Lord which caus'd this leaping But I shall be constrained for brevities sake to joyne the Quid the Qui and the Quomodo together the action the subject and the manner of the action Richardus de Sancto Victore and others who are for the mysticall sense of this Scripture by the rammes and lambes will understand two Hierarchies of the Angels conteining sixe of the Orders of the nine so that according to him the rammes signifie the first Hierarchy the Seraphius the Cherubin the Throni the young sheepe the last Powers Arch-Angels and Angels Sic parvis componere magna By the Mountaines and the Hills must bee meant saith hee Contemplative and speculative men and by the plaine fields which are implied here men of Action Qui hujus vitae plana non deserunt dum terrenis actibus inserviunt in camporum morem ad hujus vitae usum in terrenis lucris quasi quosdam terrae fructus ferunt Who by reason of their secular imployments are said never to forsake the Plaines of the Earth but as the fertile fields to bring forth fruit for the use and service of man Whereas the Contemplative man who is compared unto the Mountaine is commonly barren to the Earth brings no fruit to the Common wealth wherein he lives except hee joynes action to his Contemplation but yet like the Mountaine hee is a great deale nearer heaven hath a nearer accesse and acquaintance with the Lord and is more fruitfull to heaven and God although the fields active men bee more fruitfull to the earth and man The leaping of the soules of these Contemplative and speculative men meant by the mountaines and hills is a metaphor borrowed from a bodily action Now we know that to leape corporally is totum corpus a terra suspendere to take the whole body and for a while to remove it from the touch of the Earth so that for a little space it hangs as it were in the aire Et quid est aliud saith one saltus spiritualis quam spiritum totum quod spiritus est a terrenis altenare and what else is it to leape in the spirit but to remove the spirit and the soule from all earthly cogitations and to climbe up to the contemplation of things invisible The minde of man while it hath before its eyes incorporeall substances whether of Angels or the soules of men and discourses within it selfe about the nature of them is said ad se vel ad sua redire per planum ire to returne to it selfe it is then in its owne proper place and goes in a plaine course without either rises or falls because the nature of that of which he discourses is in plaine or in rancke with himselfe but when ever hee fixes a contemplative eye upon God who is the creating Nature of all things and suffers his soule to be busie upon meditation of his power his excellence his wisedome his eternity his mercy his justice then is the mind said quasi dato saltu supra semetipsam ire as by a leape given to goe above it selfe And these leapers are either the Mountaines or the Hills or Contemplative as I told ye or speculative men They are called Contemplative quibus datum facie ad faciem videre to whom it is given to see God face to face whose knowledge is not clouded in riddles aenigmas in shadowes types and allegories but behold the glory of God in nuda sua simplicitate The speculative are they qui per speculum in aenigmate vident who see God and his power and his wisedome and his greatnesse as it were by reflection presented in a glasse which is the Creator of the whole world and the preservation and governement of it But here is mention made of three things in that part of the Text which is the Coppy or Originall of rammes of sheepe and of lambes Sicut aerietes sicut agni ovium like rammes and like the lambes of the sheepe and therefore in the other part of the Text which is the Transcript we are to finde three things too to poise in the comparison against the three other and they I told yee were the mountaines the hills and the plaine or even fields for although they be not mentioned yet they are implied But here will arise a doubt seeing that in this comparison the rammes and the mountaines do hold the highest place the sheepe and the hills the second the lambes and the plaines the lowest degree of all Why then being that the mountaines are compared to rammes are not the hills compared rather to the sheepe which were to observe the true order in the comparison then to the lambes We answere that there is a great and excellent reason for this The mountaines and the rammes contemplative men and Angels of the first Hierarchy are compared together to shew that there is a similitude betwixt the leapes of the spirit of man and the leapes of those sublime and intellectuall Essenses but for feare lest any man should thinke that this might bee comparatio ad gradum a comparison of equality and from hence bee bold to affirme that the first order of men contemplatives doth ex pari respondere primo gradui Angelorum directly equall the first Hierarchy of Angells the second order of men which is the speculatives the second Hierarchy and the third order of men which are the men of Action and secular imployment the third Hierarchy therefore the Pen of David here which was certainely guided by the holy Spirit doth rather choose to inâ—ringe the order and method of the comparison and compares the Hills which are the second in order amongst men unto the lambes which are the third and last amongst the Angels And the same answere gives Richardus although in other words Quod ergo dictum non est tacuit Propheta saith hee pro removenda suspicione aequalitatis ut id quod dictum intelligatur pro ratione similitudinis But before we can learne truely after what maner the mountaines and the hills doe leape we must first looke upon the patterne after which they doe leape By those forenamed living creatures I told yee wee might in a mysticall sense understand the three Hierarchies of Angels The first three orders Seraphim Cherubin Throni which are likened unto the mountaines are they which are immediately joyned to God who doe inlighten all the inferiour orders but doe receive no illumination from any save from God The three second orders which here lie in method in the similitude although not observed by the Psalmist against the Hills are Dominations Vertues and Principalities and these doe both receive illumination from the higher orders and give to the inferiour The three last orders are Powers Arch-angels and Angels and these receive light or knowledge from the superiour Hierarchies but have no orders below them to whom to communicate any illumination Now for every one of these orders to leape in his kinde is supra semetipsos
St. Ierome who durst not abide the eyes of the Romane Ladies but being a man of a noble Parentage and Family hid himselfe in the Wildernes frō the allurements of the world Nor yet was his Solitude nor Hermitage able quite to protect him for as he confesses himself many times when he was in his Cell having no other company with him save his owne betraying thoughts his fancy would present unto him the beauties of Rome dancing before him And if this to him and to him in the Wildernesse how would his minde have beene carried away had he beene actually present to behold their ravishing and bewitching motions Mistake me not I know it is not for all men to live sequestred from the world for as God hath made some for a contemplative life who indeed of all men are the most happy being voyde of cares of strifes of envyings of backbitings things which such men as are any whit versed in the businesse of the world doe finde too frequent and troublesome and hath no imployment but onely to pray and send up praises unto his gracious Creator and Redeemer so hee hath framed some men also for Action and it would be a very cruell and unjust sentence if wee should exclude all such from any Commerce with the holy Spirit and so shut off the unlimited goodnesse of God onely in a Cloyster Christ who hath taught us indeed that it is easier for a Camel or rather a Cable rope for the Greek word signifies both to enter into the eye of a needle then for a rich man to enter into the kingdome of God hath withall told us that there is nothing impossible with God Cornelius although a man of service and imployment for hee was Captaine of the Band called the Italian band a devout man a rare thing in a Souldier hee had his vision of Angels we know So Nicodemus amongst the multitude of his secular affaires hee had his lucida intervalla too But how Why Cornelius was not altogether taken up with his warlike imployments but had his times of retiring and retreating to privacy and devotion For wee reade in the 10. of the Acts that hee prayed continually that is often and Nicodemus he had his sallies out too from his cares and worldly troubles He did per posticum fallere clientem he made his journeys privately to Christ by night And herein is the greatnesse of a mans spirit the goodnesse of his heart and devotion towards God shewen in that he is able in the midst of a crowde of Clients and secular imployments to set some houres apart for the service of his GOD. To live a retired life and to turne ones backe upon the world is I confesse of the two the safer way but yet savours the more of the Coward and to runne the course of the active and imployed man though it be more dangerous yet withall it is more honourable if he bee able to overcome all those provocations and in spite of businesse to bee religious And they who can doe thus may very well be reckoned amongst the number of the quiet and solitary Mountaines on which the holy Spirit comes leaping For although sometimes they may bee called Plateae potius quam montes Streets or high wayes rather then untroden mountaines by reason of their imployments yet so long as their secular cares do not make too deepe impressions in them when they betake themselves againe to the meditation of heavenly things all the other vanish away as if there had never beene any such footsteps to bee seene but rather on the contrary the footsteps of the blessed Spirit appeare in all their actions For what place soever the holy Ghost is pleased to leape upon be sure that thou shalt finde the footsteps of God left behinde there so that hee who runnes may reade them and bee bold to affirme and say The Lord hath travelled over this ground And the footsteps which the Spirit of God leaves behind are these Truth mercy love peace meekenesse obedience humility and the other links of that sacred Chaine of vertues If thou wouldest not therefore cozen thy self as many do now adaies who are continually boasting that they have the spirit that they know they are illuminated by the spirit and I pray God it be not another kind of spirit then they suppose it is but certainely know whether thou beest one of these Mountaines upon which the holy Spirit leapes or no enter into thine owne heart and there observe what kinde of footsteps are imprinted in it If thou findest truth there a sincere heart voyd of all hypocrisie all dissembling thy thoughts thy words and thy actions all agreeing together all of one and the same tincture if thou findest there bowels of compassion towards thy poore brethren thy fellow-members of Christs mysticall body if thou discoverest there a gentle dove-like meekenesse and humility an obedience to the higher Powers for conscience sake take comfort to thy selfe and praise thy gracious God for bee confident there the holy Spirit hath leapt and bee not afraid to say with waking Iacob Gen. 28. after he had seene the vision of the Ladder and was redeemed from sleepe Certainly the Lord is in this place and I knew not of it But if in the roome of these vertues thou findest their contrary vices if instead of Truth thou findest hypocrisie for mercy cruelty and a hardned heart if for obedience thou findest a proud sullen and surly refractorinesse to all authority if in the roome of humility thou findest nothing but pride and a magnifying of thy selfe above thy brethren as commonly such people as doe boast so much of the spirit are the proudest and disdainfullest generation under the Sun if thou findest these impressions upon thy heart thou hast just cause then to feare that the holy Spirit never travelled over that place for these doe not looke like the footsteps of God these are the impressions and footsteps of the Devill rather these are those Hills rather which the holy Spirit is said here in my Text to skip over Transiliens colles and so we are come to the last thing I observed The motion and way of his repudiation or anger Transiliens colles hoc est superbos Transiliens colles hoc est steriles qui neque tam alti sunt ut divina meditentur neque tam humiles ut poenitentiam agant Tubera sunt quaedam terrae Hee skips over the hills that is barren men solifidians who are enemies to good workes Hee skips over the hils that is proud men who are not so high that their thoughts and meditations doe reach heaven nor yet so low that they can be reckoned among the valleys of the humble and penitent they are onely certaine swellings of the earth But why doth God skip over these Is there any respect of persons with him that hee leapes upon some takes some to his mercy passing by and skipping over others I will give you an Answer which
shall not have many words in it but I suppose it will bee full enough to give satisfaction to any knowing man Transilit colles quia invenit tales non quia fecit Hee passes by the hils because hee findes them hils and not because he makes them so for God is not the Author of sinne When we are tempted let no man say that hee is tempted of the Lord for God tempteth no man but wee are tempted of our owne lusts and corruptions I am the Rose of Sharon the Lilly of the vallyes saith our Saviour in the first verse of this Chapter not of the hills no God resisteth the proud and gives grace unto the humble and meeke This was the sinne which cast the once blessed Angells from Heaven and it is this which shall keepe all proud men both from glory hereafter and from grace here It is impossible for grace and pride to lodge together under one roofe If there bee any of us here as indeed we are all of us naturally tainted with this swelling sinne of Pride let us know that so long as wee are hills puft up with high imaginations of our owne worth the holy Ghost will have nothing to doe with us but will passe by us and to be passed by and forsaken of God we know what a terrible thing it is drawing after it no lesse then eternall destruction both of body and soule Si sic enim actum est de Angelo quid de me fiet terrâ cinere saith St. Bernard ille in caelo intumuit ego in sterquilinio For if God dealt so with Angells what wil become of me who am but dust and ashes They sinned and grew proud in heaven but I upon a dunghill and who doth not account pride a more tollerable vice in a rich man then in a begger If hee payd so deare for having his heart lifted up within him who was a great and powerfull Prince under the King of Heaven in that coelestiall Hierarchy if hee was punished after that manner for his pride who was a happy and beautifull creature Quid de me exigendum saith the same Father misero superbo What torments will be exacted from me who am both miserable both wretched and proud too Let this holy meditation therefore of St. Bernards sinke deepe into the heart of every one of us that we may pluck downe our plumes againe and with the holy and lowly Prophet David in the humility of our hearts cry unto the Lord and say Lord what is man that thou shouldst regard him or the Son of man that thou shouldst be so mindfull of him So shall the holy Spirit take pleasure in thee and thy Saviour have delight in the beauty of thy soule For a broken and a contrite heart O Lord wilt thou not despise and so shalt thou be able with a great deale of joy and comfort to repeate these words and say It is the voyce of my welbeloved behold hee comes leaping upon the mountaines and skipping over the hills TVVO SERMONS VPON The Parable of the Pharisee and the Publicane St. Luke 18. who went up into the Temple to Pray Preached at VPPINGHAM upon their Feast day or the day of the Dedication of their CHVRCH * ⎠* St. LVKE 18. VER 9 10 11 12 13 14. 9 He spake also this Parable unto certaine who trusted in themselves that they were just and despised others 10 Two men went up into the Temple to pray the one a Pharisee the other a Publicane 11 The Pharisee stood and prayed thus with him selfe O God I thanke thee that I am not as other men Extortioners unjust adulterous or even as this Publicane 12 I fast twice in the Weeke I give Tithe of all that ever I possesse 13 But the Publicane standing a farre off would not lift up so much as his eyes to Heaven but smote his brest saying O God be mercifull to me a Sinner 14 I tell yee this man departed to his house justified rather then the other For eâ—try man who â—alteth himselfe shal be brought low and he who humbleth himselfe shal be exalted NOt to disturbe the quiet Ashes of that great Philosopher Plato nor to disparage the learning of him whom his owne Age and all Ages since have admir'd I am constrain'd to tell him though unwillingly because he is not now amongst the living to answer for himselfe that deepe however his reach was and profound his judgement in other things yet his learning failed him mightily in the Computation of his great yeare which he would have to containe some thirty and odde thousands of our vulgar or solar yeares which space of time according to his opinion did not onely terminate all the severall and diverse motions and Aspects of the Planets and fixt Starres but also did set a Period to the affaires of the World For those yeares being expir'd euery thing was to returne unto the former estate it was in at the beginning all things were to become new and to runne round againe as in a ring from whence the yeare takes its name Annus from Annulus the same men were at the same time after the same manner to be borne againe and those men to doe the same things speake the same words at the same time they did before and after the same manner and at the same time to dye The conceit is strange but let him enjoy it peaceably for mee concerning the substance of it not that I subscribe to his opinion but because I can spend my time better then in opposing it Onely for the time of the revolution of this great yeare I must make bold to confute him for by his favour he has ascrib'd too great a length to it Nor will wee travaile farre for this confutation no farther then to the Text. It can not be by the received Computation since CHRIST did take up this Parable any more than 1603 yeares for he was of the Age of thirty before he was baptiz'd and began to preach and at that time there were men living sayes the Text who trusted in themselves that they were â—ust and desposed others For wee finde â—t the very occaâ—on why our Saviour speaks this Parable and what were theâ— Why the Sect of the Pharisees people who cryed Touch me not for I am holier then thou Annus iam revâ—vitur Platomeus Plato's yeare is come about already the sameâ— men who liv'd in Christs time doe live now and these same men doe speake the same words doe the same actions which those men did then For never was the world fuller of Pharisees then it is at this houre Men who trust in themselves that they are just and despise others and therefore according to the rule and Law of that great yeare needs must Christ too in his Priests in the dispensors of his word for he speakes in us againe take up the same Parable against them Two men went up into the Temple to pray c. I will
his secret place and his Pavilion round about him Christ was borne in the night as we understand by the Gospell Luke 2. And there were Shepheards watching their Flocks by night Yet when the Angell delivers the tydings of his birth to the Shepheards hee doth not say this night but this day is borne to you a Saviour It was naturally a night but the birth of Christ miraculously made it a day and the glory of the Lord shone about them sayes the Text. Christ dyes wee see here in the day in the mid day but even that is turn'd into a Night It was a day naturally but the death of our Saviour made it a night miraculously And the reason for it is good for it was not altogether so fitting that the earth should have worne one and the same Garment both at the Birth and Funerall of her Lord. He was borne in the night and that becomes day hee dyed in the day and that becomes night See how Christ both in his Nativity and Passion manifests himselfe to be the God of Nature who to shew her allegiance to her Lord and Master quite inverts her ordinary course and doth not wayte upon him in that livery which pleases her best but in that which he commands and is the most agreeable to his fortunes So that as the Disciples cryed out in an admiration when he quieted the Stormes and Tempests Who is this whom the winde and the Sea obeyeth So may wee say here Who is this whom the Night and the Day obeyeth It began at the sixth and lasted till the ninth so that the whole compasse or time of the darknesse was three of our ordinary houres I might here observe a mysterie in the number of 3 being the first perfect number that number which as Geometricians say doth make the first figure the number which Aquinas calls Numerus omnis rei the number of every thing and certainly hee had that hinte from Aristotle in his first booke de Caelo Omne totum sayes he in tribus ponimus To every whole perfect thing is requir'd the number of 3. And why may not wee say that as there went three dayes over his death like three witnesses to beare record of the truth of his death so there went three houres of darknesse over his Passion to beare witnesse of the Truth of his Passion The compleat number of 3 went over his sufferings to manifest to the world that now his sufferings were whole perfect and compleat and therefore no sooner are the three houres of darknesse over but presently he cryes Consummatum est it is finished gave up the ghost But we have beene too long in searching out the cause of this darknesse which was the third thing I propounded to be enquir'd for The neerest cause I told yee was the darkning of the Sunne But alas this will not satisfie us For as the Prophet David in the 114. Psalme which is appointed by the Church to be read upon Easter day doth not content himselfe with saying The Sea saw it and fled Iordan was driven back But hee addes also the question and sayes What aylest thou O Sea that thou fieddest and thou Jordan that thou was driven back So neither must wee thinke it enough to say the Sunne was darkned and goe no further but wee must Causam causae investigare Finde out the supreame cause of that subordinate cause and say What aylest thou O Sunne that thou wast darkened and thou Light that thou wast driven back The Sunne was darkned we confesse but what was it that darkned the Sunne This certainly will trouble us There are but three things supposing that wee are Sub dio et in sterili prospectu Under the open Heaven and withall have our eyes perfect which can any wayes take from us the sight of the Sun First The interposition of Vapours or Clouds Secondly The interposition of the Earth Thirdly The interposition of the Moone As for Clouds it is not likely that they should cause this darknesse For Saint Luke here after hee hath made mention of the darknesse which was in the ayre the place of Clouds and Vapours hee presently addes and the Sunne was darkned making this the reason of the other darknesse below so that wee may very safely beleeve that the Sunne was not darkned onely to us but even in it selfe too Hee who sayes unto the proud billowes of the Sea Be yee still and thus farre yee shall goe and no farther Hee is also able to say unto the Sunne Thou shalt not shine Hee who at the beginning was able to say Let there be light and there was light sayes now Let there be darknesse and it was so It could not be the interposition of the Earth for whensoever that is interposed it makes it night being nothing else but the shadowe of the Earth which is betwixt our eyes and the Sunne but this was at noone-day when the Sunne was in his height over the heads of the people of Jerusalem Nor yet was it possible it should bee the interposing of the Moone for the Sunne never suffers an Eclipse by the darke body of the Moone but onely when the Sunne and Moone are in a conjunction but now they were in opposition the Moone was at the full or but newly past it 180. degrees distant from the Sunne Which is easily proved for the Paschall Lambe was not by Gods command to be slaine nisi Luna quatuordecima but upon the foureteenth day of the Moone Exod. 12. and Levit. 23. and just the night before hee was crucified did Christ eate the Passeover with his Disciples so that this must needs be the fifteenth day of the Moone wherein he suffered quando solennitai erat Azimorum the first day of unleavened bread which was the great and chiefe day of the Passeover howsoever the Evangelist St. Matth. 26.17 may seeme to make the foureteenth day the first day of unleavened bread Mat. 26.17 Now the first day of the Feast of unleavened bread the Disciples came to Iesus saying unto him Where wilt thou that wee prepare for thee to eate the Passeover which must bee understood according to their Civill Account their naturall day according to that computation beginning at Sun-rising and ending with the rising of the next Sunne and in this regard the foureteenth day might be called the first of unleavened bread because it comprehended in it part of the first day of unleavened bread which day in their religious account began at the Sunne-setting and ended at the setting of the next Wee have not yet found out the Cause of this darknesse What should the Night make here usurping the dominion of the Day It is not such a hard question to answere I will give it ye in three words Christ the scond Person in the sacred Trinity united to our humane nature the wisedome of the Father by whom the worlds were made the Lambe without spot who was free from all sinne He hangs
he followed him that even into the high Priests Hall Where it is true hee told them he knew not the man but this also is as true that he did tell them so The other Disciples knew not the man and were so fearefull that they durst not come neere to tell them so but Peter is so couragious that hee stands out a threefold deniall In his very deniall he was valâ—anter then all the rest Let us therefore ascribe unto St. Peters God for St. Peters faith for St. Peters love for his valour for his doctrine for his life for his repentance for his death and martyrdome all which are set up as so many Sea-markes to guide us into the Haven of eternall rest as due is all praise honour power majestie c. Amen THE FOVRTH SERMON PREACHED Upon St. John Baptists Day LVK. 1. Part of the 66. verse What manner of Childe shall this be I Cannot tell whether I should more commend the former Ages of the Church or lament our owne they in the Primitive times were so carefull to take all possible occasions to glorifie God in Himselfe in his Sonne â—e his holy Spirit in his Saints that they did dedicate set dayes on purpose for his worship as the day of the Nativity of our Saviour the day of his Passion of his Resurrection which was indeed the great day of the yeare which did quite abrogate the Jewish Sabbath the day also of the Ascension and the Feast of Pentecost wherein the Comforter was sent to the Disciples Nor did their devotion stop here but because they might let slip no occasion to praise the Lord they also did set apart certaine dayes wherein God should be glorified in the anniversarie memory of his Saints At ipsa sanctitas sanctorum simul memoria frigidis his nostris temporibus exulant But our times frozen with a certaine new upstart discipline blowne from Geneva are so farre from affording any honourable mention of Gods Saints that many of us quarrell the very name And indeed to say the truth what have they to doe with the word when the thing which the word signifies is banished from them I doe acknowledge that the Church of Rome is something too ceremonious too complementall in regard of the Saints and doth bestow too much honour upon them many times even to the prejudice of Gods glory But shall we therefore like fooles or mad men in a wilde desire of opposition erre farther on the other hand because they honour them a little too much therefore shall wee dishonour them God hath beene pleased to glorifie them in heaven like the Starres in the Firmament The just shall shine as the Sunne in the Kingdome of their Father saith our Saviour in the 13. of Saint Mathew ver 43. And therefore certainely these are not fit objects of our scorne and neglect But to give if it be possible some satisfaction to the froward and ignorant concerning these dayes dedicated to the Saints If Antiquity would satisfie them I could send them to â—ertullian St. Ierome St. Augustine and of later times to Baronius Annales to Bellarmine who are not much branded for bearing false witnesse of the ancient times For certaine it is that this dedication of dayes unto the honour of the Saints or to the honour of God in the Saints choose yee which is of great Antiquity The Romanists have indeed abused this custome and have multiplied the number of their Saints beyond the number of their dayes it may bee have put in some into the number of their Saints when there hath beene neither such Saints nor such men But it is no good argument from the abuse of a Thing to conclude against the lawfull use But I will leave Antiquity which they care not for and will deale with them by reason I was too blame to tell them so I doubt my arguments will fare the worse for comming to them in that livery Carnall reasoning as they call it they cannot abide O that such people would but heare without prejudice For what is he who hath not lost all that is man about him when hee shall heare the reasons which are alleadged for the dedication of these dayes but must needes mee thinkes retract his lunacie and folly and call the former Ages wise and our selves happy them for first instituting and us for enjoying those blessed occasions and meanes to build us up in devotion The dayes therefore dedicated to the memory of the blessed Virgin St. Mary the holy Apostles and Martyrs have many profitable and religious uses First That upon those dayes wee might joyne our rejoycing with theirs communicate together in our joy and praises of God And for this it is that we beleeve and confesse in our Creed A communion of Saints Secondly that we might shew our thankfulnesse both unto God and to them who are so solicitous for our good and doe so thirst after and rejoyce at our salvation and glory There is joy in heaven for one sinner that repents Thirdly That wee contemplating their vertues and graces might be provoked to an imitation of their godly lives Fourthly That our Faith and Hope might by the consideration of them be established that as we verely beleeve that they are now glorified in Heaven who were once mortall men here on Earth subject to the same passions to the same infirmities with our selves so wee following their steps in vertuous and religious living shall one day also be removed from this earth and enjoy with them an everlasting vision of glory Fifthly That God thereby might be honoured For if we so honour the memory of the Saints certainly this very action of ours must needs acknowledge him to be more glorious more honourable who both made them men and made them Saints Sixthly That by meditating upon their happinesse and the beauty which they are now possest of we might be perswaded unto a hate of all earthly things and onely let our thoughts bee taken up with Heaven which while they lived here was their study now is their habitation And lastly That by the celebration of these Feasts meeting at Gods house as we ought to do praising and raying unto the Lord hearing his holy Word read or preached we might be builded up to further degrees of knowledge and devotion And were there no other reason but this me thinkes it might move a good Christian But I shall make a monster of this Childe of mine this discourse in making the head too bigg for the body so that I am afraid you will get to the Text before me and say of my Sermon as the people did here of St. Iohn the Baptist What manner of Child shall this be I therefore make haste to the Text. And all they that heard these things laid them up in their hearts saying What manner c. Our whole discourse at this time shall bee nothing else but an answer to this question And to whom is this question directed I perceive
yee the words of an Author of no small repute amongst them speaking of the very same comparison of the difference of faces and mindes Alii aliis non omnino assimulantur ideo privatim de anoquoque meminit Ecclesia sine aliquo mendacio Non est inquit similis illi c. Therefore saith hee doth the Church and that without any imputation of lying say of every Saint His like is not to be found Mat 22.30 Wee shall be in Heaven saith our Saviour Math. 22. as the Angels of God and the more holinesse there is in us the neerer we approach to the nature of Angels even while we live here upon earth Now Aquinas tells us that quilibet Angelus constituit speciem Every Angell doth make a severall species So that there is no numericall distinction of the Angels but a specificall And the reason of this is because those things which agree in the species and differ onely in number doe agree in the forme and are distinguished onely in regard of the matter But seeing the Angels are not compounded of matter and forme but are without that principium fundamentum distinctionis that beginning and foundation of numericall distinction which is matter therefore it is impossible that they should be distinguished any other way but in the species And the species are compared unto numbers Yee cannot say that one number is equall to another number the number of 6 is greater then the number of 4 and lesse then the number of 8. For as well in the species as in numbers there is no linea à latere but only the upwards the downward line which implies greater and lesse So it is in the Saints no equality one must needs be greater another lesse And therefore S. Chrisostome concludes substantially and subtilly If no man be greater then Iohn the Baptist all Saints compared amongst themselves are either greater or lesse therefore he who hath none greater then himselfe must needs be greater then all But I have bin too long amongst these School delicacies Here is one thing remains to be explained concerning his last greatnesse the greatnesse of his glory For our Saviour addes in that 7. of S. Luke Luk. 7.28 Neverthelesse hee who is least in the Kingdome of God is greater then he There be two answers given First That this spoken in comparison of the Angels who were onely yet the inhabitors of the Kingdome of God For say they when Christ spoke these words the Kingdome of Heaven was not open unto the soules and spirits of men the Key of that was the Resurrection and Ascension of Christ till then there were no men in Heaven As if our Saviour should have said neverthelesse all this greatnesse of Iohn which I have made mention of the least in the Kingdome of God i. the least amongst the Angels is greater then hee because Iohn notwithstanding all these commendations is but a man but the Angelicall nature is far greater then the nature of man But this answer carries along with it a point in controversie not yet determined amongst us as granted and therefore cannot fully satisfie Secondly The answer is That he who is the least in the Kingdome of God is greater then Iohn the Baptist meaning that hee is greater pro nunc greater while Iohn lived upon the earth And this greatnesse arises a securitate fruitione from security and fruition For hee who rides in his triumphant Chariot must needs be said to be greater and happier then he who is yet in the heate of the Battell although this last be farre the worthier and the valianter because this is yet in dubio certamine but the other being freed from the malice of his enemies weares his Garland upon his head in security and therefore it is not said here that he who is least in the Kingdome of God is holier or better then Iohn but is greater then hee which greatnesse proceedes from a present possession of happinesse Wee have hitherto Preached unto you of the greatnesse of this blessed Saint St. Iohn the Baptist And what harme I pray yee is there in all this now There be a Generation of People whether it be out of envie or ignorance or pride or from what other root it should proceede I know not who cannot endure to have any of the Saints of of God spoken well of No the mention of the blessed and immaculate Virgin Mary who was the Mother of our Lord and Saviour a rich Cabinet containing in it a farre richer Jewell whom the Angell of the Lord accosts with this strange salutation Haile Mary full of grace the Lord is with thee blessed art thou amongst women This holy name I say if it comes in usherd by the word Saint is distastfull to many of them such is their madnesse affording a more honourable mention of some of their new Saints in a Funerall Sermon then of her who was the Mother of Him who redeemed the World But these people certainly if they knew my thing must needs know that the greatnesse of the followers doth redound unto the greatnesse of their Lord who is able to make and to keepe such followers And when wee heare of the the greatnesse of St. Iohn the Baptist me thinks we should all be carried up into a consideration of his greatnesse who made St Iohn For if St. Iohn was so great that by the Testimony of Christ himselfe there was not a greater then hee amongst all who were begotten of Women O how much greater then must he needs be who was and is the Lord and Master of St. Iohn whose Herald whose forerunner whose Minister he was and as he himselfe confesses whose Shoo-latchet he was not worthy to unloose Let such of us therefore who have bin any whit faulty in this kind learne hereafter to have a more honourable esteeme of Gods Saints and of the holy dayes which are dedicated to their memory and not suppose with too many that they are dayes set apart onely for licentiousnesse and drunkennesse No the good intent of the Church was that there might be preserved an Anniversary memory of the Saints of their vertues and graces of their lives and deaths to the glory of God and our owne instruction who following their good examples shall one day come to be Saints our selves amongst them This was and is the religious use of holy dayes not excluding the Civill which is to permit honest and lawfull recreations only with this caution First serve God and then take thy honest and Christian liberty Let us then make an end of this discourse with praise and thanks-giving to Almighty God for all Patriarchs Prophets Apostles Martyrs Confessors Fathers whose lives and doctrine God hath set up as lights to guide us unto the Kingdome everlasting but especially as this day calls to our memory for the blessed Saint Saint Iohn the Baptist who was great in his conception great in his nativity great in his
which all their Prophecies pointed at he craftily called unto him those Wise men of the East and having told them the place he sent them away bidding them to search diligently for the Babe and when they had found him to bring him word that hee might also come and worship him Here were words faire enough but he had a heart in the meane time full of poison and blacke intentions The Magi having received this command from Herod departed and by the direction of the Starre having found Christ they offered to him their Presents of gold frankincense and myrrhe but being warned by God in a dreame that they should not returne any more to Herod they went into their owne Countrey another way Whereupon Herod finding himselfe deluded grew instantly into a rage nor could any thing quench his fury but the blood of all the male children in Bethlam and the adjoyning Countrey from two yeares old and downeward O he had thought he had made sure worke with Christ now Yee have the summe of the whole story Nor is this Truth set out to us onely in holy Writ but also Heathen Writers make mention of it Macrobius in the second booke of his Saturnalls brings in Augustus Cesar with these words in his mouth having heard that Herod amongst those slaughtered innocent children had slaine also one of his owne sonnes Melius est saith hee Herodis porcum esse quam filium It is better to bee Herods hogg then his sonne For although Herod was by birth an Idumean yet for the love of his wife hee suffered himselfe to be circumcised and observed the rites of the Jews in abstaining from the slaughter of swine In Rama was a voyce heard c. I was almost perswaded to have given yee no other division of these words but what griefe teares and abrupt sobs should dictate to mee but fearing if we had observed no method nor order in handling them we should likewise have observed no measure but have wildred our selves in a wide Sea I have made choice therefore to see vp some sea-marks to guide us in our Course The griefe then which is described in this Text runs through the verse in these parts 1 Subjectum doloris Rachel 2 Vbt doloris In Rama 3 Qualitas doloris A voyce heard mourning weeping and lamentation 4 Quantitas doloris Great great lamentation shee would not be comforted 5 Objectum doloris Her children because they were not 1 Rachel grieves What was this Rachel A woman certainly for wee heare mention made of her children in the following words A woman grieves and no wonder for it was shee who brought griefe first into the world for had not Eue eaten of the forbidden fruit there had beene no such things knowne as griefe and sorrow And see if this off-spring of hers this monster of her owne begetting doth not like a naturall and loving issue sticke close to her side This child of the woman griefe hath never left her but still gone along with her from its birth nor is it a thing possible to worke a divorce betwixt them for who can separate those whom God hath joyned together Gen. 3.16 In dolore parturies In sorrow shalt thou bring foorth children It is the curse which God laid upon the woman for her offence But it is the woman Rachel that grieves What that beautifull daughter of Labans whose pleasing lookes were of more force to binde Iacobs service to his Uncle then a strickt Indenture for hee served two Apprentiships for her Is there such a grace and beauty in bleare eyes that the incomparable Rachel by weeping strives to looke like her sister Leah Or did shee perceive her father Labans intent to give her sister first craftily into the embraces of Iacob and therefore by weeping doth shee hope to get the eyes of her sister and so to cozen the eyes of her father as her husband Iacob had before gotten the hands of his brother and by them the blessing But why stand I expostulating with departed Saints as if they were living amongst us Rachel long before the birth of Christ the death of those Innocents nay long before Ieremy wrote this Prophesie dyed and was buried as yee may see in the 35. of Gen. in the way of Ephraim which is Bethleem How then is shee said here to weepe Can the soules of Gods deare children who enjoy a blessed quietnesse assume their bodies againe to undergoe griefe and misery It is impossible The resurrection of the righteous shall bee onely to glory and happinesse No certainely wee will finde out an interpretation which shall bee so courteous to suffer the body of that good woman to sleepe in quiet Alas shee had griefe and sorrow enough while she lived we may very well spare her from any further teares Shee had her husband taken from her and in her roome her sister given into his bosome even before her eyes no small griefe and when after a tedious expectation of seven yeares more shee had obtained him her barrennesse having alwayes the fruitfulnesse of Leah before her face upbraiding of her was such an allay to her happinesse that all her marriage joy was quickly out of minde so that in the bitternesse of her soule shee cries out to her husband in the 30. of Gen. ver 1. O give me children or else I die It was a strange and unwonted strait that Rachel was in give her no children and shee dies give her children and shee dies too for they cause her death In giving life to her sonne Benjamin she lost her owne for shee died in Child-birth Let the griefe therefore she hath already sustained suffice Shee must not be called up any more from her quiet bed the grave to grieve againe By Rachel then who because shee was buried in Bethleem was as I told yee called the mother of the Bethlemites in a figurative speech is meant the women of Bethleem and of the adjoyning Countrey The women of Bethleem grieve Of Bethleem Can there bee any place for griefe to harbour in in that City wherein CHRIST the joy of the whole earth was borne Not long since wee heard the Angels telling the Shepherds and wee beleeved it then that there was tidings of great joy to all people What meanes then this voyce of mourning in Ramah The Prophet Elijah 1. King 17. for a little oyle and meale for a poore entertainment which the widow of Zareptah gave him was so courteous and gratefull to her that hee recompenced her with the restoring of her sonne to life And doth Christ recompence the place of his birth the place wherein his Eyes as he was man first saluted the light no better then with a payment of griefe O how truely might the mothers of Bethleem have taken up that speech of Zareptahs widow to the Prophet What have wee to doe with thee O thou man of God art thou come unto us to call our sinnes to remembrance and to slay our sonnes Did the
glory Grant this O Father for Jesus Christ his sake our only Mediatour and Advocate Amen THE SIXTH SERMON PREACHED Upon Palme Sunday LVK. 19. Ver. 41. 42. And when he was come neere he beheld the Citie and wept for it Saying O if thou hadst knowne even thou at the least in this thy day those things which belong unto thy peace but now are they hid from thine eyes ANd when he I am already stopt and arrested here by wonder nor can I go any farther in repeating this verse untill I have quieted my selfe by asking our Evangelist the same question which the Eunuch did Philip in the Acts Of whom speakes he this of himselfe or of some other man What Hee is this in my Text who comes neere unto the Citie beholds it and then weepes I should conjecture by the tenour of the precedent verses that it was Christ who is here meant for we reade there at the 35. verse So they brought him to Iesus and they cast their garments on the Colt and set Iesus thereon and as he went in the next verse and in the next to that and when hee was come neere to the going downe of the mountain and so the current of the same relatives runnes on in a faire and undisturbed Channell untill it falls into this Ocean here in my Text into this Sea of teares which are wept for the Citie And when he was come neere he beheld the Citie And might I goe no farther but stay here it would prove a very easie matter to perswade mee that this hee here hath relation to that Iesus there but when I begin to sound the next word and wept I am againe at a stand For what construction what agreement me thinks is the best Grammarian in the world able to make betwixt those two words Hee and wept may easily stand together but Iesus and wept Certainly they are tearmes incompatible for can God hee who is the Creatour of all the world can he mourne if griefe and teares which are the effects of griefe be nothing else but the fruits of sinne how is it possible that he should either grieve or weepe then who is free from all sinne But I must quietly subscribe unto this holy Truth for St. Iohn who was called the Divine amongst the Apostles hath taught me not to seperate those things which God hath joyned together who in his 11. Chap. ver 35. like a holy Priest who knits the hands in Wedlock hath married those two words together without the interposition so much as of a syllable to forbid the Banes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iesus wept Wee are satisfied then now concerning this Hee in my Text so that wee may goe on unto his Progresse or the three steps his compassion takes towards the Citie And so the Text dividing it selfe to our hands We have First Christs Appropinguat or his venit He came neere Secondly His videt And beheld the City Thirdly His Lachrymatur super illam and wept for it For as for the next verse that belongs to this last part being nothing else but those singultus lachrymae those teares and abrupt sobs which Christ did sigh out over the Citie Or else if yee please thus The first of these verses doth containe in it a three-fold streame or river arising from the Mount of Olives the place whence Christ did set forth upon his journey towards the Citie The first of which is this Hee came neere Which running on calmly for a while in a smooth course looses both it selfe and its name in a greater which is the second And beheld the Citie which doth not long enjoy its rougher Channell but presently that is drowned too in a farre greater then it selfe And wept for it which third immediatly also like a narrow Sea pent betweene two Mountaines disburthens it selfe in a Cataract into this Ocean in the following verse O if thou hadst knowne even thou at the least in this thy day see what abruptions be here One high comming wave following upon the neck of another those things which belong unto thy peace I have lost my selfe againe Praeruptus aquae Mons a mountaine of Sea broke loose from the watry Continent hath made one of Neptunes Quos ego's an Aposiopesis in my Text But now are they hid from thine eyes Which is the fluctus decumanus the tenth and greatest wave which seemes to threaten nothing but shipwrack and destruction But I will leave this turbulent Shore and walke a while by the pleasant and quieter banks of the Rivers And the first in order is Christs appropinquat hee came neare What Christ doth here to this sinfull City of Jerusalem God doth daily unto the sonnes of men who remaine obstinate in their sinnes Hee drawes neare unto them in offering them mercy and forgivenesse Hee drawes neare to them in his Word read and preached hee drawes neare to them in the administration of his Sacraments whilest miserable and blinded Man neglects his visitations Now wee know that we cannot name this word appropinquat hee came neare unto the City but wee must presently imply that there was once a distance betwixt this Hee and that City So in like manner was there once a distance betwixt God and us Not on Gods part for hee is every where and with his glorious presence fills the whole world If I ascend into Heaven thou art there saith David if I lie downe in Hell thou art there also let mee take the wings of the morning and dwell in the uttermost part of the Sea yet thither shall thy hand leade mee and thy right hand hold mee No the distance the separation is on our parts who like the Prodigall sonne having received our Portion of our Father doe goe in longinquam regionem into a farre Countrey not that any Countrey can bee farre to God qui coelum tenet palmo terram pugillo who holds the Heavens in his Palme and the Earth in his Fist but we are said Peregrè proficisci to goe a farre off as Cain was said to goe out from the presence of the Lord. Upon which saith St. Ierome Sciendum non locorum spatiis sed affectu aut esse nos cum Deo aut ab eo decedere We are said to be present with God or to depart from him not in regard of place but according to our affections And that Conjunctive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which St. Luke hath in this Parable Cap. 15. ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And there hee spent his goods living riotously amongst the Greekes doth sometimes carry with it the force of a reason as if hee had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hee went into a farre Country for there he spent his Goods living riotously making the latter nothing but a reason or interpretation of the former And indeed Sinne is nothing à posteriori but an estranging of us from God Depart from me I know you not saith Christ in the 7. of S.
and Saviour doest thou call that but a little while wherein we are deprived of thy presence Salvum sit verbum Domini mei longum est multum valde nimis This is a language Lord wee understand Not to call him who is Truth it selfe into question for his words this which thou callest but a little while seemes to us almost as long-liv'd as eternity Call it a thousand Ages Lord and not a little while But the devout Father hath found a reconciliation Veruntamen utrunque verum saith he modicum meritis non modicum votis It is but a little while indeed if wee respect our owne merits our sinnes having deserved that we should be deprived of him for ever but it is more then a little while if we regard the fervent desires which all true and zealous Christians have of his comming againe an earnest longing for the thing we love and want spinning every moment of delay into a yeare of dayes He is ascended into the heavens his enemies here on earth are all subdued unto him the warres which he came about are fully ended Sinne Hell Death and the Grave doe all lie prostrate before his feet and hee as Conquerour returnes into heaven which is his native Countrey In jubilatione voce Tubae as the Psalmist 47. Psalm Hee hath subdued the people under us and the nations under our feet God is gone up with Triumph even the Lord with the sound of a Trumpet In voce etenim Tubae mos est victorem redire de praelio saith St. Ierome For this is the musicke wherewith the Victor is accustomed to returne from the spoyle of his enemies He is ascended into the heavens What businesse then have wee here upon earth Our head our Captaine is above O let our conversations be above too Let us lift up our eyes unto the Hills from whence commeth our help all our help commeth from the Lord. What have wee to doe with the earth any more or earthly affections Woe to us that we are constrained to remaine in Meshech and to have our habitation in the Tents of Kedar Our GOD our Redeemer is in heaven sitting at the right hand of the Father let our hearts bee there too for what is there now left upon earth worth the loving Christs Ascension doth call for our Ascension The journey indeed our soules have to Heaven is great and wee want wings to carry us but let us take comfort for our Saviour hath promised us his aid St. Iohn 12 32. And I when I am lift up from the earth will draw all men unto me Wee have done with this Text as it was interpreted by some of the Fathers of Christs comming in the flesh We now intend by Gods assistance to give yee onely a Paraphrasticall Discourse of the second Interpretation which points out this Scripture as meant of the comming of our Saviour in the Spirit to the Church in generall to each faithfull Christian soule in particular And the same divisions will serve us still we have here 1 His Motion Behold he comes 2 The manner of his Motion Of his dignation Of his repudiation 3 The way Double too according to the manner Of the motion of God how hee may bee said to come or goe to ascend or descend wee have already in the beginning of this Discourse told yee and therefore wee must come directly now to the manner And first of that manner of his motion in the Spirit which respects his mercy And this hath either an eye to the end of his journey in this word he comes venit non abit hee doth not turne his backe and fly from us but hee comes towards us For had he leapt had he leapt never so joyfully and not have come leaping made his approaches toward us but have leapt from us wee had had but a small part in this joy but now let our hearts leape within us for he comes leaping Or else the manner of his motion hath an eye unto himselfe in this word leaping Hee comes leaping and so the meaning of it is Laetus est ipse Spiritus the holy Spirit it selfe leapes that is is joyfull for we know that the outward leaping is an effect of an inward joy the holy Ghost is full of joy and takes a great deale of delight in the journey which hee makes to men Or else it hath an eye unto us in the same word leaping and so St. Bernard understands it Salit id est dat ut saliat saith hee Hee leapes that is hee makes them leape he fills them with joy and gladnesse whose hearts are thought worthy to bee made Temples of the holy Ghost Hee comes Wee sit still it is hee who comes Certainly in all good manners and reason a man would thinke that it should belong to us rather to have gone to him then to him to have come to us Wee who were the offending persons wee who had so malitiously sinned against so gracious a Father without whose reconciliation wee had for ever perished wee sit still and hee comes The Cedar in Libanus comes to the Thistle in Libanus the expression is not full enough The Eagle of the mountaines makes a journey to the Gnat in the valley nor yet but why should I hunt about for comparisons betwixt things which are infinitely distant If yee will have all in one word The omnipotent everliving God comes to poore man who indeed as David said of himselfe may be truely called a worme and no man Here is therefore place both for our joy and thankfulnesse the journey which the holy Spirit takes it is towards us it is not from us he comes Let us therefore take up the Harpe and Timbrel tune our soules into a pleasant Key rise up and meete our Lord and Master who out of his incomparable mercy doth vouchsafe to visite his poore servants nor let us bee without a song in our mouthes to entertaine him with Sing wee thereforee with holy Zachary Blessed bee the Lord God of Israel for hee hath visited and redeemed his people and let our lives and conversations continually sing this Antheme too For God is pleased indeed to heare a voyce without an Instrument but he is delighted more when that voyce is joyned to the musick of a Harpe when there is a consent betwixt the fingers the works of the hand and the confession of the lips And let us bee as merry as we can wee shall finde the holy Spirit to bee as joyfull as wee for hee doth not onely come but hee comes leaping That great God who is so infinitely happy already that nothing can be added to his blessednesse he who hath no need at all of any service of ours nor of the beautifull Angels themselves hee who if the whole hoste of heavenly spirits had fallen with Lucifer and all mankind had perished eternally had beene yet the same God he is now infinitely good infinitely perfect infinitely happy yet he comes rejoycing he
not trouble yee with any curious or elaborate division but will strive to be as plaine as I can possible In handling therefore this Parable we will take it naturally as it lyes in the Verses And First We are to show yee what is meant by these two words Pharisee and Publicane Secondly We must consider the actions and gestures of these two men who went up into the Temple to pray the manner how they compos'd themselves in that holy exercise Thirdly The severall formes of the Prayers they made And Fourthly and lastly the censure or judgement which Christ gives upon them The one a Pharisee The Pharisees were a Sect amongst the Iewes for the very word Phares signifies Division or a Sect a sort of people who separated themselves from the prophaner multitude as they cald them highly esteemed amongst the people for theyr strict manner of living professing Continence Virginitie Fasting to keepe the body in subjection the flesh from Rebellion they us'd to sleepe upon boards upon stones or else upon Thornes upon their fore-heads they wore scrooles of Parchments wherein were written the ten Commandements which Schedules were called by them Phylacteryes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word which signifies to keepe because by the use of them the Law was preserv'd and kept in memorie Nay to speake truly they which the Pharisâ—es wore were rather called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 large Phylacteryes for in a vain-glorious and proud humor they did enlarge their Phylacteryes farre above the ordinary bignesse and therefore our Saviour Math. 23.5 finds fault with them for this very thing Mat. 23.5 All their workes sayes he they doe to be seene of men for they make theyr Phylacteryes broad and make long the fringes of their Garments The Iewes as yee may reade in the 15. of Numb 38.39 were commanded by the Lord to make them fringes upon the borders of their Garments throughout their generations and to put upon the fringes of the borders a Ribband of Blew silke The reason the Lord renders himselfe in the next verse Num. â— And yee shall have the fringes that when yee looke upon them yee may remember the Commandements of the Lord and doe them And againe in the 22. of Deut. 12. Thou shalt make thee fringes upon the foure quarters of thy vesture wherewith thou coverest thy selfe And the reason of this sayes the Talmud was to stirre them up to Prayer which Garment was called Talith a winged Coat our prayers being like the silver wings of a Dove wherewith we flye up to Heaven and therefore the Prophet Elisha who continually is sayd by them to weare this kinde of Garment was called Elisha cum alis ELISHA with wings but these fringes of an ordinary length would not serve the Pharisees No they must have a new-fangled conceit of their owne they must by all meanes seeme holyer then the people and make long the fringes of their Garments They ascribed much to the vertue of the Starres and believed that all things happened by Constellation and yet for all that ascribed Free-will to Man They affirm'd the immortality of the Soul 〈◊〉 contrary to the Sadduces and believed that God should come in Iudgement And of this Sect were Nicodemus and Saint Paul before his Conversion But all this while I have shewed yee their fairest countenances will it please yee to see how our Saviour CHRIST paints them out in their owne proper colours For as hee will not bestow any flattering lines upon them to make the pictures of them seeme lovelyer then the life So without all question he who is truth it selfe will be so just that he will not wrong them a whit in the description they are like to have their due from him and no more Looke into the 23. of Math. and there yee shall have them set out unto yee to the full Math. â— 5 Verse All their workes they doe to be seene of mâ—n they love the chiefe place at Feasts and to have the chiefe seates in the Assemblies they love greetings in the Markets and to bee called of Men Râ—blâ— Rabâ— 14 Woe unto you Scribes and Pharisees Vers 14 Hypocrites for yee devoure widowes houses even under a colour of long Prayers 15. Woe c. For yee compasse Sea and Land to make one of your profession and when he is made yee make him two-fold more the Childe of Hell and your selves 24. Woe unto you Scribes and Pharisees Hypocrites blinde guides who straine at a Gnat and swallow a Camell 25 Woe c. For yee make cleane the out-side of the Cup and Platter but within they are full of Bribery and excesse 27. Woe c. For yee are like unto whited Tombes which appeare beautifull outward but are within full of dead mens bones and all filthinesse Yee have had a plentifull Character of a Pharisee and me thinkes yee seeme to be full of him and begin to loath him But can it be possible that there should be such men living now Yes Plato's yeare has made a speedy returne 't is come about already We have at this houre a Sect of New Pharisees sprung up in every branch of the description answering the old ones nay in many points of Hypocrisie and vaine-glory going beyond them quite But before I goe any farther give me leave to tell you how many kindes of Pharisees there were There were five sorts of Pharisees for as for the Pharisee for love who obeyed the Commandements for the love of vertue and respected especially the commands affirmative who was onely if any the good Pharisee and the Pharisee for feare who was subject to the Law onely in a servile feare of punishment and had a chiefe regard onely to the negative part of the law I doe not count them although the Talmud makes them two distinct kindes 1 The Pharisee Sichemite and this was he whose onely end in turning Pharisee was gaine and hee had his name from Sichem or Sechem the sonne of Haâ—or who defil'd Dinah the daughter of Iacob and after for the love of her suffered himselfe and perswaded all his people to be Circumcized Gen. â—4 The 2d. was Phariseus truncatus the Pharisee without feete and the reason of his name was because when he walked continually he was seene to goe a heavy leaden pâ—ce scarcely lifting up his feete from the ground as if hee had had no feete at all to use And to what end tended this duâ— and earthly behaviour of his thinke yee Onely to increase his â—pute and opinion amongst the people of his Meditation he desir'd to be taken for a Contemplative man and to seeme so carelesse of earthly things that hee would walke forâ—ooth about in the would as if he caâ—'d not whether he walk'd 〈◊〉 â—ll the faculties of his soule and bodie wâ— so puâ— and taken up in heavenly meditations that not 〈◊〉 much as his very feete were at leâ—sure to carâ— him up and downe The third was Phariseus impingens
the winking Pharisee the Pharisee who us'd to breake his face and tooke delight in it it seems his fashion was whenever he had occasion to walk abroad to prevent these fleshly motions and provocations which might be darted into his soule by looking upon women to shut his eyes continually so that many times for want of sight he would dash his head against a Pillar or a wall untill the bloud ranne about his eares The fourth was the Pharisee Dic c. the boasting Pharisee who had alwayes such words as these in 's mouth Tell me but what it is that I ought to doe and I will doe it And of this sort the young man in this 18. cap. of St. Luke may seeme to be Verse 18. who came unto CHRIST and said Good Master what shall I doe to inherit aeternall life who as soone as CHRIST had told him what he should doe replyed presently All this have I done from my youth But observe here how our blessed Saviour meetes with this vaine-glorious Man in his owne Element beates him as we use to say at his owne weapon He comes to CHRIST with a Master what shall I doe intending to justifie himselfe And IESUS answered him sell all that thou hast and give to the poore and follow mee and thou shalt have treasure in heaven But what 's his answer not a word When hee heard those things saves the Text he was very heavy for he was marvailous rich Where is his Et faciam now his I will doe it wee here not a word more of him but out hee steales in private And of this very Kinde this Pharisee in the Parable may seeme to bee The fifth was Pharisaeus Mortarius the Pharisee with the Mortar upon his head and his name was deriv'd from the fashion of the Hat he us'd to weare being like unto a deepe Mortar wherein spices are beaten And this Hat when hee walk'd abroad being so planted upon his head that hee was neyther able to see above him nor of any side of him but onely the ground and the way before him was pretended to prevent all vaine objects for having recourse unto his eyes which might distract and scatter his thoughts so that he could not be so intent upon the contemplation of Spirituall matters as he desir'd to be I have dwelt something long upon this word Pharisee and to show you any thing of him I could not be shorter But we must not yet leave him I must needs borrow a little time of yee to insist upon the Paralell in comparing the old Pharisees and our new ones together All these kindes of Pharisees is this Age of ours able to produce with ease And First we have the Pharisee Sichemite amongst us he who will suffer himselfe to be circumciz'd for the love of Dinah And this is he who for gaine Quid non mortalia pectora cogis Auri Sacra fames Though it be quite contrary to his Nature circumcizes every Thing about him Circumcizes his Hayre crops that as short as his Eye-browes and places Religion in that shortnesse otherwise wee would not much blame him for it Circumcizes his Honestie oh he must not have too much of that by any meanes He is in this a true observer of that Italian Proverbe which tells us that hee who will thrive must have Poco di matto è non molto d' honésto A little of the Foole and not too much of the honest So he be but able to talke yee an houre together in the phrase of the Scripture to abuse and prophane the holy words of Gods book by his impertinent applying of them then he 's a sanctifi'd man to whō a little dishonesty cheating in his actions can do no harm One of Gods Children he assures himself he is and the greatest argument for this assurance is because like a Parrot he can prattle a little of the Scripture understands just as much as the Parrot does her Ave-Caesar But me thinks if they did but a little understand they might easily discover the weaknes of this argument For it is not the having of Gods word in thy mouth only that wil profit thee at the last day but it is the squaring of thy life and actions according to the rule of this Word Hee circumcizes his Vnderstanding too mortifies that 't is a prophane thing to be learned and therefore I thinke it is that many of us of the Clergie sighing I utter it who are their Leaders and the great Rabbines amongst this sort of people doe so little regard our study but all the Weeke long doe run up and downe upon visits trifling away our time in eating and carrying Newes from house to house So that the day of the Lord comes stealing upon us like a Thiefe in the night and takes us unprepar'd going many times into the Pulpet but circumcizing the Common-Prayers too as we goe without any or at least without much praemeditation Hence it is that so many sencelesse Tantologies so many dry impertinences proceed from us even to the making cheape and dishonour of Preaching many of us never taking any paines untill we are got into the Pulpet there I acknowledge some of us are painefull enough both to our selves and others Whereas if we would but lay out that time in visiting the Fathers which we throw away in visiting the Daughters the Mothers and the Sisters but buy the acquaintance of the subtle Schoolemen the grave Councels the Histories and Annals of the Church able to make us wise in Religion the wholsome and learned Commentatours with the expence of that time we spend in Currents and shallow Pamphlets we might then be furnish'd with ancient and true learning which would not suffer us to call Antiquity Noveltie Nor doe they onely circumcize their Vnderstandings but also that other faculty of the Soule their Wils too taking away that Freedome which the Lord has bestowed upon them And all this is for the love of Dinah of Gaine of Vaine-glory in desire of Government although it be but over a Mole-hill for the love of the Idols of their owne Imaginations The second Pharisee I told yee of is the Pharisee without f◠the Pharisee with the Leaden-pace which behaviour of his did gaine him from the People the Title of a Contemplative man Nor are we without this kinde of Pharisee amongst us a company which walke heavily about and affect a kinde of sullen gravitie as if it were a thing impossible for a man to be Religious unlesse he should tell his steps and measure the distance betwixt his paces 'T is true the Wise man sayes A man is knowne by his Gate and that there is a levitie of carriage to be avoyded is true too but it is also true that there is a mediocrity to be used God has given us feet and we are to use them soberly but not affectedly and vaine-gloriously There bee too many in the world whose feet move sadly indeed and slowly