tvvins feeding among the lillies The Prophet Zacharie sees in a vision tvvo oliue trees vvhich thorough tvvo golden pipes emptie themselues into the golden candlesticke This golden candlesticke shining continually and giuing light to uery one that came into the tabernacle was a figure of that light which lighteneth euery one that commeth into the world And euen as the light of that candlesticke was alwaies maintained onely with the oyle which dropping from the oliue trees and distilling thorough the golden pipes was conueyed into it so Christ shineth in our hearts onely by the light of his word and the two testaments are as it were two golden pipes slowing-forth and streaming both together whereby the oyle of all gladnesse and goodnesse is powred into vs. Wherefore it is manifest that the old testament and the newe testament as Ezechiels wheeles are one within another Yea moreouer as those châ—…rubins they looke one toward an other as those seraphims they sing one to an other as those young roes they feede both together as those golden pipes they flowe forth both together And therefore as there are two cherubims and yet but one obiect that they both looke vpon which is the mercy-seate as there are two seraphims and yet but one song that they both sing which is the Holy as there are two roes and yet but one food that they both feede vpon which is the lilly as there are two pipes and yet but one vessell that they both flow into which is the golden candlesticke so there are two testaments and yet but one summe and substance of them both which is Christ. Christ the onely Mercy-seat the onely Holy the onely Lillie the onely golden Candlesticke But now though these two testaments agree together thus in Christ whom S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the recapitulation or the abridgment of them both yet if it will please you to consider the diuerse dispensation of â—…hem you shall in this whole verse obserue six differences betweene them And euery difference is a dignitie Euery difference of the gospel from the law is a dignitie of the Gospel aboue the lâ—…we The first difference is in these words But all we In the time of the old testament very fewe did behold the glorie of the Lord. When the law was giuen only Moses might come vp to the top of the mount all the people stood below Which custome continued euen vntill the comming of Christ. For when incense was offred onely Zacharie went into the temple all the multitude stood without But suppose more men then Moyses or Zacharie did at that time behold the glorie of the Lord yet certainly more nations then the Iewes did not behold it The Iewes onely were Gods peculiar people As for the Gentiles they were suffred to walke in their own wayes The Lord shewed his word vnto Iacob his statutes and ordinances vnto Israel He dealt not so with any other nation neither had the heathen knowledge of his lawe which likewise continued euen vntill the coÌ„ming of Christ. For when a woman of Canaan cryed to our Sauiour saying Haue mercy on me he answered her I am not sent but to the lost sheepe of the house of Israel Yea not onely he himselfe denied mercie to the Gentils but also he charged his disciples for a time to shewe no mercie vnto them Goe not into the way of the Gentiles saies he and into the cities of the Samaritans enter ye not But go rather to the lost sheepe of the house of Israel So that it was but one man onely among all the people namely Moses or Zacharie or to take it at the verie highest it was but one people onely among all nations namely the Iewes or the Israelites which did in the time of the old testament behold the glorie of the Lord. But all we now all we with open face behold as in a glasse the glorie of the Lord. Then they did sing Notus in Iudaea deus In Iewrie is God knowne his name is great in Israel But now we sing laudate dominum omnes gentes O praise the Lord all ye heathen praise him all ye nations Then no vncircumcised stranger might eat the passeouer onely those might eate it which were borne in the land But now all we that are otherwise strangers from the common-wealth of Israel haue an altar and beeing circumcised with circuÌ„cision made without hands we may all of vs eate the Easter-lamb which hath bin slaine for vs. Then the name of Christ was as an oyntment kept close in an alabaster-box the sauour whereof perfumed onely a part of the house But now it is as an oyntment powred out the sweet smell wherof perfumeth all the house of God Then the doctrine of saluation was preached onely in the secret places of Palestina which was but a corner of the world But now it is as it were proclaimed vpon the tops of houses and published ouer all the whole earth Then onely the asse vsed to the yoke the Iew vsed to the yoke of the law was brought vnto Christ. But now he hath ridden into Ierusalem vpon the asses foale and he hath made all the Gentiles which were before like vntamed colts tractable obedient and seruiceable to himselfe Then onâ—…ly naturall branches which were the Iewes did by faith take roote downward and by charitie beare fruit vpward But now wild branches are grafted into the right oliue tree and all the Gentiles are incorporated into the bodie of Christ. Therefore that is now most true which our Sauiour saies concerning his Church The Queenes and the concubines haue praised her The Queenes are the Iewes whome Christ of old had espoused to himselfe The concubines are the Gentiles which though heretofore they haue runne a whoring after strange gods as the Prophet speaketh yet now they are faithfull vnto Christ. So that not onely the Queenes but also the concubines praise the Church yea all generations doe call her blessed Which is the cause why Salomon also had three hundred queenes and seauen hundred concubines Not so much to satisfie his owne fancy as to signifiâ—… Gods pleasure Namely that there should be seauen in the time of the Gospell to three in the time of the Law seauen to three which should loue the true Salomon Christ Iesus And that not only three hundred persons among the Iewes but also seauen hundred nations among the Gentiles yea all the nations of the earth should at length be ioyned to Christ. Now Salomon not onely by the multitude of his concubines and likewise by marrying Pharaohs daughter did foreshewe the calling of the Gentiles but much more by requesting Hiram king of Tyrus to helpe him build the temple For none but Israelites did meddle with building the tabernacle whereas Sidonians and diuerse other Gentiles did helpe to build the temple Which did mystically insinuate a further thing To wit that though the Synagogue
Christ is so exalted now that all power is giuen him in heauen and earth yea God hath giuen him a name aboue al names that at the most sweete and most excellent name of Iesus euerie knee and euerie heart also might doe obeysance And as the Apostle prooueth out of the eight Psalme The Lord now after all his dolorous paines and torments hath crowned him with honour and glorie Neuerthelesse in a secondarie sort this promise may be applyed also to Dauid who was a notable type of Christ and so consequently to euerie faithfull successor of Dauid which is Christs vicegerent and liefienant vpon earth For yee knowe what vvas the ende of all Dauids enemies Absolom his disobedient sonne hung vp by the goldylockes of pride Achitophel his travterous Counsellor made avvay himselfe Shemei a reuiler of him and a deâ—…ractor from him in his gray haires put to a shamefull death The same may be saide of the rest But holy Dauid himselfe could neuer be ouercome For though many enemies specially Autiochus Epiphanes bent all their force to the very vttermost to roote out Dauids posteritie and to destroy Gods people yet mangre their heads and their heâ—…ts Dauids crowne yet flourished and continued in his stocke till at the length the sonne of Dauid came into the vvorld of vvhome the Angel Gabriel spake to the blessed virgin Marie in this sort He shall be great and shall be called the sonne of the most High and the Lord God shall giue him the throne of his Father Dauid and he shall be ruler ouer the house oâ—… Iacob and of his kingdome shall be no ende Novv if this Scripture be so notably verified in Dauid he hauing faithfully serued in his time and beeâ—…g novv by the vvill of God dead no reason but that vve may vnderstand it also generally of euery holy one of God which treadeth in Dauids steps going in and out before Gods people As for his enemies I shall cloath them with shame but vpon himselse shal his crowne flourish Here are two parts His enemies himselfe His enemies first shall haue shame secondly shall be cloathed with shame Himselfe first shal haue a crown secondly shal haue a flourishing crown As for his enemies I shall cloth them with shame but vpon himselfe shall his crowne flourish The shame which the Lord God assureth Dauid shall light vpon his enemies is a veriâ—… dreadfull iudgement against them Nicetas saies plainely No punishment so grieuous as shame And Nazianzene yet more expressely Better were a man die right out then still liue in reproach and shame This diuerse valiant worthies haue shewed to be true ridding themselues voluntarily of their life that so they might be rid of their shame Aiax beeing readie to dispatch himselfe vsed these as his last words No greife doth so cut the very heart of a generous and magnanimous man as shame and reproach What should I speake of any more Grecians or Romanes as of Brutus Cassius Antonius Cato Vticensis and such others In Scripture we haue a plaine proofe Mightie Sampson beeing about to pull the whole house vpon his owne head saide thus O Lord God I pray thee strengthen me at this time onely that I may be at once auenged of the Philistims for my two eyes He desired rather once to die valiantly then long to liue wretchedly For as Saint Ambrose writing of Samson saith For a man to liue or die is naturall but for a man to liue in shame and contempt and to be made a laughing stocke of his Enemies is such a matter as no well bred and noble minded man that hath any courage or stomacke in him can euer digest it Yet the Lord God promiseth Dauid his anointed that shame shall be the reward of all his enemies shame I say which is a great deale worse then death it selfe As for his enemies saies he I â—…hall cloath them with shame Secondly they shall be clothed with â—…hame To be clothed is an Hebrew phrase signifying to haue any thing vnseparably cast vpon one And it is taken both in the better and in the worser part As a little before I cloath her Preists with saluation that is I will furnish Syons Priests with such indowments and graces from aboue which they shall be as it were inuested into that both by their life and doctrine they shall still further the saluation both of themselues and of them which heare them Contrariwise in this place I will cloath them with shame That is shame shall so vnseparably accompanie them that as wheresoeuer a man goeth he carrieth his cloathes with him so wheresoeuer they goe they shall carrie their shame with them And that which is strangest of all they which are ashamed vse to cloath or couer their shame and then thinke themselues well enough But Dauids enemies shall be so shamed that euen the very couering of their shame shall be a discouering of it and the clothing or cloking of their ignominie shall be nothing else but a girding of it more closely and more vnseparably vnto them So the Prophet speaketh elsewherâ—… Let them be put to confusion and shame together that reioyce at mine hurt Let them be clothed with rebuke and dishonour that lift vp themselues against me O Lord God say Amen to it let it be euen so O Lord Let them be clothed with rebuke and dishonour that lift vp themselues against thine anointed And againe Let shame be vnto him as a cloake that he hath vpon him and as the girdle that he is alwaies girded with all And yet againe Let mine aduersaries be clothed with shame and let them couer themselues with their owne confusion as with a cloake But to leaue the word and come to the matter The enemies of Dauid shall be clothed with shame three waies In their owne conscience In the world In the day of Iudgement Touching their owne conscience S. Austin saies well All vnordinate desires as none are more vnordinate then trayterous and rebellious enterprises carrie in themselues that bane vvhich poysons and punishes them at the last Whereupon the Prophet saies Hide me O Lord vnder the shadow of thy wings vntill iniquitie be ouerpast as the Septuagint translate it But we read it Vntill this Tyrannie be ouerpast And others translate it Vntill this Calamitie or this Miserie be ouerpast Which indifferent acceptation of the Hebrevv vvord shevveth that nothing doth so tyrannize ouer the conscience nothing is such a calamitie and miserie to the minde as iniquitie and sinne Iudas after he had betraied his Lord and Master was so confounded in his owne conscienâ—…e that he cried out and said I haue sinned in betraying innocent blood Proditor Casâ—…a vile traytour if his blood be innocent then thy conscience is guiltie And if thou caâ—…st confesse thou hast sinned when it is too late why diddest thou 〈◊〉 take heede of sinning when 〈◊〉 time I haue sinned saies he sinned in betraying innocent blood
matter to saue not onely as well with a small or a weak power as with a great or a strong power but also as well with no power as with some power It is a good carpenter who haâ—…ing crooked and rougâ—… timber put into his hands can hâ—…w it and make it fit for the building Onely the creator of all it is which can worke hauing no matter at all to worke vpon The ordinarie meanes for plants and hearbs to growe by is raiâ—…e Yet God prouided for Adam plants and herbes 〈◊〉 eâ—…er it had rainâ—…d The vsuall â—…eanes for light is the sunne Howbeit â—…od 〈◊〉 light before he made the 〈◊〉 Light the first day the sunne the 〈◊〉 day We see then that God is tiâ—… to no meanes God can saue with no 〈◊〉 as wel as with some power God can giâ—…e vs hearbs with no raine as wel 〈◊〉 with some raine God can giue vs light without any suâ—…ne as well as with â—…he sunâ—…e God can feede vs if it please him as well with no bread as with bread Therefore God can worke some matâ—…rs with no meanes and so Man liâ—…eth not by bread onely but by euerie word that proceedeth out of the mouâ—…h of God Fourtâ—…ly that God can worke othersâ—…me 〈◊〉 wiâ—…h contrariâ—… meanes â—…e câ—…n noâ—… onely shewe vs light withâ—… any sâ—…nne but also bring light out of darkenesse So our Sauiour when â—…e went about to cure him that was 〈◊〉 blind tempred spittle and clay 〈◊〉 put it vpon his â—…yes This plaister 〈◊〉 more likely to put out his eyes 〈◊〉 sees then to cure his eyes who is blind Yet this is the power of the word proceeding out of Gods mouâ—…h So the Prophet Elizeus when colloquintida was put into the pot by casting in a little mealâ—… into it made of ranke poison a wholesome brotâ—… So when the Israelits wanted bread in the desert God sent them Manna from heauen and Moses said vnto them This is the bread which the Lord hath giuen you to eat Many things here were contrarie to nature One thing especially that the dew which made the manna fell in the morning whereas other dewe vseth to fall in the euening and ascend in the morning Therefore Moses putteâ—…h Israel in minde of this strange miracle afterward God made thee hungrie and fed thee with Manna saith he which â—…hou knewest not neither did thy fathers knowe it that he might teach them that man liueth not by bread only but by euerie word that proceedeth ouâ—… of the moâ—…th of the Lord doth a man liue Christs answer then to the tempter is as if he should haue said I vvant novve bread in the desert as long ago the Israelites wanted it But God by his word prouided for them Thereâ—…ore I neede not incroach vpon vnlawfull meanes but depeÌ„ding stil vpon his prouidence I shall â—…euer want For God can worke great matters with small meanes strong matters with weake meanes many matters with no meanes and some matters with contrarie meanes So that Man liueth not by bread onely but by euerie word that proceedeth out of the mouth of God And yet this is no doctrine of idlenesse and securitie neither As we must not by diffidence or distrust in God vse vnlawfull meanes so we must not by presuming vpon God neglect lavvfull meanes That vve be not too distrustful vve are sent to the lilly and yet that vve be not too negligent vve are sent to the ant S. Paul knevve right vvell neither he nor any of his companie should be cast avvay in that shipvvracke yet for all that he did not lay him dovvne vpon a pillovve and sleepe but he vsed all good meanes for the safetie of the compaâ—…ie He cast out the vvheat and the tackling of the ship he loosed the rudder bands and hoysed vp the main saile And vvhen the ship vvas splitted he persvvaded some by bords and other by other peices of the ship to svvim safe to land The more to blame vvere they yesternight vvhich vvhen they might haue done good stood by still and looâ—…ed on As though it vvere a disparagement or rather it vvere not a verie honourable part for any to help in a common danger Or as though the fire vvhich vvas kindled by negligence should haue beene extinguished vvith negligence also Yea rather the Lord did by this fire chastice the negligence of some that he might stirre vp the diligence of all No lesse blame vvorthie vvas the vvhole tovvne vvhich standing so neere the royall presence of the kings maiestie and the Qâ—…eenes maiestie yet vvas vtterly vnprouided of all helpe in this case No buckets no hookes no ladders no axes could be gotten no carpenters could be heard of vvhich might haue done most good at such a time So that if the mightie and mercifull vvord proceeding out of the mouth of God had not helped in necessity and time of neede suddainly caulming and stilling the vvind euen at that very instant vvhich had beene busie all the day before no question it had grovven to a farre greater dammage and danger But I am ill aduised to meddle vvith these things I make no doubt but order vvill be taken though I hold my peace that hereafter the â—…ovvne for all such casualties be better prouided Therefore here I ende God for his mercie sake grant that neither by too much presuming confidence vve may neglect the lavvfull meanes nor yet by too much distrusting diffidence vve may vse vnlavvfull meanes but that depending vpon thy prouidence O Lord vve may diligently follovve the vvorks of our calling and so continually receiue a blessing from thee thorough Iesus Christ to vvhom vvith the Father and the holy Ghost be all praise and glorie novve and euermore Amen FINIS A SERMON PREACHED AT HAMPTON Court before the Kings Maiestie the 23. day of September 1604. 2. Cor. 4. 17. The momentarie lightnes of our affliction worketh vs a surpassing exceeding eternall weight of glorie SAint Peter foretelleth that some should peruert S. Pauls epistles to their ovvne damnation Such are they of the church of Rome Among other places of S. Pauls epistles they doe notably pâ—…ruert this For out of that the Apostle saith Affliction vvorketh glory they endeauour to conclude that the patience of the Saints and other their vertues merit euerlasting life But first the word To worke is verie generall and signifieth not onely causes properly so named but also any antecedent though it be but an adiunct or an accident Againe the Apostles words elsewhere are these I suppose that the afflictions of this life are not worthie os the glorie which shal be reuealed Wherefore they might haue done well to chuse some indifferet construction which would haue reconciled both these places together rather then to imbrace such an exposition of the one as doth iustle nay quite thrust out the other S. Bernard doth thus saying that good worâ—…es are not any cause meriting a
exceeding massie and waightie But what speake I of wine VVhat of a peny God himselfe shall be our glory According to that Thou art my glorie and the lifter vp of my head As if he should haue sâ—…id asâ—…liction would make me cast downe my couâ—…ance and hold downe my head like a bulrush but the remâ—…brance of this that thou art my glory 〈◊〉 me liâ—…t vp my head So sâ—…i's God to Abraham Fâ—…re not Abraham I am thy buâ—…ler and thy exceeding gâ—…at reward I am thy buâ—…kler to lâ—…ch thâ—… blowes which affliction 〈◊〉 lay vpon thee and thy exâ—…ding â—…reat 〈◊〉 blessing thee with exâ—…eeding waightie glorie For they that shâ—…ll enioy this glorie shall see God Agreeably to that of our Lord Blessed are the pure in sâ—…irit for they shall see God And how shall they see God Not stâ—…nding behind thâ—… lattisse or looking out of a window that is darkly and obscurely but face to face talking with him familiarly as one friend doth to an other O ioy aboue all ioyes O glory that passeth all vnderstanding when we see the amiable and gracious countenance of our Lord reconciled to vs by Christ. Doâ—…btles if the Queene of Saba thought her selfe happy for hearing the wisedome of Salomon and seeing the riches of his house and the order of his seruants then much more shall we be happie when we shall see the glorie and heare the wisedome of the Faâ—…her not as the preachers shewe it out of â—…he word but as our owne â—…ies shall behold it in heauen O how blessed shall we thinke our selues then that by any paines by any afflictions we haue at length attained to such waightie glorie For this glorie is wine running ouer is a peny waightie according to the shekel of the Sanctuarie is the blessed sight and fruition of God himselfe Wherefore considering how waighty our glorie is we must be patient in all aâ—…liction For the momentarie lightnes of our affliction worketh vs a surpassing exceeding eternall waight of glorie Compare then th' affliction on th' one side with the glorie on the other side the shortnes of th' affliction vvith th' eternitie of the glorie the lightnesse of th' affliction with the waightinesse of the glorie And then be content for an eternall glorie to suffer momentarie affliction for waightie glorie to suffer light affliction The Stoickes if their griefe were either momentary or light cared for no more For if it were short they cared not how heauie it were againe if it were light they cared not how long it were Our affliction is both momentarie and light One helpe was sufficient for them we haue two for fayling A starke shame therefore it would be for vs if heathen and pagans hauing fewer meanes then we haue should shewe greater patience then we shewe But the Scriptures affoard vs yet more forceable inducements Iacob being in loâ—…e with Rachell serued for her first seauen yeares and afterward seuen yeares more in all fourteene and these many yeares seemed to him but a fewe dayes O deere Lord that we had thy grace to loue thy eternall waightie glorie but as well as many a man hath done a mortall earthly creaâ—…ure Then nâ—… doubt many yeares of afflictioÌ„ would seeme to vs but a fewe dayes heauy burthens of affliction would seeme to vs very sweete and light Christ Iesus for the ioy that was seâ—… before him endured the crosse and despised the shâ—…me and now 〈◊〉 aâ—… the right haâ—…d of the throne of God Questionles beloued thâ—… crosse of Christ was tedious and long the shame that he suffred was heauie and vntollerable Yet this crosse seemed but momentarie to him and this shâ—…me seemed but light vnto him in comparison of the ioy that was set before him and of the eternall waightie glorie which he haâ—…h now attained sitting at the right hand of the throne oâ—… God To the which plâ—…ce of honour and worship we beseech thee O louing Lord to bring vs aâ—…er all the afflictions of this wretched world not for our owne deserts or merits but for the merit of that crosse which Christ endured of that shame which Christ despised To whom for his crosse be all praise â—…or his shame be all glorie together with the â—…ather and the holy Ghost now and eâ—…rmore Amen FINIS A SERMON PREACHED BEFORE THE Kingâ—… Maiestie lying at the Lord SAYâ—… house called Broughton besides Bâ—…c the 2. day of 〈◊〉 1604. Rom. 8. 31. If God bâ—… with vâ—… who can bâ—… against vâ—… Tâ—…ese words 〈◊〉 a most 〈◊〉 and triumphant coÌ„clusion arising oâ—… of the â—…ormer discourse For the A postle hauing beâ—…re prooueâ—… thâ—…t man is iustified onely by the sâ—…e grace merâ—…ie of Christ 〈◊〉 any merit and desert of goâ—… workes at length concludeth in the beginning of this chapter Therfore there is no condemnation to them that are in Christ Iesâ—…s and so likewise here If God be with vs who can be against vs Maximilian the Emperour so admired this sentence that he caused it to be set in letteâ—… of checker work vpon a table at which he vsed to dine and suppe that hauing it so often in his eye he might alwaies haue it in minde also si Deus pro nobis quis contra nos If God be with vs who can be against vs The truth of it is so apparant that it hath beene made a common watâ—…hword not of Chrisâ—…ns onely but euen of heathenish souldiers Our word is Immanuel that â—…s by interpretation God with vs. And some of the aâ—…ent Romanes vsed likewise i. their warres this watchword Nobiscum Dâ—… God with vs. â—…or indeede if we be of the colledge and societie of Immanuel and if God be on our side we shall be sure to preuaile If God be with vs who can be agâ—…inst vs 〈◊〉 saith well according to the Scripture Our God is aboue all Gods And so likewise Cyrill The power of our God is aboue all power Therefore if that power be on our side which is aboue all power and that God which is aboue all gods nothing can hurt vs If God be with vs who can be against vs S. Austiâ—… shewâ—…th out of the verse immediately going before that fowre especiall waies God is with vs. God is with vs in that he hath predestinated vs God is with vs in that he hath called vs God is with vs in that he hath iustified vs God is with vs in that he hath glorified vs. Innocentius the tâ—…ird sheweth out of the words consequently following aster that fowre speciall enemies are against vs. The inferiour enemie against vs is man the exteriour enemie against vs is the world the interiour enemie against vs is the flesh the superiour â—…emie against vs is the deuill So that whereas the Apostle sâ—…i's here If God be with vs who can be against vs It is all one as if he should haue said If God haue predestinated vâ—… what can man
A thousand hells could not haue more tormented him then this desperate sorrowe and extreame shame wherewith his conscience was cloathed tearing his bowells whilst he was aliue and powring them out when he died Now as for shame in the world we reade that God did set a marke vpon Cain the murtherer of iust Habel and so consequently the ring-leader of all Dauids enemies Therefore as when men see a wolfe or a foxe or any such hurtfull beast in the forest they set all their dogges vpon him so the enemies of the Lords anoynted beeing burnt as it were and branded with the markes of shame are howted and hunted wheresoeuer they goe One example at this time shall suffice Maxentius a wicked rebell against his owne Lord the famous Emperour Constantine the great deuised to haue a bridge made with cock-boats chained together ouer a riuer neere Rome thinking to traine the Emperour that vvay and there to â—…hem in the riuer But God so wrought for his chosen seruant that the enemie himselfe beeing compelled to flie that way was taken in that pit which he digged for others And so as Pharaoh was cloathed with shame in the open view and sight of all the world when he and all his host were drowned in the redde sea after the same fashion Maxentius was drest Lastly touching shame in the day of iudgement Dauids enemies at that day shall stand before the tribunall seat of Christ beeing naked in all respects else but onely couered with their owne shame Then they shall be vexed with horrible feare and cloathed with confusion whereas the righteous shall be cloathed with incorruption yea though in this life with the rich glutton they haue beene cloathed with purple and fine linnen yet then their attire shall be dishonour and their garment shall be shame Thus will the Lord cloath the enemies of his anointed with shame cloath them in their owne consciencâ—… cloath them in the world cloath them in the day of iudgement As for his enemies I shall cloath them with shame But vpon himselfe fhall his crowne slourish The one halfe of this Sermon is now past the other shal be as soone dispatcht But vpon him shall his crowne slourish First himselfe shall haue a crowne Tertullian reporteth out of Diodorus Siculus that the first that euer ware a crowne was Iupiter The souldiers gaue him a royall crowne for a reward of his victorie and triumph ouer the Titans Hereupon Iupiters priest brought 〈◊〉 and crownes to the gates of Listra and would there haue sacrificed to Paul Afterward when Gods people the Israeâ—… would needs haue a King as other nations had round about them then their Kings would needs haue crownes also as other Kings had round about them Hence we read that Dauid hauing vanquished the king of Rabbath tooke the crowne from off his head and found it the weight of a talent of gold with pretious stones in it and set it vpon his owne head Though indeed long before that the Amalakite brought him a crowne which he took from Sauls head when he slewe him So that the thing God promiseth is this that any crowne which king Dauid should get either by conquest or by succession or by any other iust title should still slourish more and more Some there are in the world which to be sure of outward ornaments inough will needes weare a triple crowne Others haue beene vnwilling to weare that one which they might Canutus that was absolute king almost of fiue kingdomes somewhat before the conquest vpon a time in his progresse riding neere the Thames lighted and sat downe besides the shoare Then as it were to trie a conclusion he commanded the water beeing now readie to arise againe and to slow not to come any neerer him But the water keeping his naturall course came still vp higher and higher till it beganne to wette him Whereupon turning to his Nobles which were about him Ye call me â—…aies he your king and Master so indeede I am and yet loe yee I cannot command so much as this little streame but doe what I can that will still doe as it list Whereupon presently he posted to Westminster and resigned his crown to the crucifixe there neither could he euer after this be perswaded to weare it any more Now as the pride of that man of sinne which sits vnder the signe of the triple crowne is too intolerable so on the contrarie part this was too much nicenesse in Canutus Seeing it followeth not because he could not coÌ„mand the sea and the waters as Christ did that therefore he might not weare a crowne For neither doth Christ himselfe in heauen weare such a crowne as kings of the earth doe But the truth is this that royaltie and maiestie which is essentiall to God he is content to communicate to his holy ones and to his anointed by participatioÌ„ and grace Therefore the Lords anointed which is as it were his fauourite may verie well doe all these three things at once weare the crowne which God giueth and yet detest the pride which God abhorreth and still admire the Maiestie which God enioyeth So that the Lord promising his seruant Dauid a crowne promiseth him wealth wisedome renowne dignitie prosperitie in one word all royalties belonging to a crowne But vpon himselfe shall his crowne slourish Secondly he shall haue a flourishing crowne Flourishing is metaphorically attributed to a crowne As in the next verse before There shall I make the horne of Dauid to â—…lourish A metaphor taken from those goodly creatures as stagges and such like whose chiefest beautie and strengh consisteth in their hornes especially when they bud and branch abroad So in these words But vpon himselfe shall his crowne slourish A plaine allusion to those slowres which either continually or els a verie long time keepe fresh and greene Besids at the first kings crowns were not made of gold and pearles as I told you of Dauids crowne but onely of greene oken leaues as that of Iupiters or else of some other branches or flowres as others The Lord then meaning that Dauids kingdome should be established for euer and that his lasting glorie should still growe greene he maketh this louing promise vnto him But vpon himselfe shall his crowne flourish How flourishing beautifull flowers are consider but the Lillie and you shall soone perceiue Marke saies our Sauiour how the lillies of the field doe growe they labour not neither doe they spinne yet doe I say vnto you that euen Salomon in all his royaltie was not cloathed like one of these Now if God so cloath the flowers of the sield which growe to day and to morrowe are cast into the ouen how much more shall he cloath Dauidâ—… enemies with shame but vpon himselâ—…e make his crowne flourish For euen as in Salomons Temple fiue candlesticks at the right side and fiue at the left standing before the Oracle and being made for matter of
pure gold for forme with branches and flowers did well nigh dazill the eyes of any that entered into the Temple so the Lord here giues his word that the kings crowne shall euer flourish in the house of our God disparkling and displaying those rayes of Maiestie those beames of beautie which shall amaze the world and be a wonder as well to Angels as to men Wherefore as I said euen nowe of his enemies shame that it shall be threefold so here I repeat the same againe of his crownes flourishing His crowne shall flourish in his owne conscience in the world in the day of iudgement Touching his owne conscience the blessed Apostle calleth the Philippians his ioy and a crowne And to the Thessalonians he writeth thus What is our hope or ioy or crowne of reioycing Are not euen you it in the presence of our Lord Iesus Christ at his comming yes ye are our glorie and ioy Now if this precious vessell of honour reioyced in nothing so much as in the testimonie of his conscience that in simplicitie and godly purenesse and not in fleshly wisedome but by the grace of God he had his conueration in the world the power of Gods spirit working still most mightily by his ministerie to the conuersion of the world to Christ how much more shall the Lords anoynted haue his conscience crowned with flourishing ioy with comfort with content with heauenly peace when he shall remember that not onely sor matters of religion and Gods true seruice he hath beene and still is with Saint Paul prositable to the Church but also is a strong bulwarke and a tower of defence to maintaine euen the outward 〈◊〉 and prosperitie of Gods people yea the verie particular tight wealth life of euery one of them all this I say and a 100. 〈◊〉 more 〈◊〉 he considereth what a great and a glorious instrument be 〈◊〉 beene euerie way of Gods glorie O Lord God what a heauen shall he haue in his heart what a sweet paradise 〈◊〉 pleasure in his soule what securitie â—…hat assurance of Christâ—… loue what a 〈◊〉 and vndaunted hope of eterâ—… glorie what a slourishing crowne 〈◊〉 reâ—…oycing shall he haue euen in his very conscience vpon himselfe shall his crowne flourish Touching the world our holy Prophet speaking to God though in the third person yet of himselfe saies Thou hast preuented him with liberall blessings and hast set a crowne of pure gold vpon his head His honour is great in thy saluation glorie and great worship hast thou 〈◊〉 vpon him Nowe that crowne which is of gold yea of pure gold must needes be verie flourishing euen in the viewe and face of the world Neither is this to be vnderstood of Dauids person onely but euen of his posteritie in all ages to come How was he himselfe crowned with conquests and victories ouer his enemies How was his â—…onne Salomon crowned with riches with wisedome with fame and glorie in the whole world which â—…lourishing of his sonne as of a noble branch graced in a manner the verie rooâ—…e of Dauid himselfe For as his worthie sonne teacheth Childrens children are the crowne of the elders and the glorie of the children are their fathers Therefore as children may iustly glorie of the renowne of their fathers vertue and honour so the excellent father is in a sort crowned with happinesse in this world when he sees his childrens children like to grow vp and flourish after him But vpon himselfe shall his crowne flourish Lastly touching the day of iudgement then then shall all the righteous flourish when as hauing beene faithfull vnto the death they shall receiue the crowne of life A crowne as S. Peter calleth it immortall and vndefiled and that fadeth not away Denying that eeuer it fadeth away he affirmeth that it euer 〈◊〉 I would here be bold 〈◊〉 I might doe it without offence as I hope I may to shewe you one goodly 〈◊〉 of grapes of the land of Canaan a land flowing with milke and honie whether you are now going before you enter into it A worthie and vertuous gentleman whom I neede not name in this place because no doubt many ages â—…il name him and renowne him hereafter giueth for his armes three crownes with this posey Quarta perennis erit As if he should say these three crownes which I beare in my coate are but the difference of my house and gentry but Quarta perennis erit the fourth crowne which I looke for in heauen shall be euerlasting and immortall That fourth though it be but one crowne yet shall be worth all those three crowns yea three thousand more such as these are The fourth shall be eternall Now if he and we that are such as he no question is faithfull to God and loyall to the chosen seruant of God may well hope for a most flourishing incorruptible crowne of glorie then much more may Dauid himself reioyce in God his Saâ—…iour and say Quinta aut sexta perennis erit The fift or the sixt shall be eternall This crowne which God of his grace with his own right hand and his holy arme hath set vpon mine head is indeede thanks and praise be giuen vnto the same God a verie flourishing crowne flourishing in mine owne conscience flourishing in the world both for my person and for my posteritie But it is nothing in respect of that flourishing crowne which I shall receiue at the day of iudgement For the iust shall flourish like a palme tree and shal grow like a Cedar in Lebanon Such as be planted in the house of the Lord shall flourish in the courts of our God And then indeede shall this bountifull promise of God be most fully performed But vpon himselfe shall his crowne flourish As for his enemies I shall cloath them with shame but vpon himselfe shall his crowne flourish To draw then to an ende it may seeme very strange that Dauid had any enemies Yet out of these words As for his enemies I shall cloath them with shame it may well be gathered that some he had What had Dauid meeke Dauid Lord remember Dauid and all his meekeâ—…esse saies he in the beginning of this Psalme He was the kindest and the meekest man aliue When he had his mortall foe at a vantage and at a dead lift as we say and might haue naâ—…led him fast to the ground with his speare he onely did cut off a lappe of his garment to shew that when he might haue hurt him he would not Posse nolle nobâ—…le Yet this meeke Dauid patient Dauid mercifull Dauid valiant and victorious Dauid holy Dauid had enemies Wherefore you most honourable and blessed seruants of God you that excell in vertue if you haue some enemies thinke not strange of it For if you had nothing in you no feare of God no reuereÌ„ce towards his word no loue and loyaltie towards your Soueraigne no fortitude no temperance no good thing in you you might perhaps
turmoiled and tossed Wherfore let vs in time crie aloud and awake him with our praiers Or rather indeede he is not asleepe but awake alreadie We haue awaked him not with our praiers but with our sinnes Our sinnes haue cried vp to heauen And the Lord beeing awaked as a gyant comes forth against vs and as a mighty man refreshed with wine For not onely those are waters which are in the chanell or in the sea but as waters are here vnderstood euen those fires are waters those fires I say which very lately awaked vs at midnight affrighted vs at noone day which raged on the South side and anon after on the North side oâ—… the towne It was but a fewe mens losse but it was all mens warning And what shall we make nothing of this that one kind of disease deuoureth vp the townesmen an other the schollers This is now the tenth course of schollers which within this moneth hath beene brought forth to buriall not one of them dying of the plague whereas heretofore if one or two scholers haue died in a whole yeare out of all Colledges it hath beene accompted a great matter This and such like grieuous iudgements beloued doe plainely declare that the Lord beeing awaked with the cry of our sinnes is grieuously displeased and offended at vs. Wherefore let vs yet now at the length in the name of God rowfe vp our selues and awake out of our deadly sinnes Let this that our holy brother did so sodainly in a manner fall asleepe be a loud O yes as it were to awake vs all Let euery one of vs amend one iudge one accuse one condemne one that we be not all condemned of the Lord. Let euery one of vs I beseech you crie vp to heauen for mercie and say with Dauid I haue sinned and done wickedly Or with Ionas Take me for I knowe that for my sake this great tempest is vpon you Then our most mercifull father shall blesse vs all as he hath done this holy Saint both in our life and in our death by the pardoning of our offences couering all our sinnes with the bowells and blood of Christ. And though in this world we be euer subiect to a flood of many waters yet he shall drawe vs still out of many waters as hee did Moses Surely in the floode of many waters no more then they did to Ionas they shall not come neare vs. Neither onely shall we be safe in the flood of death but also in the flood of the day of iudgement For that also is a flood and a terrible fearefull one too To wit not of water but of fire As it was in the dayes of Noah so shall it be at the comming of the sonne of man In the first flood they which had not an arke ranne vp to the toppes of houses to the tops of trees to the toppes of mountaines because they desired to hold vp their heads aboue the still rising raging water In the second they which are not found in Christ shall say to the mountaines Fall vpon vs and to the caues Couer vs and hide vs from the wrath of the Lambe Then they shall be glad to creepe into euery hold and corner that they may auoide the burning of fire But we that confesse our sinnes and forsake the fame shall lift our heads to no other mountain but tò Christ from whome commeth our saluation we shall desire to be couered with no other rocke but onely with that out of which came the blood and water of life For neuer did Noahs flood so cleane wash away all wicked men from the face of the earth as the blood of Christ shall purge vs from all our sinnes and present vs blamelesse before the face of our father onely if we be faithfull vnto death For then the next thing is felicitie and the crowne of life Which God for his mercie sake graunt vs all that as we make no doubt but this our holy brother now triumpheth with Christ so all and euery one of vs after we haue waded through this world as a flood of many waters may inherit that kingdome of glorie which our louing Lord Iesus hath purchased for vs with his deare blood to whom with the Father and the Holy Ghost be all honour and glorie now and euermore Amen FINIS A SERMON PREACHED AT WHITEhall before the King on tewsday after Lo Sunday 1604. 2. Cor. 3. 18. But all we with open face behold as in a glasse the glorie of the Lord and are transformed into the same image from glorie to glorie as by the spirit of the Lord. THe old Testament and the new Testament in summe and substance are all one Christ Iesus the very summe substance of them both in himselfe is one and the same yesterday and to day and for euer Those mysticall wheeles which Ezekiel sees in a vision are one within an other After the same sort there is gospell in the lawe and there is lawe in the gospell One wheele is within another one testament is within another For neither is the lawe so full of threatenings but that it hath some comforts in it neither is the gospell so full of comforts but that it hath some threatenings in it So that the lawe is nothing else but a threatning gospell and the gospel is nothing els but a comfortable lawe The two cherubims which shadowe the merey-seat haue their faces one toward another In like manner the two testaments which shadowe out Christ the true mercy-seat vnto vs haue their faces one toward another For the old testament looketh forward toward the newe which is come and the newe testament looketh backeward toward the old which is past Those glorious seraphims which sing Holy Holy Holy do call to one another So the lawe and the gospell lauding him alone which is the holy one of God doe call to one another Behold the Lambe of God which taketh away the sinnes of the world There the lawe calls to the gospell when Iohn commends Christ. Among them that haue beene borne of women there hath not risen a greater then the Baptist. Here on th' other side the gospell calls to the lawe when Christ coÌ„mends Iohn Whereupon also commending his spouse he saies Thy two breasts are like two young roes that are twins feeding among the lillies The two breasts of the church are the tvvo testaments out of which vve that are the children of the church suck the pure milke of the vvord of God These testaments feede among the lillies Because they treate and discourse especially of Christ vvho saies I am the lilly of the valleyes These testaments also are like tvvo young roes that are tvvins Because tvvins as vve reade of Hippocrates tâ—…ins vvhen they goe they goe together vvhen they feede they feede together And after the same fashion the tvvo testaments beeing the tvvo breasts of the church go together and feede together like tvvo young roes that are
the faith Since which time though the ciuil state hath bin often turn'd vpside downe by the Romans by the Saxons by the Danes by the Normans yet the Gospel of Christ hath neuer vtterly failed or bin taken from vs. This the holy Fathers of the church which haue liued in the ages next ensuing doe declare Tertullian who liued Ann. 200. writeth thus All the costs of Spaine and diuers parts of France and many places of Brittaine which the Romanes could neuer subdue with their sword Christ hath subdued with his word Origen who liued Ann. 260. writeth thus Did the I le of Brittaine before the coÌ„ming of Christ euer acknowledge the saith of one God No. But yet now all that countrey singeth ioyfully vnto the Lord. Constantine the great the glory of all the Emperours borne here in England of English blood who liued Ann. 306. writeth in an epistle thus Whatsoeuer custome is of force in all the churches of Egypt Spaine France and Brittaine lookâ—… that the same be likewise ratified among you S. Chrysostome who lined An. 405. writeth thus In all places wheresoeuer you go into any church whether it be of the Mores or of the Persians or euen of the very Iles of Brittaâ—…ne you may heare Iohn Bâ—…ptist preaching S. Hierom who liued Ann. 420. writeth thus The Frenchmen the Englishmen they of Africa they of Persâ—…a and all barbarous nations worship one Christ and obserue one rule of religion Theodoret who liued Ann. 450. writeth thus The blessed Apostles haue induâ—…ed the Englishmen the Danes the Saxons in one word all people and countries to embrace the doctâ—…e of Christ. Gregorie the great who 〈◊〉 An. 605. writeth thuâ—… Who can sufficiently expresse how glad all the faithfull are â—…or that the Englishmen haâ—…e foâ—… saken the darknes of their errors and haue againe receiâ—…ed the light of the Gospel Beda who liued Ann. 730. wriâ—…th thus England at this present is inhabited by Englishmen Brittains Scots Picts and Romanes all which though they speak â—…iue tongues yet they professe but one faith Thus you see how the Gospel of Christ hauing bin first planted in this land by Ioseph of Arimathea and Simon Zelotes in whose time Aristobulus and Claudia and not long after King Lucius also liued hath euer since continued amongst vs as testifieth Tertullian Origen Constantine the great Athanasius Chrysostome Hierome Theodoret Gregorie Beda and many more which might here haue bin alleadged Lo yee then ye blessed and beloued of the Lord. Lo yeâ—… and marke it well I besâ—…ech you how farre the new Testament excelleth the old In the time of the old Testament they did sing onely Notus in Iudaea deus but now we sing also Laudate dominum omnes gentes Then they that were borne in the land onely might eate the passeouer but now we that are strangers also may eate the Easter-lambe Then the name of Christ was only as an ointment kept in an alabaster box but now it is also as an oyntment powred out Then the doctrine of Saluation was onely preached in secret places but now it is also preached vpon the tops of houses Then the old asse only was brought vnto Christ but now the young foale also is obedient vnto him Then naturall branches only did prosper and slourish but now wild branches also are grafted into the oliue tree Then the Queenes onely did praise the Church but now the concubines also do call her blessed Then Israelites only did build the tabernacle but now Sidonians also doe helpe to build the Temple Then they pitched their tents onely in Marah where was neither fountaine nor palm-tree but now we pitch in Elim where there are twelue fountains and seauentie palme trees Then the two kine which carried the Arke looked onely one way but now the twelue oxen which carrie the molten sea looke euery way East West North and South Then Christ was a flower grovving onely in the little garden of Iudea but novv he is a flower flourishing in the wide field of all the vvorld Then Christ was onely a little stone cut without hands but now he is a great huge mountaine which filleth all the earth Then the Church of Christ was as it were in prison beeing tied and bound onely to one place but now it posteth ouer all places riding and triumphing in the chariots of Amminadab Then the Church of Christ was only a small graine of mustard-seede which is lesser then any other seede but now it spreadeth abroad as a mightie bigge â—…ree wherein all the birds of the aire do make their nests So that the Church of Christ now in the time of the new Testament is like the Samaritans iâ—…ne which lodgeth all passengers It is like Salomons trouâ—… of hourses which commeth out of all countries It is like Saint Peters sheete which infouldeth all sort of beasts It is like Noahs arke which receiueth all kind of creatures It is like Saint Iames his net which catcheth all sort of fishes All 's fish that comes to this net It is like king Assuerus feast which entertaineth all kind of guests To this feast all we that wil come are well-come Not some fewe Iewes only But all we euen all we Brittaines all we I say with open face behold as in a glasse the glorie of the Lord. This is the first difference betweene the Law and the Gospel in these words But all we FINIS Phil. 1. 24. 〈◊〉 aâ—…ud Proper 〈◊〉 〈◊〉 12. caâ—… 9. â—… 11. 2. 〈◊〉 â—… 1â—… 〈◊〉 〈◊〉 9. 16. 1. Sâ—… 17. 5. v â—…5 Psal. 44 7. 〈◊〉 15. 17. Luk. 1â—… 2â—… Psal. 63. 4. Pâ—…ov 10. 〈◊〉 7. 10. Luk. 1. 52. 〈◊〉 1. â—… cap. â—… 15. Gen. â—…6 12. Geâ—… 4â—… â—…1 Dâ—…n 1. 15. â—…sal 37. 1â—… Prov. 15. 16. 〈◊〉 â—…7 1. 〈◊〉 〈◊〉 â—…7 â—…er â—… 1â—… 1. Reg. 1â—… â—… 〈◊〉 iâ—… 1. â—…g â—… Hoâ—… 1. 9. 〈◊〉 laâ—… 〈◊〉 〈◊〉 mâ—… uâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…2 10. 〈◊〉 8. 19. 2. Cor. 6. 7. 2. Chr. 14. 11. Gen. 2. 5. 〈◊〉 â—… 3. 〈◊〉 Cor. â—… 6 〈◊〉 â—… â—… 2. Râ—…g 4. 40. â—…xod 1â—… 15. Dâ—…ut â—… 3. 〈◊〉 27. Theâ—… was a fire in Winsor toâ—…ne â—… 〈◊〉 â—… Rom. 8. 1â—… Psâ—… 56. â—… Heb. 12. 11. Esa. 54. 8. â—… 〈◊〉 30. 6. Gen. 19 2. 〈◊〉 â—…1 11. Math. 24. 22. Matth. 3. 2. Reuel 22. 12. Esâ—… 40. 1â—… Psal. 75. â—… 1. Pat. 5. 10. 〈◊〉 〈◊〉 15. Gen. 3. 19. Heb. 12. 4. 〈◊〉 3. â—… 〈◊〉 〈◊〉 11. 〈◊〉 â—… 1â—… 〈◊〉 â—… 〈◊〉 â—…1 â—…1 Psal. 55. 23. Rom. 8. 2â—… Matâ—… 11. â—…0 Psal. 145. 13. De promissâ—… 〈◊〉 Imperium sine sine dedâ—…t Luk 1. 53. â—… Pet. 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2. 5. 〈◊〉 6. 1â—… Maâ—… 10. â—…1 Hâ—…b 10. 24 〈◊〉 14. 〈◊〉 〈◊〉 13. 2â—… Ioâ—… â—…â—… 2. Ioh. â—… 〈◊〉 〈◊〉 Philip. 3. 2â—… Râ—…l 1 17. 〈◊〉 â—… â—… Psal. 3. 3. 〈◊〉 〈◊〉 â—… 〈◊〉 â—…â—… 1. Cor. 1â—… 12. 〈◊〉 Ciâ—…