Evangelii and Clemens Alexandrinus his Stromata but also in the divinely inspired writings of St. Paul 4 Fourthly I observe that it is said borders of gold with studs or spangs of silver not borders of gold and silver much lesse borders of silver with studs of gold the borders of gold were not made to set out the studs of silver but contrariwise the studs of silver to beautifie and illustrate the borders of gold We must not apply divinity to art but art to divinity lest we deservedly incurre the censure of St. q Basil ep 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil upon some preachers in his dayes They preach art and wit and not Christ crucified We must not make our Scripture texts serve to vent our secular learning but contrariwise modestly and moderately use secular learning to explicate and r Sanctius in hunc locum Concionatores ars talis esse debet ut auri nitorem non obscuret sed accendat quod in monili praestant argentei vermiculi illustrate texts of Scripture sentences of Fathers and other Authors may be scattered in Sermons as spangs of silver about the Spouse her border the border must not be made of them A faire ſ Quintil. inst orat Ut affert lumen clavus purpurae loco insertus ita certè neminem deceat intexta pluribus notis vestis jewell in the hat or pendants at the eare or a chaine of gold or strings of pearle about the necke become the parts well but to bee all hung about with foure hundred distinct jewels as Lollia Paulina was and not onely to bore the eares with rings but also to dig holes in the cheekes chinne and lips and there sticke pretious stones after the manner of the t Bertius Geograph Peruvians were vaine folly if not madnesse I have done with our taske I come now to yours Although it properly appertaines to our skilfull Bezaleels and Aholiabs to make borders and chaines for the Spouse yet you are to contribute at least to the making of them it is your duty to bring into her wardrobe jewels of gold and jewels of silver and jewels of raiment It is not enough to love God with your strength you must honour him also with your substance It is not onely required that you communicate with your Pastors in the Word and Sacraments but also that you communicate to him that teacheth u Gal. 6.6 in all good things you have not well acquitted you of your devotion when you have given Christ your eares you must farther give eare-rings to his Spouse it will not excuse you to write Christ his words in the palmes of your hands if you make not bracelets for her armes you have not done all when you have bowed your necke to his yoake you must farther decke her necke with chaines there is something more required of you than to put on the Lord Jesus you must cloathe his Queene in a vesture of gold Where can you better bestow your wealth than upon the Church which receiveth of you glasse but returneth you pearle receiveth from you carnall things returneth to you spirituall receiveth from you common bread returneth to you sacramentall receiveth from you covers of shame returneth to you robes of glorie in a word receiveth from you earthly trash returneth to you heavenly treasure When God commanded the people to bring x Exod. 35.5 offerings to the Lord they brought them in so freely that there needed a Proclamation to restraine their bounty And Livie reporteth of the Romans that when the Tribunes complained that they wanted gold in the treasurie to offer to Apollo the Matrons of Rome plucked off their bracelets chaines and rings and gave them unto the Priests to supply that defect And who knoweth not that our Forefathers in the dayes of ignorance placed all Religion in a manner in building religious Houses and setting them forth most gorgeously O let not the Jewes exceed us Christians let not Heresie Idolatry and Superstition out-strip true Religion in sacred bounty If their devotion needed bridles let not ours need spurres If they built Temples upon the ruines of private families let not us build private houses upon the ruine of Temples If they turned the Instruments of luxury into ornaments of piety let not us turne ornaments of piety into instruments of luxury As nothing is better given than to God so nothing is worse taken than from his Church Will God thinke you enrich them who spoyle him will he build their houses who pull downe his will he increase their store who robbe his wardrobe will hee clothe them with his long white robe who strip his Spouse of her attire and comely ornaments Nay rather as Aeneas though before he had purposed with himselfe to spare the life of Turnus yet when hee espyed Pallas girdle about him Et y Virg. Aenid notis fulserunt cingula bullis he changed his minde and turned the point of his sword to his heart saying Tun ' hinc spoliis indute meorum eripiêre mihi so our blessed Redeemer when hee seeth his Priests garments upon sacrilegious persons and the chaines and borders of his dearest Spouse upon their minions neckes will say Tun ' hinc spoliis indute meorum eripiêre mihi shalt thou escape judgement who hast robb'd mee thy Judge shall I spare thee whom I finde with mine owne goods about thee shalt thou get out of my hands who quaffest like Belshazzar in the bowles of my Sanctuary and bravest it in my Spouse attire Now as the speciall operations of the soule reflect upon themselves and as definition defines and division divides and order digesteth so also repetition may and ought to repeat it selfe For the close of all then I will recapitulate my recapitulation and rehearse my selfe as I have done the foure Preachers Of this parcell of Scripture Faciemus c. I have made a threefold explication and likewise a threefold application the first explication was of the rich attire of Solomons Queene the second of the glorious types of the Jewish Church under the Law the third of the rich endowments large borders and flourishing estate of the Church under the Gospel My application was first to the Clergy secondly to the Laity thirdly to this present exercise The friends that here promise to adorne the Spouse with rich borders I compared to the foure Preachers their Sermons to the foure borders both in respect of the matter and the forme their matter was Scripture doctrine like pure gold their forme exquisite art beautifying their Scripture doctrine with variety of humane learning and sentences of the ancient Fathers like spangles or studs of silver In the borders of Solomons Queene there was the representation of a Dove whence they are called Torim which z Brightman in Cant. some translate Turtures aureas and their preaching was not in the inticing words of mans wisedome but in the evidence of the spirit which descended in the likenesse
cognation or affinity 3. by nation or country 4. by love affection 1. common to all men the sons of Adam our father 2. speciall to all Christians the sons of the same mother the Church 1. Nature made Jacob and Esau brethren 2. Affinity our Lord and James brethren 3. Nation or country Peter and the Jewes brethren 4. Affection and obligation 1. Spirituall all Christians 2. Carnall and common all men brethren Thus the significations of brother in Scripture like the circles made by a stone cast into the water not only multiply but much enlarge themselves the first is a narrow circle about the stone the next fetcheth a bigger compasse the third a greater more capacious than it the fourth so large that it toucheth the bankes of the river in like manner the first signification of brethren is confined to one house nay to one bed and wombe the second extendeth it selfe to all of one family or linage the third to the whole nation or country the fourth and last to the utmost bounds of the earth No name so frequently occurreth in Scripture as this of brethren no love more often enforced than brotherly We need not goe farre for emblemes thereof b Plut. de amor fratr Plutarch hath found many in our body for wee have two eyes two eares two nostrills two hands two feet which are as hee termeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren and twinne members formed out of like matter being of one shape one bignesse and serving to one and the selfe same use Nature her selfe kindleth the fire of brotherly love in our hearts and God by the blasts of his Spirit and the breath of his Ministers bloweth it continually yet in many it waxeth cold and in some it seemeth to bee quite extinguished Saint Paul prayed that the Philippians c Phil. 1.9 love might abound more and more Hee exhorteth the Hebrewes Let brotherly d Heb. 13.1 love continue but we need now-adaies to cast our exhortation into a new mold and say Let brotherly love begin in you For were it begun so many quarrells so many factions so many sects so many broiles so many law-suites would not be begun as we see every day set on foot Did we looke upon the badge of our livery which is mutuall e John 13.35 By this all men shall know that ye are my disciples if ye love one anther love we would cry shame of our selves for that which we see and heare every day such out-cries such railing such cursing such threatning such banding opprobrious speeches such challenges into the field and spilling the bloud of those for whom Christ shed his most precious bloud Is it not strange that they should fall foule one upon another who have bin both washed in the same laver of regeneration that they should thirst after one anothers bloud who drinke of the same cup of benediction that they should lift their hands up one against another for whom Christ spread his hands upon the crosse Let there be no f Gen. 13.8 falling out between mee and thee saith Abraham to Lot for wee are brethren Let mee presse you further touch you neerer to the quick Let there be no strife among you for you are members one of another nay which is more Yee are all members of Christ Jesus What members of Christ and spurne one at another members of Christ and buffet one another members of Christ and supplant one another members of Christ and devoure one another members of Christ and destroy one another It is true as Plutarch observeth that the neerer the tye is the fouler the breach As bodies that are but glewed together if they be severed or rent asunder they may be glewed as fast as ever they were but corpora continua as flesh and sinewes if any cut or rupture be made in them they cannot bee so joyned together againe but a scarre will remaine so those who are onely glewed together by some civill respects may fall out and fall in againe without any great impeachment to their reputation or former friendship but they who are tied together by nerves and sinewes of naturall or spirituall obligation and made one flesh or spirit together if there fall any breach between them it cannot be so fairely made up but that like the putting a new peece of cloth into an old garment the going about to piece or reconcile them maketh the rent worse When g Cic. famil ep l. 9. Noli pati litigâ—re fratres judiciis turpiâ—us conflictari Tully understood of a suit in law commenced between Quintus and M. Fabius hee earnestly wrote to Papirius to take up the matter g Cic. famil ep l. 9. Noli pati litigâ—re fratres judiciis turpiâ—us conflictari Suffer not saith hee brethren to implead one another For though suits about title of lands seem to be the fairest of any yet even these are foule among brethren wherefore my beloved brethren let us 1. Prevent all occasions of difference let there be no tindar of malice in our hearts ready to take fire upon the flying of the least sparke into it let us so root and ground our selves in love that no small offence may stirre us let us endeavour by all friendly offices so to endeare our selves to our brethren and so fasten all naturall and civill ties by religious obligations that we alwaies keep the h Ephes 4.3 unity of the Spirit in the bond of peace 2. If it cannot be but that offences will come and distract us if the Divell or his agents cast a fire-brand among us let us all runne presently to quench it let us imitate wise Mariners who as soone as they spie a leake spring in the ship stop it with all speed before it grow wider and endanger the drowning of the vessell 3. After the breach is made up and the wound closed and healed let us not rub upon the old sore according to the rule of i Coel. Rodig antiq lect l. 16. 19. Pythagoras Ignem gladio ne fodias let us not rake into the ashes or embers of the fire of contention lately put out As we pray that God may cast our sinnes so let us cast our brothers trespasses against us into the k Micah 7.19 bottome of the sea The Athenians as l Plut. lib. de fraterno amoâ—e Plutarch writeth tooke one day from the moneth of May and razed it out of all their Calenders because on that day Neptune and Minerva fell out one with another even so let us Christians much more bury those daies in perpetuall oblivion strike them out of our Almanacks in which any bloudy fray or bitter contention hath fallen among us For our Father is the God of peace our Saviour is the Prince of peace our Comforter is the Spirit of peace and love God who is m John 4.8 love and of his love hath begot us loveth nothing more
overthrow of the Jewish Nation by Vespasian and his sonne Titus Others deferre the accomplishment of this prophecy till the dreadfull day of the Worlds doome when by the shrill sound of the Archangels Trumpet all the dead shall bee awaked and the son of man shall march out of Heaven with millions of Angels to his Judgement seat in the clouds where hee shall sit upon the life and death of mankinde That day saith Saint d August l. 20. de civitate Dei Ille dies judicii propriè dicitur eo quod nullus erit ibi imperitae querelae locus Cur injustus ille sit foelix cur justus ille infoelix Austin may bee rightly called a Day of Judgement because then there shall bee no place left for those usuall exceptions against the judgements of God and the course of his providence on earth viz. Why is this just man unhappy and why is that unjust man happy Why is this profane man in honour and that godly man in disgrace Why doth this wicked man prosper in his evill wayes and that righteous man faile in his holy attempts Nay why for a like fact doth some man receive the guerdon of a crowne and another of a e Juvenal Satyr Sceleris pretium ille crucem tulit hic diadema crosse or gibbet the one of a halter the other of a chaine of gold These and the like murmurs against the justice of the Judge of all flesh shall bee hushed and all men shall say in the words of the f Psal 58.11 Psalmist Verily there is a reward for the righteous Verily there is a God that judgeth in the earth And then Christ may bee said properly to bring or send forth judgement when hee revealeth the secrets of all hearts displayeth all mens consciences and declareth the circumstances of all actions whereby all mens judgements may bee rightly informed in the proceedings of the Almighty and all men may see the justice of God in those his most secret and hidden judgements at which the wisest on earth are astonished and dare not looke into them lest they should bee swallowed up in the depth of them I speake of those judgements of God which Saint g August lo. sup cit Dies declarabit ubi hoc quoque manifestabitur quà m justo Dei judicio fiat ut nunc tam multa ac penè omnia justa Dei judicia sensus mentemque mortalium fugiant cum tamen in hac repiorum fidem non lateat justum esse quod latet Austin termeth Occuliè justa and justè occulta Secretly just and justly secret so they are now but at the day of Judgement they shall bee manifestly just and justly manifest then it shall appeare not onely that the most secret judgements of God are just but also that there was just cause why they should bee secret or kept hidden till that day Lastly then Christ may bee said properly to bring forth judgement unto victory because hee shall first conquer all his enemies and then judge and sentence them to everlasting torments Of which dreadfull Judgement ensuing upon the glorious Victory of the Prince of peace over the great Whore and the false Prophet and the Divell that deceiveth them all from which the Archangel shall sound a retreat by blowing the last trump and summoning all that have slept in the dust to arise out of their graves and come to judgement I need not to adde any thing more in this Religious and Christian auditory Wherefore I will fill up the small remainder of the time with some briefe observations upon the ruine and utter desolation of the Jewish Nation who even to this day wandring like Vagabonds in all countries and made slaves not only to Christians but to Moores Turkes and other Infidels rue the crucifying of the Lord of life and the spilling of the innocent bloud of the immaculate Lambe of God that taketh away the sinnes of the World As according to the custome of our country Quarter-Sessions are held in Cities and Shire-townes before the generall Assises so Christ a little more than forty yeeres after his death at Jerusalem and ascension into Heaven held a Quarter-Sessions in Jerusalem for that country and people after which hee shall certainly keep a generall Assises for the whole world when the sinnes of all Nations shall be ripe for the Angels sickle Some of the wisest of the Jewish Rabbins entring into a serious consideration of this last and greatest calamity that ever befell that people together with the continuance thereof more than 1500. yeeres and casting with themselves what sinne might countervaile so heavie a judgement in the end have growne to this resolution that surely it could be no other than the spilling of the Messias bloud which cryed for this vengeance from heaven against them And verily if you observe all the circumstances of times persons and places together with the maner and means of their punishments and lay them to the particulars of Christs sufferings in and from that Nation you shall see this point as cleerly set before your eyes as if these words were written in letters of bloud upon the sacked walls of Jerusalem Messiah his Judgement and Victory over the Jewes 1. Mocking repaid 1. Not full sixe yeeres after our Lords passion most of those indignities and disgraces which the Jewes put upon him were returned backe to themselves by Flaccus and the Citizens of Alexandria who scurrilously mocked their King Agrippa in his returne from Rome by investing a mad man called Carabbas with Princely robes putting a reed in his hand for a Scepter saluting him Haile King of the Jewes Note here the Jewes mocking of Christ repaid unto themselves yet this was not all 2 Whipping repaid The Alexandrians were not content thus scornfully to deride the King of the Jewes they proceeded farther to make a daily sport of scourging many of the Nobility even to death and that which Philo setteth a Tragicall accent upon at their solemnest Feast Note here the Jewes whipping and scourging Christ upon the solemne Feast of Passover repaid unto them 3. Spitting repaid 3. And howsoever their noble and discreet Embassadour Philo made many remonstrances to the Emperour Caligula of these unsufferable wrongs offered to their Nation yet that Emperour because the Jewes had refused to set up his Image in the Temple was so farre from relieving them or respecting him according to the quality he bare that he spurned him with his foot and spit on his face Note here the Jewes spitting on Christ repaid them 4. The Jewes refusing Christ to be their King to flatter the Romane Caesar reveneâ—d on them by Caesar himself 4. In conclusion the Emperour sent him away with such disgrace and discontent that hee turning to his country-men said Bee of good cheare Sirs for God himselfe must needs right us now sith his Vicegerent from whom wee expected justice doth so much wrong us and contrary
If they are to account for their owne Stewardship certainly either at the private audit the day of their death or at the publike audit the day of judgement after which they shall be no longer Stewards but either Lords in Heaven or Slaves in Hell Wherefore O Christian whosoever thou art whether thou swayest the scepter or handlest the spade whether thou sittest at the sterne or rowest at the oare whether thou buildest on the roofe or diggest at the foundation make full account of it thou shalt be called to an account for thy worke be not idle therefore nor secure Secondly that for which thou art to account is no place of authority but an office of trust no Lordship but a Stewardship be not proud of it nor unfaithfull in it Thirdly this office of trust is not a Treasurership but a Stewardship be not covetous nor unprofitable Fourthly this Stewardship is not anothers but thine owne be not curious nor censorious Fifthly this thy Stewardship is not perpetuall but for a time it expireth with thy life be not negligent nor fore-slacke thy opportunity of making friends to receive thee into everlasting habitations after thou must relinquish thy office That God is Lord of all his claime unto all is a sufficient evidence to us For hee cannot pretend a false title who is truth it selfe neither can any question his right in any Court who is author of all lawes as hee is maker of all things which are his by a threefold right 1. Of Creation 2. Purchase 3. Possession 1. Of Creation for that which a man maketh is his owne 2. Of Purchase for that which any one purchaseth is his owne 3. Of Possession for that which any one is possessed of time out of minde is his owne By the first of these the Father may claime us as all things else who made all By the second the Sonne who redeemed the world By the third the holy Ghost who inhabiteth us and after a speciall manner possesseth us g Isa 66.1 Heaven is my throne saith God and the earth is my footstoole You see then great reason why God should be compared to a rich man with whom all the rich men in the world may not compare neither in lands nor in cattell nor in mony and treasure Not in lands for the bounds of the earth are his land-markes and the Sunne is his Surveyer Nor in cattell for h Psal 50. every beast of the forrest is his and the cattell upon a thousand hills Not in mony or plate for i Haggai 2. gold is mine and silver is mine saith the Lord. Nor lastly in goods for that golden chaine of the Apostle k 1 Cor. 22.23 All are yours and ye are Christs and Christ is Gods may bee drawne backward by the same linkes thus All are Gods and God is Christs and Christ is ours Yea but it may be argued against this conclusion that God hath small or no demaines in as much as hee holdeth nothing in his owne hands having let out if I may so speake the heaven to Saints and Angels the ayre to Birds and Fowle the water to Fish the earth to Men and Beasts to dwell in it and reap the fruits thereof But the answer is easie for though God make no benefit of any thing to himselfe yet hee keepeth the right and propriety of all things in himselfe and hee must needs keep all things in his hands who clincheth the Heavens with his fist Moreover hee requireth homage of all his creatures which are but his tenants at will or to speake more properly servants to be thrust out of office and state upon the least offence given or dislike taken Which condition is farre worse than the former For a tenant hath some kinde of propriety and interest in that which hee holdeth of his Landlord and if he performe all covenants provisoes and conditions of his lease or agreement with his Lord hee may not without apparent wrong bee suddenly turned out of house and home much lesse may his Lord seize upon all his goods and dispose of them at his pleasure The case standeth farre worse with a Steward who hath nothing he may call his but his office for which hee may be alwayes called to an account and upon it discharged Yet this is the state of the greatest States and Potentates of the world they have no certainty in any thing they possesse or enjoy For which cause Saint l Hom. 2. ad po◠Antioch Omnes usum et fructum habemus dominium nemo Chrysostome findeth great fault with the wills and testaments of great personages in his time by which they bequeath lands lordships and inheritances in their own name and right as if those things were absolutely in their power they usurpe saith hee upon Gods prerogative who hath given unto them the use and profit of the things of this life but not the dominion no nor propriety in strict point of law unlesse a man will account that to be his own for which he is to give an account to another The Steward is no whit the richer because hee hath more to account for but in this regard more solicitous and obnoxious Which observation we may crowne with this corollary That they who seem to have the greatest and best estates in this world are in the worst condition of any if their gifts be not eminent and their care and industry extraordinary to make the best advantage to their Master of the many talents committed to them The reason hereof is easie to ghesse at and was long ago yeelded by Gregory the m Greg. sup Evang dominic Cum augentur dona crescunt rationes donorum great As their means and incomes so their accounts grow For n Luke 12.48 To whom men have committed much of him they will aske the more to whom more is given more shall be required of him To speake nothing of the many imployments and distractions of men in great place which sacrilegiously robbe them of their sacred houres devoted to prayer and meditation and bereave them of themselves I had almost said deprive them of their God and the sweet fellowship of his holy Spirit they must give so much audience to others that they can give but little attendance on God Publike imployments and eminent places in Church and Common-wealth expose those that hold them to the view of all men their good parts whatsoever they have are in sight and their bad too which men are more given to marke quis enim solem ferè intuetur nisi cum deficit when doe men so gaze upon the Sunne as in the eclipse in so much that the very word Marke is commonly taken in the worst sense for some scarre blemish or deformity A small coale raked up in the ashes may live a great while which if it be raked out and blowne soone dyeth and turneth into ashes They that were kept in close prison by Dionysius enjoyed the benefit of
faire havens in heaven let us perfectly learne our way and all points of the Compasse and carefully steere by the Card of Gods Word and keepe in the streight and middle way of Gods commandements neither declining to the right hand nor to the left 6. Sixtly doth Satan play the crafty Merchant and cheate us with counterfeit stones for jewels with shewes of vertues for true graces let us also imitate the wisedome of Merchants who will bee perfect Lapidaries before they deale in pearles and pretious stones let us study the difference between true and seeming graces and pray continually to God that we may abound more and more in knowledge and in all judgement that wee may bee able to discerne things that differ and try Spirits whether they are of God or no. 7. Lastly doth Satan play the temporizer and time all his suggestions let us also in a pious sense be time-servers let us performe all holy duties in the fittest season let us omit no opportunity of doing good let us take advantage of all occasions to glorifie God and helpe on our eternall salvation If wee heare a bell toll let us meditate on our end and pray for the sicke lying at Gods mercy if wee see an execution let us meditate on our frailty and reflecting upon our owne as grievous sinnes though not comming within the walke of mans justice have compassion on our brother if wee see Lazarus lying in the street let us meditate upon the sores of our conscience and our poverty in spirituall graces and extend our charity to him finally sith wee know at what time Satan most assaulteth us let us be best provided at those times especially at the houre of our death let us follow the advice of Seneca though a Heathen r Sen. ep 2. Quotidiè aliquid adversus mortem auxilii compara cum multa percurreris unum excerpe quod illo die concoquas lay up store for that day every day gather one flower of Paradise at least that even when the fatall houre is come and the stench of death and rottennesse is in our nostrils we may have a posie by us in which wee may smell a savour of life unto life which God grant c. SERMONS PREACHED AT SAINT PAULSCROSSE OR IN THE CHURCH THE BELOVED DISCIPLE THE XXX SERMON JOH 21. 20. The Disciple whom Jesus loved which also leaned on his breast at Supper IF wee must abstaine from all appearance of evill in our civill conversation much more certainly in our religious devotion For God is most jealous of his honour which is all he hath from us for all we hold of him Praef. Apolog. fest eccles and the streight rule of religion will in no wise bend to any obliquity on either side either by attributing any true worship to a false or any false worship to the true God From both which aspersions hee that seeth not the Liturgy established by law in the Church of England to bee most cleare and free either is short-sighted or looketh on her through a foule paire of spectacles and thereby ignorantly imagineth that dust to bee in her sacred Canons and Constitutions which indeed is not in them but sticketh in his glassie eyes let him but rub his spectacles and he shall see all faire and without any the least deformity or filth of superstition as well in the Service appointed for the Lords day as for the Saints feasts For though wee adorne our Calendar with the names of some eminent Saints and make honourable mention of them in our Liturgy as the ancient Church did of her Martyrs a Austin de civ Dei l. 22. c. 10. non tamen invocamus yet wee call not upon them wee lift not up our hands wee bow not our knees wee present not our offerings wee direct not our prayers wee intend not any part of religious worship to them sed uni Deo martyrum nostrum but to their God and ours as Saint Austine answereth for the practice of the Church in his time Which may serve as a buckler to beare off all those poysonous darts of calumny which those of the concision cast at that part of our Church-service wherein upon the yeerly returne of the Feast of the blessed Virgin the Archangell Apostles Evangelists Protomartyr Innocents and All-holy-ones wee remember the Saints of God but in no wise make Gods of Saints sanctificamus Deum non deificamus Sanctos wee blesse God for them wee worship not them for God Although our devotion glanceth by their names yet it pitcheth and is fixed upon the Angel of the covenant and sanctum sanctorum the holy of all holy ones our Lord and Saviour Jesus Christ On the blessed Virgins anniversary wee honour him in his Mother on Saint John Baptists wee honour him in his forerunner on Saint Michaels we honour him in his Archangel the Captaine of his celestiall squadron on the Apostles wee honour him in his Ambassadours on the Evangelists wee honour him in his Chroniclers on Saint Stevens wee honour him in his Martyr on S. John the Divine his day wee honour him in his beloved Disciple who also leaned on his breast at Supper 1 The Disciple 2 The Disciple beloved 3 Beloved of Jesus 4 In Jesus bosome All Christians are not Disciples this is the Disciple all the Disciples were not beloved this is the beloved Disciple all that are beloved are not beloved of Jesus this is he whom Jesus loved lastly all whom Jesus loved were not so familiar with him or neare unto him that they leaned on his breast this was his bosome friend and as the text saith at supper leaned on his breast Every word is here a beame and every beame is reflected and every reflection is an intention of the heat of Christs affection to Saint John Divis 1 A Disciple there is the beame 2 Ille the or that Disciple there is the reflection 1 Beloved there is the beame 2 Beloved of Jesus there is the reflection 1 Leaning there is the beame 2 Leaning on his breast there is the reflection It is a great honour to bee a Disciple but a greater to bee the Disciple a great honour to bee beloved a greater to bee beloved of Jesus a great honour to leane on such a personage a greater to leane on his breast Thus I might with an exact division cut the bread of life but I choose rather after the manner of our Saviour to breake it and that into three pieces onely viz. John his 1 Calling in Christ 2 Favour with Christ 3 Nearenesse unto Christ 1 His calling in Christ The Disciple 2 His grace and favour with Christ whom Jesus loved 3 His nearenesse unto Christ who also leaned on his breast The Disciple The Spouse in the Canticles setting out her husband in his proper colours saith b Cant. 5.10 My beloved is white and ruddy that is of admirable and perfect beauty or white in the purity of his conversation and
of a Dove The borders were joyned together and in their Sermons there was good coherence for whereas there are two parts of Divinity 1. The first de Dei beneficiis erga homines 2. The second de officiis hominis erga Deum The former were handled in the two former Sermons and the later in the two later The benefits of God are either 1. Spirituall as Redemption of which the first discoursed 2. Or Temporall as the wealth of the world of which the second The duties of man to God are either 1. Proper to certaine men in regard of their speciall place or calling as Magistrates or Ministers of which the third 2. Common to all Christians as to offer sacrifices of righteousnesse to God of which the fourth The first as a Herald proclaimed hostility Awake O sword c. The second as a Steward of a Court gave the charge Charge the rich c. The third as a Judge pronounced a dreadfull sentence In the day thou eatest thou shalt dye the death The fourth as a Prophet gave holy counsell and heavenly advice Offer c. That we may be free from and out of the danger of the blow of the first and the charge of the second and sentence of the third wee must follow the advice of the fourth All foure may bee likened to foure builders The first fitted and laid the corner stone The second built a house whose foundation was laid in humility Charge the rich that they be not high minded The walls raised up in hope to lay hold on eternall life The roofe was covered with charity that they bee rich in good workes The third beautified it with a garden of pleasure and hee fenced it with the Discipline of the Church as it were with a strong wall The fourth built an Altar to offer sacrifice The first made according to the last Translation borders of gold his speciall grace was in the order and composition The second according to Junius his version Lineas aureas golden lines his grace was in frequent sentences and golden lines The third according to the Seventies interpretation made Similitudines aureas golden similitudes comparing our Church to Paradise The fourth as Brightman rendreth the words made turtures aureas golden turtles gilding over if I may so speak our spirituall offrings with a ricâ— discourse of his owne Pliny * Lib. 37. nat hist c. 2 In Opale est Carbunculi tenuiâ—r ignis Ameâ—hysti fulgens purpura Smaragdi virens mâ—re c. writeth of the Opall stone that it represented the colours of divers precious stones by name the Ruby or Carbuncle the Amethyst the Emrald and the Margarite or Pearle In like manner I have represented unto you in this Rehearsall the beautifull colours of divers precious stones in the first the colour of the Ruby for he discoursed of the bloudy passion of Christ In the second the purple colour of the Amethyst for hee treated of riches and purple robes and the equipage of honour In the third the green colour of the Emrald for hee described the green and flourishing garden of Eden In the fourth the cleare or white colour of the Chrystall or Pearle for hee illustrated unto us the sacrifices of righteousnesse which are called white in opposition to the red and bloudy sacrifices of the Law The Opall representeth the colours of the above-named precious stones incredibili mysturâ lucentes shining by an incredible misture a glimpse whereof you may have in this briefe concatenation of them all God hath given us his Sonne the man that is his fellow to be sacrificed for us as the first taught and with him hath given us all things richly to enjoy as the second shâ—wed not only all things for necessity and profit but even for lawfull delight and contentment placing us as it were in Paradise as the third declared Let us therefore offer unto him the sacrifice of righteousnesse as the fourth exhorted Yee whom God hath enriched with store of learning open your treasures and say to the Spouse of Christ out of these we will make thee borders of gold with studs of silver Yee of Gods people whom hee hath blessed with worldly wealth open your treasures and say to the Spouse of Christ out of these wee will make thee borders of gold with studs of silver and then bee yee assured God will open the treasures of his bounty and the three persons in Trinity will say We will make you borders of gold with studs of silver and not onely borders for your breasts and chaines for your neckes but also eare-rings for your eares and bracelets for your hands and frontlets for your faces and a crown for your heads wee will enrich you with invaluable jewels of grace here and an incorruptible crowne of glory hereafter So be it heavenly Father for the merits of thy Sonne by the powerfull operation of the Holy Spirit To whom c. THE ANGEL OF THYATIRA ENDITED A Sermon preached at the Crosse Anno 1614. THE XXXIII SERMON REVEL 2.18 19 20. And to the Angel of the Church in Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet like fine brasse 19. I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more than the first 20. Notwithstanding I have a few things against thee because thou sufferest that woman Jezebel which calleth her selfe a Prophetesse to teach and seduce my servants to commit fornication and to eate things sacrificed unto Idols Right Honourable c. Apoc. 1.12 IF the seven golden Candlestickes which Saint John saw were illustrious types and glorious emblemes of all succeeding Christian Churches as many learned Commentatours upon this mysterious prophesie conceive and the seven Letters written to the seven Churches of Asia immediatly represented by them as well appertaine to us in the autumne for whom as to those prime-roses that appeared in the spring of Christian piety and religion to whom they were directed wee may without scruple seize on this indorsed to the Angel of the Church of Thyatira breake open the seales and peruse the contents thereof which seem better to sort with the present state of our Church than of any that at this day beares the name of Christian Wherefore I make bold to unfold it and altering a word only in the superscription thus I reade and expound it in your eares and pray God to seale it up in your hearts To the Angel that is Guardian Centinell or chiefe Watchman of the Church of England thus writeth the Sonne of God by eternall generation who hath eyes like a flame of fire to enlighten the darkest corners of the heart and discover the most hidden thoughts and his feet like fine brasse most pure that can tread upon none but holy ground I know thy workes to be many and thy love to be entire and thy service to be
the more humble the more grace because they more desire it and are more capable thereof For the more empty the vessel is the more liquor it receiveth in like maner the more empty wee are in our owne conceits the more heavenly grace God z Mat. 11.25 infuseth into us To him therefore let our soules continually gaspe as a thirsty land let us pray to him for humility that wee may have grace and more grace that wee may be continually more humble Lord who hast taught us that because thy Son our Saviour being in the forme of God humbled himselfe and in his humility became obedient and in his obedience suffered death even the most ignominious painfull and accursed death of the crosse thou hast exalted him highly above the grave in his resurrection the earth in his ascension above the starres of heaven in his session establish our faith in his estate both of humiliation and exaltation and grant that his humility may be our instruction his obedience our rule his passion our satisfaction his resurrection our justification his ascension our improvement of sanctification and his session at thy right hand our glorification Amen Deo Patri Filio Sp. S. sit laus c. LOWLINES EXALTED OR Gloria Crocodilus THE LIII SERMON PHIL. 2.9 Wherefore God hath also highly exalted him Right Honourable c. WEe are come to keep holy the solemnest feast the Church ever appointed to recount thankfully the greatest benefit mankinde ever received to celebrate joyfully the happiest day time ever brought forth and if the rising of the sun upon the earth make a naturall day in the Calendar of the world shall not much more the rising of the Sun of righteousnesse out of the grave with his glorious beams describe a festivall day in the Calendar of the Church If the rest of God from the works of creation was a just cause of sanctifying a perpetuall Sabbath to the memory thereof may not the rest of our Lord from the works of redemption more painefull to him more beneficiall to us challenge the like prerogative of a day to be hallowed and consecrated unto it shall we not keep it as a Sabbath on earth which hath procured for us an everlasting Sabbath in heaven The holy Apostles and their Successors who followed the true light of the world so near that they could not misse their way thought it so meet and requisite that upon this ground they changed the seventh day from the creation appointed by God himselfe for a a Ignat. epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas Homil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de verb. Apost ser 25. Domini resuscitatio consecravit nobis diem Dominicum Vide Homil. Eccl. Of the time of prayer Hooker Eccles polit l. 5. sect 70. p. 196. The morall Law requiring a sevent part throughout the age of the world to be that way employed though with us the day be charged in regard of a new revolution begun by our Saviour Christ yet the same proportion of time continueth which was before because in a reference to the benefit of creation and now much more of renovation thereunto added by him which was the Prince of the world to come wee are bound to account the sanctification of one day in seven a duty which Gods immutable decree doth exact for ever Sabbath and fixed the Christian Sabbath upon the first day of the weeke to eternize the memory of our Lords resurrection This day is the first borne of the Church feasts the Prototypon and samplar Lords day if I may so speak from whence all the other throughout the yeere were drawne as patternes this is as the Sunne it selfe they are as the Parelii the Philosophers speake of images and representations of that glorious light in bright clouds like so many glasses set about the body thereof With what solemnity then the highest Christian feast is to be celebrated with what religion the christian Sabbath of sabbaths is to be kept with what affection the accomplishment of our redemption the glorification of our bodies the consummation of our happinesse the triumph of our Lord over death and hell and ours in him and for him is to be recounted with what preparation holy reverence the Sacrament of our Lords body and bloud which seales unto us these inestimable benefits is to be received with that solemnity that religion that affection that preparation that elevation of our minds we are to offer this morning sacrifice Wherefore I must intreat you to endeavour to raise your thoughts and affections above their ordinary levell that they fall not short of this high day which as it representeth the raising and exaltation of the worlds Redeemer so it selfe is raised and exalted above all other Christian feasts Were our devotion key cold and quite dead yet mee thinkes that the raising of our Lord from the dead should revive it and put new life and heat into it as it drew the bodies of many Saints out of the graves to accompany our Lord into the holy City After the Sun had bin in the eclipse for three houres when the fountaine of light began againe to be opened and the beames like streames run as before how lightsome on the sudden was the world how beautifull being as it were new gilt with those precious raies how joyfull and cheerfull were the countenances of all men The Sunne of righteousnesse had been in a totall eclipse not for three houres but three whole dayes and nights and then there was nothing but darknesse of sorâ—ow over the face of the whole Church but now hee appeares in greater glory than ever before now he shineth in his full strength What joy must this needs be to all that before sate in darknesse and in the shadow of death In the deadest time of the yeere we celebrated joyfully the birth of our Lord out of the wombe of the Virgin and shall we not this Spring as much rejoyce at his second birth and springing out of the wombe of the earth Then he was borne in humility and swadled in clouts now he is borne in majesty and clothed with robes of glory then he was borne to obey now to rule then to dye now to live for ever then to be nailed on the crosse at the right hand of a theefe now to be settled on a throne at the right hand of his Father As Cookes serve in sweet meats with sowre sawces Musicians in their songs insert discords to give rellish as it were to their concords and b Cic. de orat l. 3. Habeat summa illa laus umbram recessum ut id quod illuminatum est magis extare atque eminere videatur Rhetoricians set off their figures by solaecismes or plaine sentences in like manner the Apostle to extoll our Saviours exaltation the higher depresseth his humiliation the lower he expresseth his passion in the darkest colours to make the glory of his resurrection appear the brighter
and this queere I leave it and insist rather upon those that follow the first whereof is the consideration of the time or rather duration of this infirmity in the people How long They that are sound in their limbes may by a small straine or blow upon their legs halt for a while but sure long to halt is a signe of some dangerous spraine or rupture now this people as it should seeme halted in this manner at least three yeeres The strongest and soundest Christian sometimes halteth in his minde betweene two opinions nay which is worse betweene religion and superstition faith and diffidence hope and despaire but hee halts not long Christ by his word and spirit cureth him As in our bodies so in our soules we have some distempers doubts suddenly arise in our minds as sparks out of the fire which yet are quenched in their very ascending and appeare not at all after the breath of Gods spirit hath kindled a flame of truth in our understanding Heresies and morall vices are like quagmires wee may slightly passe over them without any great danger but the longer we stand upon them the deeper wee sinke and if wee bee not drowned over head and eares in them yet we scape not without much mire and dirt Hereof e Confess lib. 3. c. 11. Novem ferme anni sunt quibus ego in illo limo profundi tenebris falsitatis cum saepius surgere conarer gravius alliderer volutatus sum S. Augustine had lamentable experience during the space of many yeeres in which he stucke fast in the heresie of the Manichees Had I but saith he slipt onely into the errour of the Manichees and soone got out of it my case had beene lesse fearefull and dangerous but God knowes that for almost nine yeares I wallowed in that mud the more I strived to get out the faster I stucke in Beloved if wee have not beene so happy as to keepe out of the walke of the ungodly yet let us bee sure not to stand in the way of sinners much lesse sit in the seat of the scornefull if wee are not so pure and cleane as we desire at least let us not with Moab settle upon the lees of our corruption if wee ever have halted as Jacob did yet let us not long halt with the Israelites whom here Elijah reproveth saying How long Halt yee It may be and is very likely that many of the Israelites ran to Baals groves and altars and yet they were liable to this reproofe of Elijah For though we run never so fast in a wrong way we doe no better than halt before God Better halt saith S. Austine in the way than run out of the way This people did neither they neither ran out of the way nor limped in the way but halted betweene two wayes and missed both Betweene two opinions Had they beene in the right way yet halting in it the night might have overtaken them before they came to the period of their journey but now being put out of their way and moving so slowly as they did though the Sun should haue stood still as it did in the valley of Ajalon they were sure never to arrive in any time to the place where they would be Yet had they beene in any way perhaps in a long time it would have brought them though not home yet to some baiting place but now being betweene two waies their case was most desperate yet this is the case of those whom the world admireth for men of a deep reach discreet carriage they are forsooth none of your Simon Zelotes Ahab shall never accuse them as hee doth here Elijah for troubling Israel with their religion they keepe it close enough whatsoever they beleeve in private if at least they beleeve any thing they in publike wil be sure to take the note from the Srate either fully consort with it or as least strike so soft a stroake that they will make no jarre in the musick Besides other demonstrations of the folly of these men their very inconstancy and unsettlednesse convinceth them of it for mutability and often changing even in civill affaires that are most subject to change is an argument of weaknesse but inconstancie in religion which is alwayes constant in the same is a note of extreme folly Whence it is that the spirit of God taxeth this vice under that name as Oh yee foolish Galatians who hath bewitchâ—d you Are yee so foolish f Chap. 3.1 3 4. having begun in the Spirit are yee now made perfect in the flesh Have yee suffered so many things in vaine And g Ephes 4.14 Be not like children tossed to and fro and carried about with everie wind of doctrine If religion be not only the foundation of Kingdomes and Common-wealths but also of everie mans private estate what greater folly or rather madnesse can there be than to build all the h Matth. 7.26 securitie of our present and hope of our future well-fare upon a sandie foundation He that heareth my words and doth them not is likened to a foolish man which buildeth his house upon the sand All the covenants betweene God and us of all that we hold from his bountie are with a condition of our service and fealtie which sith a man unsettled in religion neither doth nor ever can performe hee can have no assurance of any thing that hee possesseth no content in prosperitie no comfort in adversitie no right to the blessings of this life no hope of the blessednesse of the life to come what religion soever gaine heaven he is sure to lose it Whether the Lord be God or Baal be God neither of them will entertaine such halting servitours Were he not worthy to be begged for a foole that after much cautiousnesse and reservednesse would make his bargaine so that he were sure to sit downe with the losse such matches maketh the worldly-wise man howsoever the world goe whether the true or the false religion prevaile in the State while hee continueth resolved of neither hee is sure to lose the pearle which the rich merchant sold all that he had to buy What shall I speak of inward wars and conflicts in his conscience Now he hath strong inducements to embrace the Gospel shortly after meeting with a cunning Jesuit he is perswaded by him that he is an Enfant perdue out of all hope of salvation if he be not reconciled to the Roman Church the next day falling aboord with the brethren of the separation he beginneth to thinke the Brownists the onely pure and refined Christians for all other Christians if we beleeve them build upon the foundation hay and stubble but they gold silver and precious stones When he is out of these skirmishes and at leisure to commune with his owne heart his conscience chargeth him with Atheisme indifferencie in religion and hollow-hearted neutralitie Adde we hereunto the judgement of all understanding men who esteeme such as
complexa gremio jam reliquà naturà abdicatos tum maximé ut mater operiens nomen prorogat tiâ—ulis c. Pliny calleth the earth our tender mother which receiveth us into her bosome when wee are excluded as it were out of the world and covereth our nakednesse and shame and guardeth us from beasts and fowles that they offer no indignity to our carkasses Now because it is to small purpose to bestow the dead in roomes under ground if they may not keep them Abraham wisely provided for this for hee laid downe a valuable consideration for the field where the cave was Were laid in the sepulchre that Abraham bought for a summe of money As Abraham here bought a field out-right and thereby assured the possession thereof to his posterity so by his example the Synagogue under the Law and the Catholike Church under the Gospel especially in dayes of peace secured certaine places for the buriall of the dead either purchased for money or received by deed of gift and after they were possessed of them sequestred them from all other and appropiated them to this use onely by which sequestration and appropriation all such parcells of ground became holy in such sort that none might otherwise use or imploy them than for the buriall of the dead without sacriledge or profanation As the holy oyle ran from Aarons head to his body and the skirts of his garments so holinesse stayeth not in the Chancell as the head but descendeth to the whole body of the Church and the Church-yard as the skirt thereof Mistake mee not brethren I say not that one clod of earth is holier than another or any one place or day absolutely but relatively only For as it is superstition to attribute formall or inherent holinesse to times places parcells of ground fruits of the earth vessell or vestments so it is profanenesse to deny them some kind of relative sanctity which the holy Ghost attributeth unto them in Scripture where wee reade expresly of holy ground holy daies holy oyle and the like To cleare the point wee are to distinguish of holinesse yet more particularly which belongeth 1. To God the Father Sonne and Spirit by essence 2. To Angels and men by participation of the divine nature or grace 3. To the Word and Oracles of God by inspiration 4. To types figures sacraments rites and ceremonies by divine institution 5. To places lands and fruits of the earth as also sacred utensils by use and dedication as 1. Temples with their furniture consecrated to the service of God 2. Tithes and glebe lands to the maintenance of the Priests 3. Church-yards to the buriall of the dead Others come off shorter and dichotomize holy things which say they are 1. Sanctified because they are holy as God his name and attributes c. 2. Holy because they are sanctified 1. Either by God to man as the Word and Sacraments 2. Or by man to God as Priests Temples Altars Tables c. Of this last kind of holy things by dedication some are dedicated to him 1. Immediately as all things used in his service 2. Mediately as all such things without which his service cannot be conveniently done and here come in Church-yards without which some religious workes of charity cannot be done with such conveniency or decency as they ought The Church is as Gods house and the yard is as the court before his doore how then dare any defile it or alienate it or imploy it to any secular use for profit or pleasure To conclude all Church-yards by the Ancients are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dormitories or dortories wherein they lye that sleep in Jesus Now it is most uncivill to presse into or any way abuse the bed-chamber of the living and much more of the dead What are graves in this dormitory but sacred vestries wherein we lay up our old garments for a time and after take them out and resume them new dressed and trimmed and gloriously adorned and made shining and Å¿ Mar. 9.3 exceeding white as snow so as no Fuller on earth can white them These shining raiments God bestow upon us all at the last day for the merits of the death and buriall of our Lord and Saviour Cui c. THE FEAST OF PENTECOST A Sermon preached on Whitsunday THE LXIII SERMON ATCS 2.1 And when the day of Pentecost was fully come they were all together with one accord in one place SAint a Hom. in die ascens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome comparing the works of redemption with the works of creation observeth that as the Father finished the former so the Sonne the later in six dayes especially in memorie whereof his dearest Spouse the Catholique Church hath appointed six solemnities to be kept by all Christians with greatest fervour of devotion and highest elevation of religious affections These are Christ his 1. Virgin birth 2. Illustrious Epiphanie 3. Ignominious death 4. His powerfull resurrection 5. His glorious ascension 6. His gracious sending downe of the holy Ghost The day of 1. His incarnation by which he entred into the world 2. His manifestation on which he entred upon his office of Mediatour 3. His passion on which he expiated our sinnes 4. His resuscitation by which he conquered death the grave 5. His triumphant returne into heaven on which hee tooke seizin and possession of that kingdome for us 6. His visible mission of the holy Ghost in the similitude of fiery cloven tongues on which he sealed all his former benefits to us and us to the day of redemption This last festivall in order of time was yet the first and chiefest in order of dignity For on Christs birth day hee was made partaker of our nature but on this wee were made partakers after a sort of his in the Epiphany one starre onely stood over the house where hee lay on this twelve fiery tongues like so many celestiall lights appeared in the roome where the Apostles were assembled on the day of his passion he rendred his humane spirit to God his father on this hee sent downe his divine spirit upon us on the resurrection his spirit quickened his naturall body on this it quickened his mysticall the Catholique Church on the ascension he tooke a pledge from us viz. our flesh and carried it into heaven on this hee sent us his pledge viz. his spirit in the likenesse of fiery tongues with the sound of a mighty rushing wind After which the Spouse as Gorrhan conceiveth panted saying b Cant. 4.16 Awake O North wind and come thou South blow upon my garden that the spices therof may flow out let my Beloved come into his garden eat his pleasant fruits The wind she gasped for what was it but the spirit and what are the fragrant spices shee wishes may flow but the graces of the holy Ghost which David calleth gifts for men in the eighteenth verse of the 68. Psalme the former part whereof may furnish the feast we