mistaking of any other man should not take off the edge of our desires to gaine an invaluable jewell but whet our diligence the more to observe more accurately the notes of difference betweene the true and counterfeit stone upon which I shall touch anon after I have convinced our Romish sceptickes by evidence from the nature of faith the profession of Gods Saints the testimony of the Spirit and undeniable signes and effects that all that are called by the word effectually have this white stone in my text given unto them whereby they are assured of their present estate of grace and future of glory Doct. 1 The faith of Gods e Tit. 1.1 Elect is not a bare assent to supernaturall verities revealed in Scripture which may bee in a Reprobate and is in the f Jam. 2.19 Devils themselves Thou beleevest there is one God thou doest well the Devils also beleeve and tremble but a divine grace whereby being fully assured of Gods favour to us wee trust him with our soules and wholly rely on him for salvation through the merits of his sonne The sure promises of the Gospell are like a strong cable let downe to a man in a deepe pit or dungeon on which hee doth not onely lay hand by faith but hangeth and resteth himselfe upon it and thereby is drawne out of darkenesse to see and possesse the inheritance of the Saints in light To beleeve the communion of Saints is not onely to bee perswaded that there is a communion of Saints in the world remission of sinnes in the Church resurrection of the flesh at the last day and life everlasting in heaven but to bee assured by faith that wee have an interest in this communion benefit by this remission and shall partake the glory of this resurrection and the happinesse of life everlasting They who had beene stung by fiery serpents and were healed by looking upon the brazen serpent did not onely beleeve that it had cured many but that it would cure them Here the Logicians rule holdeth Medicina curat Socratem non hominem physicke is not given to mans nature to cure the species but to every man in individuo to heale his person and to every sicke soule that applieth unto it selfe the promises of the Gospell Christ saith g Mat. 9.22.29 Bee it unto thee as thou beleevest thy faith hath made thee whole goe in peace Hereupon Saint h Fides dicit aeternabona reposita sunt spes dicit mihi teposita sunt charitas dicit ego curro post ea Bernard bringeth in the three divine graces Faith Hope and Charity singing as it were a catch and taking the word one from another Faith beginneth saying everlasting treasures are layd up in heaven Hope followeth saying they are layd up for mee Charity concludeth I will seeke after them And verily no man by a generall Romish credulity but by a speciall faith in Christ can say with Job My redeemer with David My salvation with the Spouse My beloved with the blessed Virgin My Saviour with Thomas My Lord and my God much lesse can hee warrant these possessives with a scio i Job 19.25.26.27 I know that my Redeemer liveth and that I shall see him stand up at the last day upon the earth and though after my skinne wormes destroy this body yet in my flesh I shall see God whom I shall see for my selfe And k Psal 45.11.12 I know that thou favourest me thou upholdest mee in my integrity and fettest me before thy face for ever And l Rom. 8.28 Wee know that all things worke for the best to them that love God We know that when m 2 Cor. 5.1 our earthly tabernacle is dissolved wee shall have an eternall in the heavens n 1 Joh. 2.5 Wee know that wee are translated from death to life because we love the brethren Opinion and science a conjecturall hope and an assured beliefe as much differ as a shaken reed and a well growne oake which no winde can stirre To know any thing saith o L. 1 posterior c. 2. Scire est causam rei cognoscere quod illius causa sit quod res illa aliter se habere non posset Aristotle is to know the cause and that this cause is the cause of such an effect and that the thing it selfe cannot bee otherwise than wee conceive of it in which regard the Greeke Etymologist deriveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because opinion waggeth and inclineth the mind by probabilities on both sides but science fasteneth it and maketh it stand unmoveable With these texts of scripture attributing knowledge of salvation to all beleevers our Trent Merchants are manifestly gravelled and sticke in the mud yet they endevour to boye up their sunke vessell by a distinction of a double knowledge 1 By common faith 2 By speciall revelation They yeeld that some who have been admitted to Gods privie Councell by speciall revelation have been assured of their crowne of glory but they will by no meanes grant that beleevers can attain to this certainty by their common faith yet such is the clearnesse of the texts above alledged for the point in question that they easily like the beames of the sunne breake through this popish mist For Job speaketh not of any speciall secret revealed unto him but of the common article of all our faith concerning the resurrection of the flesh I know that my Redeemer liveth and hee shall stand up and I shall see him with these eyes And what David speaketh of his knowledge of Gods favour and stedfast beliefe of his future happinesse p Ad Monim l. 1. â—ustus ex fide vivens fiducialiter dicit credo videre bona domini in terra viventium Fulgentius applyeth to every beleever The just man living by faith speaketh confidently I beleeve that I shall see the goodnesse of the Lord in the land of the living And S. John ascribeth this knowledge not to any singular revelation but to charity the common effect of faith We know that we are passed from death to life because we love the brethren whereupon S. q Tract 5. in ep Joh. Nemo interroget hominem redeat ad cor suum si ibi invenerit charitatem securus sit quia transiit à morte ad vitam Austin giveth this sage advice Let no man enquire of man let him have recourse to his owne heart if he find there charity let him rest assured that he is passed from death to life And S. Paul joyneth all the faithfull with him saying We know that all things worke for the best to them that love God and There is layd up a crown of righteousnesse which the righteous Judge shall give mee at that day and not to mee onely but to all them also that love his appearing In like manner Saint r Ep. ex regist l. 6. Hac fulti certitudine de ejusdem redemptoris nostri misericordiá nihil ambigere
stone I will give him a white stone and in it a new name written or engraven When the Pharisees appeached the woman taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foule act of adultery it is there said that our Saviour stooping downe wrote on the ground but what he wrote the Evangelist writeth not Saint n In Evang. Terram terra accusat Ambrose ghesseth that he wrote Earth accuseth earth St. Austine these words He that among you is free from sinne let him cast the first stone Others are of opinion that he wrote in the dust some private sinnes of the accusers whose opinion hath thus farre footing in Scripture that God whose mercy is over all his workes writeth the sinnes of men in dust but his gifts and favours with a Diamond in precious gemmes as we may see on o Exod. 28.20 Aarons breastplate and here in a solid white stone White stones such as this in my text were in great use among the Romans and served 1 To declare the victour or conquerour in proving masteries 2 To acquit the accused in courts of justice 3 To deliver suffrages in the election of Magistrates Upon all these uses the allegory in my text toucheth For this white stone is given in token of victory Vincenti dabo and before I demonstrated it to bee an evidence of our justification and now I shall shew it to bee an assurance of our election to a kingdome in heaven As in the civill so much more in the divine use the act signified or done by it is altogether irrevocable Hee to whom the white stone was given in the theater or wheresoever the silver games were kept or prizes plaid was ever held Victor and carried that title to his grave Hee upon whom the Judges passed their sentence by casting white stones into an urne or pitcher was for ever acquitted of the crime laid to his charge Hee who gave his voice to any man by writing his name in a white stone neither did nor could after varie and shall wee thinke that hee to whom Christ giveth his white stone shall ever lose the benefit thereof The names of the twelve tribes engraven upon the twelve pretious stones on Aarons breast-plate continued for many hundreds of yeers as you may read in Josephus and may be in them still for ought we know yet if they could be razed out certainly their names cannot be blotted out o Luk. 10 20. which are written in heaven The calling and gifts of God are without p Rom. 11.29 repentance especially this of adoption in Saint q Aâ—â—h de Isac vit beat Num Deus pater ipsequi contulit potest sua dona rescindereâ— quâ—s adoptione suscepit eos à paterni affectus gratiâ relegare Ambrose his judgement What saith hee can God the Father reverse his owne grants can hee cast him out of his fatherly grace whom hee hath once adopted by no meanes For though a servant may cease to bee a servant if his Master cashiere him and a tenant to bee a tenant if hee have forfeited his estate yet a sonne cannot cease to bee a sonne hee that is borne cannot but bee borne and if hee bee borne of God hee cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though hee may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot doe though he may suffer sin that is he cannot practise it as a man doth his trade or profession in a settled course without checke of conscience or reluctancy because the seed of God remaineth in him which fighteth against the poyson instilled by Satan and will in the end conquer it because it is r 1 Pet. 1.23 incorruptible seed When a childe of God is at the worst and hath received the greatest foyle in temptation hee remaineth still the child of God Å¿ Abbat praelect de verit grat Diatrib cont Tompson quoad sigillum though not quoad signum according to the seale though not according to the signe lose he may the signe in himselfe but God cannot lose his seale You will say peradventure this assertion openeth a window to presumption and carnall liberty nay rather it shutteth the leaves against it and fasteneth them with surest bolts and barres For lay this for a ground that he that hath received the Spirit of regeneration and grace of adoption cannot sinne desperately nor give absolute way to any corruption the conclusion to bee built upon it will bee this which necessarily checketh and choaketh all presumptuous thoughts That whosoever defileth his mouth with oathes or lies his hand with bribes his body with uncleannesse his conscience with any knowne sinne finding in himselfe no checke with it no struggling against it no smiting of the heart after it no earnest desire and in the end effectuall working out of it was never a true convert the sunne of righteousnesse never rose on him because hee yet lyeth frozen in the dregs of his naturall corruption t Cant. 2 5. Stay me with flaggons and comfort me with apples for I am sicke of love the doctrine of the perpetuity of the regenerates estate is a cup of the strongest wine in those flaggons which must bee given to none but such as amore languent such as have beene contracted to Christ and have received from him many jewels of grace and infallible tokens of speciall affection though at the present by some fearefull provocation they have so farre incurred his displeasure that hee will not looke upon their teares nor hearken to their sighes or groanes nor once turne his countenance towards them which they infinitely value above their life To these we are to minister this cordiall That Christ his contract with the soul is indissoluble that the Covenant of his peace is immovable that the seed of regeneration is immortall that whom God loveth he loveth to the end that they may have lost the sense but they cannot the essence of true faith that their new name is still written upon the white stone though such a mist be cast before their eyes that they cannot reade it now but after a great defluxe of penitent teares Christ will annoint them with the eye-salve of his Spirit and then they shall clearely see and reade it for hee that receiveth it knoweth it And so I fall into the third point the knowledge of this perpetuity Hee knoweth it who receiveth it As the eye seeth either 1. Per radium rectum a streight line drawne from the eye to the object Or 2. Per radium reflexum a beame reflected from the object to the eye so the soul hath a double knowledge direct of the object and reflexe of her owne acts As when I looke in a glasse I looke upon my selfe looking in it when I touch my pulse I feele my feeling of it in like manner the soule by reflexive knowledge apprehendeth her owne apprehension judgeth of her owne judgement and beleeveth her owne faith and beliefe How can there be any assurance by faith if
double with God and are of a changeable religion to have no faithfulnesse or honestie By how much the graces and perfections of the mind exceed those of the body by so much the imperfections and deformities of the one surpasse the other what may wee then judge of wavering inconstancie which is compared to a spirituall palsey or an halting in the mind Halt yee Though the metaphor of halting used in my text might signifie either a slacknesse or slownesse in the way of godlinesse or a maime in some member or article of their faith yet according to the scope of the place and consent of the best Expositors I interpret it unsettled wavering and inconstancie For he that halteth is like a man of a giddie braine in a cock-boat or wherrie who turneth the boat sometimes this way sometimes that way not knowing where to set sure footing The opposite vertue to this vice is a stedfast standing in the true faith whereto S. Paul exhorteth the Corinthians i Cor. 15.58 Therefore my beloved brethren be ye stedfast unmoveable alwayes abounding in the worke of the Lord for as much as you know that your labour is not in vaine in the Lord. And the Colossians If yee continue in the faith k Chap. 1.23 grounded and settled and be not moved away from the hope of the Gospell and for it he heartily prayeth For this cause I bow l Ephes 3.14 16 17 18 19. my knees to the father of our Lord Jesus Christ that hee would grant you according to the riches of his glorie to be strengthened with might by his spirit in the inner man that Christ may dwell in your hearts by faith that yee being rooted and grounded in love may be able to comprehend with all Saints what is the bredth length depth height to know the love of Christ which passeth knowledge that ye might be filled with all the fulnes of God The Pythagorians who delighted to represent morall truths by mathematicall figures described a good man by a cube whence grew the proverb Homo undique quadratus A perfect square man everie way The reason of this embleme is taken from the uniformitie stabilitie of this figure which consisteth of six sides exactly equall on which soever it falleth it lies stedfast As the needle in the mariners compasse while it waggleth to fro till it be settled fixed to the North-point giveth no direction no more doth our faith till it be settled unmoveably pointeth directly to the true religion which is the only Cynosure to guide our brittle barks to the faire havens where we would be Between two opinions It is bad to halt but worse as I shewed before to halt betweene two opinions which may be done two manner of wayes 1. Either by leaving both keeping a kind of middle way betwixt them 2. Or by often crossing from one to the other and sometimes going or rather limping in the one and sometimes in the other The former is their hainous sinne who in diversitie of religions are of none the latter of them who are of all The former S. m Confess l. 6. c. 1. Cum maâ—â— indicassem non me quidem jâ—â— esse Maniâ—â—aeâ—m sed nec Catholicum Christianum Austine confesseth with teares to have beene his piteous case when being reclaimed from the heresie of the Manichees and yet not fully perswaded of the truth of the Catholique cause he was for the time neither Catholique nor Manichee Which estate of his soule he fitly compareth to their bodily malady who after a long and grievous disease at the criticall houres as they call them feele suddenly a release of paine yet no increase of strength or amendment at which time they are in greater danger than when they had their extreme fits on them because if they mend not speedily they end For there can be no stay in this middle estate betweene sicknesse and health The wise Law-giver of Athens Solon outlawed and banished all those who in civill contentions joyned not themselves to one part How just this Law may be in Common wealths on earth I dispute not this I am sure of that our heavenly Law-giver will banish all such out of his Kingdome who in the Church civill warres with Heretiques joyne not themselves to one part I meane the Catholique and Orthodox The Praetor of the Samnites spake to good purpose in their Senate when the matter was debated whether they should take part with the Romans against other Greekes or carrie themselves as neuters n Media via neque amicos patit neque iniâ—icos tolliâ— This middle way saith hee which some would have us take as the safest for us because thereby we shall provoke neither partie as bolding faire quarter with both is the unsafest way of all for it will neither procure us friends nor take away our enemies Of the same minde was the great Statesman Aristenus who after hee had weighed reasons on all sides o Romanos aut socios habere aut hostes oportere mediam viam nullam esse Liv. Dec. 4. l. 1. Macedonum legati Aetolis sâ—â—ò ac nequiâ—quâ—m cum Doâ—inum Romanum habebitis socium Philippum quaeretis resolved that the Romans so peremptorily demanding aid of them as they did they must of necessitie either enter into confederacie strict league with them or be at deadly fewd that middle way there was none Apply you this to the Roman faith and it is a theologicall veritie upon necessitie wee must either hold communion with the Roman Church or professedly impugne her and her errours God cursed q â—udg 5.23 Meros for not taking part with the Israelites against their and Gods enemies and Christ in the Gospel openly professeth r Matt 12.30 He that is not with me is against me Media ergo via nulla est The second kinde of halting betweene two opinions may be observed in those who are sometimes of one and sometimes of another Men of this temper though they seeme to be neerer health than others yet indeed they are in more danger as the Angell of Å¿ Apoc. 3.16 Laodicea his censure maketh it a cleare case For though they may seem to be more religious than they who professe no religion yet sith it is impossible that truth falshood should stand together all their religion will be found to be nothing else but dissimulation and so worse than professed irreligion Here that speech of Philip concerning his two sons u Plut. Apoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hecaterus and Amphoterus may have place Hecaterus is Amphoterus and Amphoterus is Udeterus that is hee whose name is Either of the two is worth Both but he whose name is Both is neither The Nazarean Heretiques saith S. Austine while they will be both z Aug. de haer Ad quod vult Deum 2 Kings 17. 29 30 33. Jewes and Christians prove neither one nor the other Doth
Apostles some Prophets some Evangelists some Pastours and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ Ver. 12. Till wee all come to the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the age of the fulnesse of Christ Till all the Elect be come God ceaseth not to call by the ministery of the word and none may call without a calling to call Needs must there be therefore a settled order in the Church for the calling of those to the ministery of the word sacraments who are to call others by their ministery This constant ordination of a succession in the Church some make a royalty of Christ or an appendant to his princely function for it is for Kings to set men in authority under them in the affaires of the Kingdome Others annexe it to his priesthood because the high Priest was to consecrate inferiour Priests A third sort will have it a branch of his propheticall office because Prophets were to anoint Prophets All these reasons are concludent but none of them excludent For the entire truth in which these three opinions have an equall share is that the establishing the ministery of the Gospell and furnishing the Church with able Pastours hath a dependance on all three offices 1 On the Kingly in respect of heavenly power 2 On the Priestly in respect of sacred order 3 On the Propheticall in respect of ministeriall gifts Each of Christs offices deliver into our hands as it were a key 1. Clavem Coeli 2. Clavem Sanctuarii or Templi 3. Clavem sacrae Scripturae 1. His Kingly office conferreth on us the key of heaven to open and shut it 2. His Priestly the key of the Temple to enter into it and administer holy things 3. His Propheticall the key of holy Scripture to open the meaning thereof Thus you see ordinem ordinis an order for holy orders you heare who is the founder of our religious order and whose keyes we keepe Which consideration as it much improveth the dignity of our calling so it reproveth their indignity who walke not agreeable thereunto A scar in the face is a greater deformity than a wound or sore in any other part of the body such is the eminency of our calling beloved brethren that our spots can no more be hid than the spots in the Moone nay that it maketh every spot in us a staine every blemish a scar every pricke a wound every drop of Inke a blot every trip a fall every fault a crime If we defile Christs priesthood with an impure life we do worse than those his professed enemies who spit on his face If we foule and black with giving and receiving the wages of unrighteousnes those hands wherwith we deliver the price of mans redemption in the blessed Sacraments we more wrong our Saviour than those who pierced his sacred hands with nailes If we in these holy Mounts of God wherein we should presse the purest liquor out of the grapes of the Vines of Engaddi vent our owne spleene and malice what doe we else than offer to Christ againe vinegar and gall If we Christs meniall and domesticall servants turne m Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some copies mis-read and serve the time instead of serving the Lord. If we preach our selves and not Christ crucified if we beare the world in hand to wooe for our master but indeed speake for our selves if we use the staires of the Pulpit as steps only to our preferment if we heare our Lord and Master highly dishonoured and dissemble it if we see the Sea of Rome continually to eat into the bankes of our Church and never goe about to make up the breaches if that should ever fall out which a sweet sounding Cymball sometimes tinckled into the eares of the Pope that n Bernard de considerat ad Eugen Multi necessarii multi adversarii non Doctores sed Seductores non Praelati sed Pilati the greatest enemies of Christ should be those of his owne house if Pastours turne Impostours if Doctours Seductours if Prelates Pilates if Ministers of Christ servants of Antichrist either by silence to give way or by smoothing Romish tenets to make way for Popery no marvaile then if judgement begin at the house of God as it did in the siege at Jerusalem with the slaughter of Ananus the high Priest no marvaile if God suffer sacriledge to rob the Church of her maintenance almost in all places when the Church her selfe is guilty of worse sacriledge by robbing God of his worship and service But on the contrarie if as Ambassadours for Christ we deliver our message faithfully and roundly if we seeke not our owne but the things that are Jesus Christs if we esteeme not our preferments no nor our lives deere unto us in comparison of our Masters honour if we preach Christ crucified in our lives as well as in our sermons if in our good name we are the sweet smelling favour of God as well as in our doctrine we may then Christi nomine in Christs stead challenge audience yea and reverence too from the greatest powers upon earth whatsoever State-flies buzze to the contrary For as he that o Luke 10.16 despiseth Christs ministers despiseth him so he that p Mat. 10.40 receiveth him receiveth them also No man who honoureth the Prince can dis-esteeme his Ambassadours If Scribes and Pharisees must be heard because they teach in Moses chaire how much more Saith St. Chrysostome may they command our attention who sit in Christs chaire The same Apostle who chargeth every soule to be q Rom. 13.1.4 subject to the higher powers who beare not the sword in vaine as strictly requireth the faithfull to r Heb. 13.17 obey them that have the rule over them in the Lord and submit unto them for they watch saith he for your soules as they that must give account that they may doe it with joy and not with griefe for that is unprofitable for you Therefore ſ Sym. epist ad Anast Defer Deo in nobis nos Deo in te Symmachus kept within compasse when he thus spake to Anastasius the Emperour Acknowledge God in us and we will acknowledge him in thee Deus est in utroque parente we hold from Christ as you from God as we submit ourselves to Gods sword in your hands so you ought to obey Christs word in our mouthes And so I passe from the person consecrating to the persons consecrated He breathed on them and said receive ye the holy Ghost The holy Martyr St. t Cypr. de unita Eccles Apostolis omnibus post resurrectionem suam parem potestatem tribuit dicit sicut misit me pater ego mitto vos accipite Spiritum sanctum si cui remiseritis peccata remittentur ei c. Hoc
ut eorum exposcit officium nomen consulant quaeritur enim quantum reddat episcopatus non quot oves pascuae in eo sint Platina giveth a touch hereof in the life of Pope Goodface the third the first question is after a man is chosen Pope what is the Bishopricke of Rome worth Filthy lucre carrieth such an ill favour with it that the precious oyntment of Aaron cannot take away the smell thereof Covetousnesse is a spot in any coat but a stain in the linnen Ephod what so unfit what so incongruous nay what so opprobrious and scandalous as for those who in scripture are stiled Angels and should like Angels by continuall meditations and divine contemplations behold the face of God in heaven to turne earth-wormes and lye and feed upon very mucke How dare they deliver the holy Sacrament with those hands that have received bribes or are defiled with the price of blood or are foule with telling their use-money Holinesse which of all other most be fitteth our sacred calling in the greeke implyeth a contradiction to earthlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee render holy is all one in that language as unearthly If a glasse bee soyled with dust or beâ—â—â—eared with dirt it reflecteth no image at all in like manner if the minde bee soyled with the dust of earthlinesse the image of God cannot appeare in it the fancie of such a man will represent no spirituall forme conceive no divine or heavenly imaginations If wee seeke our owne and not the things that are Jesus Christs the goods not the good of our flocke wee lose the first letter of our name in the Prophet r Ezek. 3.17 Sonne of man I have made thee a watchman Ezekiel and of speculatores become peculatores and are not to be termed praedicatores but praedatores But I will not make this blot bigger by unskilfully going about to take it out 8 Of those that feede Not as Lords and take the over-sight of Gods flocke that is among them not by constraint but willingly not for filthy lucre but of a ready minde some carry themselves like Lords over the flocke not as ensamples to their flock they goe in and out before them in a stately and lordly gate Å¿ Concil Carthag 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fumosus seculityphus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in swelling pride not in exemplary humility seeking rather to over-rule them with terrour and violence than rule over them with the spirit of meeknesse These though they are put up to the highest fourme yet have not learned the first lesson in the schoole of Christianity t Matth. 11.29 to be meek and lowly in heart neither understand they that divine graces which are the plants of Paradise are like to the tree in the Poet that bare golden boughes u Virg. Aen. 6. Quae quantum vertice ad auras Aethereas tantum radice in Tartara tendit whose root was just so much beneath the earth as the top was in height above it The higher Gods Saints grow upwards to perfection the deeper they take root downward in humility considering that they have nothing of their owne but sinne and what a foolish and impious sinne of pride is it to bee proud of sinne He that presumes on his owne strength saith holy Austine is conquered before hee fight To repose trust in our selves saith * Bern. serm 20. in vigil nat dom Sibimet ipsi fidere non fidei sed perfidiae est nec confidentiae sed diffidentiae magis in semetipso habere fiduciam Bernard is not of faith but perfidiousnesse neither breeds it true confidence but diffidence To bee proud of knowledge is to bee blinde with light to bee proud of vertue is to poyson himselfe with the Antidote and to be proud of authority is to make his rise his downefall and his ladder his ruine It is the darke foyle that giveth the Diamond its brightest lustre it is the humble and low and obscure conceit of our owne worth that giveth lustre and grace to all our vertues and perfections if we have any Moses glory was the greater because his face shined and he knew not of it Thus have I numbred unto you the severall linkes of the Apostles golden chaine of instructions for Pastors now let us gather them together in a narrow roome 1 Be not such as neede to be fed but are able and willing to feede 2 Feede not your selves but the flocke 3 Feede not the flocke or droves of Antichrist but the flocke of God 4 Feede the flocke of God not out of your charge or without you but the flocke of God which is among you 5 Content not your selves with feeding them onely with the Word and Sacrament but over-looke them also have an eye to their manners 6 Doe this not constrainedly but willingly 7 Not out of private respects but freely 8 Not proudly but humbly not to shew your authority over the flock but to set before them an ensample in your selves of humility meekenesse temperance patience and all other vertues Thus feede the flocke of God that is among you thus rule those whom you feede thus carry yourselves towards those whom you rule thus give good ensample in your carriage and when the chiefe shepheard and Bishop of your soules Christ Jesus shall appeare you shall receive in stead of a Crosier a Scepter of a Miter a Crowne of a Diocesse upon earth a Kingdome in heaven You see I have a large and plentifull field before mee yet I purpose at this time to follow the example of the Apostles x Matth. 12.1 who as they passed through the corne field plucked only an eare or two and rubbed them in their hands To rub the first eare that you may see what graine it yeeldeth To feed saith y l. 1. de Rom. pont c. 15. In scripturis pascere passim accipitur pro regere ut psal 2. reges cos in virgâ ferreâ in Heb. est pasce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 2.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarmine signifieth to rule with princely authority to sway the scepter as a spirituall Prince over Christs flocke and to this purpose hee alledgeth that text in the Apocalyps 2.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee shall feede or rule them with a rod of iron hard feeding for Christs sheepe hee had need to have an Estridge's stomacke that can digest this interpretation here Feed not over-ruling ver 3. that is over-rule them not feeding this is as naturall an interpretation of this scripture as the glosse upon the word statuimus in the Canon law id est abrogamus or statuimus quod non wee enact that is wee abrogate we command that is wee forbid we appoint this that is wee appoint that this shall not bee If this be a right interpretation of this place and the other parallel to it in Saint z Joh. 20.17 John then Saint * Bernard de considerat
grant at the suite and for the merit of Jesus Christ and him crucified to whom with the Father and blessed Spirit bee rendered all glory praise and thanksgiving now and for ever Amen THE TREE OF LIFE SPRINGING OUT OF THE GRAVE OR Primitiae Sepulchri A Spitall Sermon preached on Munday in Easter weeke April 22. THE THIRTEENTH SERMON 1 COR. 15.20 But now Christ is risen from the dead and become the first fruits of them that slept Right Honourable c. Plin. in panegyr Aegyptus gloriata est se nihil imbribus coeloque debere Siquidem proprio semper amne perfusa tantis segetibus induebatur ut cum feracissimis terris quasi nunquam cessura certaret PLiny the younger writeth of Egypt that she was wont to boast how shee owed nothing to the clouds or any forreine streames for her fertility being abundantly watered by the sole inundation of her owne river Nylus A like or greater priviledge it must bee confessed this renowned City hath for a long time enjoyed in that she hath not beene indebted to any wandering clouds nor needeth shee to fetch the water of life from any forreine river or neighbour spring being richly stored by the overflowing industry and learning of her most able and painefull Preachers within her selfe filling not onely the lesser cisternes of private congregations but the greater also of these most celebrious and solemne assemblies And for mine owne part so let the life blasts of the spirit refresh me in the sweat of my holy labours and the dew of heavenly benediction fall upon your religious eares as I never sought this place nor am come hither to make ostentation of any so much as conceived gifts in mee nor to broach any new opinions of mine or any other nor to set before you any forbidden fruit though never so sweet and to a well conditioned stomacke wholesome nor to smooth or levell the uneven wayes of any who plow in the Lords field with an oxe and an asse much lesse to gaine vulgar applause or spring an hidden veyne of unknowne contribution by traducing the publicke proceedings in the State or Church but onely in obedience to the call of lawfull authority to build you in your most holy faith and elevate your devotion to the due celebration of this high feast of our Lords resurrection and by crying as loud as I am able to awake those that sleepe in sinfull security that they may stand up from the dead and Christ may give them and us all light of knowledge joy and comfort Which that I may bee enabled to performe I humbly entreat the concurrence of your patience with your prayers to God for his assistance in opening the scripture now read in your eares But now Christ is risen c. This is no sterill or barren text you heare of fruits in it and although the harvest thereof hath beene reaped by many Labourers before mee yet there remaine good gleanings for mee also and those that shall leaze after me even till the Angels shall thrust their sickle into the large field of the ripe world and reape the reapers themselves The fruit is of two sorts 1 Christs prerogative 2 The deceased Saints priviledge who in their degree participate with him Hee is above them yet with them hee is the first-fruits and they are the rest of the heape and a Rom. 11.16 if the first fruits bee holy the whole heape is holy The ground which beareth this fruit Occasio scopus is the doctrine of the resurrection from the dead which the Apostle like a provident husbandman first fenceth and maketh sure and after breaketh and layeth it downe Hee fenceth it from the beginning of this chapter to the 35. verse by invincible arguments confirming the truth of the resurrection afterwards to the end of the chapter he layeth it downe by apt and lively similitudes declaring the manner thereof And this hee doth with much vehemency and contention of arguments his zeale being kindled through blasts of contradiction by some in the Church of Corinth who directly denyed the former verse 12. and obliquely carped at the latter verse 35. Neither did these alone at Corinth as much as in them lay subvert this maine article of our faith b 2 Tim. 2.18 but Hymeneus and Philetus with others at Ephesus perverted the sense of it saying that the resurrection was past already Obser 1 Whence I first observe against Bellarmine Parsons and other Papists that the Divell tyed not himselfe as they have surmized to any rule of method ex occas in laying his batteries against the articles of the Creed in order For the resurrection of the flesh is the last article save one yet hereticall impiety as you have heard first ventured on it Howbeit the Cardinal that he might more conveniently tye all whom hee supposeth Heretickes in one chaine and thrust us into the lowest place c Bellar. orat habit in Gymnas Roâ— anno 1576. Hâ—manigeneris ostis eâ—itotus alioqui perversus ordinis perturbator esse soleat tamen non sine aliquo ordine catholicae ecclesiae veritatem oppugnate volâ—â—t c. beareth his Reader in hand that the enemy of mankinde albeit in other things hee bee a disturber of order yet in impeaching the Apostles creed hath kept a kind of order 1 For within 200. yeeres after Christ hee assaulted the first article concerning God the Father almighty maker of heaven and earth by the Simonians Menandrians Basilidians Valentinians Marcionites Manichees and severall kinde of Gnostickes 2 After 200. yeeres hee set upon the second article concerning the divine nature of Christ by the Praxeans Noetians Sabellians and Samosetanians 3 In the next age he opposed the divine person of our Saviour by the Photineans Arrians and Eunomians 4 From 400. to 800. he impugned the third fourth fifth sixth and seventh concerning the incarnation passion resurrection ascension of our Lord and his comming to judgement by the Nestorians Theodorians Eutychians Acephali Sergians and Paulians 5 From the yeere 800. to 1000. hee bid battell to the eighth article concerning the holy Ghost by the schisme and heresie of the Graecians 6 Lastly from the 1000. yeere to this present age hee hath oppugned the ninth and tenth articles concerning the catholicke Church and remission of sinnes by the Berengarians Petrobrusians Waldenses Albigenses Wicklefists Hussites Lutherans Zuinglians Confessionists Hugonites and Anabaptists Refut Were these calculations exact and observations true the Cardinall deserved to bee made Master of ceremonies amongst heretickes for so well ranking them But upon examination of particulars it will appeare that his skill in history is no better than his divinity To begin where hee endeth First hee most falsly and wrongfully chargeth the worthy standard-bearers of the reformed religion before Luther with the impeaching the ninth and tenth articles of the creede They impeach neither of them nor any other nay they will sooner part with the best limbe of
cursed persons To cleare the meaning of our Saviour it will bee requisite briefly to declare first how man is capable of blessednesse at all secondly how farre in this life truly termed by St. Austin the region of death Blessednesse is a soveraigne attribute of God and as p Nyss hom de â—â—at Nyssen teacheth primarily and absolutely and eternally belongeth to him onely Creatures are blessed but in part derivatively and at the most from the terme of their creation Beauty first shineth in the living face and countenance that which is resembled in the image or picture is but a secondary or relative beauty in like manner saith hee the primary blessednesse is in God or to speake more properly is God himselfe the blessednesse which is in man made after Gods image is but a secondary blessednesse For as the image is such is his beauty and blessednesse but the image of God in man since his fall is much soiled and defaced and consequently his blessednesse is very imperfect and obscure Yet they that rubbe off the dust of earthly cares and dirt of sinne and by spirituall exercises brighten the graces of God in their soule as they are truly though not perfectly beautifull within so they may be truly though not absolutely stiled blessed even in this life 1. First because they are assured of Gods love and they see his countenance shine upon them which putteth more q Psal 4.7 gladnesse into their heart than is or can be in the heart of them whose corne and wine is increased For if it bee deservedly accounted the greatest happinesse of a subject to bee in continuall grace with his Prince what is it to bee a Favourite of the King of kings 2. Secondly because they have an r 1 Pet. 1.4 inheritance incorruptible and undefiled and that fadeth not away reserved in the heavens for them A great heire though hee may sometimes pinch for maintenance and bee driven to hard exigents yet hee still solaceth himselfe with this hope it will bee better with mee and I shall one day come to my lands and such comfort have all Gods Saints in their greatest perplexities and extremities 3. Thirdly because they enjoy the peace of a good conscience which Solomon calleth a continuall feast And Saint Paul a cause of t 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience Rom. 8.28 triumph and joy 4. Fourthly because all things work together for their good and tend to their eternall happinesse The joyes of the wicked are grievous their pleasures are paine unto them but on the contrary the sorrowes of the righteous are joyous and the paines which they endure for Christ are pleasures unto them The gaines of the worldly are indeed losses unto them because they help on their damnation whereas the losses of the godly are gaine and advantage unto them because they further their salvation 5. Fifthly because they enjoy God wherein consisteth the happinesse of a man in some measure and degree even in this life For it cannot be denied but that devout Christians even whilest the soule resides in the body have a comfortable fruition of the Deity whose favour is better than life by faith in the heart by knowledge in the understanding by charity in the will by desire in the affections by sight in the creatures by hearing in the Word by taste in the Sacraments by feeling in the inward motions and operations of Gods Spirit which fill them with exceeding and unspeakable joy and comfort Saint u Apoc. 21. John setting forth the blessednesse of the triumphant Church and depainting the joyes of Heaven in golden colours describeth a City situate in Heaven whose temple is God and light the Lambe and walls Salvation and courts praise and streets gold and foundations gemmes and gates pearles twelve in number in a relation to the Lambes twelve Apostles Answerable to the gates in price though not in number are the steps up to them which our Saviour who is the way directeth us unto they are eight in number made of so many whole pearles that is divine Vertues 1. The first step is humility poore in spirit upon which when we stand we may easily get upon the next godly sorrow mourning for sinne none so apt to mourne for their sinnes and humble themselves under the mighty hand of God in sackcloth and ashes as the poore in spirit 2. When we are upon this step we readily get up upon the next which is tender compassion and meeknesse none so compassionate and meeke towards others when they slip into the mire of sinne as those who continually bewaile their fowle falls and wash their defiled soules with their teares 3. When we are upon this third step we may soone get up the fourth which is hungering and thirsting for righteousnesse for those who are most sensible of their owne wants and continually bewaile their corruptions and are compassionately affected towards others when they are overtaken with any temptation must needs hunger and thirst for righteousnesse both in themselves and others 4. When we are upon this fourth step we may soone climbe up to the other three Mercy the fifth Purity the sixth and Peace the seventh for they who eagerly pursue righteousnesse shall certainly meet with these three her companions Lastly they who have attained unto righteousnesse and are enamoured with her three companions Mercy Purity and Peace will suffer any thing for their sake and so ascend up the highest step of Christian perfection which is constant patience and zealous striving for the truth even unto bloud which is not only saved but cleansed also by being spilt for Christs sake The lowest greece or staire and the first step to Heaven is poverty in spirit that is as the Fathers generally interpret Humility which is the ground-colour of the soules beautifull images the graces of the spirit The ground-colours are darke and obscure yet except they be first laid the wooll or stuffe will not receive much lesse retaine the brighter and more beautifull Such is lowlinesse of minde of no great lustre and appearance in itselfe yet without it no grace or vertue will long keep colour and its beauty and therefore Christ first layes it saying Blessed are the Poore in spirit These poore in spirit are not to bee understood poore in spirituall graces such cannot come neere the price of the Kingdome of Heaven and therefore the spirit adviseth them under the type of the Church of * Apoc. 3.18 Laodicea to buy of him gold tryed in the fire that they may bee rich c. nor are they necessarily poore in state much lesse such as are poore in state onely for bare poverty yea though it bee voluntary is but a weake plea and giveth a man but a poore title to a Kingdome in Heaven Wee heare indeed in the Gospel of Lazarus the x Luke 16.22 Beggar in Heaven but wee finde him there in the bosome of rich Abraham to
there be no assurance of faith it selfe Saint u Ep. 112 c 3. Fides ipsa mente uâ—que videtur quamvis hoc fide credatur quod non videtur Austine is most expresse for this reflexive act of faith Faith it selfe saith hee is seene in the minde though wee believe those things by faith which wee cannot see and again * De trin l. 13. c. 2. Fides est in intimis nostris mentibus nec eam quisquam hominum videt in alio sed in semet-ipso Faith is in the inward parts of the soule neither can any man see it in another but in himselfe hee may Could there bee any doubt of this I would evict it out of the expresse words of our Saviour Joh. 14.20 In that day you shall know that I am in the Father and you in mee and I in you And of Saint Paul x 2 Cor. 13.5 Examine your selves whether you be in the faith or no. Know yee not your selves that Christ is in you except you bee reprobates And y 2 Tim. 1.12 I know whom I have believed And z 1 Cor. 2.12 Wee have not received the Spirit of the World but the Spirit of God that wee might know the things that are freely given us of God Hang up a taper or a carbuncle in a darke roome and you shall perceive that first it discovereth it selfe by its owne light and then all things in the roome This taper or carbuncle is faith in the soule which as it manifesteth all other graces so most clearly also it selfe The heat by the incident beame of the sunne is but weake the greatest is by the reflected so is it in the act of faith there is but small warmth of comfort from the direct act whereby wee beleeve the singular priviledges of all true beleevers the greatest comfort is by the reflexive viz. that wee are true beleevers and share in those comforts Without this reflexive knowledge there can bee a Rom. 14.5 no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full perswasion in our mindes much lesse b Eph. 3.12 In whom wee have boldnesse and accesse with confidence by the faith of him accesse with confidence Which yet the auncient Fathers not onely teach plainly out of the Apostle but also shew manifestly how it may be obtained S. c Moral q. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil putteth this case of conscience How may the soule assuredly bee perswaded that God hath forgiven unto her her sinnes And hee resolveth it thus When shee findeth in her selfe the like disposition and affection to his that said I hate iniquity and all false wayes I utterly abhorre Saint d Amb. Serm. 2. de serm Ambrose thus He that cleaveth to that leaven is made himselfe leaven and thereby sure of his owne salvation and secure of gaining others to the faith Saint e Leo Serm. 2. de pasch Leo thus If they finde any of the fruits of charity in their conscience let them not doubt but that God is in them But wee need not borrow torch light where the sunne shineth so bright in holy scriptures f 1 Joh. 5.10 Hee that beleeveth in the sonne of God hath the testimony in himselfe And the g Rom. 8.16 Spirit testifieth to our spirit that we are the sonnes of God the Spirit of God warranteth the major In whomsoever the markes of Gods children set downe in scripture are conspicuous they are the sonnes of God our Spirit testifieth the minor that these marks are in us Now because this assumption can be proved no otherwise than by experience and our owne inward sense my fourth observation hence directly ensueth That no man knoweth the new name save he that receiveth it which is the last point now to be touched and note to be quavered on in my close viz. the propriety of this knowledge None knoweth save he that receiveth it For no man knoweth the things of a man save the h 1 Cor. 2.11 spirit of man that is in him If this white stone were visible to the eye of the body and it were given to us in presence of others it could not be but that some should see and know it besides him that receiveth it But this white stone is conspicuous only to the eye of faith which is the i Heb. 11.1 evidence of things not seene and it is given by the Spirit which is invisible and received also by the inward faculties of our soule which are likewise invisible Were this knowledge onely conjecturall and gathered from outward signes and tokens others might have notice thereof as well as our selves but the Spirit saith here No man knoweth save he that receiveth it It must be therefore a speciall act of speciall faith whereby we are assured of our adoption by faith and of faith by the Spirit k In Apoc. Sint duo quorum uterque laudat mel sed alterus lingua loquitur quod fauces ignorant alterius quod delectatio gustus cum docuerit Ansbertus giveth good aime to the meaning of this text Suppose two saith he commending hony of whom the first discourseth out of his reading the tongue of the second hath tasted that he speaketh of such saith he is the knowledge of him who hath received the white stone Others may know it in specie but he in individuo others contemplatively but he experimentally l in Apoc. Tantae excellentiae est nomen istud ut nemo sciat quid valeat quantum boni comprehendat nisi qui adoptatus est Sardus commeth nearer the marke This name saith he is of such excellency that no man knoweth it that is the value and worth of it but he who is adopted by God m Rupert in Apoc. Cui nemo scit nisi qui accipit quia nominis ejus scientiam non alterius extrinsecus documentum sed proprium interius efficit experimentum ideo nemo scit nisi quem spiritus regenerando filium Dei effecerit ipsâ regeneratione scientem ejus rei doctumque suo tactu effecerit Rupertus hitteth it Why saith he doth no man know this name saving he that receiveth it Because this name cannot be knowne by any outward document but by an inward experiment not by externall evidence but by inward sense therefore no man knoweth it saving he whom the Spirit by regeneration maketh the sonne of God and by the same act maketh him know it There is a great difference betweene a contemplative and an experimentall knowledge of the priviledges of Gods children A blind man from his birth may heare the theory of the Sun read unto him but he can never conceive rightly of the beauty of that glorious lamp of heaven or take the hundreth part of that delight which we doe who see it The discourse of the Jewish Rabbins concerning the delicacy of this Manna in my text is sweet but nothing to the taste of it The meditations of Divines upon the joyes of