man mad But it is far otherwise in drinking this Wine and Milke for the first draught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Esa 53.11 a fulnesse of knowledge by the illumination of Gods spirit the second is Certitudo salutis u Gal. 4.6 certaintie of saluation reueiled vnto vs by the same Spirit which in our hearts cryes Abba Father the third is Confidentia x Heb. 4.6 Confidencie whereby we approach boldly to the Throne of Grace the fourth is y Ephe. 1.5 Adoptio Adoption by which we receiue power to be actually accounted the Sonnes of God by Christ O let vs therefore drinke this Wine and Milke that we neuer hereafter may thirst againe Thirdly saith Christ Be merrie O my Welbeloued Nay further Be drunkē for so is it word for word in the Hebrew be drunken but z Ephe. 5.18 not with Wine for that is a voluntarie madnes and the Soules corruption Be drunken but not with sin a Esay 29.9 for then the Soule staggers falles into a spirituall slumber but be drunken with ioy because I haue Eate my Hony-combe with my Honie purchased your b Ephe. 2.15 peace Be merrie because I haue bailed you out of Deaths dungeon and deliuered you from the bondage of Sathan Be merry and reioyce alwaies because your names are writ in Heauen Lastly be euen drunken with mirth and ioy because being my friends vpon earth you shall be filled in heauen with the pleasures of Gods house To which holy tabernacle he that was born for vs bring vs to whom with the Father the holy Spirit be all honor and glorie now and euer-more FINIS The second Sermon THE TRIVMPH OF CONSTANCIE APOC. 3.11.12 VER Behold I come shortly hold that thou hast that no man take thy Crowne Him that ouercommeth will I make a Pillar in the Temple of my God and he shall goe no more out and I will write vpon him the Name of my God and the Name of the Citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name AT the two ends of the a Exod. 25.13.19.20 Mercie-seat were set two Cherubims of beaten Gold whose wings were stretched out on hie and their faces one against an other both towards the Mercie-seat This Seate of Mercie is b Rom. 3.24 Christ these Cherubims the Prophets and the Apostles both which in all their Writings looke and leuell their pennes at Christ who is the true propitiatorie The Prophets being the Apostles of the Law were taught of God in c Num. 12.16 Dreames Visions both that the Messiah should come into the world to suffer and also what should happen before his birth The Apostles being the Prophets of the Gospel were after the same manner instructed in all occurrences concerning the Church till the last day Christs comming into the world to iudge Of this ranck was Iohn an Apostolicall Prophet and a Propheticall Apostle as appeareth by this Booke of the Apocalyps being a Register of intricate Visions wherein there be couched as many d Hier. ad pauli Mysteryes as Words The Author hereof was Christ the Secretarie Iohn the place in which he penned it Pathmos an Island in the e Strab. lib. 13. Aegaean Sea whither hee was banished by f Eus eccle hist lib. 3. cap. 18. Domitian the Emperour The time when these Visions were seene was the Lords day and his first Vision was of one like vnto the Sonne of Man hauing in his right hand seauen starres and standing in the middest of seauen golden Candle-sticks the Mysterie hereof is reueiled by Christ saying The seauen Starres are the Angels of the seauen Churches the seauen Candlestickes are the seauen Churches of Ephesus Smyrna Pergamus Thiatira Sardi Philadelphia and Laodicia to the Angels or Byshops whereof our Sauiour writes seauen Epistles commending some reprouing others and exhorting all to Perseuerance to Patience to Repentance but to omit the rest at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia a Citie of Misia in Asia Strab. lib. 12. in the first part wherof he commendeth the Angels patience threatens his enemies and assureth him of ayd and assistance In the latter part which is my Text hee first exhorts him to Constancie in these words Behold I come shortly hold that thou hast that no man take thy crowne Secondly recounts the rewards of Conquerors saying Him that ouercommeth will I make a Pillar in the Temple of my God and hee shall goe no more out and I will write vpon him the Name of my God and the Name of the citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name The Exhortation lies in these words which are the very Nauill of the Verse Hold that thou hast about which these two Motiues twine like the Serpents about Mercuries rod. First Behold I come shortly secondly that No man take thy Crowne Hold that thou hast Constancie and Perseuerance are in the scriptures set forth by foure Metaphors Ploughing Running Standing and Holding For the first our Sauiour saith g Luc. 9.62 No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of heauen This Plough is Gods seruice and the Profession of Christ to which when a man hath once setled himselfe hee must by remembring Lots wife take heed that he looke not backe Religion is fitly resembled by the Plough for the life of a true Professour and a Plough-man are alike both full of labour and trauaile the one eates his bread in the sweat of his face the other groneth continually vnder the Crosse To this Plough all that hope for heauenmust put their hands for the Kingdome of heauen suffers violence saith Christ therefore we must take paines for it and continue constantly at our worke without looking backe from Zoar to Sodome and from the paines of the Plough to the pleasures of the world For the second S. Paul saith h 1. Cor. 9. So runne that you may obtaine In some sort all men runne but because all doe not obtaine it seemeth there is Error either in the choice of the way or in the maner of running There is but one way to heauen i Mat. 7.13 and it is narrow and strait this is Christ the k Luc. 14.6 Way the Truth and the Life whosoeuer followeth not this Path wandereth from the Truth and therefore looseth aeternall life as the Way so the maner of running is but One it must be without ceasing stoppe or stay l Mat. 10.22 for onely hee which continueth vnto the end shall be saued For the third the same Apostle saith m Ephe. 6.14 Stand therefore your loynes girded about with Veritie Now what else is it to stand but to be n
he iustifies and whom he iustifies them will he also glorifie Of these Waters whosoeuer drinkes shall neuer thirst againe for they shall be in him a Well springing vp into euerlasting life This Garden is the place whither Christ comes to prepare his Banquet and a Banquet he prouides very delicious for it is Mirrhe and Spice the hony-combe and the hony Wine and Milke I gathered my Mirrhe with my Spice c. These words may beare a double sense First Mirrhe is a gumme very bitter but Spice is sweet by Mirrhe therefore may be vnderstood the Law by Spice the Gospell for the Law is bitter it shewes vs our sinnes the Gospell is sweet for it applies a remedie the Law is a Rod of iron called by s Zach. 11.7 Zacharie Bandes the Gospell is like Aarons Rod bearing fresh Almonds named by the same Prophet Beautie the Law is a t Numb 17. Deut. 18.16 flaming fire that consumes the Gospel the Cooling water of the Rocke which comforts the Law is the sauour of death the Gospel of life u Amb. in 11. ad Rom. Nam data est Lex saith Ambrose vt humanum genus terrore manifestatae legis froenaretur The Law was giuen that mankinde might be terrified with the manifestation thereof But of the contrary part x Amb. in 3. ad Rom. Euangelium gaudium operatur the Gospel worketh Ioy. Our Sauiour therefore making his marriage feast gathers Mirrhe and Spice the one Bitter the other Sweet and mixeth them together for if hee had giuen his Guests Mirrhe onely to eate they would haue cried out like the children of the Prophets y 2. Reg. 4.40 Mors in olla Death is in the Pot because the z 2. Cor. 3.6 Law is a killing letter and causeth death and if he had set before them Spice alone then might they haue thought that the Law was wholly abrogate no he came not to destroy but to fulfill the Law therefore he gathers Mirrhe and Spice together qualifying the bitternesse of the Law with the sweetnesse of the Gospel Secondly by Mirrhe and Spice I rather thinke that the Spirit of God meanes the preaching of the Gospell a 2. Cor. 2.16 Which is the sauour of life vnto life and of death vnto death and therefore it is both Bitter and Sweet first it is sweet for it is the b Luc. 24.46 preaching of repentance and forgiuenesse of sinnes in the name of Christ and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke which word amongst prophane writers signifies ioyfull newes So Aristophanes vseth it saying c Aristoph in equit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue tolde them good tidings and can any thing be sweeter to the soule of man then the Gladsome Report of eternall life reuealed in the Gospel Secondly it is Bitter but yet this Bitternesse is not properly in the Gospel but is caused by the wilfull contempt and disobedience of the hearers by whose peruerse nature the sweetnesse thereof is turned to bitternesse to the faithfull beleeuers the Gospel bringeth comfort and peace if it doe not so to others the fault is in themselues Againe the Gospel is both Sweet and Bitter Sweet in it selfe but very Bitter in the Profession this wee may gather by the d Reuel 10.10 little booke that Iohn ate giuen him by the Angel which in his mouth was sweet as honie but in his belly as bitter as Wormewood This Booke is the Gospell which in the mouth of a good Minister is wondrous sweet and comfortable but in his belly extreame bitter because the true Preachers of the word e 1. Tim. 3.12 and all that liue godly in Christ Iesus doe euer suffer persecution they in this world haue the same entertainment that their Maister Christ had amongst the Iewes Gall Vinegar and a Whip but of the contrarie part in the Carnal-Gospellers mouth this Booke is euer bitter but yet sweet in his belly for it is death to him to preach the word in season and out of season Oh no he hates a Pulpit as much as the f 1. Sam. 5.5 Priests of Dagon doe the Threshold vpon which their God broke his necke to him it is paine to speake for like Demosthenes when he was bribed to hold his peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is troubled with a Siluer-angina which stops his mouth and makes him dumbe but in his belly it is sweet for the profession of the Gospel enriches promotes and preferres him and thereby he growes as fat as a Bull of Basan but marke his end as Iudas said vnto the high Priests seruants concerning Christ Whom I kisse take him that is he So saies the world to the Diuel Whom I kisse lay hands on him he is thine owne Secondly saith Christ I ate my hony-combe with my honie Hereby is vnderstood that Peace which our Sauiour hath made betwixt his Father and vs. The sinne of Adam and Eue in Paradise made the breach betwixt God and mankinde the death of Christ made the attonement and reconciliation so saith the Apostle g Rom. 5.10 When we were enemies we were reconciled to God by the death of his Sonne As then Sampson in his Riddle said vnto his Companions h Iudg. 14.14 Out of the eater came meate and out of the strong one came sweetnesse Which was meant of a dead Lyon in whose belly Bees had hiued and made honie so I may say of Christ for he was a i Reu. 5.5 Lyon of the Tribe of Iudah and from him being crucified for our sinnes and slaine for our redemption we receiue our hony and our hony-combe that is to say Peace with God the Father Christ therefore is called the k Esay 9.6 Prince of Peace at whose birth a Quire of Angels sung this Dittie l Luc. 2.14 Glory be to God in the high heauens and peace in earth and towards men good will Be the Sea neuer so rough and turbulent yet when the Halcion hatcheth it is euer calme whereupon ariseth this Prouerbe Halcedonia sunt circa forum All is well all things are quiet So when they Virgin Mary brought forth the Sauiour of the world the forehead of God all rugged with anger for the sinne of Adam grew smooth and amiable m Coloss 1.20 For it pleased the Father that in him should all fulnesse dwell and by him to reconcile all things to himselfe and set at peace through the blood of his crosse both the things in earth and the things in heauen But here it is said I ate my hony-combe with my hony honie is sweet and good I confesse and the Spirit of God vseth It and Oyle for the two emblems of Peace and Plentie as we may read in the song of Moses saying n Deut. 32.13 He caried him vp to the high places of the earth that he might eate the fruites of the fields and he caused him to sucke honie out of the stone and
thy crowne In speaking the first Motiue the face of Christ was to looke vpon like the u Apoc. 4.3 Gasper-stone which is greene beautifull but in this hee resembleth the x Apoc. 4.3 Sardine which is red and bloodie for there is Comfort here is terrour there his y Cant. 5.16 mouth was as sweet things and he wholy delectable here out of his mouth proceeds a z Apoc. 1.16 sharpe two-edged sword and his countenance is very fearefull This word Corona a Crowne hath in the Scriptures diuers significations sometimes it signifieth aeternall life as in the second chapter of the Apocalipse a Apo. 2.10 Be faithfull vnto the death and I will giue thee the crowne of life so the Papists vnderstand this place whereupon they gather that the Decrees of Election and Reprobation be changeable for the Schoole-men teach that the Number of the Elect and of the Reprobate is certainely and vnchangeably decreed and purposed of God in his aeternall counsell so that it can neither be increased nor diminished for he hath absolutely appointed how many shall be saued and how many reiected but yet they say that he hath not certainely and vnchangeably decreed what particular men shall make vp or be of this determined and purposed number because that Men hauing as they say Free-will doe sometimes depart from God and sometimes returne vnto him The first of these Numbers they call the Formall number which is certaine the latter they call the Materiall number which is vncertaine and changeable so by their doctrine he that is elect may finally be blotted out of the booke of life and become a Reprobate and hee that is a Reprobate may be made an elect this their Position they endeuour to proue by this Text of Scripture amongst the rest by which words they affirme that it is euident that he which is elect to wear a Crowne of life may loose it and another which was not elect may supply his place But this their Collection is contrary to the intention and meaning of the Spirit of God that writ it who is neuer in opposition to himselfe b Ioh. 10.29 My Father is greater then all and no man is able to take them out of his hand therefore our election is certaine For c Iam. 1.17 with God there is no variablenes neither shadowing by turning Horum qui electi sunt si quispiam perit fallitur Deus sed nemo eorum perit quia non fallitur Deus Aug. de cor gra cap. 7. Aqui. part 7. quest 24. art 3. saith Augustine Of the elect if any perish God is deceiued but none of them can perish because God cannot be deceiued Likewise Aquinas saith Simpliciter in libro vitae scripti nunquam deleri possunt simply they that are written in the booke of life can neuer be blotted out of this Text of Scripture then we must seeke for some other Exposition for by it cannot be vnderstood the Crowne of aeternall life Secondly this word Corona a crowne sometimes signifieth any faithfull man which by the Ministerie preaching of the word is conuerted from Gentilisme to Christianity So S. Paul calles the Philippians saying d Philip. 4.1 Therefore my brethren beloued and longed for my ioy and my crowne so continue in the Lord ye beloued Thirdly it is the Badge or Cognisance of Authoritie both Temporall and Spirituall and so is it to be vnderstood in this place in which our Sauiour exhorteth the Angel or Bishop of Philadephia to constancie in his Function for feare an other be placed in his Office and take the dignitie of the Bishoprick from him By this threatned degradation may all Arch-angels and Angels learne to know that Crownes be no perpetuities If Salomon turne his heart from the Lord God of Israel and build high places to Chemosh the abhomination of Moab Molech the abhomination of the children of Ammon God will surely rent his kingdome from him and giue it vnto his e 1. Reg. 11.11 seruant if Eli the high Priest will not chasten the wickednesse of his sonnes but suffer them to run into slaunder and stay them not f 1. Sam. 4.11.18 he and they both shall goe with blood to their graues and the Priest-hood be conferred vpon an other Therefore hold that you haue that no man take your Crownes The second generall part of my Text is a Catalogue of the Rewards that Christ promiseth to bestow on Conquerours saying Him that ouercommeth will I make a pillar in the Temple of my God and hee shall goe no more out and I will write vpon him the Name of my GOD and the name of the Citie of my God which is the new Ierusalem which commeth downe out of heauen from my God and I will write vpon him my new Name Him that ouercommeth c. Reward makes men both valiant and ventrous g 1. Sam. 18.27 for a wife Dauid will fetch two hundreth fore-skins of the Philistims for gold the h 1. Reg. 9.28 seruants of Salomon will tenni confidere ligno hazard their liues in a ship and saile to Ophir Our Sauiour therefore to stirre vp our courage and put spirit in our faint hearts doth as the Romanes did they had lawes for the Triumphs of Generals and diuersities of crownes appointed for well deseruing Martialists and this was done in policie to make their men of warre stout and valiant so Christ to encourage those that march vnder his Standard the Crosse proclaimeth their Rewards saying i Apoc. 2.7 To him that ouercommeth will I giue to eate of the tree of life which is in the middest of the Paradice of God k Apoc. 2.13 To him that ouercommeth will I giue to eate of the Manna that is hid and will giue him a white stone and in the stone a new name written which no man knoweth sauing he that receiueth it Him that ouercommeth will I make a Pillar in the Temple of my God c. Oh then who would not be a souldier in the Campe of Christ preferring his thornie crowne before a diadem of gold his Crosse before a chaire of estate his Whip before a Scepter his Reed before all temporall Royaltie his White coate before raiments of Needle-worke his scoffes and taunts before worldly applause his gall and vinegar before the rich Gluttons delicious fare his death before life considering that Cum Domino iudices venient qui nunc pro Domino iudicantur saith Augustine They shall come with the Lord as Iudges who are now iudged for for the Lords cause Him that ouercommeth will I make a Pillar A Pillar is the Embleme of three things Remembrance Preheminence and Continuance First it is the Register of Memorie God turned l Gen. 19.26 Lots wife into a pillar of Salt because contrary to the commandement of the Angel shee looked backe towards Sodome and Gomorrah and Christ saith Remember Lots wife The sight of this Salt