Works of Joseph Hall, Sermon 3 – Title page 30
AN HOLY PANEGYRICKE.
1 SAM. 12.24, 25.
Therefore feare you the Lord, and ſerue him in truth with all your hearts, and conſider how great things he hath done for you. But if you doe wickedly, ye ſhall periſh, both ye and your King.
I Hold it no ſmall fauour of God (Right Honourable and beloued) that hee hath called mee to the ſeruice of this day, both in the name of ſuch a people, to praiſe him for his Anointed, and in his name to praiſe his Anointed to his people. The ſame hand that giues the opportunitie, vouchſafe to giuegive ſucceſſe to this buſineſſe. That which the Iewes ſinned in but deſiring, it is our happineſſe to enioy. I need not call any other witneſſe than this day, wherein we celebrate the bleſſing of a King, and (which is more) of a King higher than other Princes by the head and ſhoulders. And if other yeeres had forgotten this tribute of their loyaltie and thankfulneſſe, yet the example of thoſe ancient Romane Chriſtians (as Euſebius and Sozomen report) would hauehave taught vsus,Decimum quemque annum Imperatores Romani magna feſtiuitate celebrant, Sozom. l. 1. 24. Idem Euſeb. de vita Conſt. that the tenth compleat yeere of our Conſtantine deſerues to be ſolemne and Iubilar. And if our ill nature could be content to ſmother this mercy in ſilence, the very Lepers of Samaria ſhould riſe vp againſt vsus and ſay, We doe not well; this is a day of good tidings, and we hold our peace. My diſcourſe yet ſhall not bee altogether laudatorie; but as Samuels, led in with exhortation, and carried out with threatning. For this Text is a compoſition of duties, fauours, dangers: of duties which we owe, of fauours receiued, of dangers threatned. The duties that God lookes for of vsus, come before the mention of the fauours we hauehave receiued from him (though after their receit) to teach vsus, that as his mercy, ſo our obedience ſhould be abſolute: and the danger followes both, to make vsus more carefull to hold the fauours, and performe the duties. And mee thinkes there cannot be a more excellent mixture. If we ſhould heare only of the fauors of God, nothing of our duties, wee ſhould fall into conceitedneſſe: if onelyonly of our duties without recognition of his fauours, we ſhould prooue vncheerefull; and if both of theſe, without mention of any danger, we ſhould preſume on our fauours, and be ſlacke in our duties. Prepare therefore your Chriſtian eares and hearts for this threefold cord of God, that (through his bleſſing) theſe dueties may draw you to obedience, the dangers to a greater awe, and the fauours to a further thankfulneſſe.
The goodneſſe of theſe outward this as is not ſuch as that it can priuilege eueryevery deſire of them from ſinne.Iuxta Homer. foreign &c. Monarchie … and like… to his rule that ſits in the aſſembly of Gods. One God, … the acclamation of thoſe ancient Chriſtians: and ye it was miſ-deſired of the Iſr…es: Wee may not euer deſire that which is better in it ſelfe, but that which is b…tter for vsus; Neither muſt wee follow our conceit in this iudgement, but the appointment of God: Now, though God had appointed in time, both a Scepter and a Law-giuer to …, yet they ſinned in mending the paſe of God, and ſputting on his decree. And if they had ſtaid his leiſure, ſo that they had deſired that which was beſt in it ſelfe, beſt for them appointed by God, and now appointed; yet the manner and ground offended. For out of an humor of innouation, out of diſcontent, out of diſtruſt, out of an itch of conformitie to other Nations, to aske a King, it was not onelyonly a ſinne as they confeſſe, verſ. 29. but (ragnah rabbah) a great wickedneſſe, as Samuel tells them, verſ. 17. and (as oftentimes we may reade Gods diſpleaſure in the face of heauen) he ſhewes it in the weather, God thunders and raines in the middeſt of wheat-…arueſt. The thunder was fearefull; the raine in that hot climate and ſeaſon, ſtrangely vnſeaſonable: both to bee in the inſtant of Samuels ſpeech, was iuſtly miraculous. The heathen Poets bring in their fained God thundering in applauſe; I neuer finde the true God did ſo.Pſal. 29. This voice of God brake theſe Cedars of Lebanon, and made theſe Hindes to calue: and now they cry Peccauimus, verſ. 19. If euer wee will ſtoope, the iudgements of God will bring vsus on our knees. Samuel takes vantage of their humiliation,Iuxta foreign Pythagora. Oneratis ſuperponendum onus, id eſt, ad virtutē incedentibus augmentanda praecepta; Tradentes ſe otio relinquendos. Hier. aduerſ. Ruffin. Pſal. 2. Ioſh. 24.14. Eccl. vlt. and according to the golden ſentence of that Samian-wiſe-man, that bids vsus lay weight vponupon the loden, (how euer Hierom take it in another ſenſe) hee lades them with theſe three duties; Feare, ſeruice, conſideration.
Feare and ſeruice goe ſtill together. Serue the Lord in feare, ſaith Dauid. Feare the Lord and ſerue him, ſaith Ioſhua; And, feare euer before ſeruice, for that vnleſſe our ſeruice proceed from feare, it is hollow and worthleſſe. One ſayes well, that theſe inward diſpoſitions are as the kernell; outward acts are as the ſhell he is but a deafe nut therefore, that hath outward ſeruice, without inward feare; Feare God (ſaith Salomon) firſt, & then, keep his commandments. Behold, the ſame tongue that bade them not feare, ver. 20. now bids them feare; and the ſame ſpirit that tells vsus they feared exceedingly (ver. 18.) now inioynes them to feare more. What ſhall we make of this? Their other feare was at the beſt Initiall; for now they began to repent; and as one ſaies of this kinde of feare,Ioh. de Combis Compend. Theol. that it hath two eyes fixed on two diuers obiects, ſo had this of theirs. One eye looked vponupon the raine and thunder; the other looked vp to the God that ſent it. The one of theſe it borrowed of the ſlauiſh or hoſtile feare (as Baſil calls it,) the other of the filiall; for the ſlauiſh feare caſts both eyes vponupon the puniſhment; the filiall lookes with both eyes on the partie offended. Now then Samuel would rectifie and perfect this affection, and would bring them from the feare of ſlaues through the feare of penitents, to the feare of ſonnes: and indeed one of theſe make way for another. It is true that perfect louelove thruſts out feare: but it is as true, that feare brings in that perfect louelove, which is ioyned with the reuerence of ſonnes. Like as the needle or briſtle (ſo one compares it) drawes in the thred after it, or as the potion brings health. The compunction of feare (ſaith Gregorie) fits the minde for the compunction of louelove.Greg. 3. Dial. cap. 34. Compunctio for midinis tradit animū compunctioni dilectionis. Wee ſhall neuer reioyce truly in God, except it be with trembling: Except we hauehave quaked at his thunder, we ſhall neuer ioy in his ſunne-ſhine. How ſeaſonably therefore doth Samuel, when he ſaw them ſmitten with that guilty and ſeruile feare, call them to the reuerentiall feare of God; Therefore feare yee the Lord? It is good ſtriking, when God hath ſtriken; there is no fiſhing ſo good as in troubled waters. The conſcience of man is a nice and ſullen thing: and if it be not taken at fit times, there is no medling with it. Tell one of our gallants, in the midſt of all his iollitie and reuels, of deuotion; of pietie, of iudgements; hee hath the Athenian queſtion ready, What will this babler ſay? Let that man alone till God hauehave toucht his ſoule with ſome terror, till he hauehave caſt his body on the bed of ſickneſſe, when his feather is turned to a kerchiefe, when his face is pale, his eyes ſunke, his hand ſhaking, his breath ſhort, his fleſh conſumed, now he may be talkt with, now hee hath learned of Eli to ſay, Speake Lord for thy ſeruant heareth. The conuex or our bowed ſide of a veſſell will hold nothing; it muſt bee the hollow and depreſſed part that is capable of any liquor. Oh if wee were ſo humbled with the varieties of Gods iudgements as wee might, how ſauoury ſhould his counſels be, how precious and welcome would his feare be to our trembling hearts? whereas now our ſtubborne ſenſeleſneſſe fruſtrates (in reſpect of our ſucceſſe, though not of his decree) all the threatnings and executions of God.
There are two maine affections, LoueLove and Feare; which as they take vp the ſoule where they are, and as they neuer goe aſunder, (for eueryevery louelove hath in it a feare of offending & forgoing; and eueryevery feare implies a louelove of that, which we ſuſpect may miſcarry) ſo each of them fulfills the whole law of God. That louelove is the abridgement of the Decalogue, both our Sauiour & his bleſſed Apoſtle hauehave taught vsus: It is as plaine of Feare; The title of Iob is, A iuſt man, and one that feared God; iuſtice is expreſſed by Feare.Pro 8.13. Deut. 6.13. Mat. 4.11. foreign Iſay 29.13. foreign. Mat. 15.9. foreign Plut. Caeſare. Acts 23.10. Heb. 5.9. foreign Eccleſ. 1.23. foreign Eccl. 1.6. foreign v. 20. For what is iuſtice, but freedome from ſin? And the feare of the Lord hates euill, ſaith Salomon. Hence Moſes his foreign Thou ſhalt feare, is turned by our Sauiour (foreign) Thou ſhalt worſhip, or adore. And that which Eſay ſaith, In vaine they feare mee, our Sauiour renders, In vaine they worſhip me; as if all worſhip conſiſted in Feare. Hence it is probable that God hath his name in two languages from (foreign) Feare, and the ſame word in the Greeke ſignifies both Feare and Religion. And Salomon when hee ſaies, The feare of the Lord is foreign the beginning (as wee turne it) of wiſdome, ſaies more than we are aware of; for the word ſignifies as well Caput or Principatum; the head or top of wiſdome; yea (ſaith Stracides) it is the crowne vponupon the head, it is the root of the ſame wiſdome, whereof it is the top-branch, ſaith the ſame Author. And ſurely this is the moſt proper diſpoſition of men towards God; for though God ſtoop down ſo low as to vouchſafe to bee loued of men, yet that infinite inequalitie; which there is between him and vsus, may ſeem not to allow ſo perfect a fitneſſe of that affection, as of this other; which ſuits ſo well betwixt our vileneſſe, and his glory, that the more diſproportion there is betwixt vsus, the more due and proper is our feare. Neither is it leſſe neceſſary than proper, for we can be no Chriſtians without it,Hem. in Pſ. 25. whether it be (as Hemingius diſtinguiſhes it wel) timor cultus, or culpae, either our feare in worſhipping, or our feare of offending; the one is a deuout feare, the other a carefull feare. The latter was the Corinthians feare, whoſe godly ſorrow when the Apoſtle had mentioned, he addes, Yea what indignation, yea what feare, yea what deſire? The former is that of the Angels,2 Cor. 7.11. who hide their faces with their wings; yea of the Son of God, as man, who fell on his face to his Father. And this is due to God, as a Father, as a maſter, as a benefactor, as a God infinite in all that he is. Let me be bold to ſpeake to you, with the Pſalmiſt, Come yee children, Pſal. 34.11.harken to mee, and I will teach you the feare of the Lord. What is it therefore to feare God; but to acknowledge the glorious (tho inuiſible) preſence of God in all our wayes, with Moſes his eyes foreign:Heb. 11. Sic ſemper Deum praeſentem intelligit ac ſi ipſum qui praeſens eſt in ſua eſſentia viderit. Bern. form. hon. vitae. 2 Sam. 15.26. Senec. Epiſt. Pſal. 36.1. to bee awfully affected at his preſence with Iacob (quàm tremendus?) to make an humble reſignation of our ſelues to the holy will of God with Eli, It is the Lord; and to attend reuerently vponupon his diſpoſing with DAVID, Here I am; let him die to me as ſeemeth good in his eyes. This is the leare of the Lord. There is nothing more talkt of, nothing leſſe felt. I appeale from the tongues of men to their hands; the wiſe Heathen taught mee to doe ſo, Verba rebus proba. The voice of wickedneſſe is actuall, ſaith the Pſalmiſt, wickedneſſe ſaith there is no feare of God before his eyes. Behold whereſoeuer is wickedneſſe, there can be no feare of God; theſe two cannot lodge vnde… one roofe, for the feare of God driues out euill (ſaith Eccleſiaſticus: Eccluſ. 1.26.) As therefore Abraham argues well from the cauſe to the effect; Becauſe the feare of God is not in this place, therefore they will kill me: So Dauid argues backe from the effect to the cauſe, They imagine wickedneſſe on their bed, &c. therefore the feare of God is not before them. I would to God his argument were not too demonſtratiue. Brethren, our liues ſhame vsus. If we feared the Lord, durſt we dally with his name, durſt we teare it in peeces? Surely we contemn his perſon, whoſe name we contemn. The Iewes hauehave a conceit that the ſinne of that Iſraelite which was ſtoned for blaſphemy, was onelyonly this, that hee named that ineffable name of foure letters Iehouah. Shall their feare keepe them from once mentioning the dreadfull name of God, and ſhall not our feare keepe vsus from abuſing it? Durſt we ſo boldly ſinne God in the face, if we feared him? Durſt wee mocke God with a formall flouriſh of that, which our heart tells vsus we are not, if wee feared him? Durſt we be Chriſtians at Church, Mammoniſts at home, if we feared him? Pardon me, if in a day of gratulation, I hardly temper my tongue from reproofe: for as the Iewes had euer ſome malefactor brought forth to them in their great feaſt; ſo it ſhall bee the happieſt peece of our triumph and ſolemnitie, if we can bring forth that wicked profaneneſſe, wherewith we hauehave diſhonoured God, and blemiſht his Goſpell, to be ſcourged, and diſmiſſed with all holy indignity. From this feare, let vsus paſſe as briefly, through that which wee muſt dwell in all our liues; the ſeruice of God. This is the ſubiect of all Sermons, mine ſhall but touch at it. You ſhall ſee how I haſten to that diſcourſe which this day and your expectation calls me to.
Diuine Philoſophy teaches vsus to referre, not onelyonly our ſpeculations, but our affections to action. As therefore our ſeruice muſt be grounded vponupon feare, ſo our feare muſt be reduced to ſeruice. What ſtrength can theſe maſculine diſpoſitions of the ſoule yeeld vsus, if with the Iſraelites brood they be ſmothered in the birth? Indeed the worſt kinde of feare, is that we call ſeruile: but the beſt feare, is the feare of ſeruants. For there is no ſeruant of God, but feares filially. And againe, God hath no ſonne but hee ſerues. Euen the naturall ſonne of God, was ſo in the forme of a ſeruant, that he ſerued indeed; and ſo did he ſerue, that he indured all ſorrow, and fulfilled all righteouſneſſe. So eueryevery Chriſtian is a ſon and heire to the King of heauen, and his word muſt be, I ſerue. We all know what ſeruice meanes. For we all are, or were (I imagine) either ſeruants of maſters, or ſeruants of the publique, or maſters of ſeruants, or all theſe. We cannot therefore be ignorant either what we require of ours, or what our ſuperiours require of vsus. If ſeruice conſiſted only in wearing of liueries, in taking of wages; in making of curteſies, and kiſſing of hands, there were nothing more eaſie, or more common. All of vsus weare the cognizance of our Chriſtianitie in our Baptiſme, all liue vponupon Gods trencher in our maintenance, all giuegive him the complements of a faſhionable profeſſion. But, be not deceiued, the life of ſeruice is worke; the worke of a Chriſtian is obedience to the Law of God. The Centurion, when he would deſcribe his good ſeruant in the Goſpell, needed ſay no more but this; I bid him doe this, and he doth it. Seruice then briefly is nothing but a readineſſe to doe as we are bidden; and therefore both Salomon, and he that was greater than Salomon, deſcribes it by keeping the commandements: and the choſen veſſell giues an euerlaſting rule:Rom. 6.1. His ſeruants yee are to whom yee obey. Now I might diſtinguiſh this ſeruice into habituall and actuall. Habituall; for as the ſeruant, while he eats or ſleepes, is in ſeruice ſtill; ſo are wee to God. Actuall, whether vniuerſall in the whole carriage of our liues (which Zacharie tells vsus is in holineſſe,Luke 1.75. and righteouſneſſe; holineſſe to God, righteouſneſſe to men) or particular, either in the duties which are proper to God, Inuocation and Attendance on his ordinance (which by an excellence is tearmed his ſeruice) or in thoſe which are proper to vsus, as wee are peeces of a Familie, Church, Common-wealth; the ſtations whereof God hath ſo diſpoſed, that we may ſerue him in ſeruing one another. And thus you ſee I might make way for an endleſſe diſcourſe; but it ſhall content me (paſſing ouer this world of matter) to glance onelyonly at the generality of this infinite theme.
As eueryevery obedience ſerues God, ſo eueryevery ſinne makes God ſerue vsus. One ſaid wittily, that the angry man made himſelfe the iudge, and God the executioner. There is no ſinne that doth not the like. The glutton makes God his cator, and himſelfe the gueſt, and his belly his God, eſpecially in the new-found feaſts of this Age, wherein profuſeneſſe and profaneneſſe ſtriue for the tables end. The laſciuious man makes himſelfe the louer,Lud. Viues de verit. Relig. l. 4. and (as Viues ſaies of Mahumet) God the Pandar. The couetous man makes himſelfe the Vſurer, and God the broker. The ambitious makes God his ſtale,Eſay. 43.24. and Honor his God. Of eueryevery ſinner doth God ſay iuſtly, Seruire me feciſti; Thou haſt made me to ſerue with thy ſins. There cannot be a greater honor for vsus, than to ſerue ſuch a maſter, as commands heauen, earth, and hell: whom it is both diſhonour and baſeneſſe not to ſerue.Non reputes magnum quod Deoſerum, ſed maximum repata, quod ipſe dignatur te in ſe uū aſſumere ſibi. Bernard Pſal. 1.6. Revel. vlt. Eccleſ. 10.7. The higheſt ſtile that King Dauid could deuiſe to giuegive himſelfe (not in the phraſe of a friuolous French complement, but in the plaine ſpeech of a true Iſraelite) was, Behold I am thy ſeruant; and he that is Lord of many ſeruants of the Deuill, delights to call himſelfe the ſeruant of the ſeruants of God. The Angels of Heauen reioyce to bee our fellowes in this ſeruice. But there cannot bee a greater ſhame, than to ſee ſeruants ride on horſe-backe, and Princes walking as ſeruants on the ground; I meane, to ſee the God of heauen made a lacquey to our vile affections, and in the liues of men, to ſee God attend vponupon the world. Brethren, there is ſeruice enough in the world, but it is to a wrong maſter. In mea patria Deus venter (as Hierome ſaid;) Euerie worldling is a Papiſt in this, that hee giues foreign, ſeruice,In mea. n. patria Deus venter eſt, & in diem viuitur, & ſanctior eſt ilic qui di…ior eſt. Hier. ad Chrematum. to the creature, which is the loweſt reſpect that can bee; Yea, ſo much more humble than (latria) as it is more abſolute, and without reſpect of recompence. Yea, I would it were vncharitable to ſay, that many beſides the ſauages of Calecut, place Satan in the throne, and God on the foot-ſtoole. For as Witches and Sorcerers conuerſe with euill ſpirits in plauſible and familiar formes, which in vgly ſhapes they would abhorre, ſo many a man ſerues Satan vnderunder the formes of gold and ſiluer, vnderunder the images of Saints and lightſome Angels, vnderunder glittering coats, or glorious titles, or beauteous faces, whom they would defie as himſelfe. And as the free-borne Iſraelite might become a ſeruant, either by forfaiture vponupon treſpaſſe, or by ſale, or by ſpoile in warre; ſo this accurſed ſeruitude is incurred the ſame wayes, by them which ſhould bee Chriſtians. By forfeiture: for though the debt and treſpaſſe bee to God, yet (tradet lictori) hee ſhall deliuer the debtor to the Iaylor. By ſale:Matth. 18.34. 1 King. 21.20. as Ahab ſold himſelfe to worke wickedneſſe: ſold vnderunder ſinne, ſaith the Apoſtle. By ſpoyle: beware leſt any man make a ſpoyle of you, foreign, ſaith Paul to his Coloſſians. Alas,Col. 2.8. what a miſerable change doe theſe men make, to leaue the liuing God, which is ſo bountifull, that he rewards a cup of cold water with eternall glory, to ſerue him that hath nothing to giuegive but his bate wages? and what wages? The wages of ſinne is death; And what death? not the death of the bodie; in the ſeuering of the ſoule, but the death of the ſoule, in the ſeparation from God: there is not ſo much difference betwixt life and death, as there is betwixt the firſt death and the ſecond. Oh wofull wages of a deſperate worke! Well were theſe men, if they might goe vnpaid, and ſerue for nothing: but as the mercy of God will not let any of our poore ſeruices to him goe vnrewarded; ſo will not his iuſtice ſuffer the contrary ſeruice goe vnpaid;1 Theſſ. 1.8. in flaming fire rendring vengeance to them that know not God, and thoſe that obey not the Goſpell of our Lord Ieſus. Beloued, as that worthy Biſhop ſaid on his death-bed, we are happy in this,Ambroſe. that wee ſerue a good Maſter: how happy ſhall it be for vsus, if we ſhall doe him good ſeruice, that in the day of our account we may heare, Euge ſerue bone, well done good ſeruant, enter into thy maſters ioy.
Now he that preſcribes the act (ſeruice) muſt alſo preſcribe the manner (Truly, totally.) God cannot abide we ſhould ſerue him with a double heart (an heart & an heart) that is, hypocritically. Neither that we ſhould ſerue him with a falſe heart, that is, niggardly and vnwillingly: but againſt doubling, he will be ſerued in truth, and againſt haluing, he will be ſerued with all the heart. To ſerue God and not in truth, is mockerie. To ſerue him truly and not with the whole heart, is a baſe dodging with God. This foreign, eye-ſeruice is a fault with men: but let vsus ſerue God, but while hee ſees vsus, it is enough. Behold hee ſees vsus eueryevery where. If hee did not ſee our heart, it were enough to ſerue him in the face; and if the heart were not his,Epiſt. 108. Quidā veniunt vt audiam non vt diſcant; Aliqui cum pugillaribus veniunt, non vt res excipiant, ſed verba. it were too much to giuegive him a part of it: but now that he made this whole heart of ours, it is reaſon hee ſhould be ſerued with it; and now that he ſees the inſide of the heart, it is madneſſe not to ſerue him in truth. Thoſe ſerue God, not in truth, which as Seneca ſaies of ſome auditors, come to heare, not to learne: which bring their tablets to write words, not their hearts for the finger of God to write in. Whoſe eyes are on their Bible, whiles their heart is on their Count-booke; which can play the Saints in the Church, Ruffians in the tauerne, Tyrants in their houſes, Cheators in their ſhops; thoſe Dames which vnderunder a cloke of modeſtie and deuotion, hide nothing but pride and fiendiſhneſſe. Thoſe ſerue God, not with all their heart; whoſe boſome is like Rachels tent, that hath (Teraphim) Idols hid in the ſtraw; or rather like a Philiſtims Temple, that hath the Arke and Dagon vnderunder one roofe; That come in euer with Naamans exceptiues, OnelyOnly in this: Thoſe that hauehave let downe the world like the ſpies into the bottome of the well of their heart, and couer the mouth of it with wheat: I meane that hide great oppreſſions, with the ſhew of ſmall beneficences: Thoſe which like Salomons falſe Curtizan, crie (Diuidatur) and are willing to ſhare themſelues betwixt God and the world. And certainly, this is a noble policie of the Deuill, becauſe he knowes hee hath no right to the heart, hee can be glad of any corner; but withall he knowes, that if he hauehave any, he hath all; for where he hath any part, God will hauehave none. This baſemindedneſſe is fit for that euill one. God will hauehave all, or nothing. It was an heroicall anſwer,Theod. l. 4. c. 4. that Theodoret reports of Valentinian, whom when the ſouldiers had choſen to bee Emperour, they were conſulting to hauehave another ioyned with him. No (my ſouldiers) ſaid he, it was in your power to giuegive me the Empire, while I had it not: but now when I hauehave it, it is not in your power to giuegive me a partner. We our ſelues ſay, The bed and the throne can abide no riuals. May wee not well ſay of the heart, as Lot of Zoar, Is it not a little one? Alas it is euen too little for God; what doe we thinke of taking an Inmate into this cottage? It is a fauour and happineſſe, that the God of glorie will vouchſafe to dwell in it alone. Euen ſo (O God) take thou vp theſe roomes for thy ſelfe; and inlarge them for the entertainment of thy Spirit: HaueHave thou vsus wholly, and let vsus hauehave thee. Let the world ſerue it ſelfe. O let vsus ſerue thee, with all our hearts.
God hath ſet the heart on worke to feare, the hands on worke to ſerue him: now (that nothing may bee wanting) he ſets the head on worke to conſider; and that, not ſo much the iudgements of God, (yet thoſe are of ſingular vſe, and may not be forgotten) as his mercies, What great things hee hath done for you, not againſt you. Hee that looked vponupon his owne works, and ſaw they were good, and delighted in them, delights that we ſhould looke vponupon them too, and applaud his wiſdome, power, and merciemercy that ſhines in them. Euen the leaſt of Gods works are worthie of the obſeruation of the greateſt Angell in heauen: but (the magnalia Dei) the great things he hath done are more worthie of our wonder, of our aſtoniſhment. Great things indeed that hee did for Iſrael; he meant to make that Nation a precedent of merciemercy; that all the world might ſee what he could doe for a people. Heauen and earth conſpired to bleſſe them. What ſhould I ſpeake of the wonders of Aegypt? Surely, I know not whether their preſeruation in it, or deliuerance out of it, were more miraculous. Did they want a guide? Himſelfe goes before them in fire. Did they want a ſhelter? His cloud is ſpred ouer them for a couering. Did they want way? The ſea it ſelfe ſhall make it; and bee at once a ſtreet, and a wall to them. Did they want bread? Heauen it ſelfe ſhall powre downe food of Angels. Did they want meat to their bread? The wind ſhall bring them whole drifts of Quailes into their Tents. Doe they want drinke to both? The verie Rocke ſhall yeeld it them. Doe they want ſuits of apparell? Their verie clothes ſhall not wax old on their backs. Doe they want aduice? God himſelfe ſhall giuegive his vocall Oracle betweene the Cherubins. Doe they want a Law? God ſhall come downe vponupon Sinai, and deliuer it in fire, thundring, ſmoke, earth-quakes, and write it with his owne finger, in tables of ſtone. Doe they want habitations? God ſhall prouide them a land that flowes with milke and honie. Are they perſecuted? God ſtands in fire betweene them and their harmes. Are they ſtung to death? The brazen Serpent ſhall cure them. Are they reſiſted? The walls of Iericho ſhall fall downe alone; haileſtones braine their enemies. The Sunne ſhall ſtand ſtill in heauen, to ſee Ioſhuahs reuenge and victorie. Oh great and mightie things that God did for Iſrael!
And if any Nation vnderunder heauen could either parallel or ſecond Iſrael in the fauours of God, this poore little ILAND of ours is it. The cloud of his protection hath couered vsus. The bloud-red ſea of perſecution hath giuen way to vsus, and we are paſſed it dry-ſhod. The true Manna from heauen is rained downe abundantly about our tents. The water of life guſheth forth plenteouſly to vsus: The better law of the Goſpell is giuen vsus from heauen by the hands of his Sonne: the walls of the ſpirituall Iericho are fallen downe before vsus, at the blaſt of the trumpets of God; and curſed be he that goes about to build them vp againe. Now therefore, that we may come more cloſe to the taske of this day; Let me ſay to you, as SAMVEL to his Iſraelites, Conſider with mee what great things the Lord hath done for vsus: and as one wiſht that the enuious had eyes in euerie place; ſo could I ſeriouſly wiſh that all which hauehave ill will at our Sion, had their eares with me but one houre, that if they belong not to God, they might burſt with Iudas, which repine with Iudas at this ſeaſonable coſt of the precious oyntment of our praiſes.
If I ſhould looke backe to the ancient mercies of God, and ſhew you that this Kingdome (though diuided from the world) was one of the firſt that receiued the Goſpell: That it yeelded the firſt Chriſtian Emperor that gaue peace and honour to the Church: The firſt and greateſt lights that ſhone forth in the darkeſt of Poperie, to all the world, and that it was the firſt kingdome that ſhooke Antichriſt fully out of the ſaddle; I might finde iuſt matter of praiſe and exultation: but I will turne ouer no other Chronicles but your memorie. This day alone hath matter enough of an eternall gratulation. For this is the communis terminus, wherein Gods fauours meet vponupon our heads; which therefore repreſents to vsus, both what we had, and what we hauehave. The one to our ſenſe, the other to our remembrance. This day was both Queene ELIzABETHS Initium gloriae, and King IAMES his Initium regni. To her Natalitium ſalutis, as the paſſion-dayes of the Martyrs were called of old; and Natalis Imperij to him. Theſe two names ſhew vsus happineſſe enough to take vp our hearts for euer. And firſt, why ſhould it not bee our perpetuall glorie and reioycing, that wee were her ſubiects? Oh bleſſed Queene, the mother of this Nation, the nurſe of this Church, the glorie of womanhood, the enuie and example of forraine Nations, the wonder of times, how ſweet and ſacred ſhall thy memorie bee to all poſterities? How is thy name not Parables of the duſt,Iob 13.4. foreign as the Iewes ſpeake; not written in the earth, as Ieremie ſpeaks, but in the liuing earth of all loyall hearts, neuer to bee razed. And though the foule mouthes of our Aduerſaries ſticke not to call her miſeram foeminam, as Pope Clement did; nor to ſay of her, as Euagrius ſayes vncharitably of Iuſtinian the great Law-giuer (ad ſupplicia iuſto Dei iudicio apud inferos luenda profecta eſt;) Euagr. l. 5. c. 1.and thoſe that durſt bring her on the ſtage liuing, bring her now dead (as I hauehave heard by thoſe that hauehave ſeene it) into their proceſſions, like a tormented ghoſt attended with fiends and firebrands, to the terrour of their ignorant beholders: Yet, as wee ſaw, ſhee neuer proſpered ſo well, as when ſhee was moſt curſed by their Pius 5; ſo now wee hope ſhe is rather ſo much more glorious in heauen, by how much they are more malicious on earth. Theſe arrogant wretches, that can at their pleaſure fetch Salomon from heauen to hell, and Traian and Falconella from hell to heauen; Campian and Garnet from earth to heauen, Queene Elizabeth from earth to hell, ſhall finde one day that they hauehave miſtaken the keyes; and ſhall know what it is to iudge, by being iudged. In the meane time, in ſpight of the gates of Rome, Memoria iuſtae in benedictionibus. To omit thoſe vertues which were proper to her ſex, by which ſhe deſerued to bee the Queene of women, how excellent were her Maſculine graces of learning, valour, wiſdome, by which ſhee might iuſtly challenge to bee the Queene of men! So learned was ſhee, that ſhee could giuegive preſent anſwers to Embaſſadors in their owne tongues: or if they liſted to borrow of their neighbours, ſhee paid them in that they borrowed. So valiant, that her name like Ziſcaes drum, made the proudeſt Romaniſts to quake. So wiſe,Didymus veridicus. that whatſoeuer fell out happily againſt the common Aduerſaries in FRANCE, NETHERLANDS, IRELAND; it was by themſelues aſcribed to her policie. What ſhould I ſpeake of her long and ſucceſſefull gouernment, of her miraculous preſeruations, of her famous victories, wherein the waters,O nim…ū dilecta Deo cui militat aether: & coniurati veniunt ad claſſica venti. Claud. Pro. 13.29. winds, fire, and earth fought for vsus, as if they had beene in pay vnderunder Her? of Her excellent lawes, of Her carefull executions? Many daughters hauehave done worthily, but thou furmounteſt them all. Such was the ſweetneſſe of her gouernment, and ſuch the feare of miſerie in her loſſe, that many worthie Chriſtians deſired their eyes might bee cloſed before Hers; and how many thouſands therefore welcomed their owne death, becauſe it preuented Hers? Euerie one pointed to her white haires, and ſaid with that peaceable Leontius, Soz. l. 3. c. 19. foreign, &c. Dolm. p. 1. p. 2: 6. p. 2. p. 117.When this ſnow melts there will be a floud. Neuer day, except alwaies the fift of Nouember, was like to bee ſo bloudie as this, not for any doubt of Title (which neuer any loyall heart could queſtion, nor any diſloyall euer did, beſides Dolman) but for that our Eſauites comforted themſelues againſt vsus, and ſaid, The day of mourning for our mother will come ſhortly, then will wee ſlay our brethren. What ſhould I ſay more? Lots were caſt vponupon our Land; and that honeſt Politician (which wanted nothing but a gibbet to hauehave made him a Saint) Father Parſons, tooke paines to ſet downe an order, how all Engliſh affaires ſhould be marſhalled when they ſhould come to bee theirs. Conſider now the great things that the Lord hath done for vsus. Behold this day, which ſhould hauehave beene moſt diſmall to the whole Chriſtian world, he turned to the moſt happie day, that euer ſhone forth to this ILAND. That now wee may iuſtly inſult with thoſe Chriſtians of Antioch (foreign.Theod. 3.15.) Where are your propheſies, O yee fond Papiſts? Our ſnow lies here melted, where are thoſe flouds of bloud that you threatned? Yea, as that bleſſed ſoule of Hers gained by this change of an immortall crowne, for a corruptible; ſo (bleſſed be the name of our God) this Land of ours hath not loſt by that loſſe. Many thinke that this euening the world had his beginning. Surely a new and golden world began this day to vsus, and (which it could not hauehave done by her loynes) promiſes continuance (if our ſinnes interrupt it not) to our poſterities. I would the flatterie of a Prince were treaſon; in effect it is ſo: (for the flatterer is (foreign) a kinde murtherer.) I would it were ſo in puniſhment. If I were to ſpeake before my Soueraigne King and Maſter, I would praiſe God for him, not praiſe him to himſelfe.Euſeb. de vita Conſt. l. 4. c. 4. A Preacher in CONSTANTINES time, ſaith Euſebius (auſus est Imperatorem in os beatum dicere) preſumed to call CONSTANTINE an happy Emperour to his face; but he went away with a checke; ſuch ſpeed may any Paraſite hauehave, which ſhall ſpeake, as if he would make Princes proud, and not thankfull. A ſmall praiſe to the face may be adulation, (though it be within bounds:) a great praiſe in abſence may be but iuſtice. If we ſee not the worth of our King, how ſhall we be thankfull to God that gaue him? GiueGive me leaue therefore freely to bring forth the Lords Anointed before you,1 Sam. 10.24. and to ſay with SAMVEL, See you him whom the Lord hath choſen.
Euagr. l. 5. c. 21.As it was a great preſage of happineſſe to Mauritius the Emperour, that an (foreign) a familiar Deuill remouing him from place to place in his ſwathing bands, yet had no power to hurt him; So that thoſe early conſpiracies, wherewith Satan aſſaulted the very cradle of our deare Soueraigne, preuailed not, it was a iuſt bodement of his future greatneſſe and beneficiall vſe to the world. And hee that gaue him life a … Crowne together, and miraculouſly preſerued them both; gaue him graces fit for his Deputie on earth to weild that Crowne, and improue that life to the behoofe of Chriſtendome. Let mee begin with that (which the Heathen man required to the happineſſe of any State) his learning and knowledge: wherein I may ſafely ſay he exceedeth all his 105 Predeceſſors. Our Conqueror King William (as our Chronicler reports) by a blunt prouerbe that he was wont to vſe againſt vnlearned Princes,Malmesbur. made his ſonne Henry a Beauclearc to thoſe times. But a candle in the darke will make more ſhow, than a bonefire by day. In theſe dayes ſo lightſome for knowledge, to excell (euen for a profeſſed ſtudent) is hard, and rare. Neuer had England more learned Biſhops and Doctors; which of them euer returned from his Maieſties diſcourſe without admiration? What King chriſtned hath written ſo learned volumes? To omit the reſt, his laſt (of this kind) wherein he hath ſo held vp Cardinall Bellarmine, and his Maſter Pope Paulus, is ſuch, that Pleſsis and Mouline (the two great lights of France) profeſſe to receiue their light in this diſcourſe, from his beames; and the learned Ieſuite Salkeild, could not but be conuerted with the neceſſitie of thoſe demonſtrations; and I may boldly ſay, Poperic (ſince it was) neuer receiued ſo deepe a wound from any worke, as from that of His. What King euer moderated the ſolemne acts of an Vniuerſitie in all profeſſions, and had ſo many hands clapt in the applauſe of his acute, and learned determinations? Briefely, ſuch is his intire acquaintance with all ſciences, and with the Queene of all, Diuinitie, that he might well diſpute with the infallible Pope Paulus Quintus for his triple Crowne; and I would all Chriſtian quarrels lay vponupon this duell. His iuſtice in gouerning matcheth his knowledge how to gouerne; for as one that knowes the Common-wealth cannot bee vnhappy, wherein (according to the wiſe Heathens rule) law is a Queene, and will a ſubiect,Plato. He hath euer endeuoured to frame the proceedings of his gouernment to the lawes, not the lawes to them. Witneſſe that memorable example, whereof your eyes were witneſſes; I meane the vnpartiall execution of one of the ancienteſt Barons of thoſe parts, for the murder of a meane ſubiect. Wherein not the fauour of the blocke might be yeelded, that the diſhonour of the death might bee no leſſe than the paine of the death. Yet who will not grant his Mercy to bee eminent amongſt his vertues, when Parſons himſelfe yeelds it? And if a vertue ſo continuing, could bee capable of exceſſe, this might ſeeme ſo in him. For that which was ſaid of Anaſtaſius the Emperor,Euagr. l. 3. c. 34. that hee would attempt no exploit (though neuer ſo famous) if it might coſt the price of Chriſtian blood; and that which was ſaid of Mauritius, Euagr. l. 6. c. 1.that by his good will hee would not hauehave ſo much as a Traitor dye; and that of Veſpaſian, Sueton. Veſp. Socr. l. 7. c. 22.that hee wept euen for iuſt executions; and laſtly that of Theodoſius, that hee wiſht hee could recall thoſe to life againe that had wronged him; may in ſome ſenſe bee iuſtly verified of our mercifull Soueraigne. I pray God the meaſure of this vertue may neuer hurt himſelfe: I am ſure the want of it ſhall neuer giuegive cauſe of complaint to his aduerſaries. But among all his Heroicall Graces, which commend him as a Man, as a Chriſtian, as a King; Pietie and firmeneſſe in Religion calls me to it, and will not ſuffer me to deferre the mention of it any longer. A priuate man vnſetled in opinion, is like a looſe tooth in the head, troubleſome and vſe-leſſe: but a publique perſon vnſtayed, is dangerous. Reſolution for the truth is ſo much better than knowledge, by how much the poſſeſſing of a treaſure, is better than knowing where it is. With what zeale did his Maieſtie flie vponupon the blaſphemous nouelties of Vorſtius? How many ſolicitations, threats, promiſes, profers hath hee trampled vnderunder his feet in former times, for but a promiſe, of an indifferent conniuence at the Romiſh religion? Was it not an anſwer worthy of a King, worthy of marble and braſſe,Watſon. B. Barl. anſwer to Parſons pag. 115. è Com. Northamp. lib. that hee made vntounto their agent for this purpoſe, in the times of the greateſt perill of reſiſtance, That all the Crownes and Kingdomes in this world ſhould not induce him to change any iot of his profeſsion? Hath hee not ſo ingaged himſelfe in this holy quarrell, that the world confeſſes Rome had neuer ſuch a… Aduerſarie? and all Chriſtian Princes reioyce to follow him as their worthy leader, in all the battels of God; and all Chriſtian Churches in their prayers & acclamations, ſtile him, in a double right, Defender of the Faith, more by deſert, than inheritance.
But becauſe as the Sunne beames, ſo praiſes are more kindly, when they are caſt oblique vponupon their obiects, than when they fall directly; let me ſhew you him rather in the bleſſings we receiue from him, than in the graces which are in him. And not to inſiſt vponupon his extinguiſhing of thoſe helliſh feudes in Scotland, and the reducing of thoſe barbarous borderers to ciuilitie and order, (two acts worthy of eternitie, and which no hand but his could doe) Conſider how great things the Lord hath done for vsus by him in our Peace, in our freedome of the Goſpell, in our Deliuerance.
Continuance detracts from the value of any fauour. Little do we know the price of peace. If wee had beene in the coat of our forefathers, or our neighbours, wee ſhould hauehave knowne how to eſteeme this deare bleſſing of God. Oh, my deare brethren, wee neuer knew what it was to heare the murdering peeces about our eares; to ſee our Churches and houſes flaming ouer our heads; to heare the fearefull cracks of their fals mixed with the confuſed out-cries of men,Tum vero & gemitus morientū & ſanguine in alto. Armaque corporaque & permiſti caede virorum Semianimos voluuntur equi. Virg. Aen. 11. killing, incouraging to kill, or reſiſt, dying, and the ſhriekings of women and children; we neuer ſaw tender babes ſnatcht from the breaſts of their mothers, now bleeding vponupon the ſtones, or ſprawling vponupon the pikes; and the diſtracted mother rauiſhed, ere ſhee may hauehave leaue to die. Wee neuer ſaw men and horſes lie wallowing in their mingled bloud, and the ghaſtly viſages of death deformed with wounds. The impotent wife hanging with teares on her armed husband, as deſirous to die with him, with whom ſhe may not liue. The amazed runnings to and fro of thoſe that would faine eſcape if they knew how, and the furious pace of a bloudy victor; The rifling of houſes for ſpoile, and eueryevery ſouldier running with his load, and ready to fight with other for our booty; The miſerable captiue driuen manicled before the inſulting enemy. Neuer did wee know how cruell an Aduerſarie is, and how burdenſome an helper is in warre. Looke round about you. All your neighbours hauehave ſeene and taſted theſe calamities. All the reſt of the world hauehave beene whirled about in theſe wofull tumults: onelyonly this ILAND hath like the center ſtood vnmoueable.Nam cum triſtis hyems alias produxerit vndas, Tum Nilum retinent ripae. Claud. Epigr. OnelyOnly this ISLE hath beene like Nilus, which when all other waters ouer-flow, keeps within the banks. That we are free from theſe and a thouſand other miſeries of warre, Whither ſhould we aſcribe it, but next vnderunder God, to his Anointed, as a King, as a King of Peace? For both Anarchie is the mother of diuiſion, as we ſee in the State of ITALIE: wherein, when they wanted their King, all ranne into ciuill broiles;Otho Friſ. lib. 7. cap. 29. The Venetians with them of Rauenna; Verona and Vincentia, with the Paduans and Taruiſians; The Piſans and Florentines with them of Luca and Sienna. And beſides, eueryevery King is not a Peace-maker; Ours is made of Peace.Socr. lib. 7. c. 22. There hauehave beene Princes, which, as the Antiochians ſaid of IVLIAN (taking occaſion by the Bull which hee ſtampt in his coyne) hauehave goared the world to death. The breaſts of ſome Princes hauehave beene like a Thunder-cloud, whoſe vapours would neuer leaue working till they hauehave vented themſelues with terror to the world: Ours, hath nothing in it, but a gracious raine to water the inheritance of God. Behold, He, euen He alone, like to NOAHS Doue, brought an Oliue of peace to the toſſed Arke of Chriſtendome; Hee like another AVGVSTVS, before the ſecond comming of CHRIST hath becalmed the world, and ſhut the iron gates of warre; and is the bond of that peace hee hath made. And if the Peace-maker both doth bleſſe and is bleſſed; how ſhould we bleſſe him, and bleſſe God for him, and hold our ſelues bleſſed in him?
Now what were peace without religion, but like a Nabals ſheepe-ſhearing; like the fatting of an Epicurean hogge; the very feſtiuall reuels of the Deuill. But for vsus; we hauehave Gloria in excelſis Deo, ſung before our Pax in terris; in a word, we hauehave Peace with the Goſpell.Diſcorſ. l. 1. c. 20. Due continuoue ſucceſſioni di principi virtuoſi fanno grandi effetti. Plato 8. de Rep. Machiauel himſelfe could ſay in his Diſcourſes, that two continued ſucceſſions of vertuous Princes (fanno grandi effetti) cannot but doe great matters. Wee proue it ſo this day; wherein religion is not onelyonly warmed, but locked in her ſeat ſo faſt, that the gates of hell ſhall neuer preuaile againſt it. There hauehave beene Princes, and that in this land, which (as the heathen Politician compared his Tyrant) hauehave beene like to ill Phyſitians, that hauehave purged away the good humors, and left the bad behind them; with whom any thing hath bin lawful, but to be religious. Some of your gray haires can be my witneſſes. Behold, the euils we hauehave eſcaped, ſhew vsus our bleſſings. Here hath bin no dragging out of houſes, no hiding of Bibles, no creeping into woods, no Bonnering or Butchering of Gods Saints, no rotting in dungeons; no caſting of infants out of the mothers belly into the mothers flames; nothing but Gods truth abundantly preached, cheerefully profeſſed, incouraged, rewarded. What nation vnderunder heauen yeelds ſo many learned Diuines? What times euer yeelded ſo many preaching Biſhops? When was this City (the City of our ioy) euer ſo happy this way, as in theſe late ſucceſſions? Whither can we aſcribe this health of the Church, and life of the Goſpell, but, next to God, to His example, His countenance, His endeuours? Wherein I may not omit how right he hath trod in the ſteps of that bleſſed Conſtantine, in al his religious proceedings. Let vsus in one word parallel them.Euſeb. de vita Conſt. l. 4. c. 36. Conſtantine cauſed fifty Volumes of the Scriptures to bee faire written out in parchment, for the vſe of the Church.Lib. 3.61.62. King Iames hath cauſed the Bookes of Scriptures to bee accurately tranſlated and publiſhed by thouſands. Conſtantine made a zealous edict againſt Nouatians, Valentinians, Marcionites. King Iames, Lib. 3.63.beſides his powerfull proclamations and ſoueraigne lawes hath effectually written againſt Popery, and Vorſtianiſme. Conſtantine tooke away the liberty of the meetings of Heretickes: King Iames hath by wholeſome lawes inhibited the aſſemblies of Papiſts and ſchiſmatickes. Conſtantine ſate in the middeſt of Biſhops,Lib. 1. c. 37. In media iſtorum frequentia ac congreſſu adeſſe & vna conſidere non ded…gnatus. Baſil. dor. as if hee had beene one of them. King Iames beſides his ſolemne conferences, vouchſafes (not ſeldome) to ſpend his meales in diſcourſe with his Biſhops, and other worthy Diuines. Conſtantine charged his ſonnes, (vt planè & ſine fuco Chriſtiani eſſent) that they ſhould be Chriſtians in earneſt. King Iames hath done the like in learned and diuine precepts, which ſhall liue till time bee no more. Yea, in their very coynes is a reſemblance. Conſtantine had his picture ſtampt vponupon his mettals, praying.Lib. 4.15. King Iames hath his picture with prayer about it; O Lord, protect the kingdomes which thou haſt vnited. Laſtly, Conſtantine built Churches; one in Ieruſalem, another in Nicomedia.Lib. 3.43. & King Iames hath founded one Colledge, which ſhall helpe to build and confirme the whole Church of God vponupon earth. Yee wealthy Citizens that louelove Ieruſalem, caſt in your ſtore after this royall example, into the Sanctuary of God: and whiles you make the Church of God happy, make your ſelues ſo. Brethren, if wee hauehave any reliſh of Chriſt, any ſenſe of heauen, let vsus bleſſe God for the life of our ſoule, the Goſpell; and for the ſpirit of this life, his Anointed.
But where had beene our peace, or this freedome of the Goſpell, without our deliuerance? and where had our deliuerance beene without him? As it was reported of the Oake of Mamre, that all religions rendred their yeerely worſhip there.Socr. l. 2. c. 3. The Iewes, becauſe of Abraham their Patriarch; the Gentile becauſe of the Angels that appeared there to Abraham; The Chriſtians becauſe of Chriſt that was there ſeene of Abraham, with the Angels: So was there to King Iames in his firſt beginnings, a confluence of all ſects, with papers in their hands, and (as it was beſt for them) with a Rogamus Domine, non pugnamus, like the ſubiects of Theodoſius. Ribera in prophet. min. ex Ioſeph. Antiq. lib. 9 vlt. …. mritam Iudaeos cognatos appellari ſoliti quamdiu illis bene erat. At vbi contra, &c. 1 King. 12. Flect…re ſi nequco, &c.But our cozens of Samaria, when they ſaw that Salomons yoke would not bee lightned, ſoone flew off in a rage. What portion hauehave wee in Dauid? And now thoſe, which had ſo oft looke vp to Heauen in vaine, reſolue to dig downe to Heli for aid. Satan himſelfe met them, and offered (for ſauing of their labour) to bring Hell vp to them. What a world of ſulphur had hee prouided againſt that day? What a brewing of death was tunned vp in thoſe veſſels? The murderous Pioners laught at the cloſe felicity of their proiect; and now before-hand ſeemed in conceit to hauehave heard the cracke of this helliſh thunder, and to ſee the mangled carcaſſes of the Heretickes flying vp ſo ſuddenly, that their ſoules muſt needs goe vpward towards their perdition; their ſtreets ſtrewed with legges and armes; and the ſtones braining as many in their fall, as they blew vp in their riſe. Remember the Children of Edom, O Lord, in the day of Ieruſalem, which ſaid, Pſal. 117.7.Downe with it, downe with it, euen to the ground. O daughter of Babel, worthy to bee deſtroyed, bleſſed ſhall hee bee that ſerueth thee, as thou wouldeſt hauehave ſerued vsus. But hee that ſits in Heauen laught as faſt at them; to ſee their preſumption that would bee ſending vp bodies to heauen before the reſurrection, and preferring companions to Elias in a fiery Chariot; and ſaid (vt quid fremuerunt?) Conſider now how great things the Lord hath done for vsus; The ſnare is broken, and wee are deliuered. But how? As that learned Biſhop well applied Salomon to this purpoſe, Diuinatio in labijs Regis. Pro. 16.10. B. Barlow. p. 350If there had not beene a diuination in the lips of the King, wee had beene all in iawes of death. VnderUnder his ſhadow wee are preſerued aliue, as Ieremie ſpeaketh. It is true, God could hauehave done it by other meanes; but hee would doe it by this, that wee might owe the being of our liues to him, of whom wee held our well-being before. Oh praiſed be the God of heauen for our deliuerance! Praiſed bee God for his anointed,foreign. Suet. by whom wee are deliuered. Yea how ſhould wee call to our fellow creatures? the Angels, Saints, heauens, elements, meteors, mountaines, beaſts, trees, to helpe vsus praiſe the Lord for this mercy.Addit, neque me liberoſ que meos cariores habebo quam Caium & eius ſorores. Clodoneus. Otho Friſ. l. 4. c. 32. Clodoucus Otho Friſ. l. 4. c. 31. And (as the oath of the Romane ſouldiers ranne) how deare and precious ſhould the life of Caeſar bee to vsus, aboue all earthly things? how ſhould wee hate the baſe vnthankfulneſſe of thoſe men, which can ſay of him, as one ſaid of his Saint Martin, Martinus bonus in auxilio, charus in negotio; who whiles they owe him all, grudge him any thing. Away with the mention of outward things: all the bloud in our bodies is due to him: all the prayers and well-wiſhes of our ſoules are due to him. How ſolemnly feſtiuall ſhould this day be to vsus and to our poſterities for euer? How cheerefully for our peace, our religion, our deliuerance, ſhould wee take vp that acclamation with the people of Rome vſed in the Coronation of Charles the great, Carolo Iacobo a Deo coronata, Friſ. l. 5. c. 31.magno & pacifico Britannorum Imperatori, vita & victoria. To Charles Iames crowned of God, the great and peaceable Emperor of Britaine, Life and victory, and let God and his people ſay, Amen.
Theſe were great things indeed, that God did for Iſrael; great that he hath done for vsus; great for the preſent, not certaine for the future. They had not, no more hauehave we, the bleſſings of God by entaile, or by leaſe. Only at the good will of the Lord; and that is, during our good behauiour. Sin is a forfeiture of all fauours. If you doe wickedly, you ſhall periſh. It was not for nothing, that the ſame word in the originall ſignifies both ſin and puniſhment. Theſe two are inſeparable. There is nothing but a little priority in time betweene them. The Angels did wickedly, they periſht by their fall from heauen. The old world did wickedly, they periſht by waters from heauen. The Sodomites did wickedly, the periſht by fire from heauen. Corah and his company did wickedly, they periſht by the earth. The Egyptians did wickedly, they periſht by the Sea. The Canaanites did wickedly, they periſht by the ſword of Iſrael. The Iſraelites did wickedly, they periſht by peſtilence, ſerpents, Philiſtims. What, ſhould I run my ſelfe out of breath in this endleſſe courſe of examples? There was neuer ſin, but it had a puniſhment, either in the actor, or in the Redeemer. There was neuer puniſhment, but was for ſinne. Heauen ſhould hauehave no quarrell againſt vsus, Hell could hauehave no power ouer vsus, but for our ſinnes. Thoſe are they that hauehave plagued vsus: Thoſe are they that threaten vsus.
But what ſhall be the iudgement? Periſhing. To whom? To you and your King. He doth not ſay, If your King doe wickedly, you ſhall periſh, as ſometimes he hath done: nor, If your King doe wickedly, he ſhall periſh, although Kings are neither priueleged from ſinnes, nor from iudgements: nor if you doe wickedly, you only ſhall periſh; but, If ye doe wickedly, ye and your King ſhall periſh. So neere a relation is there betwixt the King and Subiect; the ſin of the one reacheth to the iudgment of the other; and the iudgment of the one is the ſmart of both. The King is the Head, the Commons the ſtomacke: if the head be ſick, the ſtomacke is affected. Dauid ſins, the people die, If the ſtomacke be ſicke, the head complaines. For the tranſgreſſion of the people are many Princes. What could hauehave ſnatcht from our head that ſweet Prince, of freſh & bleeding memory, (that might iuſtly hauehave challenged Othoes name,Otho 3. Friſ. 6. 26. Mirabilia mundi) now in the prime of all the worlds expectation, but our traiterous wickedneſſes? His Chriſtian modeſty vponupon his deathbed could charge himſelfe, (no, no, I hauehave ſins enow of my own to do this.) But this very accuſation did cleere him, & burden vsus. O glorious Prince, they are our ſins, that are guilty of thy death, & our loſſe. We hauehave done wickedly thou periſhedſt. A harſh word for thy glorified condition. But ſuch a periſhing, as is incident to Saints; (for there is a Perire de medio, as well as a Perire à facie) a periſhing from the earth, as wel as a periſhing frō God. It was a ioiful periſhing to thee: our ſins hauehave aduātaged thy ſoule, which is partly therefore happy, becauſe we were vnworthy of thee; but they hauehave robbed vsus of our happines in thee. Oh our treacherous ſins, that hauehave offered this violence to that ſweet hopeful ſacred perſon! And doe they not yet ſtill conſpire againſt him, that is yet dearer to vsus, the root of theſe godly branches, the breath of our noſtrils, the anointed of God? Brethren let me ſpeak it cōfidently: As eueryevery ſin is a traitor to a mans owne ſoule, ſo eueryevery wicked man is a traitor to his King: yea, eueryevery of his crying ſins is a falſe-harted rebel, that hides powder & pocket dags for the precious life of his Soueraign. Any ſtates-man may learn this euen of Machiauel himſelfe: which I confeſſe when I read, I thought of the Deuill confeſſing Chriſt. That the giuing of God his due,Oſſ…ruanza del culto diuinae cagione della grandezza delle. Cofiil diſpregio diq…a, &c. Diſcor. l. 1. c. 11. Euagr. l. 3. c. 41. is the cauſe of the greatneſſe of any State; and contrarily, the neglect of his ſeruice, the cauſe of ruine: and if any prophane Zoſimus ſhall doubt of this point, I would but turne him to Euagrius his diſcourſe to this purpoſe, where he ſhall finde inſtances of enow particulars. What-euer politicke Philoſophers hauehave diſtinguiſht, betwixt bonus vir, and ciuis, I ſay, that as a good man cannot be an ill ſubiect, ſo a lewd man can no more be a good ſubiect, than euill can be good. Let him ſooth, and ſweare what he will, his ſinnes are ſo many treaſons againſt the Prince and State: for, Ruine is from iniquitie, ſaith Ezechiel. Alas,Ezech. 7.19. what ſafetie can we be in, when ſuch miſcreants lurke in our houſes, iet in our ſtreets; when the Country, City, Court, is ſo full of theſe ſpirituall conſpiracies? Ye that are Magiſtrates, not for Gods ſake only, but for your Kings ſake, whoſe Deputies ye are; as he is Gods; not for religion only, but for very policie, as you tender the deare life of our gratious Soueraigne; as you regard the ſweet peace of this State, and Kingdome; the welfare of this Church; yea, as you louelove your owne life, peace, welfare; rouze vp your ſpirits, awaken your Chriſtian courage, and ſet your ſelues heartily againſt the traitorly ſinnes of theſe times, which threaten the bane of all theſe. Cleanſe ye theſe Augean ſtables of our drunken Tauernes, of our prophane Stages, and of thoſe blinde Vaults of profeſſed filthineſſe, Whoſe ſteps goe downe to the chambers of death, yea, to the deepe of hell. Pro. 27.7.9.18.And ye, my holy brethren, the meſſengers of God, if there be any ſonnes of Thunder amongſt you, if euer you ratled from heauen the terrible iudgements of God againſt ſinners, now doe it; for (contrary to the naturall) the deepe winter of iniquitie is moſt ſeaſonable for this ſpirituall thunder. Be heard aboue, be ſeene beneath. Out-face ſin, out-preach it, out-liue it. Wee are ſtarres in the right hand of God:Reu. 8.11. let vsus be like any ſtarres ſaue the Moone, that hath blots in her face; or the ſtarre Worme-wood, whoſe fall made bitter waters; or Saint Iudes planets, that wander in irregularities.Iude 13. Cum imperio docetur quod prius agitur quam dicatur. Greg. 23. in Iob. Let the light of our liues ſhine in the faces of the world, and dazle them whom it ſhall not guide. Then ſhall we with authoritie ſpeake what we doe, when we doe that which we ſpeake. We can neuer better teſtifie our thankfull and loyall reſpects to ſo good a King, in whoſe fauour is our life, and by whoſe grace we are vpheld againſt the vnworthy affronts of this ſacrilegious Age, than by crying downe, by liuing downe thoſe ſinnes which threaten our happineſſe in him. And ye, beloued Chriſtians, whoſe faces ſeeme worthily to congratulate the ioy of this day, if ye would approue your ſelues good ſubiects to our King, labour to be good ſubiects to His King, the King of Heauen. Away with thoſe rebellious wickedneſſes which may be preiudiciall to our peace. In vain ſhall we teſtifie our loyalty by theſe outward ceremonies of reioycing, if we be faulty in the ſubſtance. To what purpoſe ſhall we ring our bels,Pro. 5.22. if in the meane time we hold faſt Salomons (funes peccatorum) cords of ſin; yea, the prophets cart-ropes of iniquity; and thereby pull downe iudgement vponupon our heads? To what purpoſe ſhall we kindle Bonefires in our ſtreets, if we kindle the flame of Gods diſpleaſure againſt vsus by our ſinnes? To what purpoſe ſhall ye feaſt one another in your houſes, if you ſhall feaſt the fiends of hell with your wilfull ſinnes? Daemonum cibus ebrietas; Hierome ſaith well, Drunkennes,Hier. de filio prodigo. Daemonum cibus ebrietas, luxuria, fornicatio, & vniuerſa vitia. luxurie, fornication, and eueryevery ſinne is the very diet and dainties of the deuill. For Gods ſake therefore, for your Kings ſake, for your owne ſoules ſake, be good, that you may be loyall. Oh my brethren, let vsus not with old Toby ſuffer our eyes to bee blinded with the ſwallowes dung of this world. Let vsus not dare to make a willing ſhipwracke of conſcience, for the venture of a little ballaſt of gaine. Away with our pride, vſury, oppreſſion, falſe weights, falſe oathes, falſe faces; Doe no more wickedly, that we periſh not.
They are our ſins, which as they threaten to loſe vsus our beſt friend aboue, (the God of our ſaluation) ſo they hearten our aduerſaries againſt vsus on earth. Their hopes, their deſignes, their wickedneſſe to vsus, hath beene profeſt to bee built vponupon ours to God. If they did not ſee we did euill, they durſt not hope we could periſh. Authority hath wiſely and ſeaſonably taken order for diſarming of wilfull Recuſants. What ſhould weapons doe in the hand of diſloyalty? Oh that it could take order to ſtrip vsus of our ſinnes, which will elſe arme God and his creatures againſt vsus! The gates of Rome, the gates of hell, could not hurt vsus, if we did not hurt our ſelues. Oh that we could ſo louelove our ſelues, as to part with all our plauſible and gainfull euils; that we would this day renue our holy couenants with God, and keepe them for euer! How would he ſtill feed vsus with the fineſt of the wheat? How would he, that (as this day) when we feared a tempeſt,Dum non timet in ſereno patitur tempeſtatem. Hier. dial. aduerſ. Pelag. gaue vsus an happy calme, preuent a tempeſt in our calme when we feare not? How ſafely ſhould our children play, and we feaſt in our ſtreets? How memorable a patterne of mercy ſhould this Iſland be to all poſterities? What famous Trophees of victorie would he erect ouer all Antichriſtianiſme amongſt vsus? How freely and loud ſhould the Goſpel of God ring eueryevery where in the eare of the generations yet vnborne? How ſure ſhould we be, long and long to enioy ſo gratious and deare a Soueraigne, ſo comfortable a peace, ſo happy a gouernment? euen till this Eue of the Annuntiation of the firſt comming of Chriſt, ouertake the day of the Annuntiation of the ſecond comming, for our redemption. Which God for his mercies ſake, for his Chriſts ſake, vouchſafe to grant vsus. Amen.
FINIS.
A SERMON PREACHED BEFORE HIS MAIESTIE AT his Court of Thebalds, on Sunday, Sept. 15. 1622.
In the ordinary courſe of attendance.
By IOS. HALL.
SIC ELEVABITVR FILIVS HOMINIS
Io 3.
ANCHORA FIDEI:
LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.