Coals from the Altar, Sermon 1 – Title page 2

Coals from the Altar · Sermon 1 – Title page 2

p. 1A SERMON, Made by Mounſieur du Moulin, Miniſter of the Reformed Church at PARIS: Expounding the firſt Chapter of the Epiſtle of St. Paul to the Romanes.

ROM. 1. VER. 16.

I am not aſhamed of the Goſpell of Chriſt, ſeeing it is the power of God to ſaluation to eueryevery one that beleeueth.

EVen as the Walles of Ierico fell at the ſound of Ioſuahs Trumpets; So did the Walles of Babylon p. 2fall at the ſound of the Trumpet of the Goſpell. For the preaching of the Goſpell is the meanes by which God eſtabliſheth his Kingdome amongſt men, and maketh the Kingdome of the Diuell to tremble. For euen as death entred into the world by the eare, ſo God hath willed that life ſhould enter in by the ſame meanes: and as man is fallen by beleeuing the word of the Serpent, ſo man ſhould be raiſed againe by beleeuing the Word of God. It is no wonder then if Sathan oppoſe himſelfe at the preaching of the Goſpel, and enforce himſelfe to make it ſeeme odious, becauſe it is the means to diminiſh his Empire. Hee hath ſtitched the skinne of the Foxe to the skinne of the Lyon: adding ſubtilty to force, coupling together with perſecution the ſtings of Philoſophy; Euen as the Sunne that bringeth in the Spring, with Flowers and new p. 3Verdure, begetting thouſands of flies and vermine, which ſerue to no end, but loſſe and dammage. Alſo in like ſort, ſo ſoone as God hath powred out his bleſſings vponupon a Countrey, with the Sun-ſhine of the Goſpel, preſently there ariſeth a thouſand lyes, trickes and conſpiracies, to extinguiſh the growing truth, and to ſtifle the Church of God in the Cradle. Before the preaching of the Goſpell, publiſhed by the Apoſtles, there was a wonderfull confuſion of contrary Religions, and yet there was neuer any contention or fighting for Religion amongſt themſelues. When the Romanes conquered any Countrey, they carryed triumphantly away with them their Captiuates Gods of ſtrange Religions, and made Temples for their impriſoned Gods, and ſo brought in into their Citie all ſorts of Religion. They neuer differed p. 4with any but the Chriſtian Religion, onelyonly againſt it hauehave they enlighted their fire, and vnſheathed their ſwords: for many and diuers lies may dwell together, but there is no accord between a lie & the truth: two falſe Religions agree much better together then the falſe with the true.

Pilate and Herode, although they were enemies, yet agreed together againſt Ieſus Chriſt. Alſo one may ſee at this preſent in Rome, the Iewes (who maintaine that Chriſt Ieſus was a diſſembler) are ſuffered to dwell there with Greeks and Turks likewiſe: Our Religion onelyonly, is not ſuffered there, becauſe that it alone ruinateth the Empire of Sathan, profeſſing Ieſus Chriſt onelyonly for the purgation of all our ſinnes, and his death onelyonly for ſacrifice, and his Word for the onelyonly rule of our faith.

p. 5Now although Sathan worke all that is poſſible againſt vsus, yet ſhall he neuer come to the end of his purpoſe. For euen as the Rayes of the Sunne cannot be mooued with the winde out of their proper lines, becauſe their nature is heauenly; ſo the world and the Diuell neuer extinguiſh the light of the Word of God, becauſe it commeth from Heauen, and is of a ſpirituall nature.

Hee which could ſpeake of theſe things with more experience then any other was, S^t. Paul, who ſuffered ſo many trauailes, runne ſo many dangers, endured ſo many ignominies for the teſtimonie of the Goſpell: And being ſtrengthened with vertue from aboue, loſeth no courage, but diſgeſteth his bitterneſſe, miſpriſeth their miſpriſes, and glorifying himſelfe in their contempt of him, ſaying, I am not aſhamed of the Goſpel of Chriſt, &c.

p. 6The vnderſtanding of theſe words, depend vponupon the Expoſition of 1three points: Firſt, what the Goſpell 2of Chriſt is: Secondly what the cauſes are that make men aſhamed of 3the Goſpell: Thirdly, what hauehave beene the conſiderations which hauehave encouraged our Apoſtle not to bee aſhamed of the Goſpell, whereof hee propoundeth, vntounto vsus the principall, that is to ſay, That it is the power of Chriſt, &c.

To begin with the firſt point. This word Goſpell, ſignifieth a new man and a happy; the Goſpell of Chriſt is the good newes, which not onelyonly declareth Ieſus Chriſt vntounto vsus, but alſo is declared vntounto vsus by Ieſus Chriſt: It is a happy newes, whereof Ieſus Chriſt is not onelyonly the ſubiect and the ſubſtance, but alſo the bringer, and the reuealer. To make vsus vnderſtand what the ſubſtance of this good newes is, you ought to p. 7put for foundation, that the good of the Creature dependeth vponupon the Creator, and that the felicitie of man proceedeth not from his owne proper vertue, but from the grace of God, which was the cauſe why God did not create Adam in the earthly Paradiſe, but onelyonly introduced him in, to the end hee might learne that he was not heire of Paradiſe by nature, but it was God that by his grace led man in, euen as it were by the hand. In this earthly Paradiſe, God had planted two Trees, which ſerue for two aduertiſements, the one ſetting out human infirmity, the other claring the grace of God: the Tree 1of knowledge of good and euill, was a figure of the Law, which gaue man to vnderſtand the knowledge of good and euill: and the Tree of life 2was the figure of the Goſpell, which preſented vntounto vsus the fruit of life, that is to ſay, Ieſus Chriſt, as hee p. 8himſelfe expoundeth it, in ſpeaking of his graces; Whoſoeuer ſhall ouercome, I will giuegive him to eate of the Tree of life, &c.

Now wee ſee, that if before the fall of man, God would by theſe documents make man know and vnderſtand, he did not ſubſiſt at all by his owne proper vertue, but onelyonly by the grace of God: How much more muſt he now ſubiect and confeſſe his weakeneſſe, ſeeing he is fallen away from this grace by his ſinnes? For, if a liuing man ſubſiſt not of himſelfe, much leſſe can a dead man raiſe himſelfe vp by his proper vertue: whereupon God promiſed to Abraham the poſſeſſion of the land of Canaan, which was a figure of the Kingdome of Heauen; yet he would not put him into the poſſeſſion thereof, although he were the naturall Father of all the people of God, to the end man might learne, that the poſſeſſion of p. 9the inheritance of Heauen, commeth not by Nature, but by the grace of God: And moreouer, God would not that Moſes, the bearer of the Law, ſhould introduce the people into the land of Canaan, purpoſely to declare vntounto vsus, that it is not by the Law, or by our workes, that wee can come to the Kingdome of Heauen.

What then? The charge to bring in the people of God into the promiſed inheritance, was giuen to Ioſuah, who was alſo called Ieſus, and a Sauiour, being onelyonly a figure of Ieſus Chriſt. Moſes led the people to the borders of the Land, and deliuered them into the hands of Ioſuah, becauſe the law leadeth vsus to the Goſpell, and is a Schoolemaſter to bring vsus vntounto Chriſt, chaſing vsus on our way by threatnings, and repreſenting it vntounto vsus by ſhadowes and figures. Man then being ſo caſt p. 10downe, and fallen into death, could not get vp againe, but by the onelyonly aſſiſtance and grace of God. Hee that did blow vponupon the face of Adam Reſpiration of life, is he onelyonly from whom man can receiue inſpiration of ſpirituall life. For as Epiphanius reciteth of thoſe that trauailed by the deſarts of Siria, where are nothing but miſerable Mariſhes and Sands, deſtitute of all commodities; if it hapned that their fire went out by the way, then they lighted it againe at the Sunne, by ſome deuice; euen ſo, if man hauehave ſuffered the ſparkes of diuine grace to dye in him, he hath no other meanes to inlighten himſelfe againe, but at the Sunne of Iuſtice, there to hauehave reliefe at the Sunne of Iuſtice, and Father of lights.

The meanes that God vſed to raiſe man from his fall, is that which he hath declared vntounto Adam; The p. 11ſeed of the Woman ſhould bruiſe the Serpents head, Gen. 3.15. God himſelfe being pleaſed to be the firſt Euangeliſt; and as Woman brought to man the fruit of death, Woman ſhould bring to man againe the fruit of life, the meanes is, that in the accompliſhment of times, he hath ſent his Sonne, his eternall Word, and taken vponupon him our fleſh, allying by this meanes God with man, making the Sonne of God our Brother, to the end, we might be the Sonnes of God. He hath taken our humane nature vponupon him, to the end we ſhould participate of his diuine nature; hee hath taken our fleſh, for to giuegive vsus his ſpirit; hee hath made himſelfe a ſtranger here below, to the end wee ſhould be domeſticke with God; he which is Father of eternitie was well pleaſed to hauehave it ſo; and hath ſent his word amongſt vsus, to the end we might ſpeake to God with aſſurance; p. 12making himſelfe a ſeruant, to the end we might raigne with him.

By this meanes we hauehave familiar acceſſe to God, ſeeing he hath taken away the rayes from his face, and that Maieſty that would hauehave amazed and aſtoniſhed vsus, ſhewing himſelfe in a familiar and acceſſible faſhion in his Sonne, who is our Emanuel, that is to ſay, God with vsus.

In ſtead of the Prouerbe which was vſed in Iſraell, Wee dye, for wee hauehave ſeene God; now we ought and may ſay, Wee liue, for God hath made himſelfe viſible and acceſſible by his Sonne.

The ſecond Perſon of the Trinitie hath bin imployed in this work: For by what means could we be made the Children of God, but by him who is his onelyonly Son? which bringeth vsus to vnderſtand that he is the wiſedome of the Father; by whom hee telleth vsus, that he is the Word it ſelfe, putting p. 13all things into order by him, by which he hath created all things? Yet this is not all, for in this ſelfeſame fleſh, he would hauehave him ſuffer the paine which wee hauehave merited, and to ſatisfie for vsus the diuine iuſtice, as he ſaith of himſelfe, I paid them the things that I neuer tooke, Pſalme 69.5. For Ieſus Chriſt had not wherwithall to hide his head, to the end we might hauehave where to repoſe our conſciences: Hee which is the bread of Life was hungry, to the end, wee might be filled.

Hee is dead, to the end to giuegive vsus life; hauing drunke the Cup of the wrath of God, to the end we ſhould drinke at the Riuer of his pleaſures, and as Saint Peter ſaith, 1 Pet. 2. Verſe 24. Hee hath borne our ſinnes vponupon his Body, vponupon the Tree, to the end that being dead to ſinne, wee ſhould liue to righteouſneſſe, by the breach whereof, wee hauehave beene p. 14healed, for ſaith Saint Paul, Col. 1.19. the good pleaſure of the Father, that all fulneſſe ſhould dwell in him, and to reconcile by him eueryevery thing to himſelfe, hauing made peace with the bloud of his Croſſe, &c. Death ſwallowed him vp, but it was like the fiſhes, that ſwallowing the Baite are taken: ſo Death, in taking Ieſus Chriſt, is ſurmounted and ouercome by him, for he is life it ſelfe, and alſo becauſe of his righteouſneſſe and innocencie death hath no power ouer him.

There is nothing ſo admirable as this death, by the which hee hath triumphed ouer the power of Hell, and of the Diuell, by the which God hath puniſhed and pardoned our ſinnes, declaring in one onelyonly Action his ſoueraigne iuſtice, and his infinite mercy: all the triumphes of Emperours are of no value in compariſon of the death of Chriſt; p. 15the life of all men are of no value in regard of the death of Ieſus Chriſt; all the Crownes of Kings are not comparable to the Croſſe of Ieſus Chriſt, and all the glory of the world is inferiour to his opprobrie; as it is the ground of our faith, ſo it is the ſumme of our knowledge, to know Ieſus Chriſt crucified.

This death taketh away the bitterneſſe and malediction of our own, and maketh it, that although a farre off it ſeemeth a fantaſie which walketh vponupon the waters, when it approacheth and commeth nearer vntounto vsus, we ſhall confeſſe that it is Ieſus Chriſt that commeth vntounto vsus, and hauehave by the bloud of Ieſus Chriſt, liberty to ſpeake to God, with aſſurance, that not onelyonly wee may implore his mercy, but alſo wee may call for iuſtice, ſaying, Lord, thou are iuſt, and therefore take not two payments for one debt, and correct p. 16me not in thine anger for my ſinnes, for which thy Sonne hath beene puniſhed. By this meanes the iuſtice of God changeth nature towards vsus, and of iuſtice iudging, becommeth iuſtice iuſtifying, and of iuſtice which puniſheth ſinne, it becommeth a iuſtice which maketh vsus iuſt.

And conſider what the Aduocate is, who not onelyonly pleadeth for vsus, but payeth for vsus; who not onelyonly intercedeth for ſinners, but of ſinners maketh them iuſt: Where is the Phiſitian which taketh the medicine, and by it healeth his Patient? Hauing ſo indured death for vsus, for vsus alſo hath ouercome death; as the combat of his death is for vsus, ſo the victory of his Reſurrection is ours, after the which hee aſcended into Heauen, from whence he ſendeth his graces; there hee receiueth our ſoules, which he hath bought with his owne bloud: Hee is our onelyonly p. 17aſſurance in the Kingdome of Heauen, to whom wee aſpire and tend vntounto, as ſtrangers in this world, but domeſtickes with God; as dying, but heires of eternall life, hauing to reſiſt the Courts of this world, to publique iudgements, to cuſtomes receiued, to the ouer flowing of vices and idolatrie; like vntounto diuers kindes of Fiſhes, which alwaies ſwimme againſt the ſtreame, and tend towards the Fountaine; attending his comming to iudge the quicke and the dead, and raiſe our bodies from the earth, to the end, that in body and ſoule we may raigne with him eternally.

Behold my Brethren the ſubſtance of the Goſpell of Chriſt, whereof Saint Paul ſaith, that hee is not aſhamed, but glorifieth himſelfe, notwithſtanding humane iudgements and contradictions, which contradictions wee hauehave to ſpeake of p. 18in the ſecond place, and of the meanes wherewith Sathan and the fleſh …ue themſelues, for to make men diſtaſte and be aſhamed of the Goſpell of Chriſt: for Saint Paul ſaith, that the Goſpell is a ſcandall to the Iewes, and folly to the Greekes, that is to ſay, that the Iewes were offended with it, and the Gentiles mocked at it: They were offended to heare ſpoken that God became man, of a crucified God, of one that was called the Sonne of Dauid, and neuertheleſſe he ſaid, he was before Abraham was; They were offended to heare in the Goſpell, where the firſt clauſe thereof begun with Bleſſed are thoſe that weepe, and which promiſeth afflictions to thoſe that follow them, as if it had beene to chaſe away the Hearer; found it ſtrange that Ieſus Chriſt had ſent Diſciples that were Idiots, to confound Philoſophers, poore Fiſhers for to eſtabliſh him p. 19throughout a Kingdome; alſo that the Goſpell is hidden in tearmes very ſimple and without eloquence, in a world where humane knowledges were in their height, and humane eloquence was come vp to the top of perfection: theſe things which ſeemed to be of ſo hard digeſtion to humane ſence, neuertheleſſe being more carefully conſidered, they are agreeable to wiſedome, and the power of God.

For to ſpeake of the humilitie of the Incarnation of Ieſus Chriſt the Sonne of God, we need not thinke it ſtrange although he were ſo humbled, becauſe he was come to ſatiſfie for our pride; ſeeing that man had ſo farre precipitated himſelfe in deſiring to make himſelfe like vntounto God; it was needefull that God ſhould make himſelfe like vntounto man for to ſaue him; it was needfull that he ſhould become man to dye, and p. 20God for to vanquiſh, and that hee might be infinite in riches, becauſe he was to pay an infinite debt.

As for the reſt, be not ye ſcandalized for the humilitie of his Birth; but behold the ſtar that then appeared, & the Angels that ſung, and Herode who was afraide. If you thinke it ſtrange that he was hungry, of the other part, behold how he fed fiue thouſand people with a few loaues; if it be a thing vnworthy for the King of Kings to pay Tribute to Ceſar, conſider how he cauſed it to be paid with Fiſh. Briefly ſaith the Apoſtle in the ſame Chapter, and the fourth Verſe, Hee is dead, but hee hath declared himſelfe to be the Sonne of God, &c. And his diuine vertue appeared more euidently in his infirmitie, euen as the ſplendor of a lightening appeareth better during the Night, then at Noone-day.

p. 21We hauehave no cauſe to be offended that he would hauehave vsus take vp his Croſſe after him and prepare our ſelues for ſufferings: For what is there more iuſt then to be partaker of the afflictions of Chriſt, ſeeing we deſire to be partakers of his glory? Theſe are faire ſpots, and an honourable opprobrie for to carry in his Body the wounds of our Lord Ieſus. Is it ſo great a matter to looſe our goods for him that hath loſt his life for our ſaluation? to let fall our teares for him that hath loſt his bloud? to ſuffer corporall death for him that hath purchaſed eternall life for vsus? What matter is it to the faithfull, whether hee looſe his life by the mouth, or by a wound, if he dye of a Sword, or a Feauer, ſeeing he dyeth the death of the iuſt, and that his ſoul enters into the promiſed repoſe, with the Children of God?

Concerning the condition of the p. 22Apoſtles, who were Fiſhers and Idiots, it ſerueth to make Gods worke more admirable, then did the vertue of the Lord appeare better, when humane helpe failed: To vanquiſh ignorance by knowledge, is no admirable thing, but to conuince the knowledge of wiſe men with the ſimplicitie of Idiots, is a worke which none but God could doe, who in an inſtant gaue to ignorant men the knowledge of all Tongues, who changed the Barke of the Apoſtles, into the Church, their Fiſhes into Men, their Nets into Sermons: and of Saint Paul, who was a Wolfe, in an inſtant made him a Lambe; and of a Lambe, an excellent Shepheard; to the end he ſhould know that his vocation came not from Men but God.

Concerning ſcandale taken at the rudeneſſe and ſimplicity of the ſtile of the Goſpell, this ſimple ſtile is the p. 23ſtile of the Lawes, which ſhould looſe their force, if they were written with the flowers of Rhetoricke, becauſe that Kings will not ſhew their eloquence but their authoritie. Alſo it is not reaſonable to apparell a chaſte Virgine in the faſhion of a Strumpet, nor to clothe heauenly wiſedome in fantaſticall and humane knowledge.

It may be you thinke, that all this that is ſpoken, is not ſpoken but againſt Perſecutors and Tyrants, or againſt Pagans and Infidels, who ſtriue to defame the Doctrine of the Goſpell. Let vsus not abuſe our ſelues: for euen amongſt our ſelues, there are many to bee found that are aſhamed of the Goſpell of Chriſt. How few are there amongſt vsus, that reioyce in the Croſſe of Ieſus Chriſt? who lay all their greatneſſe at the feete of his Croſſe, and glorifie themſelues in his approbic? hold it for p. 24certaine, that whoſoeuer reioyceth more in his riches, or in his nobleneſſe, or in his honours, then in the alliance of Ieſus Chriſt, not eſteeming his true greatneſſe to be one of the children of God through Ieſus Chriſt, ſuch an one is aſhamed of the Goſpell of Chriſt.

Is it not too true that in Company, and amongſt our pleaſures, wee are aſhamed of the Goſpell of Chriſt, for at any of theſe meetings, who is he at any time that preferreth any ſpeach of Religion, tending to edification, but if ſo happen, hee hauehave any thought thereof, feare preſently conuerteth him, leaſt he ſhould be thought to bring in an impertinent kinde of wiſedome, where men louelove better to ſpeake vnciuilly or filthily, or any euill of his friend or Neighbour? which truely declareth them to be aſhamed of the Goſpell of Chriſt. But if theſe people p. 25ſhould dwell in a Countrey where they ſhould ſuffer perſecution for the cauſe of the Goſpell, how quickely would they turne their backs on Chriſt? For he that is aſhamed of Ieſus Chriſt amongſt his friends, how will he acknowledge him amongſt his enemies? Hee that in a garden, or in company at Table dare not ſpeake of Ieſus Chriſt, how dare he defend him being tortured, or in the fire? how can he ſuſtaine aduerſitie, that is thus corrupt in proſperitie?

In like ſort, when a ſtormy winde bloweth vponupon a Tree that is laden with fruits, and rotten at the heart, it preſently falleth: So when the winde of perſecution getteth vp, we ſee preſently thoſe which hauehave their hearts thus corrupted with hypocriſy, or which hold not of Ieſus Chriſt, but by cuſtome, or for humane conſideration, how can they ſtand. And p. 26thereupon when I read the Hiſtory of Martyrs, the vertue of whom, euen at this day ſuſtaineth our vices, who in our Anceſtors times hauehave beene ſo liberall of their bloud, and ſo thirſty for Gods glory; I finde that they dyed more willingly then wee now ſpeake of the Goſpell; and that they powred out their bloud more willingly for the glory of God, then we at this day ſpend our money for his ſeruice: In ſuch ſort, that if any one of thoſe good ſeruants of God, which hauehave planted the Church, during perſecution, ſhould now come againe, he could not know his flocke, but would be aſtoniſhed, how in ſo ſhort a time, they are ſo much degenerated. He ſhould finde riches encreaſed, and zeale diminiſhed: more repoſe, but much leſſe vertue. From whence it commeth that the Goſpell is become odious, and Popery inſenſibly gotten vp.

p. 27The infirme ſcandalize our prophane humour, and impute our vices to Religion, but God grant you long to preſerue this peace and proſperity, and preſerue your King, vnderunder whoſe wiſe conduct you liue quietly: But you muſt vnderſtand, that the ſecurity of the Kings life, is the piety and innocency of his ſubiects: and the meanes long to preſerue that grace which God hath giuen you, is not to abuſe it, but to mannage the time and the Commodity which God hath giuen you, which he hath not giuen to neighbour Nations, but hath rather ſet before your eyes, as it were for example of ſeruitude and obſcure ignorance, whereupon Sathan hath powred out a filthy ſmoake, euen out of the pits of the Abiſme, whileſt that in our owne Countrey ſhineth the clearneſſe of the truth of the Goſpell: to the end that by this compariſon, you may p. 28learne to glorifie God, and not to abuſe and corrupt his bleſſings with ingratitude.

Out of all this you are to learne two poynts; Firſt, what the Goſpell of Chriſt is, and next, what it is to be aſhamed of the Goſpell: Now let vsus learne the third, which is the reſolution of Saint Paul, by which he glorifieth himſelfe in the reproch of the Goſpell, and contemneth the miſpriſe of men, ſaying, I am not aſhamed, &c. which is the exhortation he maketh to his diſciple Timothy, Be not aſhamed of the teſtimony of the Lord Ieſus, but participate of the afflictions of the Goſpell, according to the power of God. This holy Apoſtle knew what the hatred of the world was againſt the Goſpell. Hee knew the Egyptians naturally hated the Paſtors, as Ioſeph ſaid to his Brethren. He eſteemed it no ſhame to doe that which Dauid did; which p. 29is to feed the flocke of his Father, principally thoſe which Ieſus Chriſt hath bought with his bloud; and glorified himſelfe to be Heralde of the Miniſtery of reconciliation, ambaſſadour for Chriſt, and declarer of peace betweene God and men, 2 Cor. 5. and as Saint Paul ſaint after Iſaiah, Rom. 10. Oh how faire are the feete of thoſe which declare peace, which ſay to Sion, thy kingdome come? He was not aſhamed to beare that burthen which hee himſelfe had carried. For euen as a King maketh a company of Knights of his owne order, of which order he himſelfe is the principall▪ So Ieſus Chriſt hath inſtituted the Miniſtery of the Goſpell, of which order he himſelfe is the chiefe, & hath vouchſafed to participate of the ſame charge. Hee was not aſhamed to publiſh to men the Diuine Myſteries, which the Angels themſelues p. 30admired, and were diligent to behold with admiration, euen to the very bottome, as Saint Peter ſaith: hauing regard to the ſtructure of the Arke of allyance, called the Eternall, whereupon the Propitiator was placed, as a figure of Ieſus Chriſt our propitiation: alſo there were put two Cherubins, hauing their heads curled, and their eyes blinded towards the propitiatory, for to figure out vntounto vsus the attention of the Euangelicall ſpirits, and to admire the myſteries of our Redemption in Ieſus Chriſt: whereupon we need not be diſmayed, if in the firſt of Samuel the Bethſemites hauing taken away the propitiatory for to looke within the Arke, (that is to ſay, to approch to God without Ieſus CHRIST) were conſumed with wounds and mortality.

To be ſhort, our Apoſtle was not aſhamed to declare the myſtery of p. 31our Reconciliation, which is aboue all other myſteries, euen ſurpaſſing the worke of the creation: For if it be an admirable thing that the Creator hath made the creature, it is alſo a thing much more admirable, that the Creator was made a creature. And as for the goods which God hath giuen vsus; ſo much difference is there betweene the earthly and celeſtiall Paradiſe, betweene the Tree of life, and betweene Ieſus Chriſt; betweene thoſe foure Riuers which runne by the Garden of Eden, and theſe other foure, which proceede from Ieſus Chriſt, which Saint Paul numbreth vntounto vsus, that he hath been made for vsus, Wiſedome, Iuſtice, Sanctification and Redemption; So much difference is there betweene the goods which wee hauehave loſt in Adam, and thoſe which wee hauehave offered vntounto vsus in Ieſus Chriſt: In ſuch ſort, that I dare ſay, this fall of p. 32Adam, hath beene happy for Gods children, and that there was happineſſe in this vnhappineſſe, and if we had not fallen into death, we ſhould not hauehave come to ſo happy a life.

But the principall reaſon why the Apoſtle glorifieth himſelfe to be a meſſenger of the Goſpell, is, that which he expreſſeth in this Text, that it is the power of God to ſaluation to all beleeuers, that is to ſay, becauſe it is the ſauing vertue of God, by which hee ſaueth all beleeuers. For the Goſpel is the meanes which ſerueth to purifie mens harts. Now you are cleane through the Word of God which I hauehave ſpoken vntounto you, Ioh. 15. As the Spettle comming out of mans mouth makes Serpents dye, ſo that which commeth out of the mouth of faithfull Paſtors, maketh wicked deſires dye, which are a legion of domeſticall ſpirits that hold correſpondency with the Diuell. It is by the p. 33Word of God, which God toucheth the hearts of the repentant, and imprinteth Faith in them. For Faith is by hearing, and hearing by the Word of God. It is a powerfull means which by a ſweet violence, and by a neceſſity vnconſtrained, directeth the hearts and draweth them into the way of ſaluation, by reaſon of the efficacy, whereof he is called the arme of the Lord, becauſe God by this meanes handleth the ſoules, and pulleth them out of the power of Sathan, leading them into the way of ſaluation.

The Apoſtle in the fourth to the Hebrewes, compareth it to a two edged ſword, becauſe of the double vertue. Ieremy calleth it a fire and a Trowell which breaketh the ſtones, for it warmeth the hearts with zeale, and tameth the hardneſſe thereof. For as God writ with his finger the Law in ſtone, ſo he engraueth p. 34his Goſpell in our hard and rebellious hearts, by the efficacy of his holy Spirit, which is the finger of God. Which I ſpeake of the rather, fearing that ſome ſhould thinke by their eloquence to giuegive efficacy to the Word of God; Beleeue it not in any ſort: for that vertue commeth vntounto him, and to eueryevery man alſo, euen from the Spirit of God, which giueth it efficacy, without the which the Word of God is but a dead letter, & a tinkling ſound in the ayre. We beat your eares, but God toucheth your hearts; we caſt the ſeed, but God ſendeth the raine, and maketh the Sunne of benediction light vponupon him: He which planteth, and hee which watereth is nothing, but hee that giueth the increaſe.

Who was euer more eloquent then Iſay? and his quality alſo ſeemed to enforce attention; for hee p. 35was of the blood-royall; neuertheleſſe, he complaineth that he laboured in vaine, and none would beleeue in his preaching; to the end that thoſe whom God employeth in this worke, if they would hauehave their labour to proſper, they muſt impute all to the bleſſing of God, and not to their owne induſtry and ſufficiency. Beſides, they muſt looke well about them, and not apply themſelues to the proud diſtaſte of their Auditors, who in this Age deſire eloquence, more then ſolidity; who would hauehave words without matter, and ſawces without meate; who would hauehave their eares tickled, and not their conſciences pricked: like vntounto a wicked Porter, who will not let an honeſt man enter in at the gate, becauſe he is not well apparelled.

In the meane while, this is not the way to profit in the Word of God. Doe you thinke with the flowers of p. 36eloquence you can perſwade a man to ſuffer Martyrdome? or with figures & faire words, you can comfort a man at the houre of death? Is not the Goſpell the medicine of our ſoules? What auaileth it for the Phiſitian to be eloquent, if his medicine be wholeſome? Is not the Goſpell the letter of grace and abolition of our crime? then what matter is it in what termes it be written, ſeeing that it bringeth vsus out of captiuitie?

God in the Olde Teſtament commanded that his Altar ſhould bee built with vnpolliſhed ſtones, to teſtifie that he loued ſimplicity in his ſeruice, be aſſured of it, that hee that hath moſt profited in a Sermon, is not he that ſaith, This man ſpoke very well: but he that ſaith, Oh I hauehave led an euill life: how farre am I from the rules that this man hath propounded? It is not he that wayeth p. 37periods of ſpeeches, but hee that ſoundeth his own conſcience: Thoſe that ruminated were marked for cleane beaſts: you ſhall be cleane and agreeable ſacrifices to God, if you ruminate and meditate in your ſelues the Word of God.

I am certainely perſwaded that all my Brethren and Companions in the worke of the LORD would wiſh with me that we were without words, ſo you were without vices; and that wee were deſpiſed, ſo God might be glorified. If they would hauehave efficacie in their Sermons, they muſt ſpeake with a holy boldneſſe, as God ſpeaking by their mouth, that they flatter not ſinners, but in good earneſt, make them feele their ſinnes, without exception of perſons, or flattering the great ones.

A rich man is taught no otherwiſe then a poore. Selfe-ſame medicines ſerue for little and great. p. 38Euen ſo it is in ſpirituall medicines. Sermons without reprehenſions, are like Swords without points, or Lampes where Oyle is powred in without enlightening of them: To feare to touch the ſinner, leſt hee ſhould offend him, is a cruell reſpect, like vntounto him that feareth to ſaue a man that is in drowning, leſt hee ſhould hurt his arme, or pull ſome of his haire away.

Theſe wholeſome effects of the Word of God, are not without faith, without which the Word cannot take roote, or fructifie in our ſoules, as the Apoſtle in the fourth to the Hebrewes, ſaith, that hearing of the Word hath not profited them, becauſe it was not mingled with faith. Whereof S^t. Paul alſo after he hath ſaide, that the Goſpell is the power of God, addeth to eueryevery beleeuer. This faith is not an hiſtoricall faith, as that is of the Church of p. 39Rome, which onelyonly beleeueth in generall, that all that which is contained in the word of God is true; but it is a faith which hath knowledge added to beliefe; which beſides the generall knowledge, applyeth the word of God in particular, not onelyonly ſaying that Ieſus Chriſt dyed for ſinners, but alſo addeth with Saint Paul, the ſecond to the Galat. Ieſus Chriſt hath loued me, and hath giuen his ſoule for me.

Neither is it an inforced, or circumuenting faith, by the which they beleeue what the Church beleeueth, or what the Curate beleeueth, without knowing what they ought to beleeue, neither wherefore this beliefe of the Church is the better. One cannot beleeue by Aduocate, neither is a man ſaued by the beliefe of another; He that is perſwaded that another can beleeue for him, is in danger that another ſhall be in Paradiſe p. 40for him. Habacucke telleth vsus, The iuſt ſhall liue by faith; then he cannot liue by the faith of another.

Alſo it is not a faith of Miracles, whereof the greatneſſe of a graine of Muſtard-ſeede can tranſport mountaines, but the greatneſſe of a Mountaine of this faith cannot remoue a ſoule out of hell into heauen, which chaſeth into another, wicked ſpirits, but cannot chaſe from it ſelfe wicked deſires; which healeth corporall maladies: in another, but cannot heale his owne ſoule from ſpirituall maladies: but it is a faith which receiueth the promiſes of Ieſus Chriſt with ioy, which imbraceth him as good newes ſent from Heauen, who applyeth himſelfe to the words which the Apoſtle ſaid to the blinde Man that Ieſus called, be of good courage, the Maſter calleth thee: it is a faith that disburdeneth his ſinnes vponupon Ieſus Chriſt, which p. 41giueth repoſe and peace to the conſcience, which beholdeth the Booke of the Goſpell with the ſame eye that a faithfull husband beholdeth his contract in marriage, or a good Sonne that beholds the will of his Father, who by it is incited to louelove God, and to glorifie him in workes and words, iuſt in his actions, humble in proſperity, patient in aduerſitie, charitable to the Church, burning in zeale of the houſe of God.

For without theſe things, faith is a name without a thing, a ſhadow without a Body, and in ſtead of a beliefe, a confuſion and ſpirituall lethargie: without this faith wee cannot pleaſe God, Heb. 11. without this faith, wee make God a lyar, as doubting of the truth of his promiſes; without this faith wee expoſe our ſelues naked to the temptations of the aduerſary, for it is a Buckler to beate backe the fiery darts of Sathan. p. 42Be not yee then amazed that the bleſſings of Ieſus Chriſt are ſufficient for all; yet neuertheleſſe all cannot be ſaued, becauſe that all hauehave not faith: for misbeliefe reiecteth the remedies which God preſenteth, and ouerthroweth the medicine. This faith ought to be nouriſhed and fortified by prayer, by the hearing of the word of God, by holy companies, by all ſort of good workes; and although after all that, infirmitie remaineth in you, feare not your ſaluation, with a trembling hand giuegive not ouer taking of Almes.

All thoſe which beheld the braſen Serpent, had not their ſights equally good, and neuertheleſſe were equally healed. God requireth not of vsus a perfect faith, but true without hypocriſie, and which indeauoureth to fortifie it ſelfe, and ſaith as the father of him that was poſſeſſed, I beleeue Lord, but helpe my infirmitie. God p. 43which hath put theſe Treaſures in a Veſſell of earth, which perfecteth his grace in our infirmitie, in time of neceſſitie ſuſtaineth our feebleneſſe, aboue all at the houre of death, there he drieth vp the drops of bloud, he ſaith to the faithfull ſoule, feare not, Chriſt Ieſus is beſides thee, which ſheweth thee a Crowne. The faith of the faithfull cannot be confounded, like the Nodes of Compaſſes in the middeſt of the ſea remaine vnmoueable amidſt the Tempeſt, becauſe they gouerne themſelues not according to the windes, but according to heauen: euen ſo the faith of the faithfull remaineth firme amongſt the moſt rude agitations, becauſe it gouerneth it ſelf not according to the inſtabilitie of the affaires of this world, but according to the promiſes of God.

But to the end, that eueryevery one being inuited to receiue this grace, eſteeme himſelfe not excluded, by his p. 44quality, his kindred, or his condition, Saint Paul addeth, that this ſaluation is addreſſed to the Iewes firſt, and afterwards to the Greekes; leauing vsus by this example to gather this generall Rule that Saint Peter propoundeth, Acts the tenth, and thirty foure, God hath no reſpect of perſons: for Ieſus Chriſt by the calling of the Gentiles, hath broken the partition betweene the Iewes and Gentiles; yet neuertheleſſe Saint Paul ſaith to the Iewes, putting the Iewes in the firſt place, as hauing regard to the defence which God made to his Diſciples; Goe not into the way of the Gentiles. Whereof alſo hee ſaid, were ſent to the loſt ſheepe of Iſraell. Following the ſame example, Saint Paul, Acts 13.46. ſpeaketh alſo to the incredulous Iewes, It was neceſſary that the word of God ſhould firſt hauehave beene ſpoken vntounto you, but ſeeing you put it from you, &c. By p. 45this meanes, the firſt hauehave beene the laſt, and the eldeſt Sonne hath beene made inferiour to the prodigall childe returned to repentance.

Then happened that to the Iewes, which happened to Gedeons fleece, which in the beginning was onelyonly watered, whileſt all the land beſides was dry; but the day after the fleece was dry onelyonly, and all the earth wholy watered; for vponupon the Iewes onelyonly in former times, the dewe of the grace of God rained downe, but afterwards it hath ſo come to paſſe, that they are depriued of this grace, and other Nations receiued into Gods fauour. For this purpoſe, the holy Scripture ſpeaking of thoſe which are out of the Church of God, ſaith, that they are in outward darkeneſſe: becauſe in Egypt onelyonly God gaue light to his people, whileſt all Egypt beſides round about were inuironed with outward darkeneſſe. p. 46But at the death of Ieſus Chriſt there happened the contrarie: for darkeneſſe was onelyonly ouer all Iudea, although Tertullian ſaith to the contrary, whileſt the reſt of the earth was inlightned; then at that time, the darkeneſſe was interiour, and the light exteriour; God ſignifying by this miracle the reiecting of the Iewes, and reception of the Gentiles, which is a great aduertiſement vntounto vsus: For if they did ſo with greene wood, what ſhall become of the dry wood? If the naturall branches hauehave beene ſo handled, what will become of wilde branches ingrafted in their places, if we ſinne with like incredulitie? For, hath God bound himſelfe alwaies to protect his Churches which abuſe his grace, and bring blame vponupon the doctrine of the Goſpell? Let vsus tremble at ſuch examples, and preuent Gods iudgements by repentance.

p. 47It remaineth my Brethren, to gather fruit from this doctrine, for our inſtruction & conſolation. Firſt, this excellencie of the Goſpell of Chriſt, wherewith God declareth his incomprehenſible louelove in giuing his Sonne for mortall man, for ſinners, for his enemies, for the ſlaues of the Diuell, to the end to make them his ſeruants, euen his friends, and euen his Brethren, a Body and a Spirit with him, and by it, heires of eternall life; ſo many ſweet inuitements, which biddeth vsus come to him; ſo many promiſes to giuegive vsus all that which we ſhal aske in his Sonnes Name, ſerueth for the comfort of all conſciences that are oppreſſed with the burthen of their ſinnes, to the end, that when the horrour of the iudgement of God, preſenteth it ſelfe before their eyes, they preſently turne their eyes towards the ſacred bleſſing of Ieſus Chriſt, towards the p. 84bloud of allyance, which cryeth better things then that of Abell, which cryeth vengeance, but this crieth peace and reconciliation.

If the Conſcience take ſome by the throat, and dragge him before the Iudiciall Throne of God, it will bring forth before God this acquittance, ſuſtained with the bloud of the Sonne of God, by which God declareth that he is fully content and ſatisfied.

If Sathan produceth before God his accuſations againſt vsus, and bringeth in a long ſedule of our ſinnes, ſay vntounto him, I doe not excuſe my ſelfe, but ſet downe vnderneath, The bloud of Ieſus Chriſt doth cleanſe vsus from all our ſinnes, 1 Ioh. 1.7. and alſo theſe ſinnes which thou bringeſt in againſt mee, are not my ſinnes, but the ſinnes of Ieſus Chriſt, ſeeing hee hath taken them vponupon him: as on the other part, his righteouſneſſe is p. 85ours, for hee is our eternall righteouſneſſe, and by the obedience of a Man, many ſhall be made iuſt, Rom. 5.19. Hee who is dead for his enemies, will he not heare his friends? He that prayed vponupon the Croſſe for thoſe that crucified him, will he not intercede in his glory for thoſe which put their truſt in him? God which vnderſtandeth the cry of the little Crowes in their neſts, as the Prophet ſaith in the 147. Pſ. will he not heare his Children that call vponupon him? Should his promiſes be falſe, or the death of his Sonne without efficacie towards thoſe that beleeue in Ieſus Chriſt?

In the ſecond place, the Miniſters of the word of God hauehave here a faire leſſon, for the Apoſtle exhorteth them; by his example, not to be aſhamed, but to reioyce that they are the Miniſters of the Goſpell of Chriſt, and to make account of their charge: p. 50not becauſe it giueth them occaſion to be well apparelled, and plentifully fed with ſmall trauaile, whileſt they leaue to others the care of their flocke, which afterwards is often negligently taught and inſtructed; but becauſe they mannage the Scepter of the Kingdome of Heauen, which is his Word, and that God hath conſecrated their mouthes to ſignifie vntounto men his holy will.

In the third place, that they remember the Goſpell of Chriſt which they deliuer, to the end, they mingle not humane inuentions, nor vaine ſubtilties, nor diuerſities of tongues, to eſtabliſh their knowledge; if they would hauehave their preaching effectuall to touch mens hearts, & to retaine this power of God to ſaluation to thoſe that heare; and that they offer not to God a ſtrange fire, like Nadab and Abihu; that they remember themſelues of the Law, p. 51which forbiddeth to ſow two kindes of Corne in one field, or to make a ſtuffe of diuers ſorts of matter: God teaching vsus thereby, that he will not hauehave an artificiall mingling in his ſeruice, and alſo they muſt remember that which they preach be the Goſpell of Chriſt. Euen as the Apoſtles which had fiſhed all the night and got nothing; but when at the word of the Lord they caſt their Nets, they got great ſtore of Fiſh: Euen ſo, if you caſt the nets of your ſermons by the word of Ieſus Chriſt, and follow his commandements, you ſhall draw ſoules vntounto you, and ſee fruit of your labour. If you diſtribute nothing but the bread of Chriſt which hee hath put into his hands, you ſhall perceiue it to increaſe, and to multiply it ſelfe in your hands, and the bleſſing of God to be poured out vponupon your trauaile.

Seeing that the Goſpell is the p. 52ſauing-power of God, let let vsus take heed aboue all, we take not away this efficacie by a wicked life, contrary to our preaching. For as the ſtaffe of Elizeus had not the ſame vertue in the hand of Gehazi, that it had in Elizeus hand; ſo the inſtructions that are in the mouth of a man fearing God, are full of force, but in the mouth of a prophane Miniſter they hauehave no vertue at all; and therefore the eternall hath ſaid to the wicked: Wherefore doſt thou take my words in thy mouth? And Ieſus Chriſt commanded Sathan to hold his tongue, when he cryed, thou art the Chriſt, the Sonne of God: knowing that the Goſpell in the mouth of the Diuell loſeth the authority. For the people will neuer truely beleeue the Paſtor, as long as they ſee him do the contrary, and be like the Trumpets, who incourage to the Combat, and keepe themſelues out of the Battaile, p. 53or like him thar carrieth the Lantern, and ſeeth the leaſt. How will you that the people ſhould come to be ſober and modeſt in apparell, to be chaſt and holy in words, if the Miniſters be diſordered, ſumptuous in apparell, and contemners of the name of God? How would you that the people ſhould be turned from their idleneſſe, and from Theaters, and vnchaſte loues and lechery, if the Paſtor himſelfe be giuen to it? Wherefore, as in the time of Heli the ſacrificer, becauſe of the ſinnes of his Children, the Oblation was not accepted: Euen ſo becauſe of the vices of Preachers, the people miſpriſe Preaching. For which cauſe howſoeuer eloquent and learned they be, they cannot eſcape the Iudgement of God; they ſhall be like the Carpenters which builded the Arke, and yet were drowned in the floud; or like the Tirrians, Sidonians, p. 54who furniſhed Salomon with Materials for the building of the Temple, and yet notwithſtanding were ſtrangers of the houſe of God, and his allyance.

In generall Brethren, wee exhort you in the name of God, and for the compaſſion of the Lord, by the precious bloud of his allyance, by the honour which you hauehave to be the Children of God, for that you are deſirous of Gods glory, and your owne ſaluation, that you cheriſh and eſteeme the Goſpell of Chriſt, and not be careleſſe of this grace of God, to hauehave made ſhine in this Country ſo clearely the cleareneſſe of his Goſpell; for it is arriued in theſe quarters, that which happened in Ieruſalem, then when the Law was hidden in the Temple, and they thought it to be loſt, it was found againe and came to light: As to the wiſe men, who reioyced with great ioy at the p. 55ſight of the blaſing Starre which brought them to Ieſus Chriſt: As to Saint Iohn, Apoc. 5. who wept that there was none found worthy to open the booke becauſe of the ſeales, but afterwards hee was comforted, for that the Lambe of God, which was alſo called the Lyon of the Tribe of Iuda, came before and opened the booke, to manifeſt to men the will of God. You are of thoſe to whom it was manifeſted with moſt cleareneſſe, with leaſt trouble and incommoditie: But take heede that you be not of the number of thoſe that Saint Iude ſpeaketh of, who turne the grace of God into diſſolution, and with Gods patience are become idle and negligent.

Take heed that the eaſe of the world do not make you forget what the Croſſe of Chriſt is. Know that although God exempt you to flie from your Countrey for the Goſpel, p. 56ſo it is that you ought to liue like Trauellers and Strangers on the earth; for as much as God exempteth you from the Croſſe, that you ought to crucifie your fleſh, and mortifie eueryevery affection. Although you looſe not your goods for Chriſts Goſpell, yet ought you to be ready to looſe and to poſſeſſe, as not poſſeſſing, being charitable to the poore, making you friends of vniuſt riches which will receiue you into euerlaſting Tabernacles.

Theſe things are repreſented vntounto you by your Paſtors, with more Doctrine both of grace and familiarity. But it is good that God bee glorified in eueryevery tongue, and that you acknowledge the ioy and delight which the Stranger Churches doe receiue of Gods benedictions poured out vponupon you, and the vnion which is betweene you in the ſame Doctrine and vnion of Faith.

p. 57The God of Heauen, who hath giuen his Sonne for our Sauiour, poure downe his graces from aboue, vponupon your gracious King, & inſpire him more and more with holy reſolutions for the good of his Church; and conduct by his holy Spirit, the Paſtors of his flocke; abundantly bleſſe the people which is choſen for his inheritance, to the end that after hee ſhall bee ſerued of you, to glorifie his Name in this world, he may glorifie you in Heauen. Amen.

FINIS.

THE COMFORT OF A Communicant: Jn a Sermon made before the receiuing of the COMMVNION; By Peter Moulin, Miniſter in the Reformed Church at PARIS.

LONDON, Printed by T.S. for Thomas Pauier, and are to be ſold at his ſhop in Iuie lane. 1623.