good For hither come flocking they which have spent their substance upon whores dice and surfetting This crew hath dissembled holinesse From hence start out so many Stoicall apes patched rogues cowled monsters who having no credit left in things humane yet for their monstrous habit sake are put in trust with the things of God whose life being most lewd and filled with all villanie is yet left unpunished thorow pretence of Religion And lastly Cornelius Mus Corn. Mus Conc. Evang. de festis tom 1. ser 4 saith O my beloved Rome Thou art wholy turned away overthrowen and perverted Thou art become a stewes a fornace an hell Every order is departed from God Religious men are become dissolute Virgins have cast off shame Priests their Gownes Monkes their cowles Elus l. orat in Conc. Trid. in 3. Dom. Advens With what monsters of filthinesse is not both Priest and People defiled Begin at the Sanctuary of God see if there be any hope or helpe for honest life Would God they were not fallen with one consent from Religion to superstition from Faith to Infidelitie from Christ to Antichrist The sacred name of Iesus is made a jest and fable among the Iewes and Pagans by reason of us whose wickednesse with a shamefull report is bruted over all the world Ser. 33. in Cant. or in Conc. Rhemens Yea S. Bernard himselfe saith of them in his time Many Devils are chosen to be Bishops they are the ministers of Christ and they serve Antichrist Rom. 14.4 Ephes 4.20 Basil But let them stand or fall to their owne Master We have not so learned Christ. Basil saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with words but deedes that is not with wordes alone least we nourish with a word and kill with a worke Oh! VSE Exod. 28.37 Let the name of Holinesse be upon us as it was upon the forehead of Aaron let the Nature of it be within us and without us too like that Vrim Thummim upon the heart and breast-plate of Aaron and let all pray with David Exod. 28.30 O Lord let thy Priests be clothed with righteousnesse Psal◠132 9. And thus much of the Kings first command Sanctifie your selves Now for the second command Sanctifie the house of the Lord God of your Fathers I have formerly spoken of the House of God and therefore I shall now spare to speake Onely here by the way observe that he cals it not the house of their Fathers for then they would have pretended antiquitie but the house of the Lord God that they might attend to veritie and withall the Lord God of their fathers that they might joyne both together even Antiquitie and Truth Our boasting Adversaries are somewhat like the Gibeonites they pretended unto Ioshua that they came from farre Josh 9.4 6. and packt up a companie of old sacks and bottles to colour their fraud when indeede they dwelt neere at hand So these men of Rome patch up a garment with the shreds of Antiquitie when as they are but the younger Children of Time For What age can that Religion be of which was never heard of in the time of Christ nor in the time of his Apostles Or if they had a shew of Antiquitie it were nothing for Antiquitie without Veritie is but vanitie Or if they will have it in the wordes of Cyprian Cyprian coutra epist. Stephan Papae against a Pope himselfe Consuetudo sine veritate est vetustas erroris Custome without truth is the antiquitie of error But of this by the way The maine thing that this part of the Text intends is the Sanctifying of the Temple Sanctifie the house of God That is cleanse the Temple and prepare it to a holy use for otherwise there was no holinesse in it at all Many things in the Scripture are said to be Holy viz. Exod. 3.5 Levit 24.9 Math. 4.5 2. Pet. 1.18 Psalm 79.1 The Place where Moses stood The shew-bread The Citie of Ierusalem The Mount Tabor and the Temple it selfe is called Holy Yet not by any inhaerent holinesse but onely during the time of Gods presence Holy uses Christ his miracles Transfiguration or the like Oh! VSE What impostures are done in the Papacie under the name of Holinesse viz. Holy fathers of the Church of Rome Holy house viz. The house of Inquisition Holy Wels or waters Holy Maide of Kent And lastly the Holy Crosse in this kingdom but more truely the hollow Crosse a stale for Idolatrie an offence to Gods children and generally an impoverishing and robbing of the Subject Psalm 93 5. VSE Yet holinesse becommeth the house of God for ever A lesson not onely for those that are Officers in the house of God but even for all that tread in the Courts of the Lord our God To everie man belongs some especiall vertue as Liberalitie to the Rich Patience to the Poore Iustice to the Magistrate Humility to the Minister but Holinesse answereth unto all and to shew the generalitie of it it was prophecied by Zechary Zech. 14.20 that holinesse should be written upon the horse-bridles yea everie pot in Ierusalem should be holy vers 21. the whole Nation was called holy yea and upon the verie coine it selfe was there stamped on one side Ierushalaijm kedhoshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy Ierusalem But oh How farre are this people now degenerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their kedhoshah which signifieth Holy quickly turned into kedheshah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 23.17 Isa 1.21 Rom. 11.20 Hebr. 12.14 which signifieth an Harlot Oh! How is the faithfull Citie become an harlot saith the Prophet Be not high minded but feare Let there be no profaine person among us but follow holinesse without which no man shall see the Lord. And hitherto of the Kings second command Now of the last command Carrie the filth out of the Sanctuarie By the Sanctuarie is not meant a place of refuge as Isa 8.14 Isa 8.14 but it concernes the Temple of God in Ierusalem and had foure parts viz. Atrium gentium or the outward Court Adrich theat in Ierusal nu 101 Revelat 11.2 Atrium Iudaeorum or the inward Court Adricho ibid. num 87. Exod. 27.9 The holy place Exod. 26.33 The holiest of all Hebr. 9.3 Among all these by the Sanctuarie is meant commonly the holy place or Tabernacle But Synecdochically is meant the whole Temple 2. Chron. 29.16 both the inward and the outward parts And here I observe Two things viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod Quid. First that there was filth in the Sanctuarie But was there any indeed In the Sanctuarie What in the Holy place In the House of God Yes there was filth there And it is not strange The Church of Corinth 1. Corinth 5.1 was stained with the filth of Incest The Church of Galatia Galat. 1.6 was stained with the filth of a new Gospell The
yet come this is the sinne of Procrastinators Or they cannot follow being clog'd in the world They are choaked with cares Luke 8.14 and bring forth no fruite Secondly In following But not in everie place perhaps in the Temple but will not be seene to pray with their Family at Home Not in everie Time In prosperitie they will prayse God but in time of temptation Luke 8.13 they goe away Not in everie Thing They will leave their Prodigalitie not Coveteousnesse Many a sinne but not their beloved sinne Thirdly After follovving namely eyther to follow weakely or aloofe Luke 22.54 Iohn 3.2 Philip. 3.14 or fearefully like Peter or Nicodemus Not pressing forwards to the marke Or to follow a little and then to stand at a stay like Dvvarfes in Religion 1. Cor. 9.24 So runne that yee may obtaine Or to begin and then fall off againe as if they repented like Demas 2. Tim. 4.10 that ever they were seene in the race Vnto all these Three sorts of ill followers wee may adde one as reprovable as the rest namely him that will follow Christ for gaine Iohn 6.26 Hebr. 12.16 Numb 11.4 these love themselves better then Christ and are profane like Esau or like the Israelites longing after the flesh-pots of Egipt All these doe erre in their kinde they have their reward 1. Tim. 6.11 But thou ô man of God saith Paul fly these things follow after righteousnes So I say But thou ô child of God flie these things and follow Christ thy guide untill thou come to the end of thy way the salvation of thy soule in his heavenly kingdome Math. 19.28 For they which have followed him in the regeneration shall follow him in the glorification Thus much for the Text. Now a word or two of particular Application and that to Two sorts of Persons To the Shepheards To the Sheepe Shepheards of two kinds Civill and Ecclesiasticall And first let me speake to the Civill Pastors Yee Rulers Iudges and Magistrates Homer Iliad â— yee are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shepheards of the people So the Greeke Poet calleth you and the Hebrew Prophet too Hee saith unto Cyrus Jsa 44.28 Thou art my Shepheard And in this very sence Ioshua is called a Shepheard Then know your Sheepe Numb 27.17 search them keepe them from infection dresse them for the scab least they spoile the flocke nourish the weake defend them from the Wolves sheare the wooll Ezec. 34.16 but doe not pluck it from the skin feede theÌ„ all with judgmeÌ„t From the Civill Pastors I turne to the Ecclesiasticall Ye sonnes of Aaron These things are proper for you yee are the Shepheards of the flocke of Christ Take not to your selves the instruments of a foolish shepheard Zech. 11 1â— But be yee Pastors after the Lords owne heart and feede the sheepe with knowledge and understanding Ierem. 3.15 Be diligent to know the estate of your flocke Proverb 27.23 and bring into the fold those that wander If you finde in your flocke a sheepe untoward unsound unrepentant after once or twice admonition Tit. 3.10 when no other meanes will serve Deliver him unto Sathan that the rest may feate But 1. Corinth 5.5 if you find any sheepe that is tractable growing ready to returne quench not the smoaking flax open the bosome shut not up the fold least by your severitie hee fall away againe and draw many after him and so it shall be imputed to you as Cyprian imputed to Novatus Propter unam sauciam multas integras â—ves perdidisse In a word Cypr. Anto. lib. 4 Epist. 2. Carrie a continuall hand and tender heart over the flocke and give them preservatives against the rott of sinne Carrie them from the boggs of Popish error superstition to the Hill of the Lord â—sa 2.5 to the sound and greene Pastures of the word of God Psalm 23.2 and refuse no toyle for the flocke Your charge is trebled by your Lord and Master Feede Feede Iohn 21.16 Feede Pasce verbo Pasce exeÌ„plo Pasce subsidio Verbo praedicationis Exemplo coÌ„versationis Subsidio charitatis Feede by preaching Feede by practising Feede by hospitalitie Aur. Rosa tract 4. Or as Sylvester de Prierio Pasce Pasce Pasce incipieÌ„tes proficieÌ„tes perfectos Feede beginners Feede theÌ„ that are growne Feede them who have attained to some good measure of perfection in the schoole of Christ And know that the Owner will examine you about his sheepe as Eliab did David 1. Sam. 17.18 will require a more strict account at your hands Genes 31.39 then ever Laban required at the hands of Iacob Oh! That everie day wee may be found readie with our reckonings 1. Pet. 5.4 that when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chiefe Shepeheard shall appeare wee might stand Recti in Curia and receive a Crowne of Glorie I have done with the Shepheards and now let mee conclude with the Sheepe Yee Sonnes of God seede of the righteous and sheepe of that great Pastor IESVS CHRIST remember your Title execute your taske be harmelesse meeke and patient sound in the Faith sober in your life Yee shall fight with Beasts as Paul did at Ephesus and be infested by a thousand injuries from the sonnes of men â— Cor. 15. â—2 but here 's your comfort You are Sheepe They are Goates Let neyther Men nor Angels height nor depth things present nor things to come steale away your hearts from your Owner IESVS CHRIST Heare his voyce and shunne ô shunne the voyce of Antichrist Hearken to the true Shepheard and follow him in his steps Guil. Paris in Postill In praesenti per gratiam in futuro per gloriam Lay hold on him leave him not till he take you by the right hand Cant. 3.4 guide you with his Counsell and receive you unto glorie Psalm 73.24 Then shall the Servant follow his Master the Sonne the Father the Spouse her Bridegrome the Saints Revel 15.3.14 4. their King The Virgins the Lambe and the Sheepe their Shepheard even unto the Throne there to sit 1. Cor. 6.8 and to Iudge the world And that which now must be my ending but then shall be to you and mee and to all that love his comming the beginning of all endlesse Comfort so shall we be for ever with the Lord 1. Thes 4.17 Then Come Lord Iesus Come quickely Make an end of these dayes of sinne Iudge betweene thy Sheepe and the Goates and bring us to those greene pastures of Heavenly pleasures Psalm 16.11 which are at thy right hand for evermore THE FOVRTH SERMON Viz. Sions Compasse Preached At S. MARIES in Limericke August 15. 1624. Before the Most Honourable the Lord Deputie of IRELAND .. And Before the Councell of State Generall and Provinciall By G. A. DVBLIN Imprinted by the Societie of Stationers Anno Domini 1625. THE
Hezekiah of great Britaine they may pull away the vizard from the Church of Rome Revel 17.16 hate the whore and leave her desolate I then spake also of the second generall head viz. When was this purging of the Temple viz. In the first yeare and first Moneth of Hezekias Raigne where I proposed Two Meditations 1 For them that Rule that they may not deferre but with David betimes cut off the workers of iniquitie Psal 101.8 Ierom. 3.22 and quickely to prepare that Balme of Gilead to recover the health of their people 2 For them that are Ruled that there may be among us no evening repenters but that this yeare this moneth this day this houre may be the yeare moneth day houre yea the very moment of their conversion I began then also to speake of the third generall head viz. First what Hezekiah did for the house of God in opening it in repairing it Wherein I have set forth Bethels excellencie namely the title glory and beautie of the house of God I have warned you to take heede to the feete of your affections Eccles 4.17 When you enter into the house of God least you turne Bethel into Bethaven Hos 4.15 I have commended unto you the piety and bountie of Hezekiah in repayring this house of God I have prayed you to keepe open this house as long as you can and often to tread in these Courts And lastly I have exhorted you with care cost to maintaine this house of God Hag 1. ◠a thing expected of him and accepted by him 1. Cor. 6.19 especially if withall wee adorne and maintaine the spirituall Temples of the holy Ghost viz. The Saints of God And hitherto we came the last time Let us now proceede to the second and last generall part of the Text viz. What course Hezekiah tooke for the guides and principall officers of the house of God This is taught in the fourth and fift verses being the remainder of this Text and therein three considerations are offered The care had for them The title given them The paines taken with them In order of these and first of the first The care that Hezekiah had for the guides and principall Officers of the house of God First hee repayred the place then he brought in the persons imitating herein the Creator who first made the Ayre for man to breath in the Water to refresh him the Earth to beare him and the Heavens to cover him and then he made Man When his seat was prepared then he sent Him This was very good in God not onely for the matter Genes 1.31 but also for the maner for there was apta proportio nexus saith Mercerus and it was good and orderly in Hezekiah Mercerus in locum first to provide the place then the persons First the place here was Policie yet not the place alone but persons also here was Religion Oh that in this and in all other actions VSE 1. wee would joyne Policie and Religion together that they may kisse each other Psalm 85.10 and be like the two Cherubins which looke one to another and both towards the Mercie-seat Exod. 25.20 As for the place alone let us not be transported with the beautie of it least That be verified of us Hilar. lib. contr Auxentium which Hilarie spake against Auxentius Male vos parietum cepit amor You doe ill to be in love with walls but let us be in love with the persons 1. Tim. 5.17 especially vvith them that labour in the word and doctrine Rom. 10.15 Oh how beautifull are the feete of them that bring glad tidings of peace VSE 2. Let all those whom this concernes as Rulers Patrons Parochians thinke on this point when they have prepared the place to prepare the persons Provide them provide for them that with greater courage the Bels of Aaron may sound in the Temple of God Thus much for the Care had of them Now for the Title given them by the holy Ghost viz. Priests and Levites Whereof first I must speake in the generall It is certaine that there were Sacrifices Oblations Tiths Priests even almost from the beginning witnesse Moses in the 4. and 14. Chapters of Genesis Adrichem in Levi. Put the Priest-hood was extraordinarie and used promiscuously by the first borne of sundrie Families especially after the time of Noah saith Hierome for from thence Hieronym ad Evagrium all the first borne were Priests to the time of Aaron Then was the Priest-hood restrained to the tribe of Levi and setled in Aaron and his posteritie who were consecrated Priests unto the Lord. Exod. 28 1. 2. Chron. 29 34 But because the Priests were too few for the service of the Tabernacle therefore the Lord added all the tribe of Levi Numb 3.6.9 and gave them to the Priests to serve them Of both these Priests and Levites doth the Text speake and of them both I observe that which God himselfe observeth viz. The Priests are named first then the Levites The Priests as chiefe the Levites as inferior The Priests for governement and ministration Num. 4.16.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 4.24.27 The Levites for portation custody Gnavodath Gnavodah the service of the service in the Congregation Now Aaron was the chiefe of all Aaron as the head the Priests as the hands and the Levites as the feete to goe and come to serve and beare It is Pauls rule 1. Cor. 14.40 1. Cor. 12.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if the whole bodie were an eye where vvhere were the hearing Here then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 order VSE nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it selfe In nature there is superior and inferior In the heavenly Hierarchy there is Angell Archangell In the celestiall Orbe one Sphere is in the circumference of another In civill policie there is supreme and subordinate 1. Pet 2.13 difference is not unfitting in the Ecclesiasticall Policie For God is not the Author of confusion but of peace 1. Cor. 14.33 But in this Order let there be no disorder 1 Aaron though he be the head of the Priests yet hee must not be the head of the Church for that office doth properly and solely belong unto CHRIST Ephes 1.22 2 Aaron though he be the head of the Priests and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say domineer over the Priests Levites the rest of Gods inheritance And thus much for the Priests and Levites in the generall But now I must intreat of them in particular for the Text divides them and therefore I must give them severall meditations And first for the Priests They were the most eminent in the tribe of Levi Numb 4.24 Exod. 29.38 Levit. ◠6. Malach. 2.7 and appointed by God to oversee the Tabernacle to offer the daily sacrifice to pray for the people
Church be answerable unto Sion Where is Sion And what then shall become of the Church of God I answere Ierem. 26.18 Micah 3.11 12. That corporall Sion must needes have beene plowed as a field according to Micah his Prophesie and that for the sinnes of the Princes and Priests but spirituall Sion stands because the Rocke stands This Rocke was not Peter 1. Cor. 10.4 but the Rocke was Christ of Him to Him shall alwaies be said Eli Tzuri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 18.1 Iohn 10.28 My God thou art my Rocke Oh endlesse comfort None of his Flocke none of the Members of his Church shall perish The gates of Hell shall not prevaile against it Math. 16.18 5 The fift Meditation is Sions fulnesse plentie 2. Sam. 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aria◠Montan. Travell of the Patriarches p. 9 shadowed in the tearme of Millo which signifieth fulnesse Now Millo was a place within this Hill of Sion or rather as some thinke Sion was otherwise stiled Millo because there was no want but all abundance therein Oh the fulnesse of CHRIST In Him For his Church In Him Colos 2.9 because all the fulnesse of the God-head dwelleth in him bodily Iohn 1.16 Psalm 130.7 for his Church For of his fulnesse we have all received Redemption and that plentifull Life that in abundance Iohn 10.10 Here is a flowing of Gods graces ever increasing never decreasing and therefore compared by Ezechiel to a River Ezech. 47.4 first up to the Ankles then to the Knees then to the Loines then so great that none could passe over Psalm 16.11 and in that other life there is truely Millo even fulnesse of joy for evermore In regard of this fulnesse feare not any outward emptinesse Say if occasion be with Naomi Ruth 1.21 I went out full but the Lord hath made me to returne emptie but yet beware of spirituall emptinesse least the Lord finde you naked Exod. 32.25 as he found Israel that is emptie and destitute of his Graces with which if you will be filled emptie your soules of everie stuffing Sinne Bono implendus es saith Augustine sunde malum When freed of evill then fild with good 6 The sixt Meditation is Sions latitude For from Sion as from a Center went out into a circumference the vallies of Iordan Siloe Hinnon Gihon Cedron Baca. Thus like many resplendent beames from the bodie of the Sunne Psalm 134.3 Psalm 50.2 Isai 2.3.59.20 Psalm 14 7. came many a blessing out of Sion The Lord blesse thee out of Sion for hence hath the Lord shined in his Law in his Law-giver in his Salvation And all this is proper to the Church of God for here is the Word and there is no salvation out of this Arke no comfort no Christ out of the Church Hee cannot have God to be his Father saith Cyprian which hath not the Church to be his Mother Cyprian de simp Praelat Psalm 68.15 Travell of the Patriarches p. 8 Antiq Iudaic. in Nehem. 7 The seventh Meditation is Sions altitude David cals it an high Hill There were many high hills about Ierusalem but This surmounted them all Arias Montanus saith it was Mons praeruptus ascensu difficilis Craggie and hard to climbe but when once we had attayned to the top it overlooked all the plaines of Iordan This is our estate in the Church of God as the Apostle saith We have neede of Patience so I say Hebr. 10.35 wee had neede of strength Psalm 84.7 till we appeare before God in that Sion which is above The Greekes have a Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excellencie is joyned with difficultie Let then the promoting of true Religion and demolishing of superstition be alwaies held a matter of excellency in the eyes of Ieremies great ones Ierem. 5.5 though uneasie to accomplish yet as Sion not so hard as high not so difficult as excellent And let the execution of the Lawes both Humane and Divine be unto them as their Sion their delight their altitude their height their excellencie And though in the midst of so froward crooked a generation Phil. 2.15 they shall meete with many pull-backes in their ascending of this height of Sion yet when once they have attained to the top they shall then with comfort overlooke all those carnal reasōs which in this climbing of Sion they have rejected with so heroicall a resolution Yea let us all climbe up to the top of Sion by the steps of Pietie Math. 5.8 1. Pet. 1.15 2. Corinth 7.1 Proverb 22.13 Christ cals us to Puritie in Heart Peter to Holines Paul to Sanctification These are hard sayings A Lion is without in the streetes But let us mount over all difficulties with the wings of Faith and feare not to climbe up to the Rocke of Sion Let our paines be endlesse till we have gotten to the top and our desires restlesse till wee come to him who is the Morning starre Revel 22.16 And thus much for the First seven Meditations concerning Sion And now behold I am entangled in my owne wordes For the first seven doth imply a Second seven A second septenarie I must therefore adde another Septenarie to the former for the greater ornament of SION 1 The first Meditation in this Second ranke is Sions Longitude for though Corporall Sion be confined to one side of Ierusalem yet Typicall Sion is extended farre and neere and in the Garden of the World the Lord gathers his Lillies here and there Can◠6.1 Genes 11.31 Iob. 1.1 Act. 8.27 Ierem. 3.14 Thus he gathered Abraham from Vr of the Chaldees Iob from the land of Vz the Eunuch from Ethiopia One of a Citie saith Ieremy and two of a Tribe and brings them to Sion Lift up thine eyes saith Esay and behold Jsai 60 4 thy Sonnes O Sion shall come from farre The riches of the Gentiles The Dromedaries of Midian The Shippes of Tarshish The Sheepe of Kedar and the Rammes of Nabajoth shall come unto thee Isai 60 8 shall flie like a cloud and like the Doves to their windowes and so shall they feare the name of the Lord from the West Isai 59 19 and his glory from the East A comfort unto us that live here in this ultima Thule Seneca in Medea sometimes farre from Christ Ephs 2 13 but now are made neere by his bloud Oh The breadth and length and depth and height of that love which indeede passeth all knowledge Ephes 3 18 all dimensions 2 The second Meditation is Sions multitude Many shall be borne in her saith David Psalm 87 5 Esay The multitude of the Camels shall cover thee Isai 60 6 Thus in the Text have we Towers Bulwarkes and Palaces in the Plurall number Yea Revel 7 4 the Angell in the Revelation did seale one hundred and fortiefoure thousand Not
that I intend with Bellarmine to make multitude De noti Ecclesia libr 4 cap 7 to be a note of the Church for when they have talked their fil yet Christ shal have but a little flocke Luke 12 32 and He is true of his word that said Few doe enter in at the straite Gate Math 7 14 But yet you will say Are they few whom no man can number Revel 7 9 I answere This is spoken Hyperbolically and by the way of Comparison If the King would muster his Armie and gather Twentie out of every Parish in this Kingdome it would be an admirable great Armie yet it were not a handfull to those that are left behinde so are the multitude of Gods Saints little in respect of the wicked yet they are many great too in account with God And if yet thou doe contend and thinke them to be but few as they are indeede doe thou make One and so the number will be increased 3 The third Meditation is Sions Memoriall and that may be taken Two wayes Actively and Passively Actively Sion hath the Art of memorie shee remembreth her Creator for the Time past Eccles 12 1 she remembers his wonders of old for the Time Present Psalm 77 11 Psalm 71 24 her tongue talketh of his righteousnesse daily and for the Time to come even from generation to generation Psalm 79,13 shee will set forth his prayse and here in the Text shee tels it to Posteritie this was the practise of the Saints in the Old Testament as Abraham who commanded his Sonnes Genes 18 19. and houshold after him to keepe the wayes of the Lord. Yea and of the Saints in the New for Peters care was that the dispersed Iewes should have remembrance of his doctrine 2 Pet 1 15 even after his departure And seeing that Sion is so good a Remembrancer Let our tongues cleave to the roofe of our mouthes if wee remember not thee ô Sion Psalm 137 6 Passively Sions memoriall Sion is remembred If God hath made his wonderfull workes to be had in remembrance as David speaketh then cannot Sion be forgotten Psalm 111 4. for there is no worke of his more wonderfull then his preservation of the Church Wheresoever this Gospell is preached saith Christ there shall this that shee hath done be spoken of for a memoriall of her Math 26 13 That which was Mary Magdalens lott shall befall the rest Ever shall be remembred Abels offering Noahs obedience Abrahams faith Iosephs chastitie Davids zeale Salomons wisedome The righteous shall be had in everlasting remembrance Prover 10 7 but the name of the wicked shall rott 4 The fourth Meditation is Sions priviledge There was Mount Sinai Exod. 19 1. Psalm 87 1 Lyrae in Psal 86 aswell as Mount Sion but yet his foundation in Sion saith the Psalmographe that is as Lyrae expounds it God layd the foundation of his Church in Sion In Sinai was the Law given but in Sion the Gospel In the Law Heb 12 21 God speaketh words of feare and trembling but in the Gospell 2. Corinth 5 18 the word of meekenesse peace When the Lord visited Elias in the Cave there came a Winde and the Lord was not in the winde 1 King 19 vers 11 12. and an Earthquake but the Lord was not in the earthquake and a fire but the Lord was not in the fire Then at last came a soft and still voyce and there the Lord was So is the Lords love to be felt not so much in the thunders of Sinai as in the comforts of Sion And though his Power is seene in the swelling waters of Iordan Ierem 13 5. Isai 8 6 yet is his delight rather in the soft running waters of Siloe a fountaine at the foote of Sion therefore mount Sion above all others is called Gods Hill Psalm 68.15 The schoolemen doe make God to be the object of Faith and it is true in his kinde but if they meane it Personally of the Father they rather draw wretched soules out of the way then direct them to the marke for without Christ the Father is an angrie Iudge therefore He saith Iohn 14.6 No man commeth to the Father but by mee Hee is Iacobs ladder Genes 28 12 Isai 59 20 which joyneth heaven and earth together and this is that Redeemer which came unto Sion So that here is our priviledge We are not come to mount Sinai Galat. 4.24 which gendereth unto bondage but to mount Sion to the Citie of the living God and to Iesus the Mediator Hebr. 12.22 whose bloud speakes better things then that of Abel 5 The fift Meditation is Sions Promises That Rom. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul speakes the preferment of Sion for the Iewes they had the Adoption and the Promises Rom. 9.4 Rom. 3.2 Aug. in Psalm and to them were committed The Oracles of God Augustine saith that the Iewes were the Librarie keepers of the Christians and to this end it is thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios 15.15 they had their Kiriath-sepher the City of the Booke And in the first Councell of Constantinople being the second general by 150. Bishops Ierusalem is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. li. 5. c. 9. or Mother Citie of all Churches If such tearmes and promises had beene given to Rome all the Pulpits of Italie would have rung at it but we see there is no such thing With what impudencie then did Benedict III. rob Ierusalem of her right and give it to Rome Extr. com de elect cap. 3. sanct Rom. For hee decreed Rome to be first and Ierusalem the fift among the Seas of the Patriarches and of late Trid. Conc. sect 25. de Delect the Trent-Councell hath called Rome the Mother Mistris of all Churches But by this Novell Disseisin they have weakened nay overthrown their pretended Supremacie 6 The sixt is Sions Perpetuitie For it is the Hill wherein the Lord will abide for ever and yet wee see Psalm 68.16 that God was not eternally tyed to externall Sion for now the Wayes of Sion lament Lament 1.4 and no man commeth to her solemne feasts Let our Romanists looke unto this point They stile Rome Aeterna Vrbs Am. Marcel and as the Iewes unto Ierusalem the Donatists to Affrica so these men would tye the Church to Rome The Church is called in the Creede Catholicke and in this sense justly stiled Oecumenicall scattered over all the world but they would bring it backe into a narrow roome The Romane Catholicke Church Grounds of the Old and New Religion p 1. c. 6. and The Catholicke Romane Faith But particulars are not generals Obiect And though the Catholicke Church hath his Perpetuitie yet particular Churches have their Period and so had Sion Solut But God promised a perpetuitie to Sion Hee did so but it was under a condition
Isai 1 19. Jerem 18.9.10.23.38.39 viz. The perpetuitie of their obedience as the Prophet proves at large But if Sion be desolate Shall Gods worship cease Christ hath untyed this knot The time shall come when there shall be no more worshipping in this Mount saith Christ but the faithfull shall worship God everie where in spirit and truth Iohn 4.11 Everie Land is Iudea Rom 2.28.29 everie Citie Ierusalem every House is Sion and everie Person 1. Cor. 6.19 a Temple to serve God in 7 The Last in this Septenarie is Sions qualitie viz. To be Holy Psalm 2.6 My holy Hill of Sion saith the Lord yet not holy by any inhaerent propertie but as the Place where Moses stood was Holy ground Exod. 3 5. by reason of Gods presence at that time so Mount Sion was holy by reason of his presence there at that time Psalm 132.8.13 by the Arke by his Word by his Testimonies But now to hang out the Ivie when the Wine is gone thither to runne in pilgrimage as many of the sonnes of men doe at this day it is but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colos 2.23 will worship condemned by the Apostle Oh! How many excellent things are spoken of thee ô Sion Yet now thou art profane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 13 21 34 14. Zion is turned into Zijm into their brethren the Iijm their companions the Ohim And why is all this come upon them Even for Sinne. Takeaway the O out of Sion to lament withall the remainder will shew the cause of her ruine SIN But What were the sinnes of Sion even those foure sinnes of Sodom Pride Ezech. 16.48 Idlenesse Fulnesse of bread contempt of the poore those other foure Profaning of the Sabbath Idolatry Contempt of the Word defrauding of Iustice Iudgement Let us be warned by their harmes If the Lord have not spared the naturall branches he will not spare us Rom. 11.21 Except yee repent saith Christ yee shall also perish Luke 13 3. Oh that there were in us a wise heart to turne unto the Lord by true repentance least Hee take away from us the Arke of his strength his Word and Sacraments Psalm 1â—2 â— and cause the wayes of Sion to lament And hitherto I have spoken of a double Septenarie of Meditations concerning Sion And yet me thinkes wee are not satisfied I see that Sion is the sole subject of my Text therefore I will adde one Septenarie more Not that I doe with the Schoolemen Dionys Carth. in sent lib. 4. d 2. Corn. Agrip. Occulta Philosoph lib. 2. cap. 10. Eccles 4.12 and others place anie great Mysterie or Perfection in the number of Seven but because I am transported with the love of Sion and Salomon tels me that a Threefold cord is not easily broken The last seven Meditations concerning Sion are these viz Her Safetie Her Situation Her Stabilitie Her Strength Her Succession Her Visibilitie Her Victory 1 First of Sions Safetie David saith Psalm 74.12 Lyra in locum Gloss ord ibid. Iacob de Valent. in locum that God worketh salvation in the middest of the earth By the middest of the Earth the Papall expositors doe say is meant Ierusalem and the Geographers doe place Ierusalem in the middest of the earth affirming as the Earth to be the Center of the World so Ierusalem to be the Center of the Earth Now though Geographically perhaps we may misse in this account eyther in Latitude or Longitude yet Theologicaly it is most certaine that the Church which is the Typicall Sion is in Safetie Sometimes God is said to be in the middest of His Iohn 20.19 Psalm 125.2 and sometimes They in the midst of Him and He round about Them They are then in the middest They feare not any overthrowe by tilting up on one side neyther are they over-runne by Borderers for Psal 34.7 The Angell of the Lord pitcheth his Tents round about them which feare the Lord and delivereth them Oh! That wee would be content to be compassed about and so gathered into the armes of Christ that neyther by blinde Devotion wee put our selves into the hands of Saints nor by Sinne into the clutches of Sathan 2 Secondly of Sions Situation it was to the North-side of IerusaleÌ„ for so those words Iarkethe Tsaphon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are expounded in the second verse of this Psalme Lyra in locum In times past wee were wont to say Omne malum ab Aquilone All evill comes from the North but now wee must and justly may change our note Iacobi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we have received a Basilicon Doron from the North and here Mount Sions Situation is to the North and this affords Two Meditations Passive and Active Passive The Church of God is subject to many a blustering Boreas storme and rage of persecution when others lye open to the Sun-shine of prosperitie whereof being forewarned let us neyther envie the one nor be discouraged for the other Active As Mount Sion being on the North kept off the bitternesse of the winde from the other parts of the Citie which lay to the South So the Church of God doth keepe both her owne and others too oftentimes from many a storme Propter Ecclesiam in mundo saith one durat mundus Luther For the Churches sake the world is preserved even till the number be full Simile As the Lungs is the Fanne of the Body so the Church is the Fanne nay the Soule of the world Therfore Woe be to this misunderstanding Age. The Church is but esteemed as Chaffe Isai 59 15. the Iust makes himselfe a prey Oh! That at last wee would entertaine this point of wisedome to esteeme of Sion the faithfull ones the members of the Church whose prayers doe keepe backe the plagues of God Genes 18.12 3 Thirdly of Sions Stabilitie Doe you not see this to arise cleerely out of the Text Goe round about Sion then Sion stands upright by it selfe leanes not to this Wall or that Building This is a Type of the Church of God It must stand upright Deut 5.32 Not leaning to the right hand nor to the left not relying on Mens traditions superstitious vanities forraine amities with Idolaters Isai 36.6 All which are but as the Broken reede of Egipt Let Sion stand by it selfe Againe the World is round about Sion Sion then is In but not Of the World Let our Three mortal enemies the Flesh the World and the Devill runne ryott round about our Soules but let Vs stand upright Doe you not observe in your journeys that the Trees on the side of a Mountaine grow upright though the Mount it selfe have never so great a fall 2. Pet. 3.18 Phil. 2.15 So be you growing upright in Grace even in the middest of a froward and crooked generation Be you the
Lords Ieshurun Deut. 32.15 that is as Moses elsewhere where expounds it Be you upright with the Lord your God And though Sathan rage 18 18. and forrage round about you yet looke unto that which is within and say with Christ The Prince of this world commeth Iohn 14.30 but hee hath nought in mee 4 Fourthly of Sions Strength For Doe you not heare of Towers and Bulwarkes in the Text Towers for beholding a farre off descrying the approaching of the enemie Bulwarkes for defence against the enemies assaults Such Towers and Bulwarkes such defence and strength nay farre greater hath the Church of God And that Two wayes accomplished viz. By Mediate meanes and Immediate Author Mediate Meanes and these of Two sorts Rom. 1.16 First the Word preached for it is called the Power of God unto salvation Ephes 6.17 The sword of the spirit No carnall weapon but mightie through God and bringing into captivitie every thought 2. Corinth 10.4 to the obedience of Christ to which power wee may adde the powerfull and comfortable Seales of his Covenant namely the Two Sacraments which are like those Flagons of Wine Cant. 2.5 which revive the Church when it is fallen into a swoone Secondly the Preachers of the Word they are the strength Mediatly of Sion It was a dreame and nought else but a dreame that Innocentius the third Rom. Bre. in fest Oct. pag. 762. thought in his sleepe to have seene their S. Francis the Assisinate with his shoulders to uphold the Palace of Lateran but it is past dreaming or doubting that the faithfull Pastors of the Word 2. King 2.12 are the Chariots of Israel and the Horsemen thereof Immediate Author of Sions strength is Sions Head He from whom the Church receiveth her influence life motion Ephes 1.22 1. Corinth 16 13 and preservation This our Head is Christ In him we stand quitt our selves like men and are strong and He is that El Deut 32.15 That strong God of our salvation as Moses calleth him Oh! The weakenesse of the Sonnes of men readie to stumble and to tumble to falter and to fall being fallen not able to rise againe but by his Power the Tower of his love we rise and stand and fight and in Him Rom. 8.37 goe away more then Conquerors 5 Fiftly of Sions Succession For locally it was noe other then onely from the Idolatrous Iebusites set forth under the tearmes of Blinde and Lame 2 Sam 5.6 and yet in that verie place did David build his Citie and served the Lord there where once Sathan had erected his throne Two sorts of Men doe here beare their reproofe First domesticke Opposites as the Brownists other Seperatists who shunne the Place because of Abuse but the Place hath not offended Hilar. lib. contr Auxent That which Hillarie spake against Auxentius Malè vos parietum cepit amor we may here change into another Affection and say Malè vos parietum cepit odium Yee doe ill to hate the Walls Sion was nothing the worse that the Iebusites had formerly profaned it with Idolatrie Secondly forraine Adversaries Bellar. libr. 4. de Eccles cap. 8. Aug. lib. 2. contr Petil. Donat. cap. 51. who doe much boast of outward succession But S. Augustine not onely mentions Anastasius his succession in the Sea of Rome but Iohn his succession in the Sea of Ierusalem even then when He wrote against Petilian the Donatist And their owne Stapleton tels us That the Greeke Churches Stapl. lib. 13. c. 6. Princip dict can demonstrate their personall succession from the foundations of the Apostles Yea from S. Andrew for Constantinople saith Nicephorus in his Chronologie Niceph. Chronol alledged by Bellarmine Bellar vbi supra in his Notes of the Church Yet our Adversaries will not say that the Church of Ierusalem or Constantinople is the true Church And the same Stapleton tells them that Personall succession is nothing Staplet vbi sup when it is not joyned unto doctrine agreeable to that of Nazianzene which is a good ground among divines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazian in land Athan That which is of the same doctrine is of the same Sea but if adverse in doctrine it is of another Sea Now though our Adversaries shall produce a shew of Personall succession which yet wee prove to be Improbable from Peter uncertaine in the Entrance and interrupted often aswell by the Papacie of Pope Ioane Plat. in Ion 8. Anno. 855. Genebr Chronol lib. 4. sec c. 10. Onuph Chronol pag. 47. as by the Apostacie of fiftie Popes for 140. yeres witnessed by Genebrard as also after that by that 29th Schisme in the Papacie for fiftie yeares when Clemens VII and many of his successors sate in Avignion about the yeare 1380. Yet they shall never be able to prove a succession in life and doctrine which is the life of Succession For as for their Life it is set out in a jest by Balthazar Castilio Balih Castili li de aulice Staphil apolog part 1. That Peter and Paul doe blush at the wickednesse of their Successors and seriously by Staphylus that the life and behaviour of their Priesthood is verie scandalous to the world And as for their doctrine Mus in orat in Conc. Trid. in 3. dom Ad. their owne Bishop Mus tells them That Priest people are fallen with one cōsent from Religion to superstition from Faith to Infidelitie from Christ to Antichrist And as for both their Life and Doctrine Iansenius Iansen concord pag. 270 the Bishop of Gaunt tels us That the greater part of Bishops and Pastors have no Corne of Salt in their life and doctrine for They are irrecoverably corrupted by whose health Others should be holpen The Summe of this point is this That as Israel was not hurt by a Locall succession from the Iebusite whose Religion was left and changed to a better So the moderne Popes are nothing benefited by a Locall succession from Peter whose Religion is left and changed to a worse 6 Sixtly we come to Sions Visibilitie For If Sion can be marked and her Towers told then certainely Sion is visible Here me thinks I see many weake Protestants to droupe and some ignorant Church Papist to lift up his horne on high De Eccles milit libr. 3. cap. 12 Be not deceived I intend not to stablish Bellarmines opinion concerning visibilitie as a marke of the Catholicke Church For Sion hath Two Capacities First as it is a Type of the Catholicke Church spoken of in the Creede so it is invisible for That Church is beleeved and therefore is not seene as the Author to the Hebrewes argueth Hebr. 11.1 Secondly as it was a Particular Church so it was visible So were the Churches of Corinth Galatia Philipi and the seven Churches in Asia So is the Church of England visible at this day But some will object where
it And first of the Compassing of Sion Hereof I must speake Two wayes Negatively and Affirmatively First Negatively and that Tenne wayes Compasse not Sion with Dinahs compasse onely to see Genes 34.1 and be seene for pleasure admiration or discourse Nor with the Fowlers compasse to draw into your Nets Psalm 109. any of the Birds of Sion Nor with Ioabs Compasse for glorie and ambition 2. Sam. 24. Nor with Israels Compasse Iosh 6. to overthrow another Iericho even the frame of Sion Nor the Ivie his Compasse to eate out the Oake the sweetenesse and riches of Sion Nor the Sinners Compasse Hab. 1.4 who goes about the righteous onely to suppresse them Nor the Sodomites Compasse that Moses speakes of for satisfying of some extraordinarie lust Genes 19.4 Nor the Theeves Compasse to rob and kill John 10.10 and to make a spoile of Sion Nor the Pharisees Compasse which is nothing Matth. 23.15 but to make a Proselyte and pervert the soule Nor Lastly Sathans Compasse to destroy both soule Ioh. 1. â— and bodie and to bring both Sion and your selves to ruine But In the second place Affirmatively against those Ten Take me but these Five and then Compasse Sion with Iehosaphats compasse 2 Chron. 19.4 for hee went about and reformed the people causing them to returne to the Lord God of their Fathers Or with Davids Compasse Psalm 26.6 who washed his hands in innocencie and then compassed the Altar of God Or with Christs Compasse for Hee went about Act. 10.38 doing good saith Peter and God was with him Or with the Marriners Compasse that if in your spirituall sayling unto Canaan you meete with an Euroclydon or storme in the East 〈◊〉 â—7 â—â— you may cast about another way untill you come to the Haven where you would be Or lastly â—um virâ— ac vit lib. 1. par 3. tract 4. with Alexanders Compasse of whom Peraldus Lugd. writes that he compassed a certaine wood with Fire because of the Serpents Oh! That yee would also compasse about this our Sion with the Fire of Love of Wisedome and of Zeale that God may be glorified Sion benefited and your Souleâ— saved Thus much for the first Action To Compasse Sion Marke Now to the second and last To marke Sion To Tell Behold and Consider For those tearmes of Action are in the Text all which wee will reduce to a word and that a Monosyllable Marke Habakkuk Habak 2.2 tels us of a writing that Hee that runnes may reade it But here in Sions compassing let Vs make a stand and Read Behold Consider and Marke There are three remarkeable things in Sion Her endowments Her watchmen Her friends First marke the endowments of Sion In times past the Church had large Donations not like that forged donation of Constantine Distinct. 96. cap. Constantin the Decree concerning which Nauclerus affirmeth Nauclerus Chro. vol. 2. gener 11. Paleam esse nihil probare to be Chaffe as the Canonists call it and prooveth nothing But donations reall certaine through the pietie and bountie of Princes and others well affected in those ages But alas Religion brought forth riches and the daughter hath devoured the Mother I know that our mouthes in this case will soone be stopt by that of Chrsostome Chryso Tom. 7. orat 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man is hurt but by himselfe It is fit therefore that the Law should be unto us a bond when our conscience hath no bound But for all that this shall not excuse any of you My Christian Auditorie if ever by importunitie faire promises or as Luke Luke 19.8 Proverb 20.25 speakes by forged cavillation yee devoure that which is sanctified If there be any here that is guiltie of this sinne let them feare and tremble least the Lord put a hooke into their nostrils Isai 37.29 and so plucke it out of their jawes againe or leaving it with them for a further vengeance cause it to be vnto them Iob. 31 12. Ephes 4.20 as a fire which shall devoure all their increase But you have learned Christ better then so Prover 30. Therefore my beloved honour the Lord with your riches Be bountifull unto Sion for the repayring of her ruines augmenting of her rents adorning of her Libraries Proverb 3 1â— So shall your Barnes be filled with abundance and whensoever you seeme to want God will recompence it unto you at the resurrection of the just Luk. 14.14 Secondly Marke the watchmen of Sion Cant. 3.5 Ezec. 3.17 Isai 56.10 viz. The Pastors and Preachers of the Word for so they are tearmed Examine whether they be Seeing watchmen and not Blinde Speaking and not Dumbe that is whether they give warning against the enemies approach Where you finde good Watchmen Marke them Booke them and no mervaile Malac. 3.16 for God hath a Booke of remembrance Suffer not proud worldlings to overtop them Ezech 34.21 Ballance them even Let not great learned Augustine be Bishop of little Hippo and little learned Aurelius be Bishop of great Carthage Encourage them Reward them Hebr. 13 17. and Grieve them not for they watch over your soules They are the Towers 2. King 2.12 and Bulwarkes of Sion The chariots of Israel and horsemen thereof Thirdly Marke the friends of Sion Such as the Centurion who was worthie that Christ should doe for him said the Iewes because he had built them a Synagogue Luke 7.5 Iudg. 5 9 My heart is set upon the Governors of Israel and upon such as are willing among the people and that doe flie like Doves unto their windowes Isai 60.2 for the good of their owne soule and the increase of Sions joy Let all such be encouraged againe and againe Let them have greater priviledges of honour and respect then those that are drowned in the lees of superstition And if ever you will come to the Celestiall mount make much of them that feare the Lord Psalm 15 4. 16.3 Let your delight be in the Saints that are upon the earth and upon all such as excell in vertue I have now told you of those Three remarkable things in Sion but as talke of Heaven doth oftentimes bring in the mention of Hell so speach of Sion may worthily induce some discourse of Babylon But that field is too large in this fall of time Therefore I will contract my selfe Onely I must needes pray you to marke Two things which are against Sion viz. The Hinderers of Sion and The Haters of Sion First the Hinderers of Sion and these may be found among Two Companies of men viz. Amongst the Laytie and Amongst the Cleargie Amongst the Laytie including Two kinds of Men. Simoniacall Patrons who will doe nothing without a Dish of Master Latimers Apples or letting the thing seemingly to goe free yet will reteine from the Iâ—cumbent the greatest share Or Devourers of
Church livings which they get others to hold when They themselves carrie away all the gaine â—mong the Cleargie including also Two sorts of them First They that want Vrim Light of knowledge Exod. 28.30 Vnpreaching Prelates Dumbe dogges Isa 56.10 Devourers of the flocke of Christ. Then They that want Thummim Vprightnesse in their conversation being scandalous in their lives the bane and shame of Religion From the Hinderers of Sion wee passe unto the Haters of Sion For though shee have all those Elogia before named yet shee wants not them that hate her which labour to pull downe Sion and lay her honour in the dust Cant. 2.15 Those wily Foxes of Rome and these Romanized in this Land which destroy the Vine Builders of Babylon Erecting Houses for Dagon in the chiefe Cities of this Kingdome and with that audaciousnesse as if they had libertie to sinne A man neede not now to looke into a hole Ezech. 28. digge into a Wall as the Prophet was commanded for these Houses are more eminent then so In times past there were but smoaky Chemarims 2. King 23.5 but now They are perfumed diapred and delicate Wee may say with Iacob All these things are against mee yea Genes 42.36 not onely against us but against the Whole Church of God But at length we trust Psalm 119.126 that God will set his owne hand to worke and in the meane time let us waite for his promise for He is faithfull that said Psalm 129.5 They that hate Sion shall all be ashamed and turned backeward Wee have compassed Sion and have Marked many a thing therein but there is One thing behinde which the Lord loves above all the rest even The Gates of Sion Psalm 87.2 by no meanes can we passe from it without a speciall Marke The Gates of Sion Quat tuor Ecclesias portis intratur ad omnes Chamb. voca iur tit de elect Caesaris ac Simonis Sanguinis atque Dei. Prima patet Magnu Nummosis altera Charis Tertia Sed raris janua Quarta patet I neede not to English it for I speake to them that have understanding 1. Cor. 10 15. Onely this I adde that they which enter not into the Church through the Last Gate shall at the last Luke 13.28 be shut out of doores and not enter through those celestiall Gates into that heavenly Citie which is above Revel 22.14 After all this there is one word in the Text which belongs to all viz. That which in the thirteenth verse is translated Marke The Hebrewes by an Emphaticall Periphrasis call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shithu Libbekem 1. Put to your Heart Where remarkably I make this Grammaticall observation The word Put is put in the Plurall number and the word Heart is put in the Singular number to teach us That everie one must take notice of Sion and all men as one man with one Heart Affection to procure the wealth peace and prosperitie of the Church of God But I see that the sickle of Time hath cut me off that I cannot grow into any further discourse onely give me leave to end with a particular Application Genes 37.11 When Ioseph had told his dreame his brethren envied him but his father Iacob noted the saying The case is yours Most Honourable The Lord Deputie Eminent above all Though others doe compasse our Sion about for noveltie or necessitie for attendance or pleasure for profit or some other affection doe You compasse it with the Foote of Compassion when others Sleepe doe You Behold it with the Eye of Wisedome Set your Heart upon the ornaments of Sion on the right hand and her ruines on the left and from this ground of the Heart Set your Hand to worke in due-season You are not come hither for nought but with conscience and care to marke Sion For so by the way of an Anagramme you shall answere to your owne Name HEREIN I CARE HENRIE CARIE 1 Sam 5 7 And if from hence you take away The blinde and the lame as David did from the Fort of Sion even Idols Idolatrie and everie thing that doth offend Then shall you doe a worke Mat 23 41 acceptable unto God comfortable to your owne Soule profitable unto Sion and exemplarie to all Posteritie It is true that this cannot be accomplisht without toyle and difficultie But remember that there are Towers Bulwarkes in the Text. And if all this be not enough there is a greater strength then that even Elohim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohenu The Lord our Lord. His Power shall assist you His Wisedome shall direct you His Staffe shall comfort you and as David ends the Psalme so I end the Time God will be your guide even unto death FINIS ERRATA PAg 56. in stead of lin 4 5 6 reade thus Platin. in Clem 5 Gregor 11 Onuph Chronol pag. 50. 47 when Clem. 5. An. 1306 his sixe successors sate in Lions Avignon for 70. yeares as also by those 3â— schismes which Onuphrius acknowledgeth in the Papacy whereof the nine and twentieth lasted 50 yeares Yet they shall never c.
FOVRTH SERMON Viz. Sions Compasse PSALM 48. Vers 12.13.14 12 Compasse about Sion and goe round about her tell the Towers thereof 13 Marke well her bulwarkes Consider her Palaces that yee may tell it to your posteritie 14 For this God is our God for ever and ever Hee shall be our guide unto death MOst Honourable it is said of Iehosaphat King of Iudah 2. Chron. 19.4.6 that dwelling at Ierusalem hee rose up and went thorough the people of the land from Beersheba to Mount Ephraim and as he went he cried Take heede what yee doe Yov as Vice-Roy of another Iehosaphat are risen up from your Metropolis to goe thorough the people of this Land almost from Dan to Beersheba give me leave I pray to say unto you as you passe along in the wordes of Iehosaphat Take heede what yee doe or in the words of David Compasse about Sion and goe round about her Tell the Towers thereof Marke well her bulwarkes Consider her Palaces that yee may tell it to your posteritie For this God is our God for ever and ever hee shall be our guide unto death But as that which CHRIST said to his Disciples That which I say unto you Mar. 13.37 I say unto all men Watch so this our present Text speaketh unto all witnesse for us Tremelius Tremel Iun. in locum Ecclesiam hortatur He exhorteth the Church that is all the members of the Church And witnesse for them Iacobus de Valentia Iacob de Valent in locum Omnibus Christianis loquitur Hee speakes to all Christians Compasse about Sion that is observe diligently the state of the Church of God What helpes it hath received from God What hurts from man Behold marke consider tell it unto others for it is the worke of God even Our God who as hitherto he hath assisted his Church so he will assist it still hath promised in the Text to be our director aswell in this as in all other good things even unto the end of our dayes This is the Summe of the Text And now to the Parts Which are Two viz. A Precept and A Reason In the Precept I observe Two things The Subject and The Action The subject five-fold And The action five-fold The fivefold subject Sion Sion againe Her Towers Her Bulwarkes Her Palaces All which wee will reduce unto One namely unto Sion The fivefold Action Compasse Goe round about Tell. Marke Consider All which wee will reduce unto Two viz. To Compasse and To Marke Now for the Reason it shewes it selfe to be Twofold Drawne from the cause Finall and Efficient Finall in respect of man To tell it to Posteritie Efficient in respect of God and that Foure wayes viz. His. Greatnesse Elohim God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse Elohênu our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eternitie in respect of himselfe for ever and ever Constant love in respect of us untill death Thus much for the Division of the Whole Now unto the Matter as it is branched into his severall parts And first of the First namely Of Sion which is the maine subject of this Text And therefore though it be but a word yet it must take up the largest portion of our Time Sion was one of the foure Mountaines Travell of the Patriarchs p. 7. Psalm 48.2 2. Sam. 5.7 Psalm 48.1 upon which Ierusalem was situated It was the joy of the earth Here was the fort of Sion the City of David nay it 's called The Citie of God Now it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confessed of all sides that Sion for very many respects is accounted The type of the Church of Christ Witnesse Esay Isai 59 20. witnesse David in twentie places of his Psalmes in this respect He saith Many glorious things are spoken of thee Psalm 87. ◠thou Citie of God Awake ô my glory Psalm 57.8 my tongue and my heart that I might set forth the prayse of Sion In handling this subject I must propose seven Meditations concerning Sion and so as I passe along to applie it to the Church of God 1 The first Meditation is The compactnesse of Sion like a Citie Psalm 122.3 a tearme used by David who twice also in this Psalme cals Sion by the name of a Citie In everie Citie there is Grex Lex Rex Inhabitants Lawes and Governours So in the Church of God Grex sunt Fideles Lex est Charitas Rex est Christus The Faithfull are the flocke Love is the Law and Christ is the King 2 The second Meditation is Sions fairenesse for so it is commended in the second verse of this Psalme And in our Text there is mention made of Palaces which no doubt were faire yea Sion is called The perfection of beautie Psalm 50.2 Cant. 4.7 Cant. 1.4 So is the Church counted faire in the sight of God It is true that shee calleth her selfe Blacke and no marvaile for whiles shee dwels in this Cabin of the flesh shee is begrimed with the Coales of sinne and sorrow yet the compassionate Lover even her Christ hath washed her with his bloud Revelat. 1.5 Ezech. 16.14 made her faire and perfect thorough his beautie which he hath set upon her Psalm 48.2 3 The third Meditation is the Forme of Sion a Hill for so it is tearmed in this Psal 2.6 and the second Psalmes The Members of the Church Math. 5.14 Homil. 10. in Math. are set upon an Hill for so Chrysostome applies it not onely to the Apostles but ad Ecclesiam sanctorum The whole Congregation of Saints Wee are made a gazing to Men and Angels 1. Cor. 4 9. and it is not much amisse there is little danger in being descried Let them looke upon us that we perish not in the workes of darknesse and being set upon a Hill we are so much the farther from the vale of death But there is somewhat else remarkeable in this Hill of Sion Many of Christs actions were done upon an Hill His Preaching His Praying Math. 5 1. Luke 6.12 Math. 17.1 Math. 28.16 Act. 1.12 His Transfiguration His conference after his Resurrection And lastly His Ascension And all this to quicken our dulnesse We are wedded to this lumpe of Earth We leave the Hill of contemplation and runne into the valley of everie vanitie Oh! Psalm 121.1 That we would Lift up our eyes to the Hils from whence commeth our helpe and aspire by those same Mesilloth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 84.5 Colos 3.1 steps and exaltations to that which is to be found above 4 The fourth Meditation is Sions foundation Rockie for herein was a strong forte 2. Sam. 5.7 Travell of the Patriarches p 9. Psalm 125.1 and probably therefore it was rockie and in the Itinerarie it is directly said that in Sion was a Rocke then Mount Sion as David saith cannot be removed God doth not build his Church upon the Sand. But if the