[fol. 11r] § Math: 21.44./ Whosoeuer shall fall on this stone shalbe broken, but
on w[hom]soeu[e]r it shall fall, it will grinde him to powder /
Almighty G. made vs for his glory, & his glory is not ye glory of a tyrant to destroy vs, but his glory is in o[u]r happines; he puts vs in a faire way towards that happines in nature, in o[u]r Creation; that way would haue brought vs to heauen, but then we fell, & if we consider o[u]rs: onely irrecou[e]rably. he put vs after into another way ou[e]r thorny hedges & ploughed lands, through the difficulties & incumbrances of all ye ceremoniall law, yr was noe way to heauen then but that; after yt he brought vs a cross way by the cross of Iesus X, & ye application of his Gospell, & yts our way now. If we compare ye way of nature & our way, we went out of the way at ye townes end, as soone as we were in it we were out of it. Adam dyed as soone as he liued, & fell as soone as he was set on foote. If we compare the way of the law & ours, ye Iewes & ye Xians, their Sinagogue was but as Gods farme, o[u]r Xh is his dwelling howse; to ym locauit vineam, he let out his vine to husbandmen, & then p[er]egrè profectus he went into a farr country, he promised a Messias, but deferred his com[m]ing a-long time; but to vs dabitur regnu[m], a kingdome is giuen; the vineyard is changed into a Kingdome, here’s a good improuemt; & ye lease into an absolute deed of
of gift, here’s a good enlargment of ye terme, he giues go he will not take away againe, he giues a Kingdome, go yr is fulnes & alsufficiency in ye gift, & he does not goe into any farr country, but staies wth vs to gouerne vs, vsq[ue] ad consum[m]atione[m], till ye end of ye world. here go G. takes all into his owne hands, & he comes to dwell vpon vs hims: to wc purpose 1 Cor: 3.9. he ploughs vp of o[u]r harts & he builds vpon vs. vos dei agricultura et dej edificiu[m], yow are Gods husbandry & gods building. now of this husbandry G. speaks familiarly, & parabolically many times in Scriptures; of this building particularly & principally in this place, where haueing intimated vnto vs ye seuerall benifetts we haue receiued from X Iesus in yt appellation as he is a stone, he tells vs also o[u]r dangers in misbehaueing o[u]rs: towards it. whosoeu[e]r shall fall &c.
X is a stone & we may run into 2 dangers, 1 we may fall vpon this stone, & then this stone may fall vpon us. [fol. 11v] But yet we haue a great deale of comfort pr[e]sented vnto vs in yt X is pr[e]sented vnto vs as a stone, for yr we shall finde him first to be ye foundation stone, nothing can stand wc is not built vpon X; 2:ly to be lapis angularis, a corner stone, yt vnites things most disvunited & then to be lapis Iacob, ye stone yt Iacob slept vpon; 4:ly to be lapis Dauidis, ye stone yt Dauid slew Goliath wthall, & lastly to be lapis petra, such a stone as is a rocke, & such a Rocke as noe waters nor stormes can remoue or shake, these are ben[ef]its//
X Iesus is a stone, noe firmnes but in him: a fundamt:all stone, noe building but on him: a Corner stone noe peicing, nor reconciliation but in him: Iacobs stone, noe rest noe tranquillity but in him: Dauids stone, noe anger noe reueng but in him: & a rocky stone, noe defence against troubles & tribulations but in him; & vpon this stone we fall & are broken, & this stone may fall on vs & grinde vs to powder./
First in ye Metaphor yt X is called a stone ye firmnes is expressed Ioh: 13. for as much as he loued his owne, wc were in ye world, In finem dilexit eos, saith St Iohn, he loued ym to ye end, & not to any p[ar]ticular end for any vse of his owne, but to their end, qui erant in mundo (saies Cyrill,) ad distinctione[m] angeloru[m], he loued ym in ye world & not Angells, he loued not onely ym, wo were in a confirm’d estate of mutuall loueing him too, but euen ym wo were Iob: 29. yms: conceiued in sin, & then conceiued all their purposes in sin too, ym wo could haue noe clensing but in his blood, their owne clothes would defile ym againe; ym wo by n[atu]re were not able to loue him at all, & wn by grace they are bought to lou
.e him, can expresse yr loues noe other way, but to be glad he was betrayed, & scourged & scorned & nailed & crucified, & to be glad yt if all this were not already done, it might be done yet, to long & to wish yt if X were not crucified, he might be crucified, now (wc is a strang manner of expressing loue) those men be Loued & loued vnto ye end, men & not Angells: ad distinctionem mortuoru[m], saies Christostome not onely ye Patriarches wo were dep[ar]ted out of ye world, wo had loued him soe well, as to take his word for their saluation, & had liued & died in the faithfull contemplation of a future promise wc they neu[e]r saw p[er]formed, but those wo were p[ar]takers of ye p[er]formance of all [fol. 12r] those promises, those into ye midst of wm he came in p[er]son, those vpon wm he wrought by his peircing doctrine, & his powerfull miracles, those wo for all this loued not him, he loued et in finem he loued ym to ye end: it is much yt he should loue ym in fine at their end; that he should looke graciously on ym at last, yt when their sun sets, their f eyes faint his son of grace should arise, & his east should be brought to yr west, that yn in ye shaddow of death, ye L. of life should quicken & mainetaine their harts; yt wn yr last bell tolls & calls ym to yr first iudgmt (& first & last iudgmt to this purpose is all one) ye passing bell & angells trump sound all but one note, surgite qui dormitis in puluere, arise ye that sleep in ye dust, wc is ye voice of ye Angells, & surgite qui vigilatis in plumis arise ye that cannot sleep in feathers for ye pangs of death, wc is the voice of ye bell, it is inflicted but one voice, for god at ye g[ene]rall iudgmt shall neu[e]r reu[er]se any p[ar]ticular iudgmt formerly giuen, yt God should yn come to ye bedside, ad sibilandu[m] populu[m] suu[m] as ye P[rop]het Ezechiell speaks, to hiss softly for his child, to speake comfortably in his eare to whisp[er] gently to his departing soule, & to drowne & ou[e]rcome wth this soft musicke of his, all ye danger of ye Angells trumpetts all ye horror of ye ringing bell, all ye cryes & vociferations of a distressed & distracted & scattering family, yea all ye accusations of his owne conscience, & all the triumphant acclamations of ye deuill hims: yt God should loue a man thus in fine at his end & returne to him then, though he had suffered him to goe astray from him before, is a gt testimony of an vnspeakeable loue. but this loue is not onely in fine at ye end but in finem to the end, all ye way to ye end, he leaues ym not vncalld at first, he leaues ym not vnaccompanied in ye way, he leaues ym not vnrecompenced at ye last; yt G. wo is Almighty, Alpha & Omega, first & last, yt G. is also loue its: & go this loue is Alpha & omega, first & Mat: 14.24. last too; Consider Xs proceeding wth Peter in ye ship in ye storme, first he suffred him to be in some danger, but yn he visits him wth a strong assurance, noli timere, be not afraid, it is I, any testimony of his pr[e]sence rectifies all, this puts Peter into yt sp[e]c[i]all knowledg & confidence; Iube me venire, L. bid me come to thee, he hath a desire to be wth X & yet staies his bidding, he puts not hims: vnto vnn[ecessa]ry danger wthout a com:t X bids him & Peter comes, but yet tho X were in his sight & euen in actuall exercise of his loue to him, yet as soone as he saw a gust, g a storme timuit, he was afraid & X lets him feare & lets him sinke & lets him [fol. 12v] cry, but he directs his feare, & his cry to ye right end, D[omi]ne Saluu[m] me fac L. saue me, & yr vppon he stretched out his hand & saued him. G. doth not raise his children to honors & gt estates & then leaue ym , leaue ym & expose ym to be subiects & exercises of ye malice of others; nor doth he not make ym mighty & yn leaue ym vt glorietur in malo qui potens est yt he should thinke it a glory to be able to doe harme, he doth impou[e]rish & dishonour his children, & then leaue ym, leaue ym vnsensible of yt doctr: yt patience is as gt a blessing as abundance; G. giues not his children health, & yn leaues ym to a boldnes in surfetting, nor beauty & then leaues ym to a confidence & opening yms: to all sollicitations; nor valor, & yn leaues ym to a spirit of quarrelsomnes. G. makes noe paternes of his workes, noe modells of his houses, he makes whole peices, he makes p[er]fit houses, he puts his children into good waies & he directs & protects ym in those waies; for this is ye constancie & p[er]seuerance of ye loue of X Iesus to vs, as he is calld in this § a stone./ to come to the particular ben[ef]itts/
Fundamen talis. ye first is yt he is Lapis fundamentalis a foundation stone, for other Cor: 3 foundation can noe man lay, yn yt wc is laid wc is X Iesus. now wr st Aug: saies (as he doth in 2 or 3 places) yt this place of s:t Pauls to the Corinthians is one of those places, of wc s:t Peter saies quædam difficilia, there are some things in s:t Paul hard to be vnderstood; St Aug: meaning is yt ye difficulty is in ye next words, how any man shold build hay or stubble vpon soe good a foundation as X; how any man yt pr[e]tends to liue in X, should liue ill, for in ye other yr can be noe difficulty, how X Iesus to a Xian should be ye onely foundation; & go to place Saluation or damnation in such an absolute decree of G. as should haue noe relation to ye fall of man, & reparation in a Redeemer, this is to remoue this stone out of ye foundation, for a Xian may be well content to begin at X; if any go haue laid any other foundation to his faith, or any other foundation to his actions, possession of gt places, alliance in gt families, strong practise in Courts, obligation vpon dependants, acclamations of people; if he haue laid other foundations for pleasure & contentmt, care of health & complexion, appliablenes in conu[e]rsation delightfullnes in discourses, cheerefullnes in disportings, inter changing of secrets, & such other small wares of Courts & citties as these are; wosoeu[e]r hath laid such foundation as these, must proceed as yt Generall did, wo wn he recieued a besieged cittie to mercy vpon condition yt in signe of subiection they should suffer him to take of one row of stones from yr walls he tooke away ye lowest row ye foundation & soe ruin’d & demolished ye whole walls of ye cittie, soe must he, yt hath these foundations, yt is these ha-bits diuest ye habit, roote out ye lowest stone, ye g[e]n[e]rall & radicall inclination to these disorders. for he shall neu[e]r be able to match & resist eu[e]ry p[ar]ticular temptation, if he trust onely to his morall constancy; noe, nor if he place X for ye roofe, to cou[e]r all his sins wn he hath don ym, his mercy works by way of pardon after, not by way of non obstante & priuiledg to doe a thing before hand, but before hand he must be in ye foundation, in our eye wn we vndertake any p[ar]ticular action in ye beginning, for yn is
f his first place to be Lapis fundamentalis /
[fol. 13r] Angularis./And then after we haue considered, first him in the foundation, as we are there all Xians, he growes to be Lapis Angularis to vnite those Xians wc seeme to be of diuerse waies, diuerse aspects, diuerse professions together, as we consider him in ye foundation, yr
is he is ye root of faith, as we consider him Esa:28 in ye corner, yt he is ye root of charity, in Esay he is both together, a sure foundation & a Corner stone, as he was in the place of Esay Lapis probatus I will lay in Sion a tried stone, & in ye Psalme Lapis reprobatus a stone that ye Builders refused; in this consideration he is lapis approbatus a stone approued by all sides, yt vnites all things together; consider first with diuerse things he vnits in his owne p[er]son, yt he should be ye son of a woman & yet noe sonne of man, yt ye son of a woman should be ye son of G. that mans n[atu]re & innocencie should meet together, a man yt should not sin, that Gods n[atu]re & mortality should meet together A G. yt must die, breifly, yt he should doe & suffer soe many things, impossible as man, impossible as G. thus he was a corner stone, yt brought together n[atu]res n[atu]rally incomparable; thus he was lapis angularis, a corner stone in his p[er]son. consider him in his offices, as a Redeemer, as a Mediator, & soe he hath vnited G. to man, yea rebellious man to iealous G.; he is such a Corner stone as hath vnited heauen & earth, I[eru]s[a]l[e]m & Babilon together, thus in his p[er]son & thus in his offices; Consider him in his power, & he is such a corner stone & yt he is ye G. of peace & loue & vnion & concord, such a corner stone as is able to vnite & reconcile (as it did in Abrahams house) a wife & a concubine in one bed, a couetous father & a wastefull sonne in one family, a Seuere Magistrate & a licentious people in one citty, & an absolute Prince & a iealous people in one Kingdome, Law & conscience in one gouermt, scripture & tradition in one Xh: If we would but marke X Iesus & his peace, ye life & soule of all his o[u]r actions & all o[u]r purposes, if we would mingle yt sweetnes & supplenes, wc he loues & wc he is in all our vndertakings; if in all controu[e]rsies, booke-controu[e]rsies & sword controu[e]rsies, we would fitt ym to him & se how neere they would meet in him; yt is, how neere we might come to be friends, & yet both sides be good Xians, then we placed this stone in his second right place, wo as he is a Cornerstone, reconcileing G. & man in his owne p[er]son & a cornerstone in reconciling G. & mankinde in his office, soe he desires to be a Cornerstone in reconciling man & man & setling peace among o[u]rs: not for worldly ends, but for this respect, w yt we might all meet in him to loue one another, not bec: we made a stronger party by yt loue; not bec: we made a sweeter conu[e]rsation by yt loue, but bec: we met closer by yt loue in ye bosome of X Iesus, wr we must at last either rest altogether eternally, or be altogether eternally throwne out, or be eternally separated & diuorced fro[m] one another.
Lapis Iacob.Haueing then receiued X for ye foundation stone we beleiue aright, & for yt Cornerstone we interprett charitably ye opinions & actions of other men, ye next is, that he be Lapis Iacob, a stone of rest & security to Gen:28 o[u]rs: when Iacob was in his iourney he tooke a stone, & yt stone was his pillow vpon yt he slept all night &c, resting vpon yt stone he saw ye Ladder, that reached from heauen to earth; it is much to haue this egress & regress to G. [fol. 13v] to haue a sense of being gone from him, & a desire & meanes of returning to him, when we doe fall into particular sins; it is well if we can take Psal:74.20. hold of ye first step of this ladder with that hand of Dauid, D[omi]ne respice in testamtu[m], O L. consider thy couenant, if we can remember G. of his Couenant to his people, & to yr seed it is well, it is more if we can clamber a step higher on this ladder to a D[omi]ne labia mea aperere, If we come to open o[u]r lips in a true confession of o[u]r wretched opinion, & of those sins, by wc we haue forfeited o[u]r interest in yt couenant, it is more & more then Esa: 16.9 yt too, if we come to that inebriabo me e lachrymis, if we ou[e]rflow & make o[u]rs: drunke wth teares in a true sense & sorrow for those sins, still it is more, & more then all this; if we can expostulate wth G. in an Psalm:o 13.2. Usquequò D[omi]ne, how long O L. shall I take counsell in myselfe, hauing wearines in my heart, these steps, these gradations towards G. doe well; warr is a degree of peace, as it is the way of peace, & these colluctations & wrestlings with G. bring a man to peace wth him; but then is a man vpon this stone of Iacob, when in a faire & euen & constant religious course of life, he enters into his sheets eu[e]ry night, as though his neighbors next day were to shrow’d & winde him in those sheets; he shuts vp his eyes eu[e]ry night, as tho his executors had closed ym, & lyes downe eu[e]ry night not as though his man were to call him ye next morning to hunt, or to ye next daies sport or busines, but as though ye Angells were to call him to ye resurrection, & this is o[u]r third ben[ef]it, as X is a stone we haue security of peace & Conscience in him/
Lapis Dauid.The next is yt he is Lapis Dauid, ye stone with wc Daiud slue Goliah, & with wc we may ou[e]rcome all o[u]r enemies, sicut baculus crucis, ita Lapis Xi habuit typu[m] saies Aug: Dauids sling was a tipe of ye cross, & ye stone was a type of X; we will choose to insist vpon sp[e]c[i]all enemies, sins, & this is ye stone yt inables ye weakest man to ou[e]rthrow ye strongest 1 Sam:14.15 sin, if we proceed as Dauid did, Dauid saies to Goliah thou comest to mee wth a speare, & wth a shield, but I come to thee in ye name of ye G. of ye hoste of Israell, wm thou hast railed vpon, if thou watch ye approach of any sin, any Giant sin yt transports thee most, if thou appr[e]hend it to raile against the L. of hostes, yt yr is a lowd & actiue blasphemie agst G. in eu[e]ry sin, if thou discerne it to come wth a sword or speare, p[er]suasions of aduancemt if thou doe it, threatnings of dishonor if thou doe it not, if it come with a sheild wth promises to couer & palliat it though thou doe it, if then this Dauid thy attempted soule can put his hand into his bagg (as Dauid did for quid cor hominis Gregory nisi saculus dei) a mans hart is that bagg, in wc G. laies vp all good directions, if he can but take into his consideration his Iesus X & sling out his works, his words, his Com:ts his merits, this Goliah, this giant sin will fall to ye ground, & yn as it is said of Dauid yr yt he slew him wn he had noe sword in his hand, yet in ye next verse, yt he tooke his sword & slew him wth yt, soe euen by ye consideration of wt my L. hath done for mee, shall I giue yt sin ye first deaths wound, & yn I shall kill him wth his owne sword, his owne abomination, his owne fowlnes shall make [fol. 14r] me detest him. if I dare but looke my sin in ye face, if I dare tell him I come in ye name of ye L. if I shall consider my sin, I shall Aug: triumph ouer it, et dabit certanti victoria[m], qui dedit certanti audacia[m], that G. that gaue me courage to fight will giue me strength to ouercome./
Lapis Petra.The last ben[ef]it wc we consider in X as he is a stone, is that he is Petra, a Rocke, Num: 20. the rocke gaue water to ye Israelits in ye wildernes, & he gaue ym hony owt of ye stone Deut:32.13. & oyle out of ye hard rocke. now wn S:t Paul saies yt o[u]r fathers drunke of ye same rocke yt we doe, he adds, yt yt rocke was X, soe that all temporall & all sp[e]c[i]all 1 Cor. 10. blessings to vs & to ye fathers were all conferred vpon vs in X; but we consider not now any miraculous production from ye rocke, but yt wc is n[atu]rall to ye rocke yt is a firme defence vnto vs in all tempests, in all afflictions, in all tribulations, Esa: 42.11. & go laudate d[omi]num habitatores Petra sais ye P[rop]het. yow yt are inhabitants of this rocke, yow yt dwell in X, & X in yow, yow yt dwell in this rocke praise yee the L. bless him & magnifie him
tog for eu[e]r.
If a son should aske bread of his father, will ye giue him a stone, was Xs question, yes, o blessed father, we aske noe other answere to o[u]r petition, noe better satisfaction to o[u]r necessity, yn wn we say da nobis hodie pane[m], giue us this day our daily bread, yt thou giue vs this stone, this rocke, thys: in thy Xh for our direction, thys: in ye Sacramt for our refection, wt hardnes soeu[e]r we finde there yet all shall be of easie digestion & good nourishmt to vs, thy holy spirit of patience shall com[m]and yt these stones be made bread, & we shall finde more iuice more marrow in these stones, in these afflictions then worldly men shall doe in ye softnes of yr oile, in ye sweetnes of their hony, in ye cheerefulnes of yr wine; for as X is o[u]r foundation we beleiue in him, & o[u]r corner stone we are at peace wth ye world in him, as he is Iacobs stone giuing vs peace in ourselues; & Dauids stone giuing vs victory ou[e]r o[u]r enemyes, soe he is a rocke of stone, noe affliction, noe tribulation shall shake vs & soe we haue passed through all ye ben[ef]its proposed to be considered in this first p[ar]t./
2)It is some degree of thankefulnes to stand long in ye contemplation of ye ben[ef]it wc we haue receiued, & go we haue insisted thus long vpon ye first point, but it is a degree of sp[e]c[i]all wisedome too, to make haste to the consideration of our dangers & go we
n come now to ym; we may fall vpon this stone & be broken, this stone may fall vpon vs & grinde vs to powder, & in the 1 of these we may consider, quid cadere, wt the falling vpon this stone is, & 2.ly quid frangi, wt it is to be broken vpon it & yn 3:ly ye latitude of this, vnusquisq[ue] yt wosoeu[e]r fall soe, is broken/
first yn bec: X loues vs to ye end, go he will neu[e]r put him to it, neu[e]r trouble Wisd:16.24 him till then, as ye wiseman said of manna yt it had abundance of all pleasure in it, & was meat for all tastes, yt is (as expositors interpret it) that Manna tasted to eu[e]ry one, like yt wc eu[e]ry one liked best, soe yt this stone X. Iesus, abundance of all qualities of stone in it, & is such a stone to eu[e]ry man as 1 Pet: 2.7. he desires it should be; vnto yow yt beleiue sath s:t Peter, it is a pr[e]cious stone, but vnto ye disobedient a stone to stumble at, for if a man walke in a gallery; wr windowes & tables & statues are all of marble, yet if he [fol. 14v] walke in ye darke or blindefold or carelessly, he may breake his face as dangerously against yt rich stone, as if it were but bricke, so though a man walke in ye true Xh of G. in yt I[eru]s[a]l[e]m wc is described in ye Reuel: ye foundation, ye gates, ye walls all precious stone, yet if a man bring a misbeleife, a misconceipt, yt all this Religion is but a part of ciuill gouernmt & order, if a man be scandaliz’d at that humility, yt Patience, that pouerty, yt lowlines of spirit, wc ye Xian religion inclines vs to, if he will say, si rex Israell if X wilbe King let him come downe from ye cross, & then we will beleiue in him; Let him d[eliver] his Xh fro[m] all crosses first of doctrine, yn of p[er]secution & yn we will beleiue him to be King if we will say nolumus hunc
e regnare, we will admitt X but we will not admit him to reigne ou[e]r vs, to be King, if he wilbe content wth a Consulship, wth a Collegueship, yt he & ye world may ioyne to ye gouermt yt we may giue ye weeke to ye world & ye Sabboth to him, yt we may giue ye day of ye Sabboth to him; & ye night to our licentiousnes, yt of ye day we may giue ye forenoone to him & ye afternoone to o[u]r pleasures, if this will serue X, we are content to admitt him, but nolumus regnare we will none of yt absolute power; yt whether we eat or drinke or wtsoeu[e]r we doe, we must be troubled to thinke of him & respect his glory in eu[e]ry thing; if he will say præcepit angelis, G. hath giuen vs in charge to his Angells, & go we need not to looke to our owne waies, he hath lockt vs vp safely, & lodged vs softly, vnder an eternall election & go we are sure of Saluation, if he will walke thus blindly, violently, willfully, negligently in ye true Xh, tho he walke amongst ye saphires & pearles & Chrysolits wc are mentioned yr, yt is, in ye outward Communion & fellowship of Gods saints, yet he may bruise & breake hims: as much agst these stones, as agst ye stone Gods of the Heathen, or ye stone Idolls of ye Papists; for first ye place of this falling vpon this stone is ye true Xh, qui iacet in terra he yt is already vpon ye ground can fall no lower, till he fall to hell, but he w[hom] G. hath brought into his Xh, if he come to a confident security, yn he is gone far enough in these outward acts of religion, he falls, though it be vpon this stone./
This is ye place then, ye true Xh, ye falling (as far as will fall into o[u]r consideration now) is a falling into some particular sin, but not such as quenches o[u]r faith, we fall soe as we may rise againe, s:t Ierom expresses it soe, qui cadit et tamen credit, he yt falls, but yet beleiues reseruatur p[er] pœnitentiam ad salutem, yt man is reserued by Gods purpose to come by repentance to saluation, for this man yt falls there, falls not soe desperately
.... as yt he feels nothing betweene hell & him, nothing to stop at, nothing to checke him by ye way: cadit super, he falls vpon something, nor he falls not vpon flowers to wallow & tumble in his sin, nor vpon feathers to to rest & sleep in his sin; nor into a cooling riuer to disport & refresh [fol. 15r] & strengthen hims: in his sin, but he falls vpon a stone wr he may receiue a bruise, a paine vpon his fall, a remorse of that sin yt he is falne into, & in this fall o[u]r infirmitie appeares three waies, ye first is impengere in Lapidem, for though he be vpon ye right stone in ye true religion, &c isai: 50.10.haue light enough yet impengimus meridie, as ye P[rop]het saies, euen at noone we stumble, we haue much more light by X being come, yn ye Iewes had, but we are sory we haue it, wn X hath said to vs for better vnderstanding of the law, he yt looks & lusts hath com[m]itted Adultery; he yt couets hath stolne, he yt is angry, hath murdered, we stumble at this, & we are scandaliz’d wth it, & we thinke yt other religions are gentler, & yt X hath dealt hardly wth vs & we had rather, he had not said soe, we had rather he had left vs to o[u]r liberty & discretion, to looke & court & giue a way to o[u]r passions, as we should finde it most to conduce to o[u]r ease & to our ends, & this is impingere to stumble not to goe in an equall & euen place, not to doe ye will of God cheerefully, & a second degree is calcitrare, to kick, or spurne at this stone to bring some particular sin & some particular law into comparison to debate thus, If I doe not this now I shall neu[e]r haue such a time, If I slip this I shall neu[e]r haue ye like opportunity, If I wilbe a foole now, I shalbe a beggar all my life, & for ye law yt is agst it, there’s but a litle euill for a great deale of good, & yr is a gt deale of time to recou[e]r & repent yt litle euill. Now to remoue a stone wc was a Landmarke out of ye way, & to hide & cou[e]r that stone was all our fault in ye law, to hide ye will of G. fro[m] o[u]r consciences wth excuses & extenuations, this is, calcitrare, as much as we can to spurne ye stone, ye landmarke out of ye way, but ye fullnes & accomplishmt of this, is ye third word of ye §, cadere, he falls, as a peece of mony falls into a riuer we heare it fall, & we see it sinke, & by & by we see it deeper, & at last we see it not at all, soe noe man falls at first into any sin, but he heares his owne fall, yr is a tendernes in eu[e]ry conscience at beginning, at ye .. entrance into a sin, & he discernes a while ye degrees of sinking too, but at last he is out of his owne sight, till he meet this stone, some hard repr[e]hension, some hard passage of a sermon, some hard iudgmt in a P[rop]het, some crosses in ye world, something from ye mouth, or something from ye hand of G. yt breakes him, he falls vpon this stone & is broken; soe that to be Frangi.broken vpon this stone is to come to this sense, that though o[u]r integrity be lost, yt we be noe more whole & intire vessels, yet there are meanes of peecing vs againe, tho we be not vessells of innocency (for wo is soe? / & for that enter not into iudgmt wth any of thy seruants, O L. yet we may be vessells of repentance acceptable to G. & vsefull to his seruice, for wn any thing falls vpon a stone, ye harme yt it suffers is not alwaies or not onely according to ye p[ro]portion of ye hardnes of yt, wc it fell vpon, but according to ye height it falls from, & ye violence, yt it is throwne with; if their falls wo fall s by sins of infirmity, should referr onely to ye stone they fall vpon, [fol. 15v] the matie of G. being wounded & violated in eu[e]ry sin, eu[e]ry sinner would be broken to peices & ground to powder, but if they fall not from too far a distance, if they haue liu’d within any nearenes, any consideration of G. if they haue not falne wth violence, taken hart & force in ye way, growne perfitt in ye practise of their sin & stoope at X, this stone shall breake ym, breake yr force & confidence, breake yr pr[e]sumption & security, but yet it shall leaue enough in ym, for ye holy Ghost to reunite to his seruice, yea euen yeRom: 8.28 sin its: cooperabitur in bonu[m], as ye Ap[ost]le saies ye very fall its: shalbe an occasion of his rising, & go though s:t Aug: seeme to venter farr, it is not too farr, wn he saies Audeo dicere, it is boldly said & yet I must say it, vtile est cadere in aliquod manifestu[m] peccatu[m], a sinner falls to his aduantage, yt falls into some such sin, as by being manifested to the world manifests his owne sinfull estate to his owne sinfull conscience too, it is well for that man yt falls soe, as yt he may thereby looke ye better to his footing euer after, dicit d[omi]no, susceptor meus es tu, saies s:t Bern: that man hath a new title to G. a new name for G., all creatures (as S:t Bernard enlarges this meditation) can say creator meus es tu L. thou art my Creator; all liuing Creatures can say, pastor meus es tu, thou art my sheepheard, thou giu’st me meat in due season all men can say, redemptor meus es tu, thou art my Redeemer, but onely he wc is falne & falne vpon this stone can say, susceptor meus es tu, onely he which hath beene ou[e]rcome by a temptation & is restored can say, L. thou hast supported mee, thou hast recollected my shiuers & revnited mee, onely to him hath this stone expressed both abilities of stone, first to breake him with a sense of his sin & then to giue him peace & rest vpon it./
Quicunq[ue]Now there is in this part, this circumstance more, quicunq[ue] cadit, wosoeu[e]r falleth, wr ye quicunq[ue] is vnusquisq[ue] wosoeuer
falls falls, yt wosoeu[e]r he be yt falls, quomodo de cœlo cecidisti Lucifer saies yeEsa: 14.12P[rop]het, ye P[rop]het wonders at that, how Lucifer could fall hauing nothing to tempt him (for soe, many of ye Ancients interpret yt place of ye fall of ye Angells, & wn ye Angells fell yr were noe other creatures made) but quid est homo aut filius hominis? Since ye father of man Adam could not, how shall ye sons, yt inherit his weaknes & contract more & contribute yr temptations to one another, hope to stand? Adam fell & he fell along, farr of, for he could see noe stone to fall vpon; wn he fell yr was noe such Messias, nor such meanes of reparation proposed, or promised, wn he fell; ye blessed Virgin & forerunner of X Iohn Bapt: fell too, but they fell propè neare hand, they fell but a litle way, for [fol. 16r] they had this stone in a p[er]sonall pr[e]sence & yr faith was alwaies awake in ym, but yet he & shee & they all fell into some sin, quicunq[ue] cadit, is vnusquisq[ue] cadit, wosoeu[e]r falls, is, wosoeu[e]r he be he falls, & wosoeu[e]r falls too as we said before, is broken; if he fall vpon something, not to an infinite depth; if he fall not vpon a soft place, to a delight in sin, but vpon a stone, & this stone none sharper, harder, ruggeder then this; not into a diffidence or distrust in Gods mercy, he yt falls soe & is broken soe, comes to a remorsefull, a broken & a contrite heart, he is broken to his aduantage, left to a possibility, yea brought to a nearenes of being peeced againe by ye word, by ye sacram.ts & ye other medicinall institutions of X in his Xh. we must end onely wth touching vpon ye third p[ar]t./ 3)vpon wm this stone falls it will grinde him to powder; wr we shall onely tell yow first quid conteri, wt this grinding is, & yn quid cadere, wt ye falling of ye stone is; & breifly, this grinding to powder, is to be brought to that desperate & irrecouerable estate in sin, as yt noe medicinall correction from G. noe breaking, noe bowing, noe melting, noe moulding can bring him to any good fashion; wn G. can worke noe cure, doe noe good vpon vs by breaking vs, not by breaking vs in o[u]r health, for we will attribute yt to weaknes of stomack, to surfett, to indigestion; not by breaking vs in o[u]r states, for we will impute yt to falshood in seruants, to oppression of gt Adu[er]saries, to iniquity of Iudges; not by breaking vs in o[u]r honors, for we well accuse for that fashions, & practises & supplantation in Courts. wn G. cannot breake vs with his corrections, but yt we will attribute ym to some n[atu]rall, to some accidentall causes, & neu[e]r thinke of Gods iudgem.ts wc are ye true cause of these afflictions. wn G. cannot breake vs by breaking o[u]r backs, by laying on heauy loads of calamities vpon vs, nor by breaking o[u]r harts, by putting vs into a sad & heauy & fruitless sorrow & melancholie for those worldly Psal. 15.42losses, yn he comes to breake vs by breaking o[u]r necks, by casting vs into a bottomeless pit & falling vpon vs yr in his wrath & indignation, comminua[m] eos in puluerem saith he, I will beat ym as small as dust before yeEsa: 30.14 winde, & tread ym as flatt, as clay in ye streets, ye breaking yrof shalbe like ye breaking of a potters vessell, wc is broken wthout any pitty, noe pittie from G. nor shall any man pittie ym; in ye breaking yrof (saith ye P[rop]het further) yr is not found a sheard to take fire at ye hearth, nor to take water at ye pitt, yt is they shalbe incapable of any beame of grace from heauen, or any sparke of zeale in yms: nor a sheard to fetch fire at ye hearth, & incapable of any drop of Xs blood from heauen, or of any Ier: 19.11. teare of contrition in yms: not a sheard to fetch water at ye pitt. I will breake ym as a Potters vessell, quod non potest instaurari, saies G. in Ier: there shalbe noe possible meanes (of those meanes wc G. hath ordained in his Xh) to recompact ym againe, nor any voice of Gods word shall draw ym; noe threatnings of Gods’ iudgmt shall driue ym; noe censures of Gods Xh shall ym, nor Sacramt shall cement & glue ym to Xs body againe, in temporall blessings he shalbe vnthankefull, in temporall [fol. 16v] afflictions he shalbe obdurate & these two shall serue, as the vpper & neather stone of a mill to grinde this reprobate sinner to powder./
Cadere./Lastly this is to be done by X falling vpon him, & wts that? I know some expositors take this to be, but ye falling of Gods iudgm:ts vpon him in this world, but in this world yr is noe grinding to powder. all Gods iudgm.ts here (for any thing yt we can know) haue the n[atu]re of Phisicke in ym, & noe man is here soe absolutely broken in peeces, but yt he may be revnited. we choose go to follow ye Ancients in this; yt ye falling of this stone vpon this Reprobate, is Xs last & irrecouerable falling vpon him in his last iudgmt, yt wn he shall wish yt ye hills might fall, & couer him, this stone shall Dan:11.18 fall & grinde him to powder. he shalbe broken & be noe more found saies ye P[ro]phet, yea he shalbe broken & noe more sought. no man shall consider him wt he is now, nor remember him wt he was before, for yt stone wc in Daniell was cut out wthout hands (wcDan.2.was a figure of X wo came wthout ordinary generation) wn yt gt image was to be ou[e]rthrowne, broke not an arme, or a legg, but brake ye whole image in peices, & it wrought not onely vpon ye weake parts, but it brake all, ye clay, ye iron, ye brass, ye siluer ye gold; soe wn this stone falls, wn X comes to iudgmt, he shall not onely condemne for his clay, his earthly & couetous sins, nor for his iron, his reuengefull, & oppressing & rusty sins, nor for his brass, his shining & glittering sins, wc he hath filed & polished, but he shall fall vpon his siluer & gold, his religious & precious sins, his hypocriticall hearing of sermons, his Pharisaicall giueing of almes, & as well his subtle counterfetting of Religion as his artificiall opposing of Religion. this stone, X hims: shall Psal:11.6 fall vpon him & a shower of other stones shall oppress him too sicut pluit laqueos, saies Dauid, as G. rained snares & springs vpon ym in this world abundance of temporall blessings to be occasions of sin vnto ym, soe, pluit grandinem, he shall raine such hailestones vpon ym as shall grinde ym to powder; there shall fall vpon ye n[atu]rall law wc was written in his heart, & did rebuke him yn wn he prepar’d for a sin. yr shall fall vpon him ye written law, wc cried out from ye mouthes of ye P[rop]hets in these place to auert from sin; yr shall fall vpon him these sins wc he hath done, & those sins wc he hath not done, if nothing but want of meanes & opportunity hindred him fro[m] doing ym; yt shall fall vpon him those sins, wc he hath done after anothers dehortation, & those wc he hath done after his prouocation. yr ye stones of Nineuie shall fall vpon him, & of as many citties as haue repented wth less p[ro]portions of
grace mercy & grace then God afforded him. [fol. 17r] There ye rubbage of Sodome & Gomorrah shall fall vpon him, & as many citties as in yr ruine might haue beene examples to him. all these stones shall fall vpon him, & to adde weight to all these X Iesus hims: Reu: 2.11. shall fall vpon his conscience wth vnanswereable questions & grinde his soule to powder/ but he yt ou[e]rcom[m]eth shall not be hurt by the second death, he that feeles his fall vpon this stone, shall neu[e]r feele this stone fall vpon him, he yt comes to remorse earely, & earnestly after a sin, & seeks by ordinary meanes his reconciliation to God in his Xh is in ye best state yt man can be in now, for howsoeu[e]r we cannot say yt Repentance is as happie an estate as an Innocence yet certainely eu[e]ry particular man feels more comfort & spiritual ioy after a true Repentance for a sin then he had in yt degree of innocence wc he had before he com[m]itted that sinne.
And go in this Case also we may safely repeat those words of Aug: Audeo dicere, I dare be bold to say, yt many a man hath beene ye better for some sin. Almighty G. wo giues vs that ciuill wisedome to make vse of o[u]r sins, giue vs also this heauenly wisedome to make that vse of o[u]r particular sins, yt yrby o[u]r wretched Condition in ourselfe, & our meanes of reparation in Iesus X may be manifested vnto vs. to wm wth ye blessed Spirit &c/
5o Idus. Aug: