mandasse ne quis se dominum deinceps vocaret divinantem credo verum Principem orbis terrarum ac mundi totius natum esse Platina writeth Augustus by a Proclamation forbad that any should call him Lord whereby though he intended no such thing yet God who secretly moved him to it may seeme to give all men to understand that no Lord ought to be named the same day with his sonne that when he came into the world all other Lords and Kings were as much obscured as the starres are at the rising of the Sunne m Hom. Il. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his presence and in comparison of him there is no King Lord or Master For as all Kings are but his subjects all Lords his servants so all Masters his scholars in whose schoole there is great difference betweene the scholars some are able to construe a lecture to others but none can give a lecture but he who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the wisedome and the word of God From whence we heare n Mat. 11.29 Learne of me of whom we heare o Mar. 3.17 This is my well beloved Son in whom I am well pleased heare him p Col. 2.3 In whom we heare all the treasures of wisedome and knowledge are hid to whom wee heare St. q John 6.68 Peter beareth record Thou hast the words of eternall life and St. Ignatius r Ignat. epist ad Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is my ancient record and Tertullian ſ Tert. Nobis non opus est curiositate post Christum nec inquisitione post Evangelium cum hoc credimus nihil amplius credere desideramus hoc enim prius credimus nihil ultra esse quod credere debeamus There needs no curiositie after Christ nor farther enquiry after or beyond the Gospell when we beleeve it we desire to beleeve no more and St. Cyprian t Cyp. ep l. 2. ad Cacil It is agreeable to the Religion we professe and our reverence to God to keepe the truth of that which our Lord hath delivered and according to his commands to correct what is amisse that when he shall come in his glory and majesty he may find that we hold that he admonished us to keepe and observe what he taught and doe what he did and St. Jerome u Hier. ep 57. Nullum primum nisi Christum sequentes We follow none as first but Christ and Vincentius Lerinensis adver heres Keepe the Depositum x Quid est depositum quod tibi creditum non quod à te inventum quod accepisti non quod excogitasti Custodi fidei catholicae talentum esto spiritualis tabernaculi Bezaleel pretiosas divini dogmatis gemmas exculpe fideliter coapta adorna sapienter adjice gratiam splendorem venustatem intelligatur te exponente illustriùs quod ante obscurius credebatur eadem tamen quae credidisti ita doce ut cum dicas novè non dicas nova What is the Depositum That wherewith thou art trusted not which thou hast found out that which thou hast received not which thou hast invented keepe the talent of the Catholike faith be thou a Bezaleel of the spirituall Tabernacle cut the gems of divine doctrine shining in his word insert them curiously in thy discourse set them off with a good foyle let men understand that by thy exposition clearly which before they beleeved obscurely yet be sure to teach no more than thou hast learned of Christ though thou speake in a new manner yet deliver no new matter If we teach not that which we have learned of Christ or teach any thing as needfull to salvation which we have not learned of Christ we hazzard if not lose the name of Christians for Disciples of Christ Christians are all one no Disciple of Christ no Christian every one so far a Christian as a Disciple of Christ What Christians then are Papists whose Creed consisting of foure and twenty articles twelve of them they learned of Christ the other twelve of Antichrist as may be seene in the Bull of Pope y Bu la S.D.N.D. Pii Papae quarti super formâ juramenti professoris affix ad Conc. Trid. p. 439. Pius affixed to the Councel of Trent Shall we simply affirm that they are Christians we wrong then our selves and all the reformed Churches who have severed from them Shall we absolutely deny that they are Christians we wrong them who hold with us the profession of the Trinity the two Sacraments Baptisme and the Lords Supper and the three Creeds the Apostles the Nicene or Constantinopolitane and that of Athanasious Although the Roman Cardinall might justly be blamed who caused his Painter to draw King Solomon halfe in heaven and halfe in hell yet I suppose they could not justly be censured who should draw Popery or the Church of Rome as she is at this day partly in heaven and partly in hell in heaven in respect of those heavenly truthes which she maintaineth with us against Atheists Jewes Turkes and all sorts of Infidels and many ancient Heretiques but in hell in respect of many pernicious and hellish errours which she pertinaciously defendeth against the cleere letter of Scripture and doctrine and practice of the Primitive Church The blessed Apostle resolveth a like question concerning the Jewes who received the Old Testament but rejected the New in a like manner y Rom. 11.28 As concerning the Gospell they are enemies for your sake but as touching the election they are beloved for the Fathers sake Wee can hardly come off this controversie upon better tearmes than these that Papists as concerning the principles of the common faith are Christians but as touching their proper errours by addition to it detraction from it corruption of it they are no Christians You wil say this is no simple or direct answer neither need it so to be because the question is not simple As it is superfluous to give a mixt or double answer to a simple question so it is dangerous to give a simple and single answer to a mixt question or a question of a mixt subject 1 For instance let the question be concerning Ayat the Jew who used indifferently either of his hands as we use our right hand Whether was he a right handed or a left handed man 2 Or concerning a part of speech which taketh part of a noune and part of a verbe Whether is it a noune or a verbe 3 Or concerning a Myrmaid which in the upper part resembleth a maid in the lower a fish Whether is it a fish or a maid 4 Or concerning the Muscovy Monster which feedeth like a sheepe yet groweth like a plant and hath his root affixed to the earth Whether is it a beast or a plant 5 Or concerning an Androgyne that hath in it both sexes Whether is it a man or a woman 6 Or concerning the apple mentioned by Seneca that hath in it a middle kinde
worse may be is the case of Christs Spouse the true Inheritrix of his Crosse which he bequeathed her at his death having indeed little else to leave her for his soule he was to surrender to God his Father his body Joseph of Arimathea begged of Pilat his cloathes the souldiers parted among them onely his crosse and nailes and crowne of thornes remained to dispose of for his dearest Spouse which she continually beareth about with her and in this vision carried with her into the wildernesse whither she fled to save her life And the woman Fled This picture might have beene taken of the Church as she fled from Pharaoh into the wildernesse or as she fled into Egypt from Herod or as she fled into all parts of the earth in the time of the ten first persecutions from heathen Emperors or in the succeeding ages from the Arrian Emperours and last of all from Antichrist and his instruments in all which her trialls and troubles she gained more than she lost For as Justine Martyr rightly observed t Just apolog Id est persecutio Ecclesiae quod vineae putatio persecution is that to the Church which pruning is to the vine whereby it is made more fruitfull with whom Tertullian accordeth thus jearing at the Gentiles who made full account by their barbarous cruelty to exhaust the whole Church and extinguish the name of Christians u Tert. apolog c. ult Nequicquam tamen proficit exquisita quaeque crudelitas vestra illecebra est magis sectae plures esficimur quoties metimur a vobis semen est sanguis Christianorum What gaine you by your exquisite crueltie and studied torments which you inflict upon us they are no scarre-crowes to fright but rather baites and lures to draw men to our profession we ever grow faster and thicker after we are mowed by you the shedding the bloud of Christians is the sowing the seed of the Gospell And St. Leo x I eoserm 1. in nat Petri Pauli Non minuitur persecutionibus Ecclesia Dei sed augetur magis ager Dominicus segete ditiore vestitur dum grana quae singula cadunt multiplicata nascuntur The Church of God is not diminished by persecutions but increased rather the Lords field is cloathed with a richer crop whilest the seed or graines which fall one by one after they are dead in the earth rise up againe in great numbers Moreover whilest in the chief Cities those who are called by God to depose for his truth win many thousands to the Christian faith other servants of Christ to whom he hath vouchsafed meanes to escape by dispersing themselves into all parts of the world propagate the doctrine of the Gospell and plant new Churches Upon this flight of the woman in my text many of the learned Interpreters take occasion to handle that great case of conscience whether it be lawfull to fly in time of persecution or whether all zealous Christians are not bound to stand to their tackling and strive for the truth even to the effusion of their bloud y Aug. l. 22. de civ Dei c. 7. Pullulatura foecunditis cum in sanguine Martyâ—um seretur y Tert. infug in erscâ—ut Tertullian in his booke professedly written of this subject is altogether against flight grounding his judgement upon the words of our Saviour John 10.11 c. I am the good shepheard the good shepheard giveth his life for the sheepe But he that is an hireling and not the shepheard whose owne the sheep are not seeth the Wolfe comming and leaveth the sheep and fleeth the hireling flyeth because he is an hireling c. And Marke 8.35 38. Whosoever will save his life shall lose it and whosoever shall lose his life for my sake and the Gospels the same shall save it Whosoever therefore shall be ashamed of mee and of my words in this adulterous and sinfull generation of him also shall the sonne of man be ashamed when he commeth in the glory of his Father with the holy Angels But Saint Austin and others allow of flight in some case and they bring very good warrant for it Christs expresse command Matth. 10.23 When they persecute you in this city flee into another And Matth. 24.15 16. When you see the abomination of desolation stand in the holy place then let them which be in Judaea flee into the mountaines And to the end we should count it no shame to flye in this case they bring noble presidents for it and shew us the footsteps in Scripture of Jacob when he fled from Esau and Moses when hee fled from Pharaoh and Eliah when hee fled from Ahab and Jezabel and David when hee fled from Saul and Joseph and Mary when they fled from Herod They adde also that by this flight of many in time of persecution the Church reapeth a double benefit first hereby many worthy Doctors and eminent Professours reserve themselves for better times next they in their flight scatter the seeds of the Gospel whereby the great Husbandman gathereth a plentifull crop If the Apostles had not been scattered by the persecution of Herod and the primitive Christians by the persecutions of the Heathen Emperours and the true Professours in later times by the persecution of Antichrist many countries in all likelihood had not been sowen with the pure seed of the Word The resolution of this question may be taken from my Text in such a case as the womans was here we may flie that is when there is no safety in staying and God offereth us Eagles wings that is a faire and certaine meanes to escape danger Yea but Christian courage will rise up against this and object Is not Martyrdome a garland of red Roses is not the bloud of Saints the best watering of Gods field can wee shew more love to Christ than to signe the Gospell with our bloud will you perswade Christian souldiers to flye from their colours nay from their crowne God forbid I answer all are not appointed by God to bee Martyrs nor qualified for so noble and eminent service To a Martyr two things are required 1. A speciall calling 2. An extraordinary spirit Even in our Courts of justice a witnes that offereth himself is not accepted he must be brought in by order of law neither will Christ have any depose for him that are not called to it whom he calleth he endueth them with an heroicke spirit and armeth them with faith and patience like armour of proofe into which the fiery darts of the wicked cannot enter Every sincere beleever hath not a spirit of fortitude given him to conquer the violence of fire and dull the edge of the sharpest swords and weary all tortures and torments Moreover God like a provident Husbandman though he send much corne to the Mill to be ground as Ignatius and others that they might be served in as fine manchet at his owne table yet he reserveth alwayes some corne for seed I meane
Aprilis aerae Christianae An. Dom. 1615. Johan 21.15 16 17. 15. Quum ergo prandissent dicit Simoni Petro Jesus Simon fili Jonae diligis me plùs quà m hi dicit ei Certè Domine tu nosti quòd amem te dicit ei Pasce agnos meos 16. Dicit ei rursum secundo Simon fili Jonae diligis me ait illi Certè Domine tu nosti quod amem te dicit ei Pasce oves meas 17. Dicit ei tertio Simon fili Jonae amas me tristitiâ fuit affectus Petrus quod tertio dixisset ipsi amas me dixitque ei Domine tu omnia nosti tu nosti quòd amem te dicit ei Jesus Pasce oves meas Sermons preached at Paris in the house of the right Honourable Sir Thomas Edmonds Lord Embassadour resident in France lying in the Fauxburge of St. Germans in the yeeres of our Lord 1610 1611 1612. The checke of Conscience page 609. Rom. 6.21 What fruit had yee in those things whereof yee are now ashamed for the end of those things is death The Vine of Sodome page 620. Rom. 6.21 What fruit had yee then in those things c. The Grapes of Gomorrah page 629. Rom. 6.21 What fruit had yee in those things c. The hiew of a Sinner page 638. Rom. 6.21 Whereof yee are now ashamed The wages of Sinne. page 645. Rom. 6.21 For the end of those things is death The gall of Aspes page 661. Rom. 6.21 For the end of those things is death Ferula Paterna page 672. Revel 3.19 As many as I love I rebuke and chasten I. The nurture of Children page 681. Apoc. 3.19 As many as I love I rebuke and chasten Chasten The lot of the Godly page 693. Apoc. 3.19 As many as I love I rebuke and chasten As many The oyle of Thyme page 702. Revel 3.19 As many as I love I rebuke and chasten As I love The sweet Spring of the waters of Marah page 710. Apoc. 3.19 As many as I love I rebuke and chasten I love The Patterne of Obedience page 719. Phil. 2.8 Hee humbled himselfe and became obedient unto death even the death of the Crosse The reward of Patience page 725. Philip. 2.9 Wherefore God hath also highly exalted him Lowlinesse exalted page 735. Philip. 2.9 Wherefore God hath also highly exalted him A Summons to Repentance page 747. Ezek. 18.23 Have I any desire at all that the wicked should dye saith the Lord God The best Returne page 757. Ezek. 18.23 Not that he should returne from his wayes and live or If he returne from his evill wayes shall he not live The danger of Relapse page 765. Ezek. 18.24 But when the righteous turneth away from his righteousnesse and committeth iniquity and doth according to all the abominations that the wicked man doth shall hee live all his righteousnesse that hee hath done shall not be mentioned in his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them shall hee dye The deformity of Halting page 776. 1 Kings 18.21 And Elijah came to all the people and said How long halt yee between two opinions if the Lord be God follow him but if Baal then follow him and the people answered not a word Old and new Idolatry paralleled page 784. 1 Kings 18.21 If the Lord be God follow him but if Baal then follow him One God one true Religion page 794. 1 Kings 18.21 If the Lord be God follow him but if Baal then follow him Bloudy Edome page 802. Psal 137.7 8. 7. Remember O Lord the children of Edome in the day of Jerusalem who said Raze it raze it even to the foundation thereof 8. O daughter of Babylon who art to be destroyed happy shall hee be that rewardeth thee as thou hast served us Sermons preached in Lambeth Parish Church The watchfull Sentinell page 814. A Sermon preached the fifth of November Psal 121.4 Behold he that keepeth Israel shall neither slumber nor sleep Abraham his Purchase page 825. A Sermon preached at the consecration of the Church-yard inclosed within the new wall at Lambeth Acts 7.19 And were carried over into Sechem and laid in the sepulchre that Abraham bought for a summe of mony of the sons of Emor of Sechem The Feast of Pentecost page 834. A Sermon preached on Whitsunday Acts 2.1 And when the day of Pentecost was fully come they were all together with one accord in one place The Symbole of the Spirit page 842. Acts 2.2 And suddenly there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting The Mysterie of the fiery cloven Tongues page 850. Acts 2.3 And there appeared unto them cloven tongues like as of fire and it sate upon each of them Christ his lasting Monument page 856. A Sermon preached on Maundy Thursday 1 Corinth 11.26 As often as yee eate of this bread and drinke of this cup ye doe shew the Lords death till he come The signe at the Heart page 864. A Sermon preached on the first Sunday in Lent Acts 2.37 And when they heard this they were pricked in their heart and said unto Peter and the rest of the Apostles Men and brethren what shall we doe Christian Brotherhood page 876. A Sermon preached on the second Sunday in Lent Acts 2.37 And they said to Peter and the rest of the Apostles Men and brethren c. The perplexed soules Quaere page 883. A Sermon preached on the third Sunday in Lent Acts 2.37 What shall wee doe The last offer of Peace page 891. A Sermon preached at a publike Fast Luke 19.41 42. 41. And when he was come neere he beheld the City and wept over it 42. Saying If thou hadst knowne even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes A Catalogue of the Authors cited in this Work with their severall Editions A. ABen Ezra Basil 1620. G. Abbot Lond. 1620. R. Abbot Lond. 1606. Aelianus Lugd. 1577. Aeneas Sylviue Col. 1535. Aesopus Venet. 1606. Agapetus Bib. pat T. 6. p. 1. Col. 1622. C. Agrippa Paris 1567. G. Alanus Antw. 1576. Albertus Mag. Basil 1506. Alcazar Lugd. 1618. P. de Alliaco Mogunt 1574. J. Almainus Paris 1512. Fr. Alvarez Lugd. 1608. Ambrosius Mediol Basil 1555. Ambrosius Ansbert Bib. par T. 9. p. 2. Col. 1622. Andradius Col. 1564. Amphilochius Bib. pat T. 4. Col. 1622. Anselmus Col. 1573. Antiphon Orat. Paris 1609. Anthologia Grec Epig. Franc. 1600. Apuleius Venet. 1504. Apollinarius Bib. pat T. 4. Col. 1622 Th. Aquinas Venet. 1594. Arboreus Paris 1540. Aretas Bib. pat T. 6. Col. 1622. B. Aretius Bern. 1604. Th. Argentinensis Gen. 1585. Gr. Ariminensis Venet. 1503. Aristophanes Francof 1597. Aristoteles Lugd. 1590. R. Armacanus Francof 1614. Arnobius Rom. 1562. Arnoldus Bib. pat T. 6. Col. 1622. Articuli Eccles Angl. Lond. 1628. Athanasius Alexandrinus Par. 1581. Avendanus Madrid 1593. Augustinus Hypponensis Par. 1586. P.
their body than any article of their creede whereas on the contrary side the Romanists as they impeach the article of Christs incarnation of the Virgin Mary by teaching that his flesh is made daily by the Priests in the Masse not of her blood but of bread and of his ascension and sitting at the right hand of the Father till hee come to judge the quicke and the dead by teaching that his body is at once in a Million of places on earth even wheresoever Masses are said so they most manifestly overthrow the articles he instanceth in viz. 1 The ninth tenth The ninth by turning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 universall into particular and empaling the whole Church within the jurisdiction of Rome as the Donatists did of old within the Provinces of Africa The tenth by branding them with the markes of heretickes who believe the remission of their owne sinnes by speciall faith 2 As the Cardinall is foulely mistaken in the point of divinity so also in the matter of history both of former ages and this present wherein wee live For who knoweth not that other articles besides the ninth and tenth are at this day oppugned by the Servetians Antitrinitarians Sosinians Vorstians Anabaptists Libertines and Familists whose heresies strike at the soveraigne attributes of God the Trinity of persons deity of Christ his incarnation satisfaction second comming and life everlasting 3 Neither were these two articles instanced in first impugned in our age or since the 1000. yeere as hee accounteth but long before in the third and fourth ages by the Novatians Donatists Luciferians Meletians and Pelagians 4 Neither was Sathan so long in setting heretickes on worke to undermine all the articles of the creede If you peruse the bedroll of heresies in Irenaeus Epiphanius Philastrius and Augustine you shall finde that within the space of 400. yeeres the Divell so bestirred himselfe that hee left no article of the Apostles creede untouched by them 5 And lastly neither had the enemy of mankinde any care at all of order in employing heretickes to overthrow our christian beliefe more than an enraged enemy all set upon spoile in demolishing an house thinketh of pulling downe every stone in order for to what end serveth order when nothing but present confusion is sought Therefore against the rule of method set downe by Bellarmine Sathan in the second age called in question the last article of the creed by Papius and the Millenaries In the third age hee called in question the eighth article concerning the holy Ghost by the Macedonians and Pneumatomachi In the first age hee called in question the second article concerning the divinity of Christ by the Ebionites and Cerinthians as also the eleventh by the Ephesians and those Corinthians whom the Apostle taketh to taske in this chapter and confuteth in my text Obser 2 My second observation from the occasion is that some heresies as namely this of the Corinthians concerning the resurrection against which the Apostle bendeth all his forces have beene very auncient and some heretickes contemporaries to the Apostles As God is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Dan. 7.13 that is Auncient of dayes or rather Auncient to dayes as God speaketh of himselfe e Esa 43.13 Before the day was I am so the Divell is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old Serpent whose spawne are all heresies as well old as new No truth at the first delivery thereof could bee auncient nor can any errour after it hath long passed from hand to hand bee new Time is without the essence of those things that are measured by it and consequently cannot make that which is in it selfe evill good nor that which is good evill Antiquity can no more prescribe for falshood than novelty prejudice the truth Bare antiquity therefore is but a weake plea in matter of religion f Tertul. de Vol. Virg. quodcunque contra veritatem sapit haeresis est etiam vetus consuetudo whatsoever savoureth not of truth or is against it is heresie yea although it be ancient and plead custome 1 It was the Samaritans plea against the Jewes g Joh. 4.20.22 Our Father worshipped in this mount c. But it was rejected by our Saviour saying you worship you know not what 2 It was the plea of the hereticks called Aquarii against the Catholicks but disproved by Saint h Ep. 74. Consuetudo sine veritate est vetustas â—rroris Cyprian saying Custome without truth is no better than inveterate errour 3 It was the plea of Guitmundus against the practice of the Romane Church in Gregory the great his dayes but disparaged by him saying custome ought to give place to truth and right i Grat. dist 8. for Christ said not Ego sum consuetudo I am custome or prescription but Ego sum veritas I am truth Nay it was the very plea of the Paynims against the Christians and long agoe disabled by the ancient Fathers Saint Ignatius Arnobius Ambrose and Augustine Ignatius thus puts it by Some say they will not believe the truth of the Gospell if wee produce not ancient records for it to whom my answer is k Ignat. epist ad Philad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is my antiquity his words are to mee in stead or as good as all ancient records l Arnob. l. 2. cont gent. Quod verum est seâ—um non est c. Arnobius gravely determines the point the authority saith he of Religion is to be weighed not by time but by the divine author thereof that which is true is not to be traduced as late or too new Saint m Amb. l. 3. ep 30 Reprobatis messem quia sera est foecunditas c. Ambrose seconds Arnobius saying to the heathen doe you finde fault with our Christian religion because it is later than your heathenish superstition you may by the same reason picke a quarrell with harvest because it comes not till the end of summer and with the vintage because it falls late in the yeere and with the olive because hee beareth fruit after other trees Lastly Saint n Quaest vet novi Test Quasi antiquitas praejudicet veritati hic est mos diabolicus ut per antiquitatis traducem commendetur fallacia Austine returnes them a smart answer for this absurd plea They say that that religion which is elder cannot bee false as if antiquity or custome could doe the truth any prejudice at all 't is a divellish custome to vent falshood under the title of antiquity Whereunto may be added that in propriety of speech that is not antiquity which is so esteemed the age wherein wee live is indeed the eldest because nearest to the end of the world and those times which wee reverence as elder are by so much the younger by how much they were neerer to the beginning of the world and the birth of time it selfe The Catholike Christian Church was never so
that were served in at the Idols table Let them therefore beware of some fearfull judgement of God who without any calling or commission out of meere curiosity enter into the house of Rimmon and behold those Idolatrous rites wherewith Romish superstition hath corrupted the pure worship of God How can they bee there with them without offence If they joyne not with these Idolaters in censing bowing before offering unto and kissing their Images in calling upon Saints and praying for the releasing of soules out of Purgatory they give offence to them if they joyne with them they give greater offence to the Church of God and not onely receive a p Hom. against rebellion the Pope is called the Babylonish beast marke from the beast but a grievous wound The Corinthians whom S. Paul in these words plucks as it were violently out of the idols Temple had as colorable a pretence as these Naamans can have They pleaded that they went not to the idols temple to worship but to make merry with their neighbors and feede their bellies with the idols relicks these in like manner say that they resort not to places where Masses are said to worship the wafer or breaden god but to feede their eyes with their garish shewes and please their eares with their exquisite musicke They proceeded farther in their defence alledging that they knew the idoll was nothing and in their eating of things offered to it they had no relation to the Paynim deity nor purpose to worship it but the true God whose creatures they received with cheerefulnesse and thanksgiving And is not this the fairest glosse they set upon their foule and scandalous practise in pressing into Popish chappels that they know the sacrifice of the Masse is nothing neither doe they any reverence at all to image or picture but to God to whom they pray against those superstitions even when they are at them But what doth the Apostle answer to the Corinthians viz. That though the idoll bee nothing in it selfe yet sith it is a supposed Deity in the minde of the Idolater who intendeth a religious worship thereunto in keeping those heathenish feasts a Christian may not joyne with him in the outward action of his idoll service whatsoever the intention be without receiving a foule staine both in his conscience and in his good name To lift up the heart to God when they fall downe with their body before the Hoste or Image will no more acquit them from idolatry than it will cleare a woman from adultery to thinke upon her husband when shee prostituteth her body to the impure soliciter of her chastity Neither is it easie to sever the soule from the body in one and the selfe same act as q Aug. confess l. 6. c. 8. Alypius ab amicis violenter in amphitheat um adductus dicens si corpus meum in illum locum trahitis numquid animum adero itaque absens sic vos illa superabo ille diuclausis oculorum foribus interdixit animae ne in tanta mala procederet utinam aures obturasset nam quodam pugnae casu curiositate victus aperuit oculos percussus est graviore vulnere in animâ quam ille in corpore Alypius found by his woefull experience who being violently drawne by his friends into the Romane Theater thus reasoned with himselfe What though you have drawne my body into this place you shall not draw my soule seeing you will have it so I will stay with you but I resolve to be absent when I am present and so I will deceive you and them According to which his firme purpose hee kept the liddes of his eyes shut that his soule might not as it were goe out of them and gad after these vanities And it had beene happy for him saith Saint Austine if hee had locked up the gates of his eares also for on the suddaine hearing a great shout and applause ere hee was aware hee opened his eyes and by seeing that bloody spectacle received a deeper wound in his soule than the hurt Fencer in his body Is it not to bee feared that as the r Gen. 30.39 And the flockes conceived before the rods and brought forth cattell ring streked speckled and spotted sheepe which conceived before the coloured roddes brought forth spotted lambes so the prayers and meditations which are conceived before idols will receive some impression from the image and bee tainted with idolatry or spotted with superstition Was it unlawfull for the Corinthians to partake with idolaters in meats offered unto idols and can it bee lawfull for these men to communicate with Papists in prayers offered unto them If they answer they pray to Saints and before images and not idols let them know that any image or creature to which religious worship is given thereby becommeth an idoll If Saint Cyprians zeale transported him not too farre when hee peremptorily determineth there can bee no society betweene faith and perfidiousnesse or betweene the true and false worship of God If the ſ 2 Cor. 6.14 What fellowship hath righteousnesse with unrighteousnesse c. Apostle alloweth of no more communion betweene Christians and Idolaters than betweene righteousnesse and unrighteousnesse or light and darkenesse or t Ver. 15. Christ and Belial certainely all Interimists and Pseudo-Cassanders and catholike Moderators of these times who goe about to bring Christ and Antichrist to an enterview sodder unity and schisme piece faith and heresie and make the Whore of Babylon and Christs spouse good friends are like to have a hard taske of it For what agreement hath the Temple of God with Idols but yee are the Temple of God Doctr. 3 Yee The light of the sunne is common unto all but not his influence in like manner there are certaine enlightning gifts which are not denied to the unregenerate but the sanctifying and saving graces of the spirit are peculiar to Gods children God forbiddeth in the Law the annointing any thing with the holy u Exod. 30.33 oyle save the things that are there specified he maketh it death to put that holy oyntment to any common use and shall wee thinke that hee will shed the oyntment of his spirit into any impure or prophane heart will hee cast his pearle before swine The piety of Paynims is Necromancy or Idolatry of Heretickes is Will-worship of Hypocrites is Formality of Schismaticks is Faction There can be no true devotion without illumination of the understanding and renovation of the will and purifying the heart by faith there is no Temple of God which is not built upon the corner stone Christ Jesus Ye and none but such as ye are The Church in the song of Solomon is compared to a * Cant. 4.12 A garden enclosed is my sister my spouse a spring shut up a fountaine sealed garden enclosed or a fountaine sealed The prophane and ungodly drinke not of the river of her pleasures they taste not of her
ruddy in the hiew of his passion white in his life and ruddy at his death or white in his garland of c Cyp. l. 1. ep 6. Floribus enim nec rosae nec lilia desunt pax acies habet suos flores quibus milites Christi ob gloriam coronantur lilies unspotted Virgins ruddy in his garland of roses victorious Martyrs or lastly as some flourish upon the letter ruddy in all his Disciples save St. John who shed their blood for his name and Gospell and white in the Disciple in my text who alone came to a faire and peaceable end abiding according to the words of our Saviour till hee came unto him by an easie and naturall death For this priviledge Christ gave him above them all that none should have power to lay violent hands on him who lay in his Redeemers arms d Joh. 1.17 The law was given by Moses but grace and truth by Jesus Christ and with grace came in John a name that signifieth grace Wee read of no John in the old Testament but wee finde two in the Gospell the one the forerunner the other the follower of Christ the one in allusion to the Hebrew Etymology of his name may bee called Gratia praeveniens grace prevenient the other Gratia subsequens grace subsequent the one may bee compared to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Morning the other to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evening starre for Saint John Baptist as the Morning starre ushered in the Sunne our Saviour Saint John the Evangelist as the Evening starre appeared long in the skie shining in the Churches of Asia after the Sunne of righteousnesse Christ Jesus was set at his death This latter John is the Disciple whose feast wee now keepe and memory wee celebrate and graces wee admire and title wee are now to declare As Christ spake of the Baptist e Mat. 11.9 What went yee out to see a Prophet nay I say unto you and more than a Prophet wee may say of this Evangelist what are yee come to heare of a Disciple nay I say unto you and more than a Disciple a Prophet an Evangelist an Apostle f Cic. in Brut. O generosam stirpein tanquam in unam arborem plura germina sic in istam domum multorum insitam et illuminatam virtutem O noble stocke on which many grafts of the plants of Paradise are set In some parts of the skie wee see single starres in others a conjunction or crowne of many starres the other Disciples were like single starres some were Prophets some were Evangelists some Doctors some Apostles but in Saint John as a constellation shine the eminent gifts and callings of many Disciples Saint Luke was an Evangelist but no Apostle Saint Peter was an Apostle but no Evangelist Saint Matthew was an Evangelist and Apostle but no Prophet Saint John was all 1 In his Gospell an Evangelist 2 In his Epistle an Apostle 5 In his Apocalypse a Prophet And in all according to his divine Hieroglyphicke g Rev. 4.7 The fourth beast was like a flying Eagle An Eagle Hee was an Eagle in his Apostolike function h Mat. 24.28 Luk. 17.37 where the body was there was this Eagle still lying at his breast In his Gospell like an Eagle hee soareth higher than the other three beginning with and more expresly delivering the divinity of Christ than any before him Lastly in the Apocalypse like an Eagle with open eye hee looketh full upon the Sunne of righteousnesse and the light of the celestiall Jerusalem whereat all our eyes at this day are dazeled Yet this divine Eagle here flyeth low and in humility toucheth the ground stiling himselfe nothing but a Disciple Obser 2 Wee read in i Exod. 15.27 Exodus They came to Elim where are twelve Wels of water and seventy Palme trees In these twelve Springs of water Saint k Hieron tract de 42. mansionibus Nec dubium quin de Apostolis sermo sit de quorum fontibus derivatae aquae totius mundi siccitatem rigant Juxta has aquas 70. creverunt palmae quas ipsos secundi ordinis intelligimus praeceptores Lucà Evangelistà docente duodecim fuisse Apostolos 70. Discipulos minoris gradus Vid supr Ser. 10. The Apostolike Bishop Jerome conceived that hee saw the face of the twelve Apostles and on the branches of these seventy Palme trees the fruit of the seventy Disciples labour In allusion whereunto most of the Ancients make the Apostles the Parents and patterns of all Bishops and the seventy Disciples of Priests the Bishops they make as it were the springs from whence the Presbyters like the Palme trees receive sap and moisture whereby they grow in the Church and bring forth fruit in the parochiall Cures where they are planted The Bishops they called Pastours and Teachers primi ordinis of the first order or ranke the Presbyters or Priests Praeceptores secundi ordinis teachers as it were in a lower fourm To confound which rankes in the Church and bring a Bishop perforce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 downe to the lower fourm or degree of a Priest is defined sacriledge in the great Councell of Chalcedon Yet Saint John the Apostle here of himselfe descendeth into that lower step or staire assuming to himselfe the name onely of a Disciple 1 In humility 2 In modesty 3 In thankfulnesse to his Master 1 In humility to take all Christians into his ranke hëe giveth himselfe no higher title than was due to the meanest follower of Christ The weightier the piece of gold is the more it presseth downe the scale even so where there is more worth you shall ever find more lowlinesse the empty and light eares pricke up but the full bow to the earth 2 In modesty Saint John was the youngest of the Apostles and in that respect tearmeth himselfe rather a Disciple that is a learner than as hee was indeed a great Master in the Church though hee were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young hee was in yeeres but not in conditions his youth was wiser than others age his dawning was brighter than their noon-tide his blossomes fairer than their fruits his Spring exceeded their Autumne yet like Moses hee saw not the beames of his face which all other beheld Young men doe not so much usually over-value themselves as here Saint John doth under-value himselfe the stile wherewith the Church hath most deservedly graced him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John the Divine but the title which hee taketh to himselfe is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scholar or Disciple 3 In thankfulnesse to his Master he chuseth this title before any other thereby professing that whatsoever knowledge hee had hee suckt it from him on whose brest he lay About the time of our Saviours birth as l De vit Pont. tit Christ narrat Orosius l. 6. c. 21. Augustum Caesarem eodem die
wife embracing a stranger in bed so doth the wrath of God burne like fire and his jealousie breake out like a bright flame against such as Pigmalion-like entertaine an Idoll for him in the bed of their soule and commit fornication with it To commit fornication and to eat meat sacrificed unto Idols There is so neare affinity betwixt carnall and spirituall fornication that few defile their soules with the one but are defiled in body with the other as Jezebels scholars here who by eating meat sacrificed unto Idols were provoked to corporall uncleannesse One sinne as it breedeth so it feedeth another and as blindnesse of eyes was inflicted upon Elymas for his blindnesse of heart so God in his secret and just judgement here punished the Nicolaits spirituall with corporall fornication that as they provoked him to jealousie by familiarly and freely conversing with Idolaters so they were provoked to jealousie by their wives keeping company with adulterers Touching eating meats sacrificed unto Idols which the Spirit in this place and Saint k 1 Cor. 10.20 Paul and all the l Acts 15.20 Apostles in their decretall Epistle so strictly forbid you are to understand that the Christians in the Primitive Church in respect of their acquaintance and alliance with the heathen that dwelt among them did not sticke when they were invited by them to goe to their banquets and feasts which they kept in the Temples of their Idols when they sacrificed unto them and there they spent the remainder of such cates and wines as had beene offered to their Paynim gods The pretence which the Christians had for their resorting to these feasts was this that they knew the Idoll was nothing and therefore giving thankes to God for his creatures they did eat of all things without any scruple of conscience howsoever they had beene used and to whomsoever they had beene offered This our Saviour here reproveth the Thyatirians for and St. Paul the Corinthians in the place above alledged shewing that though the Idoll was nothing in it selfe yet sith the Gentiles did offer such things as were served-in at their Idols feast not to God but to Divels the Christians could not sit at the same tables with them rejoycing and feasting in the names of them but they must be partakers of their idolatry The maine argument he useth may bee thus reduced to forme They that eat of things offered unto Idols are partakers of the Divels table and are as it were in messe with him But none of Gods family may table with the Divell therefore all Christians ought to make conscience of accepting the heathens invitation to such feasts wherein they were to feed upon the Devils reliques Now that the servants of God may not meddle or make with the Divell or any of his instruments needs no proofe at all m 2 Cor. 6.14 For what Communion hath light with darkenesse or what fellowship hath Christ with Belial And that they that keepe gaudy dayes for the Divell and make merry with his reliques have fellowship with him the Apostle sheweth by the like examples They that eat of the sacramentall bread have their communion with Christ they that eat of the legall sacrifices are partakers of the Altar even so they that eat things offered unto Idols divide commons as it were with the Dâ—vell Thus have I glanced at all the parts of this Scripture but my principall aime was from the beginning at Jezebel set as a faire or rather foule marke in the midst of this verse I have somewhat against thee that thou sufferest Jezebel It is not onely evill to doe but also to suffer evill when it is in in our power to hinder it as I proved heretofore at large by arguments drawne 1. From the Law forbidding to plow with an Oxe and an Asse and punishing Idolaters with death 2. From the Gospell denying the service of two Masters and interdicting all fellowship and communion of light with darknesse or Christ with Belial 3. From the Spirits bill of enditement framed against the Angels of Pergamus and Thyatira for tolerating the Nicolaitans 4 From Gods threatning to cut off all such as sweare by him and by Malchim 5 From the Kings command in the parable to compell all the guests that were bid to come to his marriage feast 6. From the imputation which is laid by the Spirit upon many Kings of Israel and Judah for not taking away the high places 7. From the examples of Asa Josiah Ezechiah Nebuchadnezzar Constantine Jovian Theodosius and other religious Princes who by severe lawes restrained heresie and idolatry and constrained the true worship of God 8. From the verdict and depositions of the ancient Fathers Tertullian Cyprian Jerome Austine Leo Gregory Clemens Alexandrinus Epiphanius and Bernard who all strengthen the armes of the Magistrate and sharpen his sword against heretickes 9 From the lawes of the ancient Grecians Romanes and almost all the heathen who censured some way or other all innovation in religion and profanation of divine worship Lastly from the great danger of heresie which like a canker soone spreads over the whole body of the Church and if it bee not looked into killeth and that eternally thousands of soules breaketh the bands of nature and cutteth asunder all sinewes of humane society putteth enmity variance and implacable discords in families soweth seeds of sedition in the State reacheth dagges and daggers to subjects to assacinate the sacred persons of the Lords annointed layeth traynes in the deepe vaults of dislâ—yall hearts to blow up Parliaments and offer whole Kingdomes for an Holocaust It now remaineth that I appeach the Whore of Babylon of Jezebalisme and discover her filthy abominations and abominable filthinesse in the face of the sunne The Spirit here describeth Jezebel by three markes 1. Imposture She calleth her selfe a Prophetesse 2. Impurity She teacheth to commit fornication 3. Idolatry She alloweth eating meat sacrificed unto idols With these three crimes I dare more confidently charge the Romane Synagogue because with a whorish forehead shee seemeth rather to stand upon the justification of them than the deniall For among her religious practises shee reckoneth pious frauds as if shee verily beleeved that which heathen Varro writeth n Expedit falliâ—n religione civitates That it is expedient for men to be cheated in matter of religion And hereupon Vincentius Bellovacensis in the life of Saint Dominicke intitles one chapter De sanctâ ejus hypocrisi Of his holy hypocrisie And for impurity Casa the Archbishop of Beneventum layeth colours of eloquence upon that foule sinne which God punished in Sodome with fire and brimstone And for idolatry Gregory de Valentiâ the prime of the Schoole-men professedly pleads for it and endevours to prove it to bee lawfull out of the words of Saint Peter o 1 Pet. 4.3 Greg. de Val. de cult â—mag Quid attinebat ita detâ—rminatè cultus simulacrorum illicitos notarâ— si omnino nullos simulaâ—hrorum cultus
We can pray to none other but God whatsoever is to be wished for Caesar as he is a man or a Prince I cannot begge it of any other than of him from whom I know I shall receive what I aske because he alone can performe it and I his servant depend upon none but him But what stand I upon the testimonies of two or three Fathers the whole Synod of f Theod. com in 2. ad Colos Synodus Laodicea lege prohibuit ne praecarentur Angelos ubi agit de oratoriis Michaelis eos perstringit qui dicebant oportere per Angelos divinam sibi benevolentiam conciliare Laodicea condemneth the superstitious errour of some who taught that we ought to use Angels as mediatours between God and us and to pray unto them And for Saints who have no more commission to solicit our busines in heaven than Angels howsoever it pleased the ancient Church to make honourable mention of them in their publike Service as we doe of the blessed Virgin the Archangel the Apostles Evangelists yet S. g Aug. l. 22. de civit Dei c. 10. Martyres suo loco ordine nominantur non tamen à Sacerdote qui sacrificat invocantur Austin cleareth the Christians of those times from any kind of invocation The Martyrs saith he in their place and ranke are named yet not called upon by the Priest who offereth the sacrifice Invocation is the highest branch of divine worship and they who bow downe to and call upon Saints consequently put Saints in Gods room beleeve in them Quomodo enim invocabunt in quos non credunt How h Rom. 10.14 shall they call on them on whom they have not beleeved They who call upon Saints deceased hope for any benefit by such prayers must be perswaded that the Saints are present in all places to heare their prayers and receive their petitions and that they understand particularly all their affaires and are privie to the very secrets of their hearts and is not this to make gods of Saints i Mart. epigr. Qui fingit sacros auro vel marmore vultus non facit ille deos qui rogat ille facit Yea but say our Romish adversaries had you a suit to the King you would make a friend at Court employ some in favour with his Majesty to solicit your affaires why take ye not the like course in your businesse of greater importance in the Court of Heaven We answer First because God himselfe checketh such carnall imaginations and overthroweth the ground of all such arguments by his holy Prophet saying k Esay 55.8 My thoughts are not your thoughts neither are your waies my waies Therefore we are brought to the presence of kings saith S. l Amb. in ep ad Rom. c. 1. Itur ad reges per tribunos comites quia homo utique rex est ad Deum quem nihil latet promerendum suffragatore non est opus sed mente devotâ Ambrose by lords officers because the king is a man all cannot have immediate access unto him neither will he take it well that all sorts of people at all times should presse upon him but it is not so with God he calleth all m Mat. 11.28 Come unto mee all that labour c. unto him calls upon all to n Psal 50.15 Call upon mee in the day of trouble and I will heare c. call upon him promiseth help o Joel 2.32 Whosoever shall call upon the Name c. salvation to all that shall so do neither need we any spokes-man saith he to him save a devout and religious mind Secondly admit the proportion to hold between the King of Heaven and earthly Princes yet the reason holdeth not for if the King appoint a certain officer to take all supplications and exhibit all petitions unto him hee will not take it well if we use any other but so it is in our present case God hath appointed us a p John 14 3. Whatsoever ye shall aske in my Name â—hat will I doe Ver. 6. I am the way the truth and the life no man commeth to the Father but by mee Mediator not only of redemption but also of q Rom. 8.34 Which maketh request for us incercession who is not only r Hebr. 7.25 Wherefore he is able to save them to the uttermost that comâ— unto God by him seeing he ever liveth to make intercession for them able but most willing to preferre all our suits procure a gracious answer for us for we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin let us therfore come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Wee know not whether Saints heare us or rather we know they heare us not Esay 63.16 Abraham is ignorant of us and Israel acknowledgeth us not If they heare us we know not whether God will heare them for us but wee know that our Saviour heareth us and that God alwaies heareth him when he prayeth for us John 11.42 I know that thou hearest mee alwaies Yet our Saint-invocators have one refuge to flye unto and they hold it a very safe one We call upon the living say they to pray for us why may we not be so far indebted to the Saints departed who the further they are from us the neerer they are to God If it be no wrong to Christs intercession to desire the prayers of our friends in this life neither can it be any derogation to his Mediatourship to call upon Saints deceased Of this argument Å¿ Bellar de sanct beatit l. 1. c. 19. Bellarmine as much braggeth as Peleus of his sword Profectò istud argumentum haeretici nunquam solvere potuerunt the heretickes saith he were never able to untie this argument I beleeve him because there is no knot at all in it For First we do not properly invocate any man living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we call to them to assist us with their prayers we call not upon them as putting any confidence in them When at parting we usually coÌ„mend our selves to our friends and desire them to commend us to God in their prayers we require of them a duty of Christian charity we do them therein no honour much lesse performe any religious service to them as the Church of Rome doth to Saints deceased Secondly when wee pray them to pray for us wee make this request to them as co-adjutors to joyn with us in the duty of praier not as mediators to use their favour with God or plead their merits as Papists do in their Letanies adjuring God as it were by the faith of Confessors constancy of Martyrs chastity of virgins abstinence of monks merits of all Saints Thirdly God commandeth the living to have
uttered but it may by ignorance be depraved no action of vertue can be so exactly performed but it may through malice be mis-construed It is not more proper to God to bring light out of darknesse peace out of trouble joy out of sorrow and out of sinne the greatest of all evils to extract much good by governing and disposing it to the declaration of his mercy and justice than it is naturall to the Divell and his impes out of the light of truth to endeavour to draw darknesse of errour and out of the best speeches and actions to straine and force out somewhat to maintaine and nourish their corrupt humours and bosome sinnes And what marvell sith even in Paradise amidst the sweetest flowers and wholsomest herbes and plants a Serpent could live and find there something to feed upon Paradise was the seat of mans happinesse the garden of pleasure the soyle of the tree of life seated in the cleerest ayre watered and environed with sweetest rivers enamelled with pleasantest flowers set by God himselfe with the choicest plants and yet was it not free from the serpent which turned the juices of those soveraign and medicinall simples into poyson Aristotle writeth of the Cantharides that they are killed with the sent of the a Arist de mirabil aus cult sweetest and most fragrant oyntments and it is morally verified in those gracelesse hearers to whom the Word which is the b 2. Cor. 2.16 sweet smelling savour of God to life becommeth a savour of death Such hearers the blessed Apostle Saint Paul sharply censureth in this chapter Occas who when hee preached to them salvation by the free grace of Christ hence concluded free liberty of sinne when to the comfort of all that are heavie laden with the burden of sinne he set abroach that heavenly doctrine where sinne abounded there grace superabounded they subsumed Let us therefore continue in sinne that grace may more abound whereas indeed they should have inferred the cleane contrary conclusion thus Grace hath abounded much more to us therefore wee of all men should not continue in sinne because God offereth us so good meanes to escape out of it The dew of heaven hath fallen plentifully upon us therefore wee ought to be most fruitfull in good workes not only because God hath better enabled us to doe them but also in a duty of thankfulnesse wee are to offer him our best service who hath enriched us with the treasures of his grace Therefore to beat them and in them all carnall Gospellers from the former hold St. Paul in this chapter planteth ordnance of many most forcible arguments drawne from three principall heads Analys 1. Christ and his benefits 2. Themselves and their former condition 3. The comparison between a sinfull and a holy course of life and their contrary effects 1 From Christ and his benefits after this manner The effect of grace is to mortifie sinne how then can they who have received a greater measure of grace by the merit of Christs death and buriall continue in sinne How can they that are dead to sinne live therein Whereas they urged grace for liberty of sinne the Apostle from grace enforceth sanctity of life whereas they alledged their redemption for their exemption from all service Saint Paul strongly concludes from so great a benefit a greater tye and obligation to serve the Lord their Redeemer whereas they built a fort of sin with the wood of Christs crosse he maketh an engine of the same wood to overthrow it by grace we are united to Christ and planted in him therefore we must live the life of the root bring forth the fruit of the c Ver. 5. Ver. 6. spirit If we have been planted together in the likenesse of his death wee shall be also in the likenesse of his resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth wee should not serve sinne c. 2 From themselves and their former condition thus When yee were free from righteousnesse yee were servants unto sinne now therefore being freed from sinne yee ought to be servants unto righteousnesse As yee d Ver. 18 19. yeelded your members servants of uncleannesse and iniquity unto iniquity so now yeeld your members servants of righteousnesse unto holinesse c. 3 From the comparison between the state of sin and grace thus When you were in the state of sinne you had no profit at all of your workes and you were confounded with shame for them and by them were brought to the very brink of death Coharent but now being in the state of grace you reap fruit here in holinesse the fruit of peace and joy and hereafter you shall reap the fruit of everlasting life and glory Thus you see the scope of the Apostle the occasion and coherence of the words which carry this sense Tell mee Exposit Gen. yee unsettled and unstable Christians who have been delivered from the thraldome of sinne and Satan and have given your names unto Christ and your members as servants unto righteousnesse why goe yee about to enthrall your selves anew to your ghostly enemies or make your selves vassals to your fleshly lusts Observe yee not the heavie judgements of God lighting daily upon presumptuous sinners See yee not before your eyes continuall spectacles of Gods justice and marke yee not in them the fearfull ends of those courses which now yee begin to take againe after yee had long left them Beleeve yee not the words of God e Rom. 2 9. Tribulation and anguish upon every soule that sinneth for hee will f Psal 68.21 wound the hairy scalpe of every one that goeth on in his wickednesse Or if you turne away your eyes from beholding the vialls of wrath daily powred upon sinners and stop your eares that yee may not heare the dreadfull threats which God thundereth out in his Law against such backsliders and relapsers as yee are yet can yee stifle your owne hearts griefe can yee forget the wofull plight into which your former courses brought you when free from righteousnesse yee let loose the reines to all licentiousnesse that yee might worke wickednesse even with greedinesse yee glutted your selves with earthly vanities and tooke a surfeit of sinfull pleasures What gaine did yee not then greedily gape after what preferment did yee not ambitiously seek into what mire of impurity did not yee plunge your selves No sinfull pleasure but yee tooke your fill of no dish of Satan which yee left untouched yet speake the truth between God and your owne conscience what true delight or solid contentment tooke yee in those things I know yee are ashamed to speake of it and I will not wound modest eares to relate it and ought yee not much more to be ashamed to returne with the dogge to his former vomit and with the sow to her wallowing in the mire Your soules have been cleansed by
praeparare inposterum bona justis quibus non fruerentur injusti malâ—â—mpiis quibus non cruciabuntur justi ista verò temporalia bona mala utrisque voluit esse communia ut nec bona câ—â—â—â—ius appetantur quae mali quoque habere cernuntur nec mala turpiùs evitentur quibus boni plerunque afâ—iciuntur Austine It pleased divine providence to prepare hereafter good things for the righteous wherein the wicked shall not partake with them and evills for the wicked wherewith the righteous shall never bee troubled but as for these temporall good things and evill hee would have them in some sort common to both that neither the blessings of this life should be too greedily desired in which wicked men have a share neither crosses and afflictions too fearfully avoided which we see fall often to the lot of the righteous In summe neither prosperity nor adversity nor affluence of earthly blessings nor afflictions are infallible demonstrations of Gods love nor certaine and inseparable notes of Christs Church Afflictions may be though usually they are not in them that feare God judgements of wrath and temporall blessings may be though usually in most men they are not tokens of Gods love Therefore let us not set our heart and affections upon worldly goods because they are often the portions of the wicked neither yet let us set our hearts wholly against them because they may fall to the lot of the righteous and do when they may further and not hinder their eternall salvation Let us not desire the greatest preferments of this world with Gods hatred nor refuse the greatest crosses with his love Let us not repine at the temporall felicity of the wicked which endeth in eternall misery nor be dismayed at the temporall infelicity of the godly because it endeth in everlasting felicity Let prosperity commend our charity and temperance and adversity our courage and patience Let us doe for Christ in the one and suffer for him in the other and in both estates admire his provident justice and for both sanctified unto us praise his gracious goodnesse Cui c. THE OYLE OF THYME THE XLIX SERMON REV. 3.19 As many as I love I rebuke and chasten Right Honourable c. PLutarch in his Treatise of the a Plut. de anim tranquil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tranquility of the mind writeth that though Thyme be a most dry and bitter herbe yet that not only the Apothecaries draw an wholsome oyle out of it but also that the Bees extract from thence sweet hony This dry and bitter herb is affliction to the taste of most men yet out of it we have drawne both a wholsome oyle to cure a wounded conscience and hony also to delight the spirituall taste Oyle out of the nature of afflictions which are chastenings and hony out of the cause Gods love As many as I love I rebuke and chasten In this Text the parts answer the number of the words the arguments the parts the comforts the arguments as I have declared heretofore yet they all with much adoe draw our assent to this conclusion That we are not to rise up at nor to faint under Gods correcting hand For the doctrine of enduring affliction is durus sermo quis potest ferre a hard speech who can endure it Albeit we know that God hath the chiefe stroake therein and all his dearest children have part with us yet we grudge at them though we are taught even by God himselfe that they are effects of his love and causes of our good yet we are dismayed at them So bladder-like is the soule of man that being filled with earthly vanities though but wind it groweth great and swelleth in pride but if it be pricked with the least pin or smallest needle of piercing griefe it presently shriveleth to nothing Afflictions are pillulae lucis pills made on purpose to cleare the eye-sight prescribed by a most tender and skilfull Physician gilt over with the names of chastenings and fatherly corrections and sugered with the love of God yet they will not downe nay it is well if it be not so ill with many of us that we returne him bitter words for his bitter pills and storme against him who hereby bringeth to us the quiet fruit of righteousnesse insani adversus antidotum quo fani esse possimus growing mad against the remedy of our madnesse For are we not come to that passe Ut nec morbos nec remedia ferre possimus that we can neither endure our pain nor abide the cure b Rom. 5.3 Tribulation saith the Apostle bringeth patience It should doe so indeed and through the power of grace it doth so in perfect Christians but the contrary is verified in the greater part of men Tribulation bringeth impatience not of it selfe but according to the disposition of the patient as wholsome potions given to generate good bloud in a fowle stomach turne to choler In this case the Physicians prescribe purges Purges are to bee given according to the nature of the humour to be purged and therefore the cure of the malady begins at the knowledge of the cause which in this will be found to be the reliques of originall corruption nourished by the ill dyet of the soule immoderately glutting her selfe with sensuall delights and much increased by false opinions To begin with the sinke of originall sinne sending up noisome fumes and vapours which distemper the inward man Of other things as peace of conscience and joy in the Holy Ghost we easlier speake than conceive them and easlier conceive them what they may be in others than sensibly apprehend them in our selves but wee feele rather than understand and understand better than wee can expresse this hereditary disease and habituall depravation of our whole nature It is that corrupt humour or malignant quality drawne from the loynes of our first parents which tainteth our bloud surpriseth our vitall faculties stoppeth or much hindereth the motions of Gods Spirit and the operations of this grace in us so that wee neither can doe nor suffer the will of God without regret and reluctancy It is the prima materia of all diseases the tinder of naturall lusts easily set on fire with hell it disposeth us to all evill and breedeth in us an aversnesse from all good it is not subject to the c Rom. 7.23 Law of God neither can it be it rebelleth against the law of our mind and enthralleth us to sin and Sathan and even after we are freed from the dominion of sinne so fettereth our feet that we cannot with any expedition run the wayes of Gods commandements Though the prosperous gales of Gods Spirit drive us toward the haven where we would be yet the main tide of our corruption runneth so strong the contrary way that we much float and saile but flowly Saint Peter no doubt after our Saviour acquainted him with the kind of death whereby he was to glorifie God
Papists in their transcendent charity exclude Protestants out of all possibility of salvation See Wright his motives That Protestants have no faith no God no religion Fisher his Treat Out of the Romish Church no salvation Bellar. apol 8. Jacobus quia Catholicus non est Christianus non est W.B. his discourse entituled the Non entitie of Protestants religion deny them to have any Church any faith any hope of salvation any interest in Christ any part in God yet wee have learned from the Apostle to render to no man evill for evill nor rebuke for rebuke nor slander for slander wee deny them not to have a Church though very corrupt and unsound wee doubt not but through Gods mercy many thousands of our fore-fathers who lived and dyed in the communion of their Church and according to that measure of knowledge which was revealed unto them out of holy Scripture in the mysteries of salvation led a godly and innocent life not holding any errour against their conscience nor allowing themselves in any knowne sinne continually asking pardon for their negligences and ignorances of God through Christs merits might bee saved though not as Papists that is not by their Popish additions and superstitions but as Protestants that is by those common grounds of Christianity which they hold with us All that I intend to shew herein is that in some practices of theirs they may bee rightly compared to the Heathen as when the Apostle saith that he that provideth not for his owne family is worse than an Infidell his meaning is not that every Christian that is a carelesse housholder is simply in worse state than a Heathen but onely by way of aggravation of that sinne hee teacheth all unthrifts that in that particular they are more culpable than Heathen In like manner my meaning is not to put Papists and Heathen in the same state and ranke as if there were not more hope of a Papist than a Painims salvation but to breed a greater loathing and detestation of Popish idolatry and superstition by paralleling Baalites and other Heathens together I will make it evidently appeare that some particular practices of the Romane Church are no better than Heathenish See Hom. against the perill of Idolatry p. 3. Of this mind were they who laid the first stones of the happy reformation in England Our Image maintainers and worshippers have used and use the same outward rites and manner of honouring and worshipping their Images as the Gentiles did use before their Idols and that therefore they commit idolatry as well inwardly as outwardly as did the wicked Gentile Idolaters If any reply that these Homilies were but Sermons of private men transported with zeale and carry not with them the authority of the whole Church of England I answer that as those Verses of Poets alledged by the Apostle were made part of the Canonicall Scripture by being inserted into his inspired Epistles so the Homilies which are mentioned by name in the 35. Article and commended as containing godly and g His Majesties declaration We doe therefore ratifie and confrme the said Articles which doe containe the doctrine of the Church of Eâ—gland requiring all our loving subjects to continue in the uniforme profession thereof and prohibiting the least difference from the said Articles wholesome doctrine and necessary for the times are made part of the Articles of Religion which are established by authority of the whole Convocation and ratified and confirmed by the royall assent Were not this the expresse judgement of the Church of England whose authority ought to stop the mouth of all that professe themselves to be her children from any way blaunching the idolatrous practices of the Romane Church yet were not the fore-heads of our Image-worshippers made of as hard metall as their Images they would blush to say as they doe that the testimonies which wee alledge out of Scriptures and Fathers make against Idols and not against Image-worship For the words are h Levit. 26.1 Yee shall make no Idoll or graven Images nor reare up any standing Image nor set up any Image of stone to bow downe to it The words are i Exod. 20 4. Thou shalt not make to thy selfe any Pesel that is any thing carved or graven And if there may seem any mist in this generall word to any the words following cleerly dispell it Nor the likenesse of any thing that is in heaven above nor in the earth beneath nor in the waters under the earth The third Text is thus rendered in their own vulgar Latine k Deut. 4.15 16 17. Take therefore good heed to your soules for yee saw no manner of similitude in the day which the Lord spake unto you in Horeb out of the midst of the fire lest peradventure being deceived Custodite sollicitâ— animas vestras non vidistis aliquam similitudinem in die quâ Dominus vobis locutus est in Horeb in medio igne ne fortè faciatis vobis sculptam imaginem vel similitudinem masculi vel foeminae ye make you a graven Image the similitude of any figure the likenesse of male or female the likenesse of any beast that is on the earth the likenesse of any winged fowle that flyeth in the aire the likenesse of any thing that creepeth on the ground the likenesse of any fish that is in the waters beneath the earth Neither is our allegation out of the Prophet Esay lesse poignant than the former To whom will m Esay 40.18 19 20. ye liken God or what likenesse will yee compare unto him The workman melteth a graven Image and the goldsmith spreadeth it over with gold and casteth silver chaines Hee that is so impoverished that hee hath no oblation chooseth a tree that will not rot hee seeketh unto him a cunning workman to prepare a graven Image c. As tor the words Imago and Idolum if wee respect the originall they are all one for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the shape or species of any thing and therefore not onely Aristotle calleth the shapes of things which are received into our senses the idols of the senses but Cardinall n Com. in c. 20. Exod. Cajetan also the images of the Angels in the Arke Idola Cherubinorum If wee regard the most common use of the words they differ as mulier and scortum that is a woman and a strumpet For as a woman abused or defiled by corporall fornication is called a strumpet so all such Images as are abused to spirituall fornication are called Idols Thus Saint o Lib. 8. de orig c. 11. Idolum est simulachrum quod humanâ effigie est consecraâ—um Isidore defineth an Idoll An Idoll is an Image consecrated in an humane shape And at the first all Idols were such but after men fell into grosser idolatry and turned the glory of God not only into the similitude of a p Rom. 1.23
the wrath of God and hee shall be tormented in fire and brimstone before the holy Angels and before the Lamb and the smoak of their torments shall ascend for ever And they shall have no rest day nor night which worship the beast and his image and whosoever receiveth the print of his name I dare boldly say that none of you my Beloved have received any print of the beast yee are yet free from the least suspition of familiarity with the Whore of Babylon yee have kept your selves unspotted of Popery wherefore as yee tender your honour and reputation nay the salvation of your bodies and soules keep your selves still from Idols be zealous for Gods honour and hee will bee zealous for your safety abstaine from all appearance of that evill which the spirit of God ranketh with sorcery and witch-craft If in your travels you chance to see the heathenish superstitions and abominable idolatries of the Roman Church make this profitable use thereof let it incite you to compassionate the blindnesse and ignorance of so many silly soules nuzzled in superstition who verifie the speech of the Psalmist d Psal 115.8 They that worship idols are like unto them they have eyes and see not the wonderfull things of Gods Law they have eares and heare not the word of life they have hands and handle not the seales of grace they have feet and walke not in the wayes of Gods commandements What a lamentable thing is it to see the living image of God to fall downe before a dead and dumb picture for men endued with sense and reason to worship unreasonable and senslesse metall wise men to aske e Hosea 4.12 My people aske counsel at their stocks their staffe teacheth them for the spirit of whoredome hath caused them to erre and they have gone a whoring from under their God counsell of stocks and stones for them who in regard of their soules are nobly descended from Heaven to doe homage and performe religious services and devotions to the vilest and basest creatures upon the earth yea to dust and rottennesse How much are wee bound to render perpetuall thanks to God who hath opened our eyes that wee see the grossnesse of their superstition and hath presented unto us a lively image of himselfe drawne to the life in holy Scripture an image which to looke upon is not curiositie but dutie to embrace not spirituall uncleannesse but holy love to adore not idolatrie but religion to invocate not superstition but pietie If the Lord be God follow him Turne we the Rhetoricke of this text into Logicke and the Dilemma consisting of two suppositions into two doctrinall positions the points which I am to cleare to your understanding and presse upon your religious affections will be these 1. That there is but one true God either the Lord or Baal not both 2. That this one true God is alone to be worshipped either Baal must be followed or Jehovah not both But the Prophet will prove by miracle and the evidence of fire that Baal is not God nor to be worshipped the conclusion is therefore that Jehovah the God of Israel is the onely true God and he alone to be worshipped That there is but one true God is one of the first principles which all Christians are catechized in the Decalogue Lords prayer and Creed all three begin with one God to teach us 1. Religious worship of one God 2. Zealous devotion to one God 3. Assured confidence in one God At our first Metriculation if I may so speake into the Universitie of Christs Catholique Church wee are required to subscribe to these three prime verities 1. That there is a Deitie 1. Above all 2. Over all 3. In all 2. That this Deitie is one 3. That in this Unitie there is a Trinitie of persons We acknowledge 1. A Deitie against all Atheists 2. The Unitie of this Deitie against all Paynims 3. A Trinitie in this Unitie against all Jewes Mahumetans and Heretiques Through the whole old Testament this one note is sounded by everie voyce in the Quire We heare it in the Law Heare O Israel the Lord our God is f Deut. 6.4 one Lord. We heare it in the Psalmes g Psal 18.31 Who is God but the Lord We heare it in the Prophets h Hosea 13.4 Thou shalt know no God but mee for there is no Saviour besides me and i Mal. 2.10 Have we not all one father hath one not God created us The new Testament is as an eccho resounding the same note k Ephes 4.5 6. 1 Tim. 2.5 One Lord one faith one baptisme One God and father of all who is above all and through you all and in you all For there is one God and one Mediatour between God and men the man Christ Jesus And This is l John 17.3 life eternall to know thee the only true God and whom thou hast sent Jesus Christ For although we read m Gen. 1.1 Elohim as if ye would say Gods in the plurall number yet the verb Bara is in the singular number to signifie the Trinitie in the Unitie howsoever we find the Lord n Gen. 19.24 rained upon Sodome Gomorrah brimstone fire from the Lord out of heaven and likewise in the Psalmes o Psal 110.1 The Lord said to my Lord yet S. Athanasius in his Creed resolveth us there are not more Gods or more Lords nor more eternals nor more incomprehensibles but one eternall and one in comprehensible In the mysterie of the Trinitie there is alius and alius not aliud and aliud on the contrarie in the mysterie of the incarnation of our Lord and Saviour there is not alius and alius but aliud and aliud in the one diversity of persons in one nature in the other diversity of natures in one person Sol quasi solus God is as Plato stileth him the Sunne of the invisible world and it is as cleare to the eye of reason that there is one God as to the eye of sense that there is one Sunne for God must be sovereigne and there cannot be more sovereignes The principles of Metaphysick laid together demonstrate this truth after this manner There is an infinite distance betweene something and nothing therefore the power which bringeth them together and maketh something nay all things of nothing must needs be infinite but there cannot be more infinite powers because either one of them should include the other and so the included must needs bee finite or not extend to the other and so it selfe not be infinite Out of naturall Philosophie such an argument is framed Whatsoever is either hath a cause of its being or not if it hath a cause of its being it cannot be the first cause if it have no cause of its being it must needs bee the cause of all causes For there cannot be an infinite processe from causes to causes which nature abhorres therefore wee must needs