the Rose and the Lillie of the field Multiplicis medicinae to open dangerous passages to soften hardnesse of heart to heale wounds Matth. 6. and repell venemous infections O consider this Lillie of the field for our chiefest comforts are in this Lillie Christ is the Violet Matth. 11. the sweetest Violet which groweth lowe by the ground Learne of me for I my selfe am mecke and lowely This violet was remoued from heauen to the earth to raise vs from the earth to heauen Some Philosophers hold opinion that the dew which falleth from the highest part of that Region of the aire worketh deepest vpon the earth for being more oylie and rich matter it doth more fatten the ground and with gentle kisses entice forth the fruites thereof Hosoeuer this be of that dew it is most sure of the fattest dewe lesus Christ This is the dew of the morning which commeth from the highest and falleth lowest euen into the center into the heart of Iacob The dew of heauen is the cause of the fatnesse of the earth else hath the earth no fatnesse idest the diuinitie of Christ is the fatnesse of our humanitie The Lord giue thee of the dew of heauen and the fatnesse of the earth Here here is mans blessed abundance This is Manna Exod. 16. sweet Manna the bread of Angels all about the Church as the dew lay round about the host sweet dew sweet as the violet and the smell of life was in it Christ his humilitie is our glorie and his lowest steppe to death was our high staire to life Yea in his humilitie we are exalted Esa 53. as with his stripes we are healed Behold the smell of this violet But last of all 1. Cor. 15. Christ is the corne eare the right wheat corne which dieth and liueth againe Ioh. 10.18 of it selfe it dieth and liueth againe I haue power to lay downe my life and to take it vp againe and all other liue by this The spirit of grace and the holy Scriptures are the flower of this wheat The disciples of Christ gathered eares of corne on the sabbath day and we here in England euery Sabbath day trauaile through the corne field Jnâ—erlin Rupertus Spicae Scripturarum Spiritum viuificantem habent Sentences of Scripture haue the spirit of life in them Is any man hungrie and can forbeare gathering Ambulant per Sata cum Domino qui in Scripturarum meditatione delectantur Rabanus c. They keepe the Lord company in his corne field which walke on in holy meditations of the Scriptures Iesus went on the Sabbath day through the corne and his Disciples were hungrie and began to plucke the eares of corne and rubbe them in their hands and to eate common walkers sometimes plucke and rubbe but eate not These feele no necessitie of eating else would they eate for hunger as the Disciples did If we be Christians we are farre short of our selues to care onely for necessaries to the body as the Ant or Mouse make their prouision not caring if the soule pine and perish for want of Sabbath daies coâ—ne What shall we say then to the contentious oppositions of proud spirits against the necessitie of such sustenance The Papists themselues some of them will say that the word of God either read or preached doth clense the vncleane enlighten the blind heale the broken and raise the dead Yea sometimes ouercome with the power of the word of God they will confesse a matter of truth Rodolph Francis Verbum Dei maioris efficaciae quà m medicinae vel reliquiae sanctorum The word of God is the sicke mans falue more effectuall then all the drugges of Traditions Wherefore thinke you did the Prophet Esaie deliuer from God that Sermon of the excellent abilitie of the word of God That as raine and snowe maketh the earth to bring forth the budde Esa 55. that it may giue seed to the Sower and bread to him that eateth thus the word of God should hearten and releeue the needie 1. Cor. 9.16 Wherefore did the Apostle so much preferre spirituall riches before carnall and pronuounce a woe against himselfe if he did not preach the Gospel to minister the bread of life to the Church The Lord had commanded him to this seruice and therefore he knew he should be beaten with many stripes Luc. 12.47 if hee did the worke of the Lord negligently Ad hoc Apostolus tenetur quod debuit fecit etiamsi non potuit quantum debuit The Apostle being bound by Gods precept to his office hee ought to doe as much as hee could albeit he could not as much as hee ought A learned man calleth this dispensation Necessitas debiti iustitiae Caietane It is indeed of iustice and dutie to distribute the childrens bread to whom it is appointed And this is the cause why it is called Necessitie of obligation releefe of obligation in respect of Gods commandement of releefe in lew of the peoples want Thus to this purpose was it said That the minister may euer find causes too many to cause him to worke propter populi indigentiam where is more neede to bestow more feed This is the corne which we all neede for a remedie against ignorance Gregorie or errour or sinne or any vnbeleefe therefore come all and taste and smell how sweet the Lord is what varieties of recreations are in the smell of this corne eare Sithence then it is euident that there are such store of gentle contentments in our blessed Sauiour that he is all in all the vine oliue rose lillie violet and corne eare I would begge an Office to bidde a feast Prou. 9. Let me this once take vpon me to inuite guests for wisedom Whosoeuer is simple let him come hither yea whosoeuer is wise let him come hither The King Queene Prince and all the royall Progenie the Nobles Counsellors Iudges Rulers Teachers and all come taste O dor Christi est Spiritus sempiternè recreatiuus and feele and smell the kindnesse of the Lord. He is all word of eternall life here is our feeding he is all mercie and forgiuenesse of sinnes here is our healing he is all fulnesse of grace here is our smelling He is sweet in speaking sweet in smelling sweet in speaking neuer man spake like this man John 7.46 sweet in smelling all merits and fauours of sustentation preseruation and of saluation O blesse Sauiour in the sauour of thy oyntments we will runne after thee that we may be as the King Cant. 1. and the Kings sonne sweet in thy sweetnesse Thus we praise and blesse the smell of the Kings sonne and passe here the first riuer of Paradise all of the sweet smell of mercie Mercies of God to the King in his gift of this sonne mercies of God to this sonne in the gifts of his graces and mercies of God to vs all in both these gifts of the King and
omnino est certus modus commotionis infantum The mutuall violence breathing on those tenderlings vnborne did presage their separation after their birth The good woman perceiuing a strife in her wombe as of contentious inmates in the Bee-hiue shee went to aske the Lord for the meaning of that strife Gen. 25.22 Seeing it is so why am I thus I may not trouble you with the bundles of opinions how shee was answered or by whom It is needlesse to argue whether it was Sem or Melchizedeck or they both at once or it was Heber or as some thinke it was Abraham as it is most like for circumstance of time place and person His person aboue the rest was of neerest acquaintance of surest faith and euident grace of reuelation for hee was a Prophet Gen. 20.7 The opinion of the most learned is that shee went to aske the Lord in the Science of some famous Patriarch at that time as Abraham was Whosoeuer resolued her the Lord sent her word by him what should betide her and the Church word by her what should befall the Church These are the rare blossomes of Ecce Behold two manner of people shall be diuided out of thy bowels faithfull and vnfaithfull out of one stocke pure and impure fruit of one tree true worshippers and heretickes in one Church sincere holy seruants and prophane counterfeit obseruants as a grape and a brier-berrie both of one vine a lambe and a woolfe both of one damme Beda In Ecclesia sunt ficus vna Christus tribulus spina Diabolus In the Church are both figges and grapes for Christ is both figges and grapes and in the Church are both briers and thornes for the deuill is both briers to catch thorns to hurt Iob. 1. And on a day the sonnes of God came and stood before the Lord and Sathan was also among them Abrahams sonnes are compared to starres and sands Starres are the heauenly sonnes of Ierusalem as Iaacob Sands are filij terrae sonnes of the flesh earthly proud inhabitants of Babylon as Esau Behold it was then posterior dies melior auis the latter day the better bird The elder shall serue the younger Iaacob did excelle his brother 1 iure primogeniturae 2 haereditate terrare sanctae 3 praerogatiua faederis Ecclesiae In the right of the best birthright inheritance and couenant In three faire pre-eminences In the first is signified the spirit of adoption by which we are sealed In the second our heauenly countrie Ezech. 37. Tacita Obiect to which we are called In the third the life of the Church out of which there is no life Here our drie bones are quickned But let this be true that thus the elder prerogatiue was fastened to the younger yet non obstante it could not be true in their specialties because still the elder did preoccupate iurisdiction ouer his brother Yes Respons howsoeuer Esau for a time made a more potent shew for prioritie then the yonger yet was the Prophecie true both in the letter and the mysterie In the letter true for the Idumaeans which were of Esaus issues were tributarie to Dauid which was of Iaacobs generations Some doe vnderstand it Comestor and ingeniously also that Esau did serue Iaacob whilst he did persecute him as the fyle doth seruice to the yron to make it more bright the fanne seruice to the corne to clense it and the furnace seruice to the gold to purifie it The truth is that Esau did Iaacob more good then he meant him as Iaacobs sonnes by selling of Ioseph to vilifie him did promote him to honour Deus aliquandiu impiorum indulget petulantiae sed modum statuit Ecclesiae tandem fontes dilatat Infideles Ecclesiae ruinas in discinctis vinculis intēdunt vt Q. Fabius naues diuidendo aquis immersit Sed Ecclesia vt tyrrhenus lapis integer enatat vt impiorum furores nihil ei incommodasse appareat quin idem propagasse God doth sometime winke at the iniurious attempts of the presumptuous but at his will he doth restraine them and inlarge his Church that her health may shine out of the bond of aduersitie and her enemies blowes ende in her aduantage Here I might reioyce to handle the right hand of Gods prouident power but I must containe my selfe within the limits of Ecce in this place See then the truth in the mysterie aboue the letter Iacob came last but did ouer-flie his brother Esau First that which is carnall then that which is spirituall the old Adam came first and the new Adam came after O melior auis The Eagle bird had Eagles wings and did mount on high aboue his brother Such is his magnificence That the Lord said to my Lord Sit thou at my right hand c. Such is the superioritie of the second Adam that in his exaltation he had a name giuen him aboue euery name The elder must serue they younger and glad may Adam bee that he and his may doe seruice to Christ as the sheaues which did reuerence Iosephs sheafe for in Adam all die but in Christ are all made aliue The Schollers of Pyrene Mystae gentiles and the wanton heads of the Temple infamous at Corinth did obiect that Christ died as did Adam the yonger brother as the elder The Apostle graunteth this for truth that both died yet the difference of their death is notable Both died and paid the wages of sinne Sed mors Adae poenae peccati mors Christi hostia peccati The death of Adam was the penaltie of sinne the death of Christ the redemption of the sinner This prepotencie was worth an Ecce Behold in Christ all things are become new for with his wounds are wee healed Fidelis medicus is est qui pro infirmo mortiferum ebibit remedium vt sanetur infirmus And in the reuewe of Iacob and Esau here is Ecce againe Behold white and blacke good and euill light and darkenesse life and death in two sonnes as if Rebecca's breasts did yeeld two kinds of milke wholesome milke for Iacob as the Hebrew mother corrupt milke for Esau as the Egyptian nurse And now Rebecca's breasts are not like the Equiuocators text both true and false they are both of one wholesome taste one hallowed kind of milke The second testaments are both one sincere milke of the word of God they are both of one truth and spirit of life as there is but one Lord faith baptisme hope and saluation Christus est veritas aeternalis verbum est veritas normalis Christ is the eternall essentiall truth and his word is our rule for truth There is but one God and one word Vnus veritatis fons est Deus verbum vna veritas in omnes filios saliens God is the onely fountaine of truth and his word is the liuing water flowing into his childrens hearts as the pure riuer of water of life cleere as Cristal proceeding out of
increase and multiply you and establish my couenant with you A most happie performance that now we haue hope for feare truth for doubt righteousnesse for iniustice peace for warre right heires for wrong as firre trees for thorns Esay 55.13 and mirrhe trees for nettles Now are our fairest riuers in the South the faire streames turned hither in righteousnesse with ioy and honour to themselues and all iust men Lord thou hast turned our captiuitie as riuers in the South How did the ioyes of good subiects hearts sparkle out at their eies attending to the Kings comming as the Angel of the Lord to leade his people The King came first and his Angel came after as the hawke doth flie by thy wisdome Iob. 39.29 stretching out his wings towards the South It is written of the South-winde that his originall is in the North but when he passeth the coasts of the Zodiacke towards the South there to meet the sunne as the sole Lord of all those beautifull passages then is he whot and moist and yeeldeth power to all the nurseries of Nature to worke from the worme that creepeth to the bird which flieth If I doe not mistake the likenesse this is a likely president of the faire arriuall here of the King and the Kings sonne to the gladnesse of Nature and Art and Grace and to the common solace of poore and rich both naked wormes and feathered fowles Now all true subiects eased of all their feares may sing vnder their owne vines Loe how our clothes are warme Iob. 37.17 when he maketh the earth quiet through the South winde In what corners are those to be found which doe not reioyce in this ioy Henrie Prince of Wales is our Meridian field richly mantled with pleasant varieties of high honours His Father Apollo the King hath watered him his excellent father his God his high father hath increased him in holy infusions of grace and rich ornaments of the purest Discipline Now is the Prince his Court more seemely to behold then the bankes of the Muses all bright and famous with faire fountaines of knowledge all garnished as a mellifluous garden where many Bees doe gather hony vnder the Master Bee Lord of the soyle Behold the smell of my sonne is as the smell of a field Some write of the magnanimous aduentures of the Holy Land Mantuan Sotterus Eusebius Faber some of the spatious propagation of the Gospel through Ethiopia Egypt India and Grecia in the time of the Apostles some of the wide spreading of the triumphant banner of Iesus Christ in these latter times among the Arabians Persians and Indians but who can write wherefore God hath giuen such iudgements to the King and such righteousnesse to the Kings sonne Psal 72. this were worth the Penne of a ready writer This wee all ought to doe to offer vp our hands and hearts and all our aid to the King and the Kings sonne The Gospel is yet in bondage in our neighbour countries and states remote and there is no Prince in the world of more assurance for Gods assistance Psal 144.1 to teach his hands to warre and his fingers to fight There is none more likely to helpe by the smell of his field all zealous pietie and resolute integritie that euery confident heart may say to him who knoweth whether thou art come to the kingdome for such a time In my weake meditations I haue found that God hath fowen his diuers kinds of seeds in three sundry fields in Paradise in the wide World and in the soule of man In Paradise a pure man in the world a pure word and in the soule of man pure seedes of grace In Paradise the first man Adam was made a liuing soule 1. Cor. 15.45 without hang-bies of originall sinne or in-bred hostilities of strong preuaile Therefore the complaint of mans fall is two-fold one against mans securitie the other against the Serpents enuie whilest Adam slept the enuious man sowed tares Matth. 13. Thus was man corrupt both within and without in his body and his soule when the pure Adam receiued in the impure sting of sinne as Ishbosheth liuing receiued in his sleepe his deaths wound 2. Sam. 4.6 Man did not continue in honour but became like vnto the beasts which perish Psal 49.12 In the second field the Lord hath bestowed his liuely word of which the great sower saith himselfe For this cause was I borne Ioh. 18.37 Esay 1.9 Rom. 9.29 and for this cause came I into the world Therefore well may we say Except the Lord had reserued seed for vs wee had beene as Sodome and like to Gomorrha Here then among many indifferent questions of the Astrologers I reioyce much in this one to know where is the best influence of the heauens Many men haue many opinions and if it may please you to accept mine among them all I thinke the best is there where is a most plentifull prosemination of the word of God This is the sacred aspersion wherewith the most parts of our nation is copiously sprinckled Therefore Iacob shall reioyce and Israel shall be glad Psalme 14.7 This was the pleasant meate and drinke wherewith the King of the Prophets did cheere vp the hearts of his friends and his owne he shewed his word vnto Iacob his statutes and his iudgements vnto Israel he hath not dealt so with euery nation Psa 147 19 20 all people haue not had such wholesome influence This was Ecclesiae gloria circumfluens vbertim mala superans Pellican the satiable riches of the Church Thus the mercy and kindnesse of the Lord doth follow vs hee maketh our cuppe to ouerflowe Yea this blessed influence filleth innumerable orchards full of figge-trees Christian consciences full of the fauours delights of God The word of God is a fig tree worth keeping and tending where we haue our daily nutriment and comfort Prou. 27.8 For he which keepeth the figge-tree shall eate the fruit thereof But shall I speake what I haue heard from the clamours of the wisdome of the world That this great allowance of the word of God is abundant and superfluous To such I haue offered a bold some will say a blinde answere That their wisedom is the sooles bable which hath said in his heart There is no God Psal 14.1 Excellentia regiminis Christiani non est ex opinatione politica sed ex ordinatione dominica dirigenda Jac. de Valen. Aqua nobilis ex frigore saepe gelatur There are too many wise men of the West which hold opinion of common preaching as some Philosophers doe of the light about the Southerne pole That as by the absence of the Sunne there the aire is not hindred in his light so by the want of ordinary preaching religion is not darkened in her beautie Circa polum Australem per absentiam solis non defieit lumen conueniens ad vitam felicem Indeed some to compare
much preaching and too much Sun-shine together Perpetua aestas omnia exurit but the danger is more ne perpetua hyeme omnia rigerent lest cold religion should be closed vp in frozen hearts and in the want of the warmth of the word of God this times deuotion become cold and dead as ice When I remember this miscreant conceipt it seemeth to me like a fowle serpent with a great bellie full of young ones all deuourers of faith Thus may you more easily vnderstand our Sauiours question When the sonne of man commeth shall he find faith on the earth who knoweth not that faith may be starued for want of the waters of comforts and pined for want of food and choaked for want of spirit if thou withdrawest thy breath then we are gone Psal 146.4 Thus mans breath departeth he returneth to the earth and his thoughts perish What then must wee haue nothing but reading of the most sure word of the Prophets 2. Pet. 1.19 to take heed vnto Yes beloued I would be loth to say that we should be acquainted with no other businesse but reading expounding or hearing the word of God as those Heretickes erred which would haue nothing but praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grant there must be Ortus occasus Solis a time to speake Eccles 3.7 and a time to keepe silence a time to sowe and a time to mowe Yet the word of God as the Sunne may not be too long downe lest there be too much darkenesse and cold ignorance and indisposition to good manners And for a parting blowe to those wise men whose wisdom descendeth not from aboue Iam. 3.15 but is earthly sensuall and deuillish I would commend one answer more to them more to the purpose Their comparison is not well ioynted because of the oddes betwixt Nature and Grace Psal 58.5 The truth is cleare against all adders which stoppe their eares that albeit there can be too much Sun it is pittie that euer faire weather should doe harme too much prosperitie and blasts of winde yet can there neuer be too much faith loue Matth. 8.26.14 31.16.8 obedience neuer too much grace Therefore are there so many complaints of too little manifold prayers that grace may be multiplied vpon the Church Now must I speake of the third field 1. Pet. 1 2. in which Gods seed is sowen This field is the soule of man Ezech. 8. this is Gods field All soules are mine The Lord soweth seeds of grace purposely in our soules that they may growe and out-growe our sinnes as seeds are sowen in their seasons to out-grow the weeds Therefore euery one which is borne of God doth no sinne 1. Ioh. 3.4 Psal 47.1 because his seed remaineth in him Heere then let all English people clap their hands sing lowd vnto God with a cheerfull voyce for this one instance of a Princely soule In the troupes of many miraculous coniunctions and oppositions you may all behold some strange ones here Rare coniunctions of Maiestie and Humilitie of Youth and Wisdome of Temperance and yeares of lust to sin What Halcyons dayes in summer It is reported that the Halcyon doth breed in winter and then there are daies of peace then warres cease in all the world In the daies of winter of old age then sinnes cease in microcosmo the force of carnall desires are not so fierce against the soule When the Almond tree shall flourish concupiscence shall be driuen away Eccles 12.5 But Halcyons daies in summer in youth health strength and plentie peace and so brietie in the times of strong rebellion insurrections and skirmage a passing coniunction This can come to passe but onely one way by which it is thus come to passe The Prince is fastened to the head Coloss 2.19 knit with bands and ioynts and increasing with the increasing of God Without exception this is a singular example of ioyfull astonishment as S. Peters deliuerance was to be exempt out of the chaines of darknesse Acts 12. when his friends thought his enemies were too strong against him Is it not a wonder in our daies infidelitate epicurismis luxuriante ac saepius ad atheismum vrgente yet this incomparable Prince as a pillar of Gods house to stand fast and as a mount that cannot be remoued There are a thousand young plants in the Kingdome shaken as reeds and daily wauering are carried about with euery wind as clouds without water Ephes 4.14 Iude 12. yet still the Prince groweth as an heauenly plant which cannot be plucked vp Looke on him all yee prosapiae nobiles all whosoeuer ye be of noble pedegree generous progenie or religious ancestors are not his actiue vertues before you so many Heroes all singing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now stirre and quit your forces well Jste primus prodijt in Scenam vt vos sequamini To cut out sinne and cast downe hell And now look on him againe where you may perceiue an opposition like rare as is the coniunction duellum perpetuum a most martiall combat betwixt opportunitie and sinne These two are commonly in league alter in alterius iactantes lumina vultus soothing vp one another as mutuall flatterers We shall seldome see these two to meet at any time without shaking of hands as friends and hardly are they separated if the barres of law be not strong and of sound vse against them Such is the common greeting betwixt them as betwixt Prosperity and Pride which are seldome perswaded to part company There is one greeuous sorrow with which may parents are painted that our youth doe beare in their thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not virgins but curtesans Now the least euill word to young men takes fire youth is vt ignis ad torrem as hastie to sinne as the dry brand to be kindled There is no need of vnchaste songs and wanton plaies to intice youth to wantonnes for they are apt to euil Et quia facilè vulpes pirum comest as wise to doe wickedly as the Fox for his prey Marke then Plautus Luke 16.8 here is an happy marke for you all worth your aime pearelesse youth with prudence to flie from euill when as at the same yeeres others doe basely flie to euill Is not his praise and statue iustly raised who doth mortifie his vnruly affections when with such strong enemies many of the strong young men are slaine Many of the beautifull women strong men haue perished in the power of those enemies that the Prophet may sigh and lament O that mine head were full of water Ierem. 9.1 and mine eies a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people Verily this young Prince doth with great ioy draw waters out of the welles of saluation that though thousands fall on his right hand Esay 1◠3 Psal 91.7 and ten thousand
top of Aarons head to the beard Psal â—33 2 the skirts of his clothing This blessing of absolute power is Gods onely to giue who at his pleasure can bestow temporall or eternall gifts Sometimes temporall vpon the creatures for man or vpon man in the vse of the creatures Ephes 1.3 Sometimes eternall vpon the Saints as he blessed the elect with all spirituall blessings in Christ chosen before the foundations of the world Aquinas This blessing hath no match and therefore it is said benedicere Dei est causare bonitateÌ„ there is none but God which can create goodnesse in man The other Superiour blessing is by commission to Gods Deputies which blessing is either more-common or more rare The common blessing is praier sent as an Angell to fetch the blessing of God from the top of the ladder in heauen to the foot of the ladder on earth Thus the superiours in the Church for which cause we thinke superiority expedient do pray for the blessing of God inward and outward and ex officio doe shew that God will bestow them wich are necessary This blessing is dayly or ought to bee of Kings to their subiects Pastors to their flocke and Parents to their children The blessing of the King to his subiects Iosh 22 1 Paralip 16 3 Reg. 8 as Ioshuah blessed the Rubenites as Dauid blessed the people in the name of the Lord or as Salomon blessed all the congregation of Israel Thus shall the King prolong his daies in the kingdome and his sonnes in the middest of Jsrael The blessing of the Pastor to the flock Deut. 17.20 Nomb 6.23 Leu. 9.23 Hebr. 7.1 ought to be as Aaron blessed the people at Gods appointment as Moses and Aaron blessed the people when the glory of the Lord appeared and as Melchisedec blessed Abraham the Priest of the most high God met Abraham c. blessed him This blessing when it is directed according to the prescript and allowance of the word of God is then of great power by the power of God annexed by promise The blessing of parents to their children is also of good vse and commendable among vs in England for the good speede commonly obserued in these blessings Apud Britannos inprimis sacra antiquitatis vestigia etiamnum hodie clara in hac parte sunt Hyperius Raedius Britannicarum claritatum speciosus The Britanes are most honourable aboue all Nations for the continuance of this holy ordinance This is without all doubt an holy order which the Lord ordeined from the beginning that children might bee preserued within the compasse of dutifull obedience to their parents and might esteeme greatly of their great office ouer them Moreouer this obseruation beeing a comely correspondence to the fifth commandement doth thereby approue it self that in our religion it should not be neglected or reputed a stranger And this is more manifest by the reasons of the Wise man in which hee lappeth his counsels for the precious estimation of the parents blessing Eccles 3.11 For the blessing of the father establisheth the house of the children and the mothers curse rooteth out the foundations I might here lift vp some monuments on which it hath been proued and written how the blessings curses of parents haue kindled fire of heauen or hell as if Gods will and the parents were all one In this purpose an heathen speaketh as if he had been a Diuine in the skill of secrets Si affirmabit pater aduersus nos pati nos oportet quod ille faciat cuius potestas plus potest God doth iustly effect that which man doth iustly craue But of all blessings by commission that is the highest and of most power which is called the Patriarchall or Propheticall blessing With this blessing Isaac blessed Iaacob and Iaacob after blessed his sonnes This is called a blessing of excellency for that those holy men indued with the spirit of Prophesie did blesse with the blessing of God which could not be supplanted I haue blessed him and he shall be blessed These blessings were as delectable nuts in the Church because in them beeing words of men there was deliuered the blessing of God Cant. 6.10 as the kirnell in the nut So that Iaacob gone towards his blessing might say I went downe into the garden of nuts The Lord had so enacted the couenant of grace with those gracious fathers that it did rest in custodie vt sanctum depositum as an holy pledge deliuered in trust They by their solemne blessing might conuey this treasure to their posterities in whose families the Church and life of saith was to continue till Christ his comming Thus Noah blessed his sonne Sem before and Moses blessed the twelue Tribes after Concerning Noah his blessing the question is asked wherefore that largesse of Patriarchall blessing was bestowed on Sem when as Iaphets fauourable demeanour towards his father was of equall reuerence and care for his fathers honour as Sems was The answer to this question is plaine that the holy ghost did foresee how from Sem should spring Abraham and all his holy followers of whom the most blessed fruite that euer did grow was to come into the world Therefore to Sem was that great Patriarchall blessing conueyed yet had Noah an other blessing for Iaphet as Abraham had for Ismael and Isaac had for Esau This secondary blessing was far short of the first as the light of a starre is short of the light of the sunne Yet this blessing might be inlarged to Iaphet if hee would light his starre at the sunne and dwell within the light of the Church within the tents of Sem according to the condition of the blessing God perswade Iaphet that he may dwell in the tents of Sem. And thus is it happilie with vs Gentiles conuerted and perswaded to fetch our light at Christ in the tents of Sem our blessing is inlarged by him and the Church with his blessing is inlarged by vs. Now then let me shew you how Iaacob the Hebrew and our English Iaacob are a blessed field The superiour blessing is vpon them both and their blessing is made manifest vnto vs in three most worthy allowances The first is for scituation the second for plants and the third for fruitfull vantages of watering In the first Iaacob is a blessed field scited in the sunne the fairest funne the Sonne of God which alway shines A blessed scite is Iaacobs conscience thus neighboured with the sun his conscience is asweet lodging sweetned with the ioies of Christ as his father Abrahams bosome O blessed Iacob thy fathers blessing hath Iodged thee in the bosome of Christ as the spouse in the bosome of her husband Cant. 2.4 Hee brought me into his wine-seller and loue was his banner ouer me God dwelling with Iaacob and Iaacob is two waies One in tabernaculo personali in the flesh of man the other in tabernaculo mistico in the
soule of man Heere may you see the mysteries applied which before we admired In the manhood of Christ his body is become bone of our bone heere is our pleasant scituation and our sweete neighborhood This lodging of Christ maketh all the faithfull smell sweete the maiestie of his diuinity beeing at rest with our humanity in his holy incarnation For this fauour Iaacob and Iaacob may either of them say Cant. 1.11 4 Reg. 20 Ioh. 11 4 Reg. 2.21 Whilest the King was at his rest my Spicknard gaue the smell thereof Heere Hezechias his sicke body recouered and Lazarus his dead body reuiued that before and this after in the same power Heere our bitter waters are made sweet in our earthly current that Christ may say to Iacob I haue healed this water death shall no more come thereof nor barrennesse to the ground Christ as a kinde phisitian did vouchsafe to lodge in the sicke mans bed that by the touch of his body the poore patient might be healed Thus the sicke are cured as the diseased woman was by the touch of his garment when vertue went out of him Luke 8.46 4 Reg. 13.21 Eucherius And the dead are restored as the corps recouered life by the touch of Elishaes bones Excellens recuperatio per excellentissimū recuperatorē the vantage of the faithfull Man was much shaken torne and cast downe in euerie ioint of his building no mans merits could fasten againe one mans ioints Christus venit in carnem God became man to repaire man and to make vp all his breaches In his incarnation hee came to Iacobs house as the holy visiters into Abrahams tent as a special friend which brought good prouision with him all his strength skill and goodnesse to doe for Iaccob all kinde of good The second dwelling which Christ hath with Iacob is in tabernaculo mistico by his word sacraments graces tokens of his loue by his spirit the bond of vnity and comfortable seale of his sure habitation thus is Iaacob a blessed field Behold I am with you to the end of the world Matt. 28.20 Deus accubuit in arca figuraliter in Iacobo realiter here is a reall and a royall presence Gratia Dei nos iustificans inest Deo subiectiuè nobis obiectiuè the power and victory of the life and death of Christ is vpon all the borders of the Church Heere is her pleasant scituation scited within the worthinesse of her redeemer within the court of honour of all his inestimable merits and mercies The Churches gaines by this proximity with Christ is the communication of all his participle graces as courtiers gaine many gifts not figures onely but actuall rewards at the Kings hand by vicinity and neere attendance vnto him Sancti fide illustrati gratiam in Deo intuentur vt oculi lumen in sole eiusque effecta in cordibus sentiscunt Cant. 1.13 Haimo Psalm 51 A faithfull heart hath a singular delight to thinke how Iaacob may raise his glory and pleasure in this royall presence as the spouse doth My beloued is as a cluster of Camphire vnto me in the vines of Engaddi Engaddi habet arbusculas liquorem balsami desudantes heere are the most holy drops of most precious Balme trickling into our consciences to refresh and ease them in their burning sores Here is our cleane heart and our right spirit here we heare of ioy and gladnesse that the bones which were broken may reioice Heere wee haue our happy benedictions out of this circumfluent spring our blessinge which are worthily decanted in Psalmes and ioyfully published in Anthemes of the giuer and receiuers The giuer is God only and the receiuers are Saints onely God is the giuer only a quo nil nisi bonum vt a sole nil nisi pulchrum who onely giueth that only which is good The Saints are receiuers only and none other haue any interest or are capable Ioh. 8.36 The Saints onely are free if the Sonne haue made you free then are you free none other haue any right in the liberties of christian liberty Thus much for the scituation of the Saints of Israel and England The second blessing of Iaacob and his brother is in respect of plants the most louely plants the tree of knowledge and the tree of life both planted in Iaacob This is eternall life to know thee c. Here is the beauty of Paradise Ioh. 17 Ioh. 17.1.22 God in Iaacob and Iaacob in God The glory that thou gauest me I haue giuen them that they may bee one as we are one and thus Iaacob and all the Saints are one Paradise Here the Lord made to grow euery tree pleasant to the sight and good for meat Genes 2 the tree of life and the tree of knowledge in the middest of the garden Christ Iesus in the heart of Iaacob in the middest of Paradise This is the ancient stocke in whom all plants consist and from whom all the vigorous plants doe grow and spred in the Church Coloss 1.17 2. Pet. 1.3 Rom. 8.32 Gal. 5.22 vt supra out of his godly power wee haue all things which pertaine vnto life and godlinesse Therefore might it well be said If ye haue Christ how shall ye not with him haue all things Loue Ioy Peace Long-suffering Gentlenesse Goodnesse Faith Meekenesse Temperance These are plants which our heauenly father hath planted daily increasing with the increase of God in this garden Iudah 1 Sam. 23.23 that a little one shall become a thousand all faire and strong as the thousands of Iudah and the strong men of Dauid The third blessing of the field is by the daily watering of the plants All Iaacobs heauenly gifts which hee hath receiued from the father of lights are daily watered with shewers from heauen Shewers from heauen of such holy waters which which our Sauiour watered his Disciples Iohn 15.3 Now are yee cleane through the word which I haue spoken vnto you So long as we are clasped and barke bound in the vncleane scurfe of our corruption we cannot prosper in religion but in the washings of God we being cleansed and purified are more prosperous and louely before the Lord. 1. Cor. 6.11 Thus were the Corinthians bound in their sinnefull pollutions till they were clensed and purified by the spirit of our God And thus is Gods garden daily watered and washed againe with daily distillations of Christ his sweat sweet satisfaction to the law for Iaacob Luke 22.44 his sweat like drops of bloud trickling downe to the ground Downe to the ground to the Church the pillar and ground of truth Psal 133 3 his sweat did fall downe vpon it as the dewe of Hermon which falleth on the mountaines of Sion The precious passion of our holy ransome as a welcome cloud to refresh and comfort our barren and drie ground is daily melting vpon the Church in daily praiers sermons readings and conferences Thus is our field blessed
for there the Lord appointed the blessing to fall and life for euer more It is easily perceiued whence all these waterings proceed ab hortulano Christo the good woman supposed Christ to be a gardener and he is a gardener indeede more truly then she supposed This is the gardener which came by water and bloud to nourish his garden 1. Ioh. 5.6 1. Cor. 10.2 Moses came by water and so our fathers were baptized in the cloud and in the Sea Christ came by water and bloud Ephes 4.5 yet without imaginary difference of Baptisme for the fathers were baptized into the bloud of Christ There is but one Baptisme They were all baptized into the bloud of the Lambe which was slaine from the beginning of the world The Apostle affirmeth of the Israelites 1 Cor. 10.1 Act. 19. that they were baptized vnto Moses and the Disciples at Ephesus answered for themselues that they were baptized vnto Iohns Baptisme And with right vnderstanding we may readily discerne the vnitie of Baptisme against all Idle suppositions for Moses Iohn Baptist and S. Paul were but Ministers of one Baptisme vnto the remission of sinnes in Iesus Christ 1 Cor. 1.13.14 There was not any one baptized in any of their names as it is argued that not any Corinthian was baptized in the name of Paul that any should beleeue in him or worship him It might well bee said that those were baptized vnto Pauls Baptism viz. in the doctrine of Paul as the Israelites were in the doctrine of Moses and those Disciples in the doctrine of Iohn And thus may you vnloose that knot that the people beleeued the Lord and his seruant Moses Exod. 14.31 that is they beleeued in God by the doctrine or ministery of Moses Now then let Iaacob and Iaacob confesse that they haue all their waterings and washings of Christ Cant. 6.1 Most happy gardens thus watered and washed by this gardener Christ is come into his garden in the middest of the garden is a fountaine of liuing waters Ioh. 4 Psalm 36.9 this maketh the garden blessed Christ is the well of liuing waters O blessed fountaine with thee is the well of life and this is the happinesse of our Paradise that both these brothers may ioyfully reioice with the Saints Gal. 2.20 thus I liue yet not I now but Christ Iesus liueth in me Heere might I shew you triplicem Paradisum the terrestriall spirituall and celestiall paradise all well met in Christ The naturall man in the beauty of his princely I mage built vpright with his face prone to heauen was our terren Paradise in Paradise before his fall The spirituall man renued and borne againe of water and of the spirit in oriente fidei constitutus set with his face towards the day spring he is the beautifull continent of Gods manifold rich blessings to man and this is our spirituall Paradise The holy troops of Angels and Saints in heauen in their cheerefull recreations melodious pleasures are that heauenly Paradise 2 Cor. 12 of which S. Paul doth so triumph albeit his sight was but at a blush taken vp he knew not how Here might I discourse further of the earthly Paradise how it is changed into a spirituall Paradise in the conuersion of the sinner and how the spirituall Paradise is translated by Iesus Christ into the heauenly one Paradise into an other But the most exquisite Paradise of all is Iesus Christ himselfe qui est triplex Paradisus Thinke of his body without spot and of his spirit without staine and of his diuinity without mixtures of feblenesse and mutability O triplex Paradisus Heere flourish without thornes and thistles all the faire flowers of Paradise I would bee glad to stay heere yet I must passe further from this faire contemplation with an obiectiue question What is Iacob a field without weeds No such a field is Christ but neither Iaacob before nor Iaacob after nor any other man but God Joh. 3 The enuious man is dayly sowing his tares yet there is a winde which bloweth where it listeth daily sent of God to kill those seedes Hee which well considereth this worke may well thinke that Raphael the Angell of God is sent of purpose to kill those seedes in the quickning to keepe Iaacob and kill his enemies The aduersarie is daily breeding and feeding Giants Atheisme Gen. 14 12 Marlorat Gentilisme Mahumetisme and Papisme and these are the ringleaders of all violence against the Church as the 4. Kings which carried Lot away by force These marshal their complices with strong hand and lead after them neglect and contempt of God Pride Idolatry Blasphemie Malice Couetousnesse Prodigality Drunkennesse such an innumerous Army of Locusts that we haue cause to say as the Israelites said we haue seene monsters there Happie is that man which taketh those Giants whilst they are young Psalm 137. and dasheth their heads against the stones Satan is alwaies hatching these Serpents firie Serpents in our bosomes but Christ is the great Physitian Ioh. 3 Nomb. 21 Ferus lift vp as the brasen Serpent in the wildernesse to kil those Serpents and cure them which are bitten So Moses made a Serpent of brasse Christ is the Physitian the Serpent without poyson as the brasen Serpent was And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that the wounded might bee healed and the sinner saued Christ is the Angell of God he is more then Raphael both the Physitian and the physicke of God to heale our Iacob of all his hurts that he may confesse of Christ as the other Iacob did Gen. 48.16 the Angell which hath deliuered me from all euill Now then shall I offer a challenge in the name of this Angell to all the enemies of Iacob What Serpent Dragon Beare Leopard Fox or Woolfe Tyger wild Boare Lion Giant or Diuell himselfe can roote vp this field thus kept vnder the shadow of the almighties wings Psal 57.5 Basil This vineyard thus fenced with Gods blessings election vocation regeneration sanctification iustification preseruation all sure stakes and all preparatiues to glorification the crowne of all Gods blessings Heere is a pleasant Mount to stand on for the vpshot of this text The prouidence of God is as an high Zodiacke ouer Paradise where the Lord is beholding in a pleasant prospect Psal 11 1 Multa sine voluntate Dei facta sunt nulla sine prouidentia Psalm 46 2.5 Psalm 76 6 Corda disponen do casus commutando successus ordinando voluntates moderando omnia intendoÌ„do ad finem melâ—rem all the mirth-full benedictions of this field This prouidence hath a long reach tam ad vermiculos in coeno quà m ad angelos in coelo It is Lorica castrorum the fort of defence for all the tents in this militant Church a sure defence whither all celestiall birds do flie for safetie fly to the