Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE FOURTH BORDER: OR, THE SACRIFICE OF RIGHTEOUSNES.

The fourth border of gold, with studs of silver, which the fourth Speaker offred to the Spouse, was wrought upon that text, Psal. 4.5. Offer the sa∣crifice of righteousnesse, and put your trust in the Lord. And thus he put it on.

Right Honourable, &c.

GOd hath made us a feast of many dayes:* 1.1 that we be not unthankfull un∣to him, let us offer him a sacrifice, especially that which is prescribed in the words of my text. Wherein you have a double precept,

• 1 Of righteousnesse. Wherein observe
  • 1 The act, Offer.
  • 2 The matter, a sacrifice.
• 2 Of hope and confidence. Wherein observe
  • 1 The act, Trust.
  • 2 The object, in the Lord.

1 Of the act, Offer. To offer is to exhibit and shew forth such workes be∣fore God, as please him, and testifie his power and goodnesse; and we are sayd herein to offer unto him in regard of our intention herein to performe accepta∣ble service unto him, and our desire to glorifie him: not as if God received any things at our hands: for our goodnessea 1.2 reacheth not to him. If thou be righte∣ous it is nothing to him, what receiveth he at thine hand? Obsequio nostro non indiget Deus, sed nos illius indigemus imperio. And albeit the Scrip∣ture

attribute hands to God, yet it is to give, not to receive any thing from us. (O that our Demi-gods, Judges and Magistrates, had but such hands! O that they were like unto Artaxerxes Longimanus, not to take bribes, nor extort, but to reach justice!) What doth thec 1.3 Sun receive from the eye which it enlighteneth? or thed 1.4 fountain from the mouth which it refresheth and cooleth? or the anchor from the ship which it foundeth and establisheth? Notwithstanding, though God receive nothing from us, as any accession to his infinite perfection, and his sim∣plicity excludeth any addition thereunto; yet he requireth our sacrifices as his rent and fee, and we are continually to offer them unto him; and that in a three∣fold respect:

1 Of God.e 1.5 Cui omne altum inclinat, cui omnes debent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cui omne debemus quod sumus, quod possumus; from whom wef 1.6 receive all things.

2 In respect of our own condition, who are Gods workmanship, and therefore ought to be serviceable to him; his field, and therefore ought to beare fruit unto him, his royall Priests, and therefore ought to offer spirituall sacrifices unto him.

3 In respect of the benefit which redoundeth to us by these spirituall sacrifi∣ces. Cast up any thing towards heaven, it falls downe backe againe: even so if we send up the savour of good workes to heaven, it will distill downe againe like sweet waters upon our heads: as on the contrary, the sins of Sodome sent up a steame to heaven, which congealed in the aire, and turned into a storme of sulphur, and rained downe upon their heads. To offer unto God, what is it else than to scatter seed on earth, that we may receive fruit in heaven? to open our laps and bosome, that Gods treasure may fall into it? to lay the sure foundati∣on of a building not made with hands? to stoope and kneele downe before God, that he may put upon us a Crowne of glorie, as Noblemen when they receive a Coronet from the King? Herein note the difference between those things which are offered to God, and those that are offered to the world: those that are offered to God are preserved, and returned backe upon us; but those things that are of∣fered to the world perish themselves, and destroy us; as a talent of lead sinkes it selfe, and drownes him on whom it is cast. Pereat ergo mundi lucrum, ne fi∣at animae damnum. There was never heard of such a bankrupt as the world, which breaketh every weeke, nay, every day, and undoeth thousands: it useth the worldling asg 1.7 Vespasian did his catchpole officers, who, when they had filled themselves with rapines and spoyles, picked some occasions to squieze them like spunges, and crush out all that they had gathered, and draw them drie.

[Use.] 1 Whence we may learne how wise and happy they were, who have beene be∣nefactors to Hospitalls, Colledges, and the like places; who, whilest they lived, offered sacrifices of righteousnesse to God. For their gifts are doubly restored unto them in a name among men; so long as one stone shall lie upon another in these buildings, their praise shall be read: secondly, in an immarcessible crown in heaven. As on the contrary, you may discover their folly, who offered all their wealth and meanes to the world, to pride, to lust, to riot: whose reward is va∣nity whilest they live, rottennesse when they die, shame and confusion when they arise.

2 This may serve to stirre us up to exhibite willingly our offerings to God. Of∣fer of your selves; God loveth a chearefull giver. How chearfully doth the husbandman goe out to sow his seed? yet after he hath sown it, it is subject to ma∣ny casualties. How easily doe fruitfull trees part with their ripe fruit? A full

and frontie eare sheds of himselfe; but on the contrary, a withered and blasted eare, crush it and beat it never so much, it will yeeld nothing but chaffe and dust: a perfect embleme of a greedy griper, a sordid churle; hammer him how you will, straine him, squieze him, thump him, yet you shall get nothing from him but that which is sordid and illiberall, like himselfe.

3 This may serve to reprove those qui non afferunt, sed auferunt, that are so farre from offering unto God, that they take away from him, either his glorie and worship, as the Papists and all Idolaters doe; or his tithes and oblations, as our sacrilegious harpies; of whom we may truly say, Nihil tam sacrum quod non inveniat sacrilegum. But let these Church-robbers remember that they swallow a golden hooke which shalbe raked out of their bellies, as Job speaketh. Some part offerings between God and Mammon, as S. Austin speaketh of Cain, Sua Deo, sibi seipsum dedit. In sum, there is a threefold abuse in things offered to God:

1 Extreme niggardnesse andh 1.8 deceit, which God accurseth.

2 Bribery and corruption in ordering & disposing of things offered unto God, in conferring Benefices upon Church-men, or bestowing places in Hospitals; not upon the fittest for such offices and places, but such as by their purse can make best friends.

3 Diversion of things consecrated unto God, to maintaine lust and pride. A lamentable thing that Hospitals erected for the maintenance of the poore, should not be free from oppression: one Bell-wether carrieth away all the wooll and the fat, and rangeth whither he pleaseth, when the poore Bedesman is kept to his mathematicall line, a small pittance God wot, a penny a weeke, or a morsell of bread a day. Thus much of our first observation.

2 The second observation from the act is, that the word in the originall sig∣nifieth mactando offerre, to offer as it were by slaughter; which intimateth that we must use a kind of violence to our selves in the performances of these duties. For we have many lusts and affections in us, as envie, contention, pride, cove∣tousnesse, which are more clamorous than any beggars, and like horse-leaches sucke out all our estate and meanes: besides, we have many worldly occasions; the belly craves, the backe craves, yea, and braves it too, the wife claimes, yea, and exclaimes, children aske, and friends challenge a great part; that even in an ample state little or nothing remaines for God: so that unlesse a man put a sacrificing knife to the throat of his concupiscence, and cut the wind-pipe of his worldly desires, and bind himselfe as it were with cords to the hornes of the Al∣tar, the flesh and the world will devoure all, and nothing will be left for cha∣rity to bestow, but a few scraps cast into the almes-basket.

The sacrifices of righteousnesse. In these words I note foure particulars:

• 1 Rem, Sacrifice.
• 2 Numerum, Sacrifices.
• 3 Qualitatem, of righteousnesse.
• 4 Effectum, and trust in the Lord.

Rem, Sacrific••. Sacrificium (asi 1.9 Austine defines it) est omne opus bo∣num quod agitur ut sanctâ societate inhaereamus Deo, relatum ad illum fi∣nem boni quo veraciter beati esse possimus. Sacrifices are either,

• 1 Legall: and these of three sorts,
  • 1 Burnt-offerings.
  • 2 Sinne-offerings.
  • 3 Peace-offerings.

• 2 Evangelicall: and these may be divided, as the schooles speake, into
  • ...1 Sacrificium redemptionis, seu universalis sanctificationis.
  • ...2 Sacrificia specialis sanctificationis.

For the Legall, they were umbrae futurorum; viz.

1 Of Christs sacrifice. In which respect Nazianzen calleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; St.k 1.10 Austine termeth them praedicamenta unius veri sacrificii: and St. Cyril saith, Parturiebant veritatem sacrificii.

2 Of the spirituall sacrifice of Christians, that is, holy offices of Religion and charity. So saith St.l 1.11 Austine, Quaecun{que} in mysterio tabernaculi & de sacri∣ficiis leguntur, ad Dei & proximi dilectionem referuntur: and Justin Martyr, Figurae eorum quae vel praedestinati ad Christum, vel Christus ipse gesturus erat. Now as the shadow vanisheth in the presence of the body, so these after Christs oblation upon the Crosse, Tunc (asm 1.12 Tertullian speaketh elegantly) compendi∣atum est Novum Testamentum, & legis laciniosis operibus expeditum: As those that cast metals, saithn 1.13 Cyril of Alexandria, first make a mold, after the fashion of the bell, vessell, or image which they cast; but after the metall hath run, and the vessell is cast, or the work finished, they lay aside their mold of earth: so after the worke of our redemption was finished, the types and molds of the law were cast away. This Origen after his maner expresseth by an excellent allegory: Til Isaac was born & weaned, Hagar & Ishmael remained in Abrahams house, but afterwards they were turned out of doors: so til Christ the true Isaac was born and weaned, the bondwoman & her son, the Old Testament and types therof, remai∣ned in the Church: but after his birth and ascension they were for ever cashiered.

For Evangelicall sacrifices, they are of two sorts:

• 1 The prime and soveraigne.
• 2 Subordinate and secundarie.

1 The prime and soveraign is of Christ himselfe, who offered his body for our redemption, and by his bloud entred into the holy place: of which St. Austine ex∣cellently noteth, Unum manebat cum illo cui offerebat, unum se fecit iis pro quibus offerebat, unus ipse erat qui offerebat & offerebatur.

2 Subordinate sacrifice: to this are referred

1 The sacrifice of commemoration, or the commemoration of Christs bloody sacrifice in the Sacrament of our Lords supper,o 1.14 quo opimitate dominici corpo∣ris vescimur, & anima de Deo saginatur, which in this respectp 1.15 Chrysostome calleth coeleste, simul{que} venerandum sacrificium; and Irenaeus, novi testamen∣ti novam oblationem.

2 The workes of charity, which are calledq 1.16 sacrifices; and we must still offer them, if we beleeve Tertullian; Spiritualibus modo hostiis litandum Deo: andr 1.17 Cyril, Crasso ministerio relicto mentalis fragrantiâ oblationis. And these we are to offer the rather, because we are eased of the burden of the other. The diffe∣rence between us and those under the law is not in the duty of offering, but in the kind of sacrifice:s 1.18 oblationes hic, oblationes illic. Quippe cum jam nona ser∣vis sed a liberis offerantur,t 1.19 omnes justi sacerdotalem habent ordinem: not to distribute the mysteries of salvation, but to offer spirituall sacrifices to God.

2 Numerum, Sacrifices in the plurall number: plurall in specie and in indi∣viduo. For we are to offer divers kinds of sacrifices, and we are often to offer them. There are ordinary sacrifices and extraordinary, morning and evening; sacrifices of the soule, and sacrifices of the body; internall and externall; where∣unto

St.u 1.20 Cyril applyeth that description of Solomons Queene, Psal. 45. All glorious within, in inward devotion, & in a vesture embroidered with gold, in respect of her outward oblations. It is not enough to offer to God inward sacrifices, we must offer also outward. First, because God requireth them. Se∣condly, because we receive from him outward blessings. Thirdly, because we sin in outward things, and therefore ought to seek tot 1.21 pacifie and appease his wrath by our outward sacrifices. Of these there are divers kinds: I will note three.

1. Of almes and charitable deeds, whereunto theu 1.22 Apostle exhorteth:x 1.23 Of these three the greatest is charity: haec est Regina virtutum, saith S. Chry∣sostome; it is as the purple robe which in ancient time was proper to Princes. If thou seest this purple robe of charity upon any, say certainly he is the child of God, he is an heire of the kingdome of heaven.

2. Of mortification, whereunto they 1.24 Apostle exhorteth. Hereby we expresse thez 1.25 dying of the Lord Jesu in our bodies;

• 1. By temperance in our diet, which is not more salubrious to the body, than healthfull to the soule.
• 2. By fasting, which without doubt is an act tending to religion, and helping it. For so wee read,a 1.26 Anna served God with fasting and prayer: and Christ promiseth ab 1.27 reward unto it; and the Fathers generally make fasting and almes-deeds the two wings, carrying our prayers to heaven.
• 3. By Christian modesty in apparell, habit and deportment: cura corporis, in∣curia animae. The pride and luxury of this age in this kind exhausteth mens estates, and eats up all their holy oblations. What shall I speake of our pla∣stered faced Jezebels, who are worse than those Idols which we have cast out of our Churches? Those are but dead Idols, these are living, and rank them∣selves with our gravest Matrons: all bounds of modesty are broken, and markes of honesty confounded.

3. Of obedience, whereunto thec 1.28 Apostle exhorteth. If obedience bee better than sacrifice, the sacrifice of obedience must needs be the best sacrifice. Yet so hath the Divell blinded many, that they place the greatest Religion in disobedi∣ence. God accepted not Corah his sacrifice, because he sacrificed in schisme: nor will hee of their outward religious acts, who stand in opposition to the Churches authority. Government is as necessary in the Church as in the Commonwealth.

3. Qualitatem sacrificiorum, sacrifices of righteousnesse, that is, sacrifices rightly offered. Chrysostome sheweth the maner; the sanctified will (saith he) is the altar, charity the fire, the sword of the Spirit the knife, the hand faith.

4. Effectum, the effect of these sacrifices. As good works partake in the name, so have they the effect and vertue of sacrifices. In a good construction they may be said to appease Gods wrath, and to procure unto us spirituall and temporall blessings: they may be said to appease Gods wrath three wayes;

1. By taking away the fuell thereof, viz. sins. For as light expelleth darkness, so the sacrifice of righteousnesse expelleth impiety and iniquity, which provoke Gods wrath.

2. By brightning the Image of God in us, and making it more conspicuous: this 〈…〉〈…〉 enflame Gods love to us in his beloved Christ Jesus. Certainly as 〈◊〉〈◊〉 ••••aments & jewels make a Spouse more amiable in the eies of her hus∣•• 〈◊〉〈◊〉 good works, when their imperfections are covered with the robes of 〈◊〉〈◊〉 righteousnes, make the soule more amiable in the sight of God and men.

3. By making us capable of a greater measure of Gods love and favour. For though they are no way meritorious causes of Gods blessings spirituall or tem∣porall, yet are they as precious dispositions and conditions in the subject: and as these appease Gods wrath, so they may bee said to impetrate of God spirituall and temporall blessings.

In this argument this grave and learned Divine expatiated, alledging ma∣ny remarkable passages out of the ancient Fathers: namely, out of Saint Chrysostome, in Heb. hom. 33. Talibus sacrificiis placatur Deus: S. Ambrose de penit. l. 2. c. 4. Qui agit poenitentiam non solum diluere lachrymis debet pec∣catum suum, sed etiam emendatioribus factis operire, & tegere delicta superi∣ora, ut non ei imputetur peccatum: Gelas. cont. Pelag. concil. Tom. 2. Tam ju∣gi supplicatione, quam eleemosynis, caeterisque bonis actionibus expiandum est peccatum: August. ep. 54. Misericordiae operibus expiatur peccatum: Ful∣gent. ep. 2. Agnoscamus opera bona locum orationis habere apud Deum: Hilar. in Matth. can. 4. Charitas errorum nostrorum ad Deum ambitiosa est patro∣na: Tertull. de patient. c. 13. Mortificatio aures Christi aperit, severitatem dispergit, clementiam illicit: Greg. moral. 9. c. 14. Verba nostra ad Deum sunt opera quae exhibemus: Et in Psal. 7. poenit. Quid est manibus Deum ex∣quirere, nisi sanctis operibus invocare Salvatorem? Cyp. ep. 8. Admoneo re∣ligiosam solicitudinem vestram ut ad placandum atque exorandum Domi∣num, non voce solâ, sed & jejuniis & lachrymis, & omni genere deprecationis ingemiscamus: Chrysost. 2. Cor. hom. 20. Spiritum vocas non verbis, sed fa∣ctis opus clamat, & fit sacrificium.

And now that I have set before you the gift of the fourth Speaker, viz. a border of gold with studs of silver; it remaineth that I work in it, as in the three former, his embleme, consisting of an Image and a Motto: the Image is Cotta, the Motto the words of Cicero, de claris Oratoribus: Inve∣niebat acutè Cotta, dicebat purè, nihil erat in ejus oratione nisi siccum & sanum. Cotta his invention was a∣cute, his elocution was pure, and there was nothing in his Sermon which was not solid and sound.

Notes

• * 1.1

  The fourth Sermon, prea∣ched by master Francis White, now L. Bishop of Ely, and L. Almoner to his Majestie.
• a 1.2

  Psal. 16: 2. Hier. ad Ce∣lant.
• c 1.3

  Chrys. 2 Cor. hom. 30.
• d 1.4

  Aug. de civit. Dei l. 10.
• e 1.5

  Tert. l. 4. cont. Marcion.
• f 1.6

  Jam. 1.17.
• g 1.7

  Sueton. in Vesp. c. 16.
• h 1.8

  Mal. 1.14.
• i 1.9

  Lib. 10. de Ci∣vit. Dei, c. 6.
• k 1.10

  Lib. 2. cont. Faust. Manich. c. 17.
• l 1.11

  Lib. 10. de Ci∣vit. Dei, c. 5.
• m 1.12

  Lib. 4. cont. Marcion. c. 1.
• n 1.13

  L. de spiritu sanc.
• o 1.14

  Tert. de pu∣dicit. c. 9.
• p 1.15

  In Psal. 95.
• q 1.16

  1 Pet. 2.5. Heb. 13.16. De idelis.
• r 1.17

  Con. Juli. l 10.
• s 1.18

  Iren. l. 4. c. 34.
• t 1.19

  Cap. 21.
• u 1.20

  Lib. de spirit. sanct.
• t 1.21

  Quo sensu opera placant Dei iram. Vid. in fra.
• u 1.22

  1. Tim. 6. Heb. 13.
• x 1.23

  1. Cor. 13.
• y 1.24

  Rom. 12.1.
• z 1.25

  1. Cor. 9.27. 2. Cor. 4.8.
• a 1.26

  Luke 2.37.
• b 1.27

  Mat. 6.13.
• c 1.28

  Heb. 13.