  4.14.
• * 1.10

  Imaginibus Dei.
• * 1.11

  Vers. 2.
• * 1.12

  Vers. 3.
• * 1.13

  Apoc. 3.20.
• * 1.14

  Cant. 5.2.
• * 1.15

  Mat. 7.7.
• * 1.16

  Num. 20.10.
• * 1.17

  Ambro.
• * 1.18

  Facite.
• * 1.19

  1 John 3.18.
• * 1.20

  Ambrose.
• * 1.21

  Psal. 37.30.
• * 1.22

  Exod. 20.18.
• * 1.23

  Acts 1.1. Luke ult. 19.
• * 1.24

  Part. II. Basil.
• * 1.25

  Judicium.
• * 1.26

  Psal. 75.5.
• * 1.27

  Aug.
• * 1.28

  9.28.
• * 1.29

  Per Legem.
• * 1.30

  1 Cor. 1.20.
• * 1.31

  1 Tim. 3.16.
• * 1.32

  17.3.
• * 1.33

  Heb. 11.6.
• * 1.34

  Basil.
• * 1.35

  Coloss. 2.16.
• * 1.36

  14.
• * 1.37

  28.15.
• * 1.38

  Rom. 7.21.
• * 1.39

  Lex libertatis.
• * 1.40

  1.25.
• * 1.41

  1 Cor. 7.23.
• * 1.42

  Deo.
• * 1.43

  Nobis.
• * 1.44

  Judaei.
• * 1.45

  John 15.15.
• * 1.46

  Hebr. 7.19.
• * 1.47

  Galat 4.24.
• * 1.48

  Aug.
• * 1.49

  2 Cor. 3.17.
• * 1.50

  Leo.
• * 1.51

  Mark 16.16.
• * 1.52

  Luke 12.48.
• * 1.53

  Mat 5.25.
• * 1.54

  Serm. 4.