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A10994
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Sermons preached before his Maiestie 1. The bridegromes banquet. 2. The triumph of constancie. 3. The banishment of dogges. By Francis Rollenson, Batcheler of Diuinitie.
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Rollenson, Francis, ca. 1565-1630.
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1611
(1611)
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STC 21264; ESTC S112081
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60,158
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83
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bridle and Wantonnesse or Impudencie in Vncleannesse and Greedines in sinning transforme him into a dogge and therefore Saint Paul writing to the Ephesians giueth an excellent caueat against these sixe Sorceresses saying This I say therefore and testifie in the Lord that ye henceforth walke not as other Gentiles walke in vanitie of their mind Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart Which being past feeling haue giuen themselues vnto wantonnesse to worke all vncleannesse euen with greedinesse For without shall be Dogges The second generall part is a Detestation for the wicked are heere called dogges which importeth Hatred and Basenesse as may appeare by the vse of this Title both in profane and diuine writers Odit cane peius saith the Poet she hates him worse then a dogge Non eum salutat magis quam canem saith the seruant in the Comedie she giues him the entertainment of a dogge So likewise in the Scriptures Goliah when hee saw young Dauid come against him armed onely with his staffe his sling and fiue smooth stones in his bagge or scrip he said vnto him Am I a dogge that thou commest vnto me with stones When Isbosheth reprooued Abner for going to Rispah the Concubine of Saul hee was wroth and said g 2 Sam. 3.8 Am I a dogges-head The paraphrase then both of Goliahs and Abners words is this Am I so vile so base and so contemptible So in these words Almightie God to shew and manifest his detestation and hatred of sinne calles all Reprobates dogges saying For without shall be dogges In the Scriptures we reade that when God is prouoked to anger he declares by foure seuerall waies howe much he abhors and detests sinne namely by strange signes Allegories Ironies and Characters First by strange signes to omit many other there is one most remarkeable in the Prophecie of Hoseah where wee finde that God being greatly offended at the Israelites for their Idolatrie deciphers the foulenesse of their Sinne by an vncouth signe Goe saith hee to the Prophet h Hos 1.2 Take vnto thee a wife of Fornications and children of Fornications So Hoseah went and tooke Gomer the Daughter of Diblaim and of her begot two Sonnes and a Daughter which were thus named by God himself Izreel Lo-ruhamah and Lo-ammi S. Hierome the Chaldie Paraphrase Rabbi Kimhi and Aben Ezrah say that this was onely a Vision but the more ancient Hebrew Doctors affirme that it was a thing done indeed by the appointment of God and therefore no sinne in Hoseah here then God by a very strange signe preacheth against the Idolatrie of Israell and proclaimeth vengeance against them for their sinnes as may be shewed out of the names of Hoseahs wife and his Children of Fornication First in that Hoseah marryes the Harlot Gomer which is by interpretation Corruption the daughter of Diblaim which signifies a cluster of Figges hereby is taxt the spirituall Whoredome of Israel which being corrupted by the Gentiles with a full consent had played the Harlot for so saith God himselfe i Hosea 1.2 The Land hath committed great whoredome departing from the Lord. Againe the name of Hoseahs first child is Izreel which is dispersed the second is Lo-ruhamah which is not obtaining mercy and the third Lo-ammi that is not my people There three names are Signes of Gods wrath and Sermons of vengeance The Israelites once Gods inheritance must be carryed away captiues and be dispersed ouer the face of the earth because they were become like a Cluster of rotten Figges corrupted with spirituall Fornication and being dispersed though they cry vnto God for his ayde yet will he shew them no mercy nor euer acknowledge them to be his people thus by a most strange Signe of Hoseahs marrying of a Harlot and begetting children of Fornication God declareth how much hee detesteth Sinne. Secondly by Allegories an example hereof we haue in the Prophecie of Ezekiel where the Lord thus saith k Ezech. 23.2.3.4 Sonne of man there were two women the daughters of one Mother and they committed Fornication in Aegipt they committed fornication in their youth there were their breasts pressed and there they bruised the teates of their Virginitie and the names of them were Aholah the Elder and Aholibah her Sister and they were mine and they bare Sonnes and Daughters thus were their names Samaria is Aholah and Hierusalem Aholibah c. In these words Allegorically God inueyeth most bitterly against the Idolatry of Samaria and Hierusalem in that as a token of Detestation hee compares them to two Harlots being he most odious and loathsome of all creatures Thirdly by Ironies or Iesting and Taunting a Iest is Gods Hierapicra his bitter confection his rod of Iron his Sheepe-hooke called Bondes his two-edged Sword be most peircing reproofe and the best remedie to cure a desperate sore Some Diuels saith Psellus are driuen away by Iesting and Saules euill Spirit lest him at the sweet sound of Dauids Harp and a Taunt is very forcible to make a man ashamed of his Sinne. When Adam and Heuah were fallen in Paradice God said l Gen. 3.22 Behold the man is become as one of vs to know good and euill here God derideth Adams folly because hee was seduced by the woman So likewise the Prophet Eliah mocketh the Priests of Baall saying m 1 Reg. 18.27 Cry loud for he is a God eyther he talketh or pursueth his enemies or is in his iourney or it may be that hee sleepeth and must be awaked thus God to shew his hatred of Sinne laugheth as the Wiseman saith at the destruction of the wicked and mocketh when their feare commeth Fourthly by Figures and Characters Sinne is most liuely expressed by a foule Picture and therefore God to set forth his owne hatred and to breed in vs a loathing of it vseth sometimes Characters whereof there be diuers patternes and instances as for example n Prou. 30.14 That generation whose teeth are as swords and their iawes as kniues to eate vp the afflicted out of the earth and the poore from among men I meane tyrannicall oppressors Procustes his progenie Land-rackers which measure their Tenants vpon a Bed of Iron cutting them shorter if they be too long or haue too much and tentaring or stretching them out longer if they be too short these Caterpillars I say are by the Prophet Amos called Kine o Amos. 4.1 Heare this word saith hee ye Kine of Bashan that are in the mountaine of Samaria which oppresse the poore and destroy the needy and they say to their masters bring and let vs drinke Furthermore vniust Iudges such as Iustifie the wicked for reward and condemne the innocent such as crucifie Christ in his members and let the murtherer and the robber Barabas loose there are by the Prophet Zephaniah called p Zeph. 3.3 Wolues in regard of their cruell
one be as foolish as Nabal and haue eares as long as Midas yet if he haue mount Carmel for his Lordship and as it is in the Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swim vp to the eares in riuers of gold the world will honor him and bowe the knee vnto him as the idolatrous Iewes did to the golden Calfe of Horeb but Gods eie searcheth the hart and the reines he regardeth the poore and the needie for euer they be most religious most vertuous he chose Dauid from the sheepe-folde following the Ewes great with young to raigne ouer Israel and hee makes choise of one of the daughters of Dauid to be the Mother of his Sonne though she was so poore that the place of her Deliuerie was a Stable and her first begotten sonnes Cradle a Cratch Why should any man be proud of his wealth then seeing both she whom all generations call blessed and hee that is Lord of heauen and earth were both very poore why should any man like Ephraim be fed with winde and puft vp with his discent his alliance his worme-eaten antiquitie seeing Christ was the Sonne of a poore Virgin betrothed and married to a Carpenter and yet both hee and shee were of the royall line of Dauid h Psal 132. To whom the Lord had sworne in truth and he did not shrinke from it saying of the fruite of thy body will I set vpon thy throane Thus was the marriage consummate betwixt Christ and his Church in the Virgins wombe this wombe was the milkie way by which he came into his garden Oh blessed was that wombe of her that bore him and those paps that gaue him sucke The second generall branch is the Mariage feast of Christ in which first let vs see the Banquetting place secondly suruay his Banquet Christ makes his Banquet in a Garden but which of his Gardens is it for Christ hath three The first is Hortus potentiae the second Hortus gratiae the third Hortus gloriae His first Garden is the kingdome of Power and this is verie large and spacious stretching it selfe from the highest heauens to the nethermost parts of the earth for his power is infinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen He can doe all things that he will His second Garden is the kingdome of Grace in this world whereby hee raigneth in the faithfull by the holy Ghost of this Daniel speaketh saying i Dan. 7.13.14 As I beheld in visions by night behold one like the Sonne of man came in the cloudes of heauen and approached vnto the ancient of dayes and they brought him before him and he gaue him dominion and honour and a kingdome that all people nations and languages should serue him his dominion is an euerlasting dominion which shall neuer be taken away and his Kingdome shall neuer be destroyed His third garden is the kingdome of Glory which is alreadie in part begun because he is ascended into heauen and sitteth at the right hand of his Father but shall be complete at the generall resurrection when the Elect being gathered together shall raigne continually with Christ Neither the first nor this last Garden is the place where the Banquet is kept but onely the second in this the Bridegrome gathers his Mirrhe with his spice in this he eates his hony-combe with this honie in this he drinkes his wine and milke The kingdome of Grace is here called a Garden and this Garden is either shut vp or not shut vp The Garden not shut vp is the Church visible in which growes as well the fruitlesse Cedar as the fat Oliue the bitter Colloquintida as the sweet figge-tree the prickie Bramble as the cheerefull Vine for the Church visible is like vnto k Gen. 7.8 Noahs Arke in which were stabled beasts both polluted and impolluted it is like l Gen. 37.3 Iosephs Coate made of diuers colours for in it are men of diuers dispositions a Simon Peter and a Simon Magus a Iudas the brother of Iames and a Iudas Ishcariot a Priscilla and a Saphira good and euill Elect and Reprobates here onely is the difference the Wicked are weedes and grow without priuiledge they liue in the outward assembly of Christians yet are they not the true members of Christes body m 1. Ioh. 2.19 They went out of vs but they were not of vs saith Iohn n Dec. P. 2. caus 24. q. 3. cap. 8. Ad ecclesiam Dei non pertinent illi qui in eius vnitate corporaliter mixti per pessimam vitam seperantur They belong not to the Church which being corporally mixed in the societie thereof are seperated by an euill life In this Garden be diuers beds of Spices so saies the Spouse o Cant. 6.1 My welbeloued is gone downe into his Garden to the beds of spices to feede in the Gardens and to gather Lillies These Beds of spices be particular Churches as for instance ours in England it is a Bed of Spices a Societie of the Elect for here we haue p Cant. 4.14 Spikenard Saffron Calamus and Cinamon with all the trees of Incense Mirrhe and Aloes with all the chiefe spices We haue true Preachers whose tongues neuer cleaue to the roofe of their mouth Siluer trumpets and golden bels that ring out peales of Gods praises in Sion and sound out his wonders in Ierusalem We haue zealous professors in colour like white Lillies for their pure faith and as sweet as Incense for their charity which that they may still more and more encrease q Cant. 4.16 Arise O North and come O South and blow on our bed that the spices thereof may flowe out But alas how can they for the Enemie hath sowne three poisonous weedes in our Bed Atheisme Papisme and Simonisme which like Tares choke the wheate and hinder the growth of our better plants The first and the worst is Atheisme for are there not amongst vs whole kennels of r Apo. 22.15 Dogs whose foreheads are brasse and iron impudent audacious blasphemous and conscience-cauterized fooles s Psal 104. which in their hearts say there is no God holding t 1. Cor. 2.14 the Gospel of his kingdome to be meere foolishnesse and Scriptures fables coyned and stamped for currant onely to awe the world were there not such monsters why is the profession of Religion growne policie and Christians in name become Macheuillians in practise as mutable as Proteus as changeable as the Camelion temporizing their Consciences to day a Papist to morrow a Protestant the next day any thing for aduantage a Turke a Iew an Infidell u Psal 10.11 Tush if there be a God he hath forgotten he hides away his face and will neuer see Thus spoke their Tutor Auerrhoes denying Gods presence and prouidence herevpon earth Against the Iewes the Queene of Saba and against these Atheists the verie Gentiles shall rise in iudgement for they hauing nothing to direct them but the glimmering light of Nature would acknowledge