Twenty-Six Sermons, Sermon 1
A Lent-SERMON Preached at WHITE-HALL, February 20. 1617. SERMON I.Serm. 1.
Luc. 23.40.
Feareſt not thou God, being under the ſame condemnation?
THe Text it ſelf is a Chriſtning-Sermon, and a Funeral-Sermon, and a Sermon at a Conſecration, and a Sermon at the Canonization of himſelf that makes it. This Thief, whoſe words they are, is Baptized in his blood; there's his Chriſtning: He dyes in that profeſſion; there's his Funeral: His Dioceſs is his Croſs, and he takes care of his ſoul, who is crucified with him, and to him he is a Biſhop; there's his Conſecration: and he is tranſlated to heaven; there's his Canonization. We have ſometimes mention in Moſes his book of Exodus, according to the Romane Tranſlation, Operis Plumarii, of a kind of ſubtle and various workmanſhip, imployed upon the Tabernacle, for which it is hard to finde a proper word now; we tranſlate it ſometimes Embroidery, ſometimes Needle-work, ſometimes otherwiſe. It is evident enough, that it was Opus variegatum, a work compact of divers pieces, curiouſly inlaid, and varied for the making up of ſome figure, ſome repreſentation: and likelyeſt to be that which in ſumptuous buildings, we uſe to call now Moſaick work: for that very word originally ſignifies, to vary, to mingle, to diverſifie. As the Tabernacle of God was, ſo the Scriptures of God are of this Moſaick work: The body of the Scriptures hath in it limbs taken from other bodies; and in the word of God, are the words of other men, other authors, inlaid & inſerted. But, this work is onelyonly where the Holy Ghoſt is the Workman: It is not for man to inſert, to inlay other words into the word of God. It is a groſs piece of Moſaick work, to inſert whole Apocryphal books into the Scriptures. It is a ſacrilegious defacing of this Moſaick work, to take out of Moſes Tables, ſuch a ſtone as the ſecond Commandment; and to take out of the Lords Prayer, ſuch a ſtone as is the foundation-ſtone, the reaſon of the prayer, Quia Tuum, For thine is the kingdom, &c. It is a counterfeit piece of Moſaick work, when having made up a body of their Canon-Law, of the raggs and fragments torne from the body of the Fathers, they attribute to every particular ſentence in that book, not that authority which that ſentence had in that Father from whom it is taken, but that authority which the Canonization (as they call it) of that ſentence gives it; by which Canonization, and placing it in that book, it is made equal to the word of God.Theſaurus Catholicus. It is a ſtrange piece of Moſaick work, when one of their greateſt authors pretending to preſent a body of proofs, for all controverted points, from the Scriptures, and Councels, and Fathers (for, he makes no mention in his promiſe of the Mothers of the Church) doth yet fill up that body with ſentences from women, and obtrude to us the Revelations of Brigid, and of Katherine, and ſuch She-fathers as thoſe. But when the Holy Ghoſt is the workman, in the true Scriptures, we have a glorious ſight of this Moſaick, this various, this mingled work; where the words of the Serpent in ſeducing our firſt parents, The words of Balaams Aſs in inſtructing the rider himſelf, The words of prophane Poets, in the writings and uſe of the Apoſtle, The words of Caiaphas propheſying that it was expedient that one ſhould dye for all, The words of the Divel himſelf (Jeſus I know, and Paul I know) And here in this text, the words of a Thief executed for the breach of the Law; do all concur to the making up of the Scriptures, of the word of God.
Now, though theſe words were not ſpoken at this time, when we do but begin to celebrate by a poor and weak imitation, the faſting of our Saviour Jeſus Chriſt, but were ſpoken at the day of the crucifying of the Lord of life and glory; yet as I would be loath to think, that you never faſt but in Lent, ſo I would be loath to think that you never fulfill the ſufferings of Chriſt Jeſus in your fleſh, but upon Goodfriday, never meditate upon the paſſion, but upon that day. As the Church celebrates an Advent, a preparation to the Incarnation of Chriſt, to his coming in the fleſh, in humiliation: ſo may this humiliation of ours in the text, be an Advent, a preparation to his Reſurrection, and coming in glory: And, as the whole life of Chriſt was a paſſion, ſo ſhould the whole life (eſpecially the humiliation) of a Chriſtian, be a continual meditation upon that. Chriſt began with ſome drops of blood in his infancy, in his Circumciſion; though he drowned the ſins of all mankinde, in thoſe ſeveral channels of Blood, which the whips, and nailes, and ſpear, cut out of his body in the day of his paſſion. So though the effects of his paſſion be to be preſented more fully to you, at the day of his paſſion, yet it is not unſeaſonable now, to contemplate thus far the working of it upon this condemned wretch, whoſe words this text is,Diviſion. as to conſider in them, Firſt, the infallibility, and the diſpatch of the grace of God upon them, whom his gracious purpoſe hath ordained to ſalvation: how powerfully he works; how inſtantly they obey. This condemned perſon who had been a thief, execrable amongſt men, and a blaſphemer, execrating God, was ſuddainly a Convertite, ſuddainly a Confeſſor, ſuddainly a Martyr, ſuddainly a Doctor to preach to others. In a ſecond conſideration, we ſhall ſee what doctrine he preaches; not curioſities, not unrevealed Myſteries, not Matter of State, nor of wit, nor of carnal delight, but onelyonly the fear of God: Nonne times Deum? And for a third part, we ſhall ſee his Auditory, the Church that he preached to: he contented himſelf with a ſmall Pariſh; he had moſt care of their ſouls, that needed him moſt: he applies himſelf to the converſion of his fellow-Thief. He works upon thoſe ſins which he knew to have been in himſelf. And he works upon him by all theſe ſteps: Firſt, Nonne Tu? howſoever the reſt do revile Chriſt, becauſe they ſtay behinde, and look for a temporal Meſsias, to make this life ſweet, and glorious unto them; yet what's that to thee? thou art to have no part in it; howſoever they be, art not thou affected? Nonne Tu times? If the bitterneſs of thy torment cannot let thee love, though thy ſtomach will not come down to kiſs the rod and embrace correction, yet Nonne Tu times? Doth it not imprint a fear in thee? Nonne times Deum? Though the Law have done the worſt upon thee, Witneſſes, Advocates, Judges, Executioners can put thee in no more fear; yet, Nonne times Deum? Feareſt not thou God? who hath another Tribunal, another execution for thee; eſpecially when thou knoweſt thy condemnation, and ſuch a condemnation; Eandem, the ſame condemnation; And that this condemnation is not imminent, but now upon thee: when thou art now under the ſame condemnation, feareſt thou not God?
The firſt thing then is, the powerfulneſs and the diſpatch of the grace of God in the converſion of them, who are ordained unto it. In Judas, the Devil entred into him when Chriſt gave him the Sop;Part. I. Gratia. but the Devil had put the treaſon in his heart before. The tentation had an Inchoation, and it had a Meditation, and it had a Conſummation. In Saint Paul, in his converſion, God wrought upon him all at once, without any diſcontinuance; He took him at as much diſadvantage for grace to work, upon as could be; breathing threatnings and ſlaughters againſt the diſciples, and provided with Commiſſions for that perſecution. But ſuddainly there came a light, and ſuddainly a ſtroke that humbled him, and ſuddainly a voice, and ſuddainly a hand that led him to Damaſcus. After God had laid hold upon him, he never gave him over, till he had accompliſhed his purpoſe in him.
Whether this grace, which God preſents ſo, be reſiſtible or no, whether man be not perverſe enough to reſiſt this grace, why ſhould any perverſe or ungracious man diſpute? Hath any man felt a tentation ſo ſtrong upon himſelf, but that he could have given another man reaſon enough to have kept him from yeilding to that tentation? Hath any man felt the grace of God work ſo upon him at any time, as that he hath concurred fully, intirely with that grace, without any reſiſtance, any ſlackneſs? Now faſhions in men, make us doubt new manners; and new terms in Divinity were ever ſuſpicious in the Church of God, that new Doctrines were hid under them. Reſistibility, and Irreſiſtibility of grace, which is every Artificers wearing now, was a ſtuff that our Fathers wore not, a language that pure antiquity ſpake not. They knew Gods ordinary proceeding. They knew his Common Law, and they knew his Chancery. They knew his chief Juſtice Moſes, that denounced his Judgements upon tranſgreſſors of the Law; and they knew his Chancellor Chriſt Jeſus, into whoſe hands he had put all Judgements, to mitigate the rigor and condemnation of the Law. They knew Gods law, and his Chancery: But for Gods prerogative, what he could do of his abſolute power, they knew Gods pleaſure, Nolumus diſputari: It ſhould ſcarce be diſputed of in Schools, much leſs ſerv'd in every popular pulpit to curious and itching ears; leaſt of all made table-talke, and houſhold-diſcourſe. Chriſt promiſes to come to the door, and to knock at the door, and to ſtand at the door, and to enter if any man open;Revel. 3. but he does not ſay, he will break open the door: it was not his pleaſure to expreſs ſuch an earneſtneſs, ſuch an Irreſiſtibility in his grace, ſo. Let us cheerfully rely upon that; His purpoſe ſhall not be fruſtrated; his ends ſhall not be prevented; his ways ſhall not be precluded: But the depth of the goodneſs of God, how much good God can do for man; yea the depth of the illneſs of man, how much ill man can do againſt God, are ſuch ſeas, as, if it be not impoſſible, at leaſt it is impertinent, to go about to ſound them.
Now, what God hath done,Fac. and will do for the moſt haynous offenders, we conſider in this man: Firſt, as he was execrable to men, a Thief; and then, as he execrated God, a Blaſphemer. Now this Thief is ordinarily taken, and ſo, in all probability, likely to have been a bloody thiefe, a Murderer: for, for theft onelyonly, their laws did not provide ſo ſevere an execution as hanging upon the Croſs. We finde that Judas, who was a thief, made it a law upon himſelf, by executing himſelf, to hang a thief; but it was not the ordinary juſtice of that countrey. Firſt, then, he had been an enemy to the well-being of mankinde, by injuring the poſſeſſion, and the propriety, which men have juſtly in their goods, as he was a thief; and he had been an enemy to the very being of mankinde, if he were a Murderer.
And certainly, the ſin of theft alone would be an execrable, a deteſtable ſin to us all, but that it is true of us all, Si videbas furem, Pſal. 50.currebas cum eo: we ſee that all men are theeves in their kindes, in their courſes; but yet we know, that we our ſelves are ſo too. We may have heard of Princes that have put down Stewes, and executed ſevere Lawes againſt Licentiouſneſs; but that may have been to bring all the Licentiouſneſs of the City into the Court. We may have heard Sermons againſt Uſury; and this may have been, that they themſelves might put out their money the better. We may cry out againſt Theft, that we may ſteale the ſafelier. For we ſteale our preferment, if we bring no labour, nor learning to the Service; and we ſteale our Learning, if we forſake the Fountaines, and the Fathers, and the Schooles, and deale upon Rhapſoders, and Common placers, and Method-mongers. Let him that is without ſin, caſt the firſt ſtone; let him that hath ſtolne nothing, apprehend the thief: rather, let him that hath done nothing but ſteale, apprehend the thief, and preſent himſelf there, where this thief found mercy, at the Croſſe of Chriſt. Every man hath a ſop in his mouth; his own robberies will not let him complain of the theft of exceſſive Fees in all profeſſions; of the theft of preventing other mens merit with their money; (which is a robbing of others, and themſelves too;) of the theft of ſtealing Affections, by unchaſte ſollicitations; or of the great theft of ſtealing of Hearts from Princes, and Souls from God, by inſinuations of Treaſon, and Superſtition, in a corrupt Religion in every corner. No man dares complain of others thefts, becauſe every man is felo de ſe; not onelyonly that himſelf hath ſtolne, but that he hath ſtolne away himſelf. Yea, he is Homicida ſui, Tertul.a Murderer of himſelf. Omnis peccator homicida, Every ſinner is a Murderer. Quaeris quem Occiderit? doth he plead Not guilty, or doth he put me to prove whom he hath murdered? Si quid ad Elogii ambitionem faciat, non inimicum, non extraneum, ſed ſeipſum. It he think it an honor to him, let him know, it is not an enemy, it is not a ſtranger, that he hath murdered, but himſelf, and his own ſoul. And ſuch a Thief, ſuch a Murderer was this; but not onelyonly ſuch, but a publick Malefactor too; and ſo execrable to men: which is his firſt Indiſpoſition.
Blaſpemy.He had alſo execrated God; he had reviled Chriſt. This Evangeliſt Saint Luke does not ſay ſo, that both the Theeves reviled Chriſt: but that acquits not this thiefe, that Saint Luke does not ſay't, no more then it acquits them both, that S. John does not ſay, that either of them reviled Chriſt. And then both the other Evangeliſts, Saint Matthew and Saint Mark, charge them both with it.Mat. 27.4.3. Mar. 15.32. The ſame (that is, thoſe reviling words which others had uſed) the theeves that were crucified caſt in his teeth. And, they alſo that were crucified with him, reviled him. Athanaſius in his Sermon Contra omnes haereſes, Athanaſius.makes no doubt of it: Duo Latrones; altero execrante, altero dicente, quid execramur? One Thief ſaid to the other, Why doe we revile Chriſt?Origen. ſo that de facto, he imputes it to them both; both did it. Origen ſayes, Conveniens eſt, inprimis ambos blaſphemaſſe; not onelyonly that that is the moſt convenient Expoſition, but that it was the moſt convenient way to God, for expreſſing Mercy, and Juſtice too, that both ſhould have reviled him. Origen admits a conveniency in it.Chryſoſtome. Chryſoſtome implyes a neceſſity, Ne quis compoſito rem factam putaret: leſt the world ſhould think it a plot, and that this Thief had been well diſpoſed and affected towards Chriſt before, therefore, ſayes he, firſt he declares himſelf to be his enemy, in reviling him, and then was ſuddainly reconciled unto him.Hilarius. Hilary raiſes and builds a great point of Divinity upon it; that ſince both the Theeves, of which one was elect to ſalvation, did upbraid Chriſt with the ignominy of the Croſſe, Univerſis etiam fidelibus ſcandalum Crucis futurum oſtendit: This ſhews, ſayes he, that even the faithfull and elect ſervants of God, may be ſhak'd, and ſcandalized, and fall away for a time, in the time of perſecution. He raiſes poſitive and literall Doctrine. And Theophylact raiſes myſtical and figurative Doctrine out of it;Theophylact. Duo latrones figura Gentilium & Judaeorum: both Jewes and Gentiles did reproach Chriſt, Sicut & primo ambo latrones improperabant, as at firſt both the Theeves that were crucified did.Hierom. S. Hierome inclines to admit a figure in S. Matthews words: and he ſaith, that S. Matthew imputes that to both, which was ſpoken by one: But S. Hierom had no uſe of a figure here; for himſelfe ſayes, that Matthew, which imputes this to both; and Luke, which imputes it to one, differ not: for, ſaith he, both reviled Chriſt at firſt; and then, one, Viſis miraculis credidit, upon the evidence of Chriſts Miracles, changed his mind, and believed in him. OnelyOnly S. Auguſtine is confident in it, that this Thief never reviled Chriſt; but thinks, that that phraſe of Matthew, and of Mark, Auguſtine.who impute it to both, is no more, but as if one ſhould ſay, Ruſticani inſultant; mean men, baſe men, do triumph over me: which, ſays he, might be ſaid, if any one ſuch perſon did ſo. Now, this might be true, if it had been ſaid, Theeves and Malefactors reviled Chriſt: But, when it is expreſly ſaid, The Theeves that were crucified, I take it to be a way of deriving the greater comfort upon us, and the greater glory upon Chriſt, and the greater aſſurance upon the Priſoner, to leave him to the mercy of God, rather then to the wit of Man; and rather to ſuffer Chriſt Jeſus to pardon him, being guilty, then to diſpute for his innocence. For, perchance, we ſhall lack an example of a notorious Blaſphemer, and reviler of Chriſt, to be effectually converted to ſalvation (of which example, conſidering how our times abound and overflow with this ſin, we ſtand much in need) except this thief be our example; that though he were execrable to men, and execrated God, yet Chriſt Jeſus took him into thoſe bowels which he had ripp'd up, and into thoſe wounds which he had opened wider by his execrations, and had mercy upon him, and buried him in them. And this was his ſecond Indiſpoſition.
Now, for the ſpeed and powerfull working of this Grace,Impetus. to his Converſion; we muſt not inſiſt long upon it, leſt we be longer in expreſſing it, then it was in doing. We have no impreſſion, no direction of the time, when his converſion was wrought. None of the Evangeliſts mention when nor how it was done: None, but this Evangeliſt, that it was done at all. But he mentions it in the cleareſt and ſafeſt demonſtration of all; that is, in the effects of his converſion, his deſire to convert others. And therefore we may diſcerne, Impetum Gratiae, in impetu poenitentis: the force, the vehemence of Gods grace, in the vehemence of his zeale. Chriſt himſelf was ſilent, when this thief reviled him: and yet this thief comes preſently to a zealous impatience, he cannot hear his companion revile. Chriſt had eſtated his Apoſtles in heaven; he had given them Reverſions of Judiciary places in heaven, twelve Seats, to judge the twelve Tribes: and yet Facit fides innocentes Latrones, facit perfidia Apoſtolos criminoſos: Ambr.he infuſes ſo much faith into this thief, as juſtifies him; and leaves his Apoſtles ſo far to their infirmity, as endangers them. To the chief of theſe Apoſtles (in ſome ſervices) to Peter himſelf,Jo. 13.36. he ſayes, Whither I go, thou canſt not follow me now; and to this thief he ſayes, Hodie mecum eris, This day ſhalt thou be with me in Paradiſe. So ſoon did he bring this thief, Cui damnari ad tempus expedivit, Ambroſ.that had a good bargain of death, that ſcap'd by being condemned, and was the better, and longer liv'd for being hang'd; (for he was thereby, Collega Martyrii, and particeps Regni, Cyprian.partaker of Chriſts Martyrdome, and partner of his Kingdome; he brought him ſo ſoon to that height of faith, that even in that low ſtate upon the Croſs, he prayed for a ſpiritual Kingdom: whereas the Apoſtles themſelves, in that exaltation, when Chriſt was aſcending, talk'd to him of a temporall Kingdome. He came to know thoſe Wounds which were in Chriſts Body,Ambr. Non eſſe Chriſti, ſed Latronis, & amare caepit; then he began to love him perfectly, when he found his own wounds in the body of his Saviour. So he came to declare perfect faith,Gregory. in profeſſing Chriſts innocence, This man hath done nothing; and perfect Hope, in the Momento Mei, Remember me in thy Kingdome; and perfect Charity, in this increpation and rebuking of his companion.Auguſt. He was, as S. Auguſtine ſayes, Latro Laudabilis & miraculis; ſuch a thief as deſerved praiſe, and afforded wonder: but the beſt is the laſt, that he was imitabilis; that he hath done nothing, but that we may do ſo too,Idem. if we will apprehend that grace that he did. Aſſumamus vocem Latronis, ſi non volumus eſſe Latrones: If we will not ſteal our ſelves out of the number,Idem to whom God offers his ſaving grace. Ut ſedeamus a dextris, pendeamus a dextris; let us be content to ſuffer, but to ſuffer in the right. Suffering as Malefactors, is ſomewhat too much on the left hand; though even that ſuffering do bring many to the right hand too. But ſuffering for Schiſme in pretence of Zeal, ſuffering for Treaſon in pretence of Religion; this is both to turn out of this world on the left hand, and to remain on that hand for ever after in the world to come. This thief hung on the right hand, and was ſuddenly made a Confeſſor for himſelf, a Martyr to witneſſe for Chriſt, a Doctor to preach to his fellow. If the favour of a Prince can make a man a Doctor, per ſaltum, much more the mercy of Chriſt Jeſus, which gives the Sufficiency as well as the Title: as he did in this Thief, this new Doctor, whoſe Doctrine it ſelf is our next conſideration.
Part. II. Doctrina.This doctrine was the fear of God, which was a pregnant and a plentiful common place for him to preach upon. And upon ſuch an occaſion, and ſuch abundance of matter, we have here one example of an extemporal Sermon; This Thief had premeditated nothing. But he is no more a precedent for extemporal preaching, then he is for ſtealing. He was a Thief before, and he was an extemporal preacher at laſt: But he teaches no body elſe to be either. It is true, that if we conſider the Sermons of the Ancient Fathers, we ſhall finde ſome impreſſions, ſome examples of ſuddain and unpremeditated Sermons. Saint Auguſtine ſome times eaſes himſelf upon ſo long Texts,Ser. 10 de verbis Hpli. as needed no great preparation, no great ſtudy; for a meer paraphraſe upon this Text, was enough for all his hour, when he took both Epiſtle and Goſpel,Ser. de Sancto Latrone, &c. and Pſalm of the day for his Text. We may ſee often in S. Bern. (Heri diximus, and Heſterno die fecimus mentionem) that he preached divers days together. In the ſecond of thoſe Sermons of Saint Baſil, which were upon the beginning of Geneſis, it ſeems that Baſil preached twice in a day; and in his Sermon de Baptiſmo, it ſeemes that he truſted upon the Holy Ghoſt, and his preſent inſpiration: Loquemar prout Sermo nobis dabitur in apertione oris: I intend to ſpeak ſo, as the Holy Ghoſt ſhall give me utterance for the preſent. But as S. Auguſtine ſays in another caſe, Da mihi Paulum; ſo Da mihi Baſilios, and Auguſtinos; bring ſuch preachers as Baſil and Auguſtine were, and let them preach as often as they will; and let every man whoſe calling it is, preach as often as he can; but let him not think that he can preach as often as he can ſpeak. An inordinate opinion of purity, brought ſome men to keep two Sabbaths a week, and others two Lents every year; and an opinion of a neceſſity of two Sermons every Sabbath, and two hours every Sermon, may bring them to an opinion, that the ſanctifying of the Sabbath conſiſts in the patience of hearing.
Here was an extemporal Sermon, but a ſhort one: he preaches nothing but the fear of God. It is not De arcanis Imperii, matter of State: nor De arcanis Dei, of the unrevealed decrees of God. The Thief does not ſay to Chriſt, Perage quod decreveris; Thou haſt decreed my converſion, and therefore that decree muſt be executed, that muſt neceſſarily be performed, which thou hadſt determined in thy Kingdom before thou cameſt from thence; but he ſays, Memento mei, cum veneris; Take ſuch a care of me, for my ſalvation, and preſervation, and perſeverance, as that I may follow thee into that Kingdom, into which thou art now going; for our ſalvation is opened to us in that way, which Chriſt hath opened by his death: and without him, we underſtand no aſſurance of election; without his ſecond going into his Kingdome, we know nothing of that which he did, before he came from thence. This is then the fear of God,Pſal. 11.10. Prov. 1.7. which thoſe royall Doctors of the old Teſtament, David and Solomon, both preached, and which this Primitive Doctor of the Primitive Church, this new Convertite preached too, That no man may be ſo ſecure in his election, as to forbear to work out his ſalvation with fear and trembling: for God ſaves no man againſt his will, nor any man that thinks himſelf beholding for nothing, after the firſt decree.Dan. 11.38. There is a name of force, of violence, of neceſſity attributed to a God, which is Mauzzim: but it is the name of an Idol, not of a true God. The name of the true God is Dominus tzebaoth, the Lord of Hoſts; a name of power, but not of force. There is a fear belongs to him; his purpoſes ſhall certainly be executed, but regularly and orderly; he will be feared, not becauſe he forces us, imprints a neceſſity, a coaction upon us; but becauſe, if we be not led by his orderly proceeding, there he hath power to caſt body and ſoul into hell fire; therefore he will be feared, not as a wilfull Tyrant, but as a juſt Judge; not as Mauzzim, the god of Violence, but as Dominus tzebaoth, the Lord of Hoſts.
Part 3.This then is his Doctrine; and what's his Auditory? He is not reſerved for Courts, nor for populous Cities; it is but a poor Pariſh that he hath; and yet he thinks of no change, but means to dye there: and there he viſits the pooreſt, the ſickeſt, the wretchedeſt perſon, the Thief. He had ſeen divers other of divers ſorts,Mat. 27.38. revile Chriſt as deeply as this Thief: They that paſſed by reviled him: Praetereuntes, they that did not ſo much as conſider him, reviled him. They that know not Chriſt, yet will blaſpheme him: if we ask them when, and where, and how, and why Chriſt Jeſus was born, and lived, and dyed, they cannot tell it in their Creed; and yet they can tell it in their Oathes: they know nothing of his Miraculous Life, of his Humble Death, of his Bitter Paſſion, of the Ranſome of his Blood, of the Sanctuary of his Wounds; and yet his Life, and Death, and Paſſion, and Blood, and Wounds, is oftner in their mouthes in execrations, then in the mouth of the moſt religious man in his prayers. They revile Chriſt Praetereuntes, Origen.as they paſs along: not onelyonly as Origen ſayes here, Non incedentes recte, blaſphemant, they did not go perverſly, crookedly,Hierom. wilfully, and ſo blaſpheme: nor as Hierome, Non ambulantes in vero itinere Scripturarum, blaſphemant; they did not miſinterpret places of Scripture, to maintaine their errours, and ſo blaſpheme; but they blaſphemed Praetereuntes, out of negligent cuſtome and habit; they blaſpheme Chriſt, and never think of it; that they may be damned obiter, by the way, collaterally, occaſionately damned.
Luke 23.24.But it was not onelyonly they, Praetereuntes, but the people that ſtood, and beheld, reviled Chriſt too: men that doe underſtand Chriſt, even then when they diſhonour him, doe diſhonour him to accompany ſome greater perſons upon whom they depend, in their errours. The Prieſts, who ſhould have called the Paſſengers,Thr. 1.12. with that, Have ye no regard, all ye that paſſe by the way? the Scribes, who ſhould have applyed the ancient Propheſies to the preſent accompliſhment of them in the death of Chriſt: the Phariſees, who ſhould have ſupplied their imperfect fulfilling of the Law, in that full ſatisfaction, the death of Chriſt: the Elders, the Rulers, the Souldiers, are all noted to have reviled Chriſt: they all concurre to the performance of that Propheſie in the perſon of Chriſt; and yet they will not ſee that the Propheſie is performed in him:Pſal. 22.7. Pſal. 69.26. All they that ſee me have me in deriſion: they perſecute him whom thou haſt ſmitten, and they adde unto the ſorrowes of him whom thou hast wounded: Our Fathers truſted in thee, they truſted in thee, Pſal. 22.4.and were delivered; but I am a worm and no man, a ſhame to men, and the contempt of the people. Pilate had loſt his plot upon the people, to mollifie them towards Chriſt; he brought him out to them, Flagellatum & illuſum, ſcourged and ſcorned,John 19.1. thinking that that would have reduced them. But this Preacher leaves all the reſt, either to their farther obduration, or their fitter time of repentance, if God had ordained any ſuch time for them: & he turns to this one, whoſe diſpoſition he knew to have been like his own, and therefore hoped his converſion would be ſo too; for nothing gives the faithfull ſervants of God a greater encouragement that their labors ſhall proſper upon others, then a conſideration of their own caſe, & an acknowledgement what God hath done for their ſouls. When the fear of God had wrought upon himſelf, then he comes to his fellow, Nonne tu times? feareſt not thou? Firſt,Times. Nonne tu? We have not that advantage over our auditory, which he had over his, to know that in every particular man, there is ſome reaſon why he ſhould be more afraid of Gods judgements then another man. But every particular man, who is acquainted with his own hiſtory, may be ſuch a Preacher to himſelf, and ask himſelf Nonne tu, haſt not thou more reaſon to ſtand in fear of God then any other man, for any thing that thou knoweſt? Knoweſt thou any man ſo deeply indebted to God, ſo far behind-hand with God, ſo much in danger of his executions as thou art? Thou knoweſt not his colluctations before he fell, nor his Repentances ſince: when thou heareſt S. Paul ſay, Quorum maximus, hadſt not thou need ſay, Nonne tu? Doſt not thou fear, who knoweſt more by thy ſelf, then S. Pauls Hiſtory hath told thee of S. Paul? for in all his Hiſtory thou never ſeeſt any thing done by him againſt his conſcience: and is thy caſe as good as that? But to this thief, this thief preſſes this no farther, but this, what hope ſoever of future happineſs in this life, by the coming of a Meſsias, thoſe that ſtay in the world can expect, what's all that to thee, who art going out of the world? Quid mihi, ſayes that man, who looked upon the Rainbow when he was ready to drown; though God have promiſed not to drown the world, what's that to me, if I muſt drown? I muſt be bold to ſay to thee, Quid tibi? if God by his omnipotent power will uphold his Goſpel in the world, he owes thee no thanks, if thou do nothing in thy calling towards the upholding of it. Nonne tu? Doſt not thou feare, that though that ſtand, Gods judgement will fall upon thee for having put no hand to the ſtaying of it?
Nonne tu times? It had been unreaſonable to have ſpoken to him of the love of God firſt now, when thoſe heavy judgements were upon him. The Fear of God is alwayes the beginning of Wiſdome; moſt of all in calamity, which is properly Vehiculum timoris, the Chariot to convey, and the Seal to imprint this feare in us. Becauſe I thought, ſurely the feare of God is not in this place; Gen. 20.9.therefore I ſaid Sarah was my ſiſter. Where there is not the fear of God in great perſons, other men dare not proceed clearly with them, but with diſguiſes and Modifications: they dare not attribute their proſperity, and good ſucceſs to the goodneſs of God, but muſt attribute it to their wiſdome: they dare not attribute their croſſes and ill ſucceſſe to the juſtice of God, but muſt attribute it to the weakneſs or falſhood of ſervants and miniſters: where there is not this fear of God, there is no directneſs. Beloved, there is love enough at all hands; it is a loving age every where, love enough in every corner, ſuch as it is; but ſcarce any feare amongſt us. Great men are above fear, no envy can reach them: Miſerable men are below fear, no change can make them worſe: and for perſons of middle rank, and more publick feares, of plagues, of famines, or ſuch, the abundant and over-flowing goodneſs of God hath ſo long accuſtomed us to miraculous deliverances, that we feare nothing, but thinke to have miracles in ordinary, and neglect ordinary remedies.
Deum.But what ſhould this man fear now? his Glaſs was run out, his Bell was rung out, he was a dead man, condemned, and judged, and executed; what ſhould he fear? In Rome, as the Veſtal Virgins which dyed, were buried within the city, becauſe they dyed innocent: ſo perſons which were executed by Juſtice, were buryed there too, becauſe they had ſatisfied the Law, and thereby ſeemed to be reſtored to their innocence. So that condemned perſons might ſeem leaſt of all to feare. But yet, Nonne times Deum? feareſt not thou God, for all that? Have not the laws of Men, Witneſſes, Judges, and Executioners, all men, brought fearfull things upon thee already? and is it not a fearfull thing, if all thoſe real torments, be but Types and Figures of thoſe greater, which God will inflict upon thee after death? How eaſily hath a cunning malefactor ſometimes deluded and circumvented a mild Juſtice at home, that lives neighbourly by him, and is almoſt glad to be deceived in favour of life! but how would this man be confounded, if he came to be examined at the Council-table, or by the King? Omni ſeverius quaeſtione a te interrogari, was ſaid by one of the Panegyricks to one of the Roman Emperours, That it was worſe then the rack, to be examined by him. When we come to ſtand naked before God, without that apparel which he made for us, without all righteouſneſs, and without that apparell which we made for our ſelves; not a fig-leaf, not an excuſe to cover us; if we think to deale upon his affections, he hath none; if we think to hide our ſins, he was with us when we did them, and ſaw them: we ſhall ſee then by his examination, that he knowes them better then we our ſelves.
Tom. 10. in Append. Ser. 49.And to this purpoſe, to ſhew Gods particular judgement upon all men, and all actions then, it is, that S. Auguſtine (if that Sermon which is the 130. de Tempore, be his, for it is in the copies of Chryſoſtome too) reads thoſe words thus: Nonne times Deum tuum? feareſt not thou thy God? that if a man would go about to wrap up all in Gods generall providence (all muſt be as God hath appointed it) he might be brought to this particular conſideration, that he is Deus tuus; not onelyonly God of the world, and God of mankinde, but thy God: ſo far thine, as he ſhall be thy Judge: In all ſenſes, and to all intendments, that may make him the heavier to thee, he is thy God: he ſhall be thy God in his ſevere examinations, as he is Scrutator Renum, as he ſearches thy reines: thy God, in putting off all reſpect of perſons, in renouncing kindred, Mater & frater; they are of kin to him, that do his will: and in renouncing acquaintance at the laſt day, Neſcio vos, I know not whence you are: and thy God in pronouncing judgement then, Ite maledicti, go ye accurſed. He ſhall be ſtill Deus tuus, thy God, till it come to Jeſus tuus, till it come to the point of redemption and ſalvation; he ſhall be thy God, but not thy Redeemer, thy Saviour. And therefore it is well urged in this place by Saint Auguſtine, Nonne times Deum tuum? Feareſt not thou thy God?
Eſpecially this great calamity being actually upon thee now.Condemnatio. Saint Peter when he would have converted Agrippa and all the company, he wiſhes they were all like him, in all things,Act. 26.29. Exceptis vinculis, excepting his bands. This new convert deals upon his fellow with that argument, Quia in iiſdem vinculis; ſince thou art under the ſame condemnation, thou ſhouldeſt have the ſame affections. Now the general condemnation, which is upon all mankind, that they muſt dye, this alone ſcarce frights any man, ſcarce averts any man from his purpoſes. He that ſhould firſt put to Sea in a tempeſt, he might eaſily think, it were in the nature of the Sea to be rough always. He that ſees every Church-yard ſwell with the waves and billows of graves, can think it no extraordinary thing to dye, when he knows he ſet out in a ſtorm, and he was born into the world upon that condition, to go out of it again. But when Nathan would work upon David, he puts him a particular caſe, appliable to himſelf; and when he had drawn from him an implicite condemnation of himſelf, then he applies it. When David had ſaid, As the Lord liveth, 2 Sam. 12.the man that hath done this ſhall ſurely dye; and Nathan upon that had ſaid, Thou art the man: Then David came to his Peccavi coram Domino, I have ſinned againſt the Lord; and Nathan to his Transtulit Dominus, Auguſt.The Lord hath taken away thy ſin. And ſo this preacher, Qui clavis confixus non habuit ſenſum confixum, who though he were crucified in body, had his ſpirit and his charity at liberty, he preſſes his fellow to this fear, therefore, becauſe he is under a particular condemnation; not becauſe he muſt dye, but becauſe he muſt dye thus: and every man may find ſome ſuch particular condemnation in himſelf, and in his own croſſes, if he will but read his own hiſtory in a true copy.
Eadem.It is ſub eadem, the ſame condemnation. If this identity be intended, in compariſon with Chriſts condemnation, the compariſon holds only in this: judgment is given upon you both, execution begun upon you both, both equally ignominious, equally miſerable in the eye of the world: why doeſt thou inſult upon him, revile him, who art in as ill ſtate as he? thou ſeeſt him, who (though thou knoweſt it not, hath other manner of aſſurances, then thou canſt have) in Agonies, in Feares, in Complaints, in Lamentations: Why feareſt not thou, being under the ſame condemnation? If this eadem condemnatio be intended in compariſon of himſelf that ſpeaks, then the compariſon holds only thus, Thou haſt no better a life then I, thou art no farther from thy death then I; and the conſideration of my condemnation, hath brought me to fear God: why ſhouldſt not thou feare, being under the ſame condemnation? eſpecially there being no adjourning of the Court, no putting off the Sizes, no Reprieve for Execution: Thou art now under the ſame condemnation, the ſame Execution: why ſhouldſt thou not fear now? why ſhouldſt thou not go ſo far towards thy converſion this minute? To end all, it is all our caſes; we are all under the ſame condemnation: what condemnation? under the ſame as Adam, the ſame as Cain, the ſame as Sodom, the ſame as Judas. Quod cuiquam accidit, omnis potest; what ſin ſoever God hath found in any, he may finde in us; either that we have falne into it, by our miſuſe of his grace, or ſhould fall into it, if he ſhould withdraw his grace. In thoſe that are damned before, we are damned in Effigie; ſuch as we are, are damned; and we might be, but that he which was Medius inter perſonas divinas, in his glory, in heaven; and Medius inter prophetas, in his Transfiguration in Mount Thabor; and Medius inter Latrones, in his Humiliation in this text, is Medius inter nos, in the midſt of the Chriſtian Church, in the midſt of us, in this Congregation, & takes into his own mouth now, the words which he put into the thiefs mouth then, and more: Since I have been made a man, and no man; been born, and died; ſince I have deſcended, and deſcended to the earth, and below the earth; ſince I have done and ſuffered ſo much to reſcue you from this condemnation, Nonne timetis? will ye not fear the Lord, but chooſe ſtill to be under the ſame condemnation?