Eight Sermons at the University of Oxford, Sermon 1

Eight Sermons at the University of Oxford · Sermon 1

p. 1THREE SERMONS ON LVKE CHAP. 9. VERS. 23. And he ſaid vntounto all, if any man will come after me, let him deny himſelfe and take vp his croſſe dayly, and follow me.

THE righteousaaIerem. 23.5.Jer 23:5 branch raiſed vntounto David by the Lord God of Iſrael, of whō it was foretold, that he ſhould come, like a bbMal. 3.2, 3, 4Mal 3:2Mal 3:3Mal 3:4purging fire, and like fullers ſope, and ſhould be ready to ſit downe, to try & fine the ſilver, even the ſonnes of Levi, as alſo to fift Iudah & Ieruſalem, yea, all that would be his, that their ſacrifices and workes might bee as purified gold, acceptable to the Lord as in old time; having deſcended from the higheſt heavens; well content in fleſh to beccEſai. 53.5.Isa 53:5 wounded for our tranſgreſſions, and broken for our iniquities, even then, when heddEſai. 53.4.Isa 53:4 carried our ſorrowes, was by divers diverſly reputed. Some thought of him as ofeeMat. 16.14.Matt 16:14 Iohn Baptiſt: of others he was taken for Elias; and there wanted not ſuch as ſaid, he was Ieremy or one of the old Prophets riſen againe: but asking his diſciples (ffVerſ. 15. whom ſay yee that I am?) he heard otherwiſe.ggVerſ. 16. Thou art that CHRIST, the ſonne of the living God.

And knowing that his diſciples (howſoever they were well aſſured, that he was that King and Prieſt, promiſed to our forefathers, and foreordained by the almighty to ſaue mankinde) were notwithſtanding ignorant of the meanes of mans redēption and ſalvation, and ſo were ignorantly by a common error of their time deceived, looking for an earthly kingdom in him p. 2whoſehhPſal. 45.6.Ps 45:6 ſcepter is a ſcepter of righteouſneſſe, he taught them in a few words, what eſtate & condition, both of his kingdome and prieſthood, ſhould be looked for, even that al our ſalvation muſt wholy depend vponupon the merit of his death, and vertue of his reſurrection: and ſo much he ſignified vntounto them, in the former verſe, the 22. verſ. of this chapter, ſaying, The ſonne of man muſt ſuffer many things, and be reproved of the elders, and of the High Prieſts, and Scribes, and be ſlaine, and the thirde day riſe againe.

Having thus inſtructed them, he delivereth a new doctrine, in theſe words of my text, whereby all are taught, what muſt be done by them, who are willing to be partakers of that ſalvation, which he for his followers hath deſerved. Which place is ſo much the more worthy our memory and due conſideration, becauſe ſmall fruit may redound vntounto vsus, from all, that is delivered concerning Chriſt & the whole worke of our redēption, except we throughly vnderſtand the meanes, by which we may be made his diſciples. For to them onelyonly belong al the promiſes of his kingdome, and the inheritance thereof. Our Saviour therefore being vnwilling that any thing ſhould be hidden from vsus, which might direct vsus in the pathway to our ſalvation, hath ſaid vntounto all, if any man will come after me, let him deny himſelfe, and take vp his croſſe dayly, and follow me.

The occaſion of theſe words, although omitted by this Evangeliſt, is notwithſtanding expreſſed by S. Matthew in the 22. ver. of his 16. chapt. & by S. Marke, ch. 8. ver. 32. where we read how that Peter offended at the former words of Chriſt, wherein he mentioned his owne death, began to adviſe him to the contrary, andiiMath. 16.22.Matt 16:22 tooke him aſide, and rebuked him. Thē Chriſt turning backe reproved Peter, ſaying get thee behinde me, Sathan, thou art an offence vntounto me, becauſe thou vnderſtandest not the things that are of God, but the things that are of men.

And becauſe he knew, that this was a common fault to all his diſciples, & therefore much more common to the people, who were all earneſtly bent to the heaping vp of worldly wealth, vnwilling to endure tribulations and afflictions, hee p. 3thought it now high time to inſtruct them vntounto patience, and therefore called the people with his diſciples vntounto himſelfe; & ſaid vntounto all, if any man will come after me, let him deny himſelfe, and take vp his croſſe dayly, and follow me.

Which words containing a perfect doctrine, or an exact rule ſufficient for the teaching or guiding of the followers of Chriſt, do yeeld vntounto our conſideration three things.

The firſt, who they are, whom this doctrine concerneth, in theſe words, and he ſaid vntounto all.

The ſecond, the condition, for which this doctrine is propoſed, in the words following: if any man will come after me.

The third, the doctrine it ſelfe: in the laſt words, let him deny himſelfe, and take vp his croſſe dayly, and follow me.

They whom this doctrine concerneth, are not comprehended in a ſmall number; for they are all; and he ſaid vntounto all. The condition importeth a neceſſity of this doctrine, if any man wil come after me. The doctrine containeth 3. precepts. 1. let him deny himſelfe; 2. let him take vp his croſſe daily, 3. let him follow me. Of theſe in their order.

And ſaid vntounto all] here is the vniverſality of this doctrine, delivered by our Saviour, not onelyonly to his diſciples and their ſucceſſors in the miniſtery of the church; nor to the people only, which were then with him, but ioyntly to all: yet not to all ſimply as ſome hauehave defined, but to all with are ſtraint, even to all that will follow him. For albeit we hauehave learned that Godkk1. Tim. 2.4.1 Tim 2:4 will that all men ſhall be ſaved, and come vntounto the knowledge of the truth; andllRom. 11.32.Rom 11:32 hath ſhut v… all in vnbeliefe, that he might hauehave mercy on all; andmm2. Pet. 3.9.2 Pet 3:9 would hauehave no man to periſh, but that al ſhould come to repentance; yet if our vnderſtanding of theſe, & the like places be right, we ſhall finde, that their generality is alſo reſtrained. God will that all men ſhalbe ſaved. 1. Tim. 2.4. yet God will not that all men ſhall be ſaved. For Tophe… is prepared of old; it is even prepared for the King, it is made deepe & large, the burning thereof is fire and much wood, the branch of the Lord take a river of brimſtone doth kindle it, Eſai. 30.33. God hath ſt… vp all in vnbeliefe, that he might hauehave mercy …n all, Rom. 11.32. yet p. 4God will not hauehave mercy on al. For he will hauehave mercy on whom he will hauehave mercy, and whom he will, he hardeneth, Rom. 9.18. God would hauehave no man to periſh, but would that al ſhould come to repentance, 2. Pet. 3.9. yet he will hauehave ſome man periſh, & denieth ſome to come to repentance. For he hated Eſau, & made his mountaines waſt, and his heritage a wilderneſſe for dragons, Malach. 1.3.

What ſhal we ſay then? that there is mutability in the higheſt? God forbid.nnMat. 5.18. Luk. 16.17.Matt 5:18Luke 16:17 Heaven and earth ſhall periſh, before one iot, or one tittle of his word ſhall eſcape not fulfilled. He willeth thatoo1. Tim. 2.4.1 Tim 2:4 all ſhall be ſaved, and therefore it muſt be ſo. He ſaith, al ſhall not be ſaved, and how can it be otherwiſe? All indeed ſhall be ſaved, if by all, wee vnderſtand the elect and choſen of God. But if vnderunder all we comprehend the reprobate, all ſhall not bee ſaved. Say all the elect,ppIoan. 17.12.John 17:12 not one of them ſhall periſh; all ſhall repent; for God will hauehave mercy on all. Say all the reprobate; all ſhall periſh, and none ſhall repent, for mercy ſhall be ſhewed to none.

S^t Auguſtine in his booke de correptione & gratia, cap. 14. teacheth aſmuch.qqIta dictum eſt, omnes homines vult ſalvos fieri, vt intelligantur omnes praedeſtinati, quia omne genus hominum in iis eſt. God will, ſaith he, that all men ſhall be ſaved, meaning by all, all that are predeſtinate to ſalvation, becauſe all ſorts of men are amongſt them. Kings & private men, Iews and Gentiles, Grecians, and Barbarians, bond and free, men & women, rich and poore, all are one in Chriſt Ieſus. All are choſen and predeſtinate to liue with Chriſt, but then by all wee muſt vnderſtand (as therrPerkins in his golden chaine. p. 341. learned hauehave well noted) Omnia genera ſingulorum, non ſingula generum, all ſorts of particulars, not each particular of all ſorts. And ſo Kings, and private men, Iewes, and Gentiles, men and women, and the reſt are predeſtinate to ſalvation, though not every King, & every privat man, every Iew and every Gentile, every man and every woman, & ſo forth in the reſt. For he that was worthy to take the booke, and to open the ſeales thereof, becauſe he was killed, Rev. 5.9. hath redeemed men and women to God by his blood, out of every kindred, and tongue, and people, and nation.

It wasſſDictum eſt Phariſaeis, Decimatis omne olus: vhi non eſt intelligendū niſi omne, quod habebant. Ne que enim omne olus, quod erat in toto terrarū orbe. decimabant. ſaid vntounto the Phariſes, Luk. 11.42. yee tithe all p. 5hearbs. Is it credible, that they tithed all the hearbs, which the earth yeelded? vnderſtand rather, that they …ed all ſuch hearbs as they had.

S^t Paul ſaith, giuegive none offence,ttSicut & ego omnibus per omnia placeo Nunquid enim qui hoc dixit, placebat etiam tam multi… perſecutoribus f…i…? Sed placebat omni genari hominum, quod Chriſti cō gregabat Eccleſ…a. even as I pleaſe all men in all things, 1. Cor. 10.33. yet who knoweth not, how far he was from pleaſing the ſilver ſmyth Demetrius, & others of the Iews which perſecuted him. He meant therefore by all men, all ſorts of men gathered together in the Church of Chriſt.

It is a rule of S^t Auguſtines, and a rule full of truth, that all may be vſed for many, and many for all, though ſometimes all cannot be many, nor many, all. His diſcourſe is to be read in his 6. booke againſt Iulian the Pelagian and 12. Chap. Poſſunt eſſe aliqua omnia, qua non ſunt multa, faith he, &c. Of ſomethings we may ſay, they are all, when we cannot ſay they are many; as we ſay all the Evangeliſts, but cannot ſay many, becauſe they are but foure. Againe, of ſome things we may ſay they are many, when we cannot ſay they are all: and ſo we ſay many do beleeue in Chriſt, when all doe not beleeue, for all men hauehave not faith, 2. Theſſ. 3.2. But that which God ſaid to Abraham, in thy ſeed all the nations of the earth ſhall be bleſſed, Gen. 12.3. expoū ded by himſelfe ſaying, I hauehave made thee a father of many nations, ſufficiently declareth the indifferent vſe of all and many. By one man ſinne entred into the world, and death by ſinne, and ſo death went over all men, Rom. 5.12. and here, all are but many: for in the 19. ver. of the ſame Chapter it is ſaid, by one mans diſobedience many were made ſinners. Againe in the ſame Chapter & 18. verſ. we read, that by the iuſtifying of one, the benefit aboū ded towards all men to the iuſtification of life. Where by all men only many are vnderſtood: for in the verſe following 19. verſe it is ſaid, By the obedience of one, many ſhall bee made righteous. So thenuuGen. 12.3.Gen 12:3 all nations of the earth ſhall be bleſſed in the ſeed of Abrahā, not as if all muſt needs be bleſſed, but becauſe that all that ſhall be bleſſed, ſhall be bleſſed in his ſeed: & ſoxxRom. 5.12.Rom 5:12 by one mans diſobedience all muſt be condemned, not as if all of neceſſitie muſt be condemned, but becauſe all that muſt bee condemned, muſt be condemned in that one mans diſobedience: and p. 6yyRom. 5.11.Rom 5:11all men ſhalbe iuſtified by Chriſt his iuſtice, not as if all neceſſarily muſt be iuſtified, but becauſe all that ſhall be iuſtified, ſhall be iuſtified by Chriſts iuſtice. The holy Ghoſt then vſeth this word, all, to giuegive vsus to vnderſtand, that none may bee bleſſed but in Abrahams ſeed; none condemned, but by Adams diſobedience, and none ſaved but by Chriſts iuſtice.

If there bezzAug. contr. Iulianum Pelag. lib. 6. c. 12 Sicut poſſumus dicere, in aliquam donum per vnam ian… a…intrar… OMNES, non quia OMNES homines intrant in eādem domum, ſed quia nemo intrat niſi per illam. one way into a houſe by one only dore, we properly ſay, that all men goe into that houſe by that dore, not becauſe all men goe into that houſe, for thouſandes will never come neere it by thouſands of miles; but becauſe all that come into that houſe come in by that dore. So is it here: wee hauehave one way to ſalvation, by one only dore, the iuſtice of Chriſt; & the ever true God ſaith, that all men ſhall bee ſaved by Chriſts iuſtice, not becauſe all ſhall bee ſaved, for aſſuredly the lake burning with fire and brimſtone never to be quenched, is not prepared in vaine; but becauſe all that ſhall be ſaued, ſhall bee ſaved only by Chriſts iuſtice.

Truth cannot paſſe forth without contrarieties & quarrels of iudgements; and no marvaile, for ſo it hath beene from the beginning. Kain could not indure that his brother Abels oblations ſhould be acceptable to the Lord, & not his, but hee would kill him for it, Gen. 4.8. Eſau hated Iacob becauſe of the bleſſing wherewith his father bleſſed him, and thought in his mind to ſlay him for it, Gen. 27.41. The kingdome of darknes was ever againſt the kingdome of light. The Scribes and Phariſes were grieved with Chriſt: infinite hauehave beene the Hereticks which hauehave oppoſed themſelues againſt the glory of the Goſpell. And now, though the truth it ſelfe teacheth vsus, that theſe generall propoſitions before alleaged, cannot be ſpoken of, all, ſimply, but with a reſtriction; and that all ſhall not bee ſaued; yet they who hauehave giuen their names to the womā that ſitteth vponupon the skar… coloured beaſt, hauing beene often drunken with the blood of the Saints and Martyrs of Ieſus, do band themſelues againſt the Lords annointed, and teach that for truth, which that lying woman, the mother of abominations, hath taught them, ſaying:**See Perkins golden chain cap 54. error. 1. p. 199. There is an vniverſall election p. 7by which Almighty God, without any reſtraint or exception of perſons, hath purpoſed by Chriſt to redeeme and reconcile vntounto himſelfe, all mankind, the whole nature of man decayed in Adam; even every private man, ſo that no man may be called reprobate, no man exempted from ſalvation.

But as Aarons rod devoured the rod of the Sorcerers, Exod. 7, 12. ſo will truth devoure errour. They ſay, there is an vniuerſal election, the truth ſaith, few are choſen, Mat. 20.16. They ſay that al mankind, yea every privat man is redeemed & recōciled to God by Chriſt; the truth ſaith, that Chriſt gaue himſelfe for vsus, that he might redeem vsus frō al iniquity, & purge vsus to be a peculiar people vntounto himſelfe, Tit. 2.14. They ſay, that Chriſt gaue himſelfe as well for them, whom we call reprobate, as for the elect. The truth ſaith, I lay down my life for my ſheepe, Ioh. 10.15. They hereto reply, that all men are Chriſts ſheepe; the truth it ſelfe anſwereth them: My ſheepe heare my voice, and I knowe them, and they follow me, and I giuegive vntounto them eternall life, and they ſhall never periſh, neither ſhall any plucke them out of mine hand, Ioh. 10.27, & 28.

They adde further that all men ſhall be taught of God, Eſai, **Sicut integrè loquimur, cum de aliquo literarum Magiſtro, qui in civitate ſolus eſt dicimus OMNES iſte hic literas docet; nō quia OMNES diſcunt, ſed quia nemo niſi ab illo diſcit, quicun que ibi literas diſcit ita rectè dicimus, OMNES Deus docet Venire ad Chriſtū; non quia omnes veniunt, ſed quia nemo aliter venit.54.13. and therefore that all men may be ſaued; elſe, if all men may not be ſaved, to what end ſhall all be taught of God? I anſwer them, with that, which S^t Auſtine hath in his booke, de praedeſtinatione ſanctorum, cap. 8. If, ſaith he, in a citie there bee but one ſchoolmaſter, we may well ſay of him, this man teacheth all in the citie, not becauſe all men in the citie are taught, but becauſe no man is there taught, except he be taught by him. Even ſo God teacheth all men to come to Chriſt and be ſaued, not becauſe all men therefore come and are ſaved, but becauſe no man commeth and is ſaved, except hee bee taught by God. If this be ſo, ſay they, what is become of Gods iuſtice, why doth he teach ſome, and not others; chooſe ſome and not all?

Such buſie & too curious demanders may learne of S. Paul, that Gods will and pleaſure is the onelyonly chiefe cauſe, why hee electeth ſome, & reproveth the reſt; that this point of doctrine, is to be beleeued by faith, not to be examined by reaſon: and p. 8that whoſoever ſhall diſpute, to find a reaſon of Gods wil, beſides that which is revealed in his word, is a pleader againſt God.**Rom. 9.20.Rom 9:20 O man, ſaith he, what art thou, that pleadeſt againſt God? But, I minde not to enter into the depth of this doctrin; I leaue it, as better beſeeming greater yeares, and riper iudgements, and the rather, becauſe not long ſince this ſame ſecret, how profound ſoever it is, hath beene learnedly diſcovered out of this place, by a zealous diſpoſer of Gods ſecrets. Only I may warne them that ſhall ſo plead againſt God, in whoſe handes they are asaaRom 9.21.Rom 9:21 pots in the hands of the potter, that they take heed leaſt themſelues be among thē, whom the ſame God, with his ſcepter of yron ſhallbbPſal. 2.9.Ps 2:9 cruſh and breake in peeces like potters veſſels. And ſo I come to the ſecond thing conſidered in my text.

Such is the condition for which this doctrine is delivered, that thereby every one, that will be Chriſts Diſciple, is aſſigned to the neceſſary obſervance thereof. If he bee accRom. 9.21.Rom 9:21 veſſell of honour, hauing his name written in heaven, exempted from the power of Sathan, as deare to God, as is the apple of his eie, yet in comming after Chriſt, he muſt bee directed by Chriſt his doctrine; he muſt deny himſelfe, he muſt take vp his Croſſe daily, and muſt follow him. It is not then put to our choice, to doe, or not to doe after this rule preſcribed vntounto vsus by our Saviour, but we muſt doe after it: otherwiſe a heavie dome is pronounced againſt vsus;ddMat. 7.23.Matt 7:23 I knowe you not, you cannot come after me. Then ſhall we beeeeEſai. 1.30.31Isa 1:30Isa 1:31 as okes with fading leaues, and as gardens that hauehave no water. Our ſelues, how well ſoever we think of our ſelues, ſhall bee as towe, and our pleaſures as ſparkes, & we ſhall both burne together.

How much better is it for vsus to harkē vntounto the voice of our Lord, and to be ruled by him? He teacheth vsus that we muſt deny our ſelues, and take vp our croſſes dayly, and follow him, if wee will be his diſciples. A hard doctrine indeed for fleſh & bloud to conſent vntounto, yet a neceſſary one, and therefore not to be refuſed. You will count him a bad ſervant, vnworthy his maſters favour, that will not do, or grieue to doe, that which his p. 9maſter ſhall command. The wiſe man ſaith, that, howſoever the pleaſure of a king is in a wiſe ſervant, yet his wrath ſhal be towards him that is lewd, Pro. 14.35. Gehazi offends his maſter Eliſha, becauſe he takes mony and rayment of Naaman the Syrian; but how ſhall Gehazi be rewarded for it? The leproſie of Naaman ſhall cleaue vntounto him, & to his ſeed for ever, & himſelfe ſhalbe a leaper as white as ſnow, 2. King. 5.27. The king of Egypts chiefe baker muſt not offend his maſter, without loſſe of his head, Gen. 40.22.

If we be Chriſts ſervants why do we not, or why grieue wee to do, that which he enioineth vsus? If he beffMalac. 1.6.Mal 1:6 our maſter, where is his feare? Surely he is not a king in vaine; his lewde ſervants ſhall ſmart for their lewdneſſe. Why do we grieue him? If we would giuegive him leaue; if we would but ſweepe our houſe, and make it cleane for him; he would come downe vntounto vsus, and would dwell in vsus. Why do we offend him? Whoſoever ſhal offend one of theſe little ones, which beleeue in me, ſaith Chriſt, it were better for him, that a milſtone were hanged about his necke, & that he were drowned in the depth of the ſea, Mat. 18.6. What! ſhall the offenders of the little ones that beleeue in Chriſt bee ſo hardly entreated? and ſhall we, that offend Chriſt himſelfe, looke to eſcape blameleſſe?

S. Chryſoſtome is of opinion, that there cannot be a more grievous ſore to a mans conſcience, then to offend Chriſt, for in his 37. homil. out of the 11. Chap. of Mat. he ſaith;**Et ſimulti Gehennam omnium malorum ſupremum, at que vltimum pu…āt… ego tamen ſic cenſeo, ſic aſſiduè praedicabo, multo acerbiùs eſſe Chriſtum offendere, quā Gehenne malis vexari. Howſoever men iudge of hell, as of a place of the moſt bitter, and the extreameſt torture that may be, yet I thinke, and will alwaies teach, that it is a more bitter and an extreamer torture to offend Chriſt by living ill, then to be tormented in hell fire. Yet, aſſure your ſelues, that they which goe downe to hell for their tranſgreſſions againſt the LORD, hauehave not very eaſie, and pleaſing puniſhments: for, their worme ſhall never die, their fire ſhall never be quenched, and themſelues ſhall be an abhorring to all fleſh, Eſa 56.24. Since then it is ſo dāgerous a thing to offend our Chriſt, let vsus indeavour to offend him no more.

The diſpleaſure of an earthly king bringeth many enimies p. 10with it; and ſhall the King of all kings, moued to wrath and diſpleaſure by our wanton and vitious liues, not be able to ſet his creatures againſt vsus? yes. For his hand is ſtretched out ſtill. For him, the**Ioſh. 10.13.Josh 10:13 Sunne abode in Gibeon, and the Moone ſtood ſtill in the vally of Aialon, and there rained**Ioſh. 10.11.Josh 10:11 haylſtones from heaven to take part, in the diſcomfiting of the fiue kings of the Amorites, Ioſh. 10.5. For him fire and brimſtone fought againſt Sodome and Gomorah, Gen. 19.24. For him, the water returned, & covered the chariots and horſemen, even all the hoſt of Pharaoh, Exod. 14.27. For him, the earth opened her mouth, and ſwallowed vp the murmurers, Dathan and Abiram with their families, and all the men that appertained to Korah, & all their goods, Numb. 16.32. For him, the Lyons ſpoiled the Idolaters, their wiues, and their children, and brake all their bones in peeces, Dan. 6, 24. For him, two Beares came out of the forreſt, and tore in peeces two and fortie of them, which mocked Eliſha in his way to Bethel, 2. King. 2.24. Thus hath God dealt with them, with whom he hath beene diſpleaſed; and yet, his hand is ſtretched out ſtill. O that the wicked would conſider this, and at laſt forſake their wickedneſſe.

But, I feare me, their blindneſſe is ſo great, that they wil not ſee:ggEſai. 5.18.Isa 5:18 they draw iniquitie with cords of vanitie, and ſinne as with cartropes: hhVerſ. 20.they speake good of evill, and evill of good: iiV. 21.they are wiſe in their owne conceits: many of them arekkV. 22. mightie to drinke wine, and among them, they are greateſt, who are ſtrongeſt to powre in ſtrong drinke. I could wiſh that ſuch would read over the 22. verſe of the 5. Chapter of the Prophecie of Eſay, it is but ſhort, and happely it may yeeld them a ſoveraigne ſalue for their ſore: without doubt if they hauehave any feeling of God, they will ſtand in awe of him, when hee denounceth a woe againſt them; and if they will paſſe but the next verſe, and come to the 24. they ſhall there find, that, as the flame of fire devoureth the ſtubble, and as the chaffe is conſumed of the flame; ſo their root ſhall be as rottenneſſe, and their budde ſhall riſe vp like duſt, the reaſon is added; becauſe they hauehave caſt off the law of the Lord of hoſts, and hauehave contemned the word of the holy one of Iſrael.

p. 11It may be they are the loather to leaue their pleaſures, and to part with their ſinnes, becauſe they hauehave ſome perſwaſion, that God hideth his face from them, and ſeeth them not. Let them not deceaue themſelues; a godly preacher aſſureth them, that their pleaſures are ſpurres, & their ſinnes very hypocrits, hony in their mouthes, but poyſon in their ſtomacks. Could Samuel tell Saul all that was in his heart? 1. Sam. 9.19. & could Eliſha know that Gehazi had taken bribes? 2. King. 5.26. And ſhall not God bee able to knowe the deedes and thoughts of men? yes, if Miriam & Aaron ſpeake but againſt Moſes, the Lord will heare them, Num. 12.2. & old Sarah muſt not think to laugh, and not be ſeene. Gen. 18.13. Hel and deſtruction are before the Lord, ſaithllProv. 15.11.Prov 15:11 Solomon, how much more the hearts of the ſonnes of men? He hath mmEſai. 40.12.Isa 40:12meaſured the waters in his fift, & counted heaven with his ſpanne, & comprehended the duſt of the earth in a meaſure, and waighed the mountaines in a waight, & the hils in a ballance, there is no thought hid from him. Let them therfore harkē vntounto the words of this God in the 3. Chap. of Mal. verſ. 5. I will come neere to you to iudgement, and I will be a ſwift witneſſe againſt the ſoothſayers, and againſt the adulterers, and againſt falſe ſwearers, and againſt thoſe that wrongfully keepe backe the hirelings wages, and againſt them that vex the widow, and the fatherleſſe, and oppreſſe the ſtranger; and againſt all that feare not me, ſaith the Lord of hoſts.

If Elah king of Iudah drinke till he be drunken, his ſervant Zimrie muſt kill him, 1. King. 16.9. If the men of Gibea play the adulterers with an harlot, 25000. Beniamites muſt looſe their liues for it, Iudg. 20.46. If Achan be found to bee covetous, he, & all that he hath, muſt be burnt with fire, Ioſh. 7.24. If the ſwearer perſiſt in his ſwearing, the lyer in his lying, the idle miniſter in his idleneſſe, and every wicked one in his wickedneſſe, behold, he thatnnRev. 19.15.Rev 19:15 treadeth the wine preſſe of the fierceneſſe and wrath of Almightie God, ſhall come quickly,ooVerſ. 13 cloathed with a garment dipt in blood, his eyes ſhall be as a ppVerſ. 12flame of fire, out of hisqqVer. 15. mouth ſhall come a ſharp ſword, his reward ſhal be with him to thruſt every one of them into the ever burning p. 12pit. This ſhall be the portion of their cup, if they will not turne from their wicked waies.

But if they will returne from all their ſinnes, and keepe the ſtatutes of the living God, and doe that which is lawfull and right, God will hauehave mercy on them. If their tranſgreſſions were more in number then the ſands of the earth, yet God wil be ready to forgiue them. Rehoboam could no ſooner humble himſelfe, but he was forgiven, howſoever before he had forſaken God, 2. Chron. 12.7. Manaſſeh did evill in the ſight of the Lord, like the abominations of the heathen, and was therfore taken by the Captaines of the king of Aſſyria, put in fetters, bound in chaines, and caried vntounto Babel, yet he could no ſooner pray vntounto God, but his prayer was heard, and God brought him backe againe to Ieruſalem, & placed him in the kingdome, 2. Chron. 33.13. If the thiefe, even thē, when he is on the croſſe will pray to Chriſt to remember him, Chriſt will tell him, that he ſhall be that night with him in Paradiſe, Luk. 23.43.

Since then, ſuch is the compaſſion of our God, let vsus not greeue him; let vsus not provoke him torr2. Kin. 21.132 Kgs 21:13 ſtretch over vsus the line of Samaria, and the plummet of the houſe of Ahab, left ſo hee wipe vsus, as a man wipeth a diſh, who wipeth it, and then turneth it vpſide downe: let him that is covetous be covetous no more; let the ſwearer ſweare no more; let every one mend one; and then ourſſEſai. 1.18.Isa 1:18 crimſon ſinnes ſhall be white as ſnowe, and our skarlet ſins ſhall be as wooll; for God hath ſpoken it, Eſa. 1.18. Is there any ſoule among vsus, that hath oft times fallen, and moſt infinitely offended his maker? with ſuch a ſoule God communeth in the 3. of Ierem. 1. in this ſort: They ſay, that if a woman depart frō her husband, and do ioine her ſelfe to another man, ſhe may not return to her firſt husband againe, for that ſhe is polluted and defiled; & yet whereas thou haſt departed from me, and haſt committed fornication with many other lovers, doe thou returne vntounto me againe, and I will receaue thee, ſaith Almightie God.

Remember the Ninevites; Gods ſentence was gone out againſt them:ttIon. 3.4.Jonah 3:4 yet 40. daies and Nineveh ſhall bee overthrowne. Come, ſee, & taſt, how good our God is:uuEſal. 54.10. the mountaines ſhall p. 13remoue, and the hills fall downe, but Gods mercyes ſhall not depart from his people, neither ſhall the covenant of his peace fall away. The Ninevites could no ſooner in deteſtation of their former liues,xxIon. 3 5.Jonah 3:5 proclaime a faſt, put on ſackcloath, and turne frō their wicked waies, butyyVer. 10. God repented him of the evill, which he had ſaid, that he would doe vntounto them, & he did it not.

Let vsus looke to our ſelues: Gods ſentence is given, againſt all Idolaters, adulterers, wantons, and the like, they ſhal not inherite the kingdome of God, 1. Cor. 6.10. yet let not ſuch deſpaire of Gods mercy, & ſo be hardned to perſiſt in living wickedly; the Ninevites can aſſure them, that they may be forgiven. If they hauehave fallen, they may riſe againe; if they hauehave been loſt companions, yet they may be ſaved; if they hauehave committed adultery, or hauehave been drunken for the time paſt, they may be continent, and ſober for the time to come: if they hauehave delighted in lewd and evill company, they may hereafter acquaint themſelues with good. This only is neceſſary that they beginne their converſion out of hand, that they repent vnfeignedly, & throughly reforme themſelues. If they do this they ſhall liue. Yea we muſt all do ſo, or elſe we ſhall not liue. We muſt repent vsus of our ſinnes from the bottomes of our harts, and turne frō our wicked waies, and now at laſt begin to deny our ſelues and to take vp our croſſes dayly and to follow Chriſt; and this is the doctrine which I noted in the third place.

Dioſc. li. 4. ca. 77. Deſcribing the nature of the**Nerii ſive Redodaphnes. Enecant folia floreſ que ejus jumenta quadrupedeſ que omnes. Eadē homini contra venenatorum morſus medicinā faciunt. Vide & Leon. Fuchſium Comment. de hiſt. ſtirpium cap. 204. roſe-laurel, ſaith that the flower thereof is a very ſtrong poiſon to al cattle and foure footed beaſts, but to men of a ſoveraigne remedy againſt poiſon: of ſuch a nature is this doctrine of our Saviour. It is as poiſon to the wicked and vnbeleeving, the veryzz2. Cor. 2.16.2 Cor 2:16 ſavour of death vntounto death; but to the godly and beleeving, it is a preſervatiue againſt poiſon, even theaaIbid. ſavour of life vntounto life.

The firſt precept contained therein is, that we muſt deny our ſelues; in which the whole nature of man is reiected and diſallowed, togither with all the powers and deſires thereof, as far vnfit to be in any of Chriſts diſciples. What is man that he ſhould be cleane? and he that is borne of a woman that he ſhould be iuſt? p. 14Iob. 15.14. we arebbPſal. 51.5.Ps 51:5 borne in iniquity, and our mothers hauehave conceived vsus in ſinne; yea, we are ſervants of ſin;ccGen. 6.5.Gen 6:5 all the imaginations of our hearts hauehave been evil even from our youth. By this corruption of our nature, ſelfe louelove hath beene ſo rooted in vsus, that we marveilouſly pleaſe our ſelues, even in our worſt deſires. But S. Paule telleth vsus, that the wiſedome of the fleſh, is enmity againſt God, becauſe it is not ſubiect to the law of God, nor indeed can be, Rom. 8.7. Wherefore ſince they that liue in the fleſh, overruled by the affections and pleaſures which are naturally engrafted in them, cannot pleaſe God; it is very neceſſary that we deny our ſelues in renouncing all ſuch delights, in humbling our ſelues vnderunder the almighty hand of God, and conſecrating our ſelues wholy to him through the obedience of faith. We then being cōmanded to deny our ſelues, are commanded nothing elſe, then that, which is ſignified by the myſterie of regeneration, Iohn. 3, 3. & by the mortifying of our earthly members, Coloſ. 3.5. In the firſt place Chriſt telleth vsus:ddIoan. 3.3.John 3:3 Except a man be borne againe, he cannot ſee the kingdome of God. In the other S. Paule warneth vsuseeColoſſ. 3.2.Col 3:2 to ſet our affections on thinges which are aboue, and not on things which are on earth. Abraham denied himſelfe when he went out of his country, and from his kindred, and from his fathers houſe, not knowing whither hee ſhould go, or where he ſhould finde any reſt, Gen, 12.1. Moſes denied himſelfe, when he refuſed to be called the ſon of Pharaohs daughter, and choſe rather to ſuffer adverſity with the people of God, then to enioy the pleaſures of ſins for a ſeaſon, Heb. 11.24. Paule denied himſelfe when he accounted all things loſſe, & iudged them to be filthe for Chriſts ſake, Phil. 3.…

Wilt thou know what it is to deny thy ſelfe, ſaith S. Chryſ. hom. 56. in 16. Matt? Then conſider what it is to deny another man. If thou ſeeſt another beaten with rods, or impriſoned, or ſtoned, or ſuffer any other ill, as hunger, thirſt, cold, nakednes, or the like, and doeſt not ſeeke to helpe him, nor takeſt pitty vponupon him, then thou denieſt him: **Sic nullo nos pacto corpori noſtro parcere vult, vt ne que ſi caeditur, ne que ſi pellitur, ne que ſi vritur, nec ſi quid aliud eiuſ. modi patitur, ei parcamus.ſo if thou wilt deny thy ſelfe, thou muſt not favour thine owne body, whenſoever it ſhal be beaten, or ſtoned, or burnt, or howſoever it ſhall bee afflicted. p. 15S. Gregory vponupon Ezechiel ſaith, Semetipſum aburgat, quicun que mutatur ad meliora, & incipit eſſe quod non erat, & definit eſſe quod erat. Be thou changed from worſe to better, and beginne to be that which thou haſt not beene, and leaue of to be that which thou haſt beene, and thou haſt denyed thy ſelfe. S. Hierom. in 16. of Matth. ſaith that he,**Qui deponit vererem hominem cum operibus ſuis, denegat ſemetipſum. that putteth of the old man with his workes, denieth himſelfe. But, howſoever Chriſt hath commanded vsus to deny our ſelues, we may not preſume of our owne ability herein. For he that isff1. Pet. 1.23.1 Pet 1:23 borne againe, is borne not of bloud, nor of the will of the fleſh, nor of the will of man, but of God, by the ſeed of his word, by the liuely operation of the holy Ghost.

Yet God would not hauehave vsus to be idle and careleſſe, he hath therefore appointed certaine exerciſes for vsus, as good helpes for our denying our ſelues. 1. We muſt pray for Gods aſſistāce. So did David; Create in me a cleane heart O God, & renue a right spirit within me, Pſal. 51.10. So did the ſpowſe; draw me, & we wil follow thee, Cant. 1.3. So did the Apoſtles: Lord encreaſe our faith, Luk. 17.5.

2 We muſt vſe a dayly & a ſerious meditation of our profeſſions and vocations. As God hath called every man, ſo let him walk. Rom. 7.17. We giuegive no ſmal occaſion to ſin when we careleſlie forget our eſtates, or but ſeldomly thinke of them, and that as by the way, nothing mindfull of our accompt which we are to render vntounto God, who is ready to require at our handes, the bloud of all ſuch as ſhall periſh by our negligence. The conſideration hereof without doubt made Dauid pray to the Lord, that he would lay the peſtilence vpō him & his fathers houſe, and ſpare the people committed to his charge, 2. Sam. 24.17. the like affection was in Moſes, when he praied that his name might be raſed out of the book, wherin God had written him, rather then the ſinnes of the people vnderunder his governement ſhould not be for forgiven, Exod. 32.32. Such was the zeale of S. Paule, when he wiſhed with his owne damnation, to redeeme the reiection of the Iews, Rom. 9.3. Such ſhould be the affection, louelove, and zeale of all the miniſters of Gods word.

p. 16But as ſhee in reſpect of her tribulations, ſaid,ggRuth. 1.20.Ruth 1:20 call me no more Naomi, but call me Mara, that is, call me no more beautifull, but call me bitter; ſo may too many of the miniſtery of this age, ſay very iuſtly, call vsus no more Paſtors, that is freeders of our flockes, and call vsus no more Doctors, that is, teachers of others; but call vsus robbers, for ſuch wee are: call vsus ſleepers, for we never watch in our vocations: neither is there any other reaſon, why they ſhould be called paſtors and doctors, which feed not, & teach not the people committed to their charges, then that the Idols whichhhGen. 31.19.Gen 31:19 Rachel ſtole were called Gods, becauſe in Labans iudgment they were like Gods, when indeed they were very ſtockes. Such may learne of Salomon, that as a bird is that wandreth from her neſt, ſo is a man that wandreth from his owne place, Prov. 27.8.

3 We muſt duely conſider the eſtate of the things of this world, and conferre them with things celeſtiall and eternal: & ſo finding nothing vnderunder heaven, worthy to make vsus deſirous of our liues, we ſhall be the more ready to deny our ſelues. The preacher conſidered all the works that were done vnderunder the ſunne, and behold, all was vanity and vexation of the ſpirit, Eccle. 1.14.iiEccl. 2.4.Eccl 2:4 He made great works, he built houſes, he planted vineyards, he had largekkVer. 7. poſſeſſions of beeues and ſheepe; and hellVer. 8. gathered togither ſilver and gold, the chiefe treaſures of kings and provinces; he provided himſelfe men ſingers and women ſingers, yea all the delights of the ſonnes of men;mmVer. 10. whatſoever his eies deſired, he withheld it not from them; he withdrew not his heart from any ioy, he was great, and encreaſed aboue all that were before him in Ieruſalem; yet when he looked on all his workes that his hands had wrought, behold all was vanity and vexation of the spirit, Eccleſ. 2.11. Of ſuch a ſpirit was S. Paul, iudging all the things of this worlde to bee droſſe for Chriſts ſake, yea, he deſired to be diſſolved and to bee with Chriſt, Phil. 1.23. He ſaw a law in his members, rebelling againſt the law of his minde, leading him captiue vntounto the law of ſin, which was in his members, which made him to cry out, O wretched man that I am, who ſhall deliver me from the body of this death? Rom. p. 177.24. As for the Epicures and carnal men, who, makingnnPhilip. 3.19Phil 3:19 their belly their God, admire the things of this world, and thinke it farre better to be aooEccleſ. 9.4.Eccl 9:4 living Dogge, then a dead Lyon, not caring how abiect and vile ſoever they be, ſo that they may liue: they may know, that it ſhall advantage them nothingppMatt 16.26.Matt 16:26 to win the whole world, becauſe they deſtroy and looſe themſelues for it: they may beleeue, that whoſoever will ſaue his life ſhall looſe it, and whoſoever ſhal looſe his life for Chriſts ſake, the ſame ſhall ſaue it, for he that is all truth hath ſaid it, Luk. 9.24.

4 The careful breeding of a man from his childhood, ſhal bee much available to the denying of himſelfe. To doe or to ſuffer, whatſoever, contrary to the ſence of the fleſh, ſhall bee very eaſie to him, that hath beene taught, and accuſtomed in his firſt yeares to keepe vnderunder, and to bridle his affections. It is good for a man, that he beare the yoke in his youth, ſaith the Prophet, Lament. 3.27. for ſo when afflictions grow greater, his patience alſo by experience ſhall be ſtronger.

Here all governours to whom the overſight of the younger ſort is committed, may remember themſelues of their duties, Plin. lib. 7. cap. 2. reporteth of a nation in India called Pandora: that the inhabitants thereof hauehave**Cteſias tradit, gentem ex his quae appellatur Pandorae, in cōvallibus ſuā, annos ducentos vivere. In juvē tâ candide capillo, qui in ſenectute nigreſ. cat. hoare hayres when they are young, but blacke, when they are old. I would it might not be reported iuſtly of this place, that many ſchollers, young gentlemen, & others, come to our Vniverſitie, as it were with hoare hayres, well nurtured, full of tokens of ſobrietie & modeſty; which ſtaying here but a ſhort time, hauehave blacke haires, (ſuch is the contagion of this place) their manners are loſt; the tokens of their modeſty and ſobrietie are no more to be ſeene. For the better wiping away of this blot, it were to be wiſhed, that all they, who are any way in place to governe, (remembring, thatqqProv. 29.15.Prov 29:15 a child ſet at liberty maketh his mother aſhamed, and that wiſdome is giuen by the rod and correction) would bee no leſſe carefull to teach the young ones vnderunder their rule to walke in truth, then was that noble Lady to teach her children, 2. Iohn. 4.

It remaineth that I ſhould come to the ſecond precept, but p. 18that, with the laſt I muſt omit, becauſe of the ſhortneſſe of the time.1. Sam. 6.101 Sam 6:10 Here therefore I will conclude. As the Philiſtines ſhut vp the calues at home, whilſt the two milch-kine caried the arke of the Lord to Bethſhemeſh, becauſe the crying of the calues ſhould be no ſtay to the kine; even ſo let vsus, that liue here on earth as pilgrims, travailing towards our owne home, ſhut vp as it were, al things wherein we hauehave delighted, let vsus deny our ſelues, let vsus not giuegive eare to the cryings of our Fathers & Mothers, or of any our wretched companions, that they bee no ſtay to vsus in this our iourney; and then as theſe kine went on, till the Lord brought them where the arke ſhould reſt, ſo ſhall we goe on, till the Lord bring vsus where our reſt ſhall bee. To which reſt of bleſſednes the Lord of his infinite mercy vouchſafe to bring vsus all, for the louelove of his only ſonne, our Saviour, Ieſus Chriſt.