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 SPOUSE HER PRECIOUS BORDERS. A rehearsall Sermon, preached Anno 1618. THE XXXII. SERMON.

CANT. 1.11.

We will make thee borders of gold, with studs of silver.

Right Honourable, &c.

AS the riches of Gods goodnesse are set forth to the eye of the body by the diversity of creatures in the booke of nature; so are the treasures of his wisedome expo∣sed to the eye of the mind by the varietie of senses in the booke of Scripture. Which in this respect is by re∣verend antiquitie compared to the scrole ina 1.1 Ezekiels vision, spread before him, which was written

Intus & à tergo,

within and without: without in the letter, within in the Spirit; without in the history, within in the mystery; without in the typicall ceremonies, within in the morall duties; without in the Legall resemblance, within in the Evangelicall reference; without in verborum foliis, within in radice ratio∣nis, as St. Jerome elegantly expresseth it. The former sense resembleth the goldenb 1.2 pot, the latter the hiddenc 1.3 Manna it selfe: that is as the shell or mother of pearle, this as the Margarite contained within it; both together, asd 1.4 Nazianzen observeth, make this singular correspondency betweene the incarnate and the inspired word of God, (both conceived by the holy Ghost, and brought forth in sacred sheets) that as the one consisteth of two natures, humane and divine, visible and invisible; so the other of two senses, externall and internall; externall and visible in the shadow or letter, internall

and invisible in the substance or spirituall interpretation: either tropologi∣call, or allegoricall, or anagogicall, as the learned distinguish. Dothe 1.5 expe∣rience teach us that the richest metals lie deepest hid in the earth? Shall we not think it very agreeable to divine wisdome so to lay up heavenly knowledge in Scriptures, that the deeper we dig into them by diligent meditation, the veine of precious truth should prove still the richer? Surely howsoever some Divines affect an opinion of judgement (it is judgement in opinion onely) by allowing of no sense of Scripture, nor doctrine from thence, ex∣cept that which the text it selfe at the first proposing offereth to their con∣ceit; yet give me leave to tell them that they are but like Apothecaries boyes, which gather broad leaves and white flowers on the top of the wa∣ter; not like cunning Divers, who fetch precious pearles from the bottome of the deepe. St.f 1.6 Austine, the most judicious of all the Fathers, is of a diffe∣rent judgement from them herein. For he confidently affirmeth, that the Pen-man of the holy Ghost of purpose so set downe the words, that they might be capable of multiplicitie of senses; and that he intended and meant all such divine truthes as we can finde in the words, and such also as we have not yet, or cannot finde, and yet by diligent search may be found in them.

Now as the whole texture of Scripture, in regard of the variety of senses, may not unfitly be likened to the Kings daughtersg 1.7 raiment of needle-worke, wrought about with divers colours: so especially this of the Can∣ticles, wherein the allegoricall sense, because principally intended, may be called literall; and the literall or historicall, as intended in the second place, allegoricall. Behold here, as in a faire samplar, an admirable patterne of drawne-worke, besides King Solomon in his royall robes and his Queene in a vesture of gold, divers birds expressed to the life, as the whiteh 1.8 Dove, washed with milke, and the blacke Raven: divers trees, as the thorne, the fig-tree, and the vine, the myrrhe, spikenard, saffron, calamus, cinamon, with all trees of frankincense: divers flowers, as the Rose and the Lilly: divers precious stones, as the Berill and the Saphir: lastly, divers artificiall wo••kes, as Houses of Cedar, Rafters of Firre, Tents of Kedar, Pillars of Marble, set in sockets of fine gold, rowes of Jewels, Chaines, and here in my text, Borders of gold, and Studs of silver.

Sanctius and Delrio upon my text observe, that Solomon alludeth to thei 1.9 13. verse of the 68. Psalme; and what the Father prophesied of the Spouse, the Sonne promiseth to her, viz. to make her borders, or, as the Hebrew signifieth also,k 1.10 turtles of gold, enameled with silver. Howbeit it seemeth more probable that these words have a reference to the 9. verse of this chap∣ter, and that Solomon continueth his former comparison of a troup of horses in Pharaoh's Charriot: and thus the borders and chains in the 10^th. and 11^th. verses are linked to the 9^th.

O my beloved and beautifull Spouse, as glori∣ous within, through the lustre of divine vertues and graces, as thou art resplendent without in jewels and precious stones: to what shall I liken thee? or whereunto shall I compare thee? Thou art like a troupe of milke white horses in Pharaoh's princely Charriot, adorned with rich trappings, and most precious capparisons. For as their head and cheekes are beset with rowes of stones, so thy cheekes are decked with jewels that hang at

thine eares: as their neckes shine with golden raines, so thy necke is com∣passed with chaines of gold and pearle: and as their breasts are adorned with golden collars, quartered into borders, enamelled with silver, so that thou must herein also resemble them, wee will make thee borders of gold, with studs of silver, to hang about thy necke, and downe thy breast.

Thus much of the letter, or rather letters of my text, which you see are all golden, flourished over with strikes, or, as Junius translateth the words, points of silver: now let us endevour to spell the meaning. As artificiall pi∣ctures drawne by the pencill of a skilfull Opticke, in the same part of the frame or table, according to divers sites and aspects represent divers things: (looke one way upon them, you shall see a man, another way a lion;) so it is in this admirable piece drawne by the pencill of Solomon; according to divers aspects it presenteth to our view divers things: looke one way on it and there appeareth a man, to wit King Solomon; looke another way and there appeareth a lion, the lion of the tribe of Judah; looke downeward upon the history, and you shall see Solomon with a crowne of gold, and his Queen in her wedding garment; looke upward to the allegory, and you shall see Christ crowned with thornes, and his Spouse the Church in a mourning weed, and under the one written a joyfull Epithalamium, under the other a dolefull Elegy. Agreeable to which double picture drawne with the selfe same lines and colours, wee may consider the chaines and borders of gold in my text, either as habiliments of Solomons Queene, or ornaments of Christs Spouse. If wee consider them in the first sense, they shew his royall magnificence and pompe; if in the second, either they sig∣nifie the types and figures of the Jewish Synagogue under the law, or the large territories and rich endowments of the Christian Church under the Gospell.k 1.11 Origen, who taketh the seventy Interpreters for his guide, thus wadeth through the allegory: The Angels, saith he, or Prophets speake here to the Spouse before her husband Christ Jesus came in the flesh to kisse her with the kisses of his lips, and their speech is to this effect; O beautifull Spouse, wee cannot make thee golden ornaments, we are not so rich, thy husband when bee commeth will bestow such on thee; but in the meane time wee will make thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, similitudes of true things; similitudines au∣ri, with studs or points of silver, id est, scintillis quibusdam spiritualis intelli∣gentiae that is points, spangles, or sparkles of precious and spirituall meaning. For example: Aarons mitre and his breast-plate of judgement, engraven with Urim and Thummim, and his golden bells were similitudines auri, simi∣litudes of gold, or golden similitudes: and the studs or points of silver, that is, sparkles or rayes of spirituall truth in them were Christ his three offices;

• His Priestly, represented by the breast-plate.
• His Princely by the mitre.
• His Propheticall by the bells.

Againe, in the breast-plate of Aaron there were set in rowes twelve precious stones; here were similitudes of gold, or golden similitudes; and the studs of silver, that is, sparkles or rayes of spirituall meaning, were the

l 1.12 twelve Apostles, laid as precious stones in the foundation of the heavenly Jerusalem, that is, the Church. Take yet a third example: in the Arke there were the twom 1.13 Tables, and the golden of Manna, and the rod that had budded; these were similitudines auri, golden similitudes: and the puncta argenti, that is, the cleere and evident points of spirituall truth in them, are the three notes of the true Church:

• 1 The Word, or the Old and New Testament, signified by the two Tables.
• 2 The Sacraments, prefigured in the golden pot of Manna.
• 3 Ecclesiasticall discipline, shadowed by Aarons Rod.

Thus I might take off the cover of all the legall types, and shew what lieth under them, what liquor the golden vessell containeth, what myste∣ries the precious robes involve, what sacraments their figures, what ablu∣tions their washings, what table their Altars, what gifts their oblations, what host their sacrifices pointed unto. The Apostle in the Epistle to the Hebrewes observeth such an admirable correspondency betweene these things, that in this respect the whole Scripture may be likened to one long similitude, the protasis whereof or first part is in the Old Testament, & the antapodosis or second part in the New. For in the Old, as the Apostle te∣stifieth, there weren 1.14 similitudes of true things; but in the New we finde the truth of those similitudes. Which if our new Sectaries of the precisian or rathero 1.15 circumcision cut had seriously thought upon, they would not, like Aesops dog, let fall the substance by catching at the shadow; they would not be so absurd as to goe about to bring the aged Spouse of Christ to her festraw againe, and reduce all of us her children to herp 1.16 nonage under the law: they would not be so mad as to keepe new moones, and Jewish Sab∣baths, after the Sunne of righteousnesse is risen so long agoe, and hath made us an everlasting Sabbath in heaven. These silly Schismatickes doe but feed upon the scraps of the old Ebionites, of whomq 1.17 Haymo out of Eusebius writeth thus; (The Ebionites, according to the Hebrew Etymologie of their name, are interpreted poore and silly; and so indeed they are in understan∣ding, who as yet keepe the ceremonies of the old Law.) Nay rather they licke the Galathians vomit, and therefore I thinke fit to minister unto them the purge prescribed by ther 1.18 Apostle: O foolish Galathians, who hath be∣witched you, that you should not obey the truth, before whose eyes Jesus Christ hath beene evidently set forth, crucified among you? This onely would I learne of you, received yee the Spirit by the workes of the Law, or by the hearing of faith? Are yee so foolish? having begun in the Spirit are ye now made perfect by the flesh? Behold Is 1.19 Paul testifie unto you, that if you be circumcised Christ shall profit you nothing: we may adde, If you keepe the Jewish Sabbath, or abstain from swines flesh, out of conscience, and in obedience to the ceremo∣niall Law, Christs flesh shall profit you nothing: if you abstaine from bloud in any such respect, Christs bloud shall profit you nothing. For I testifie againe, saith St. Paul, to every man that is circumcised, that he is become a debter to the whole Law. And will they not yet learne that Mosaicall rites and ceremonies were at severall times

• 1. Mortales or moriturae,
• 2. Mortuae,
• 3. Mortiferae?

They were mortales at their first constitution, mortuae, that is, dead, at Christs death, and now mortiferae, deadly, to all that observe them. Will they put off the long white robes washed in the bloud of the Lambe, and shrowd themselves with the old rags, or, as St. Paul termeth them, beggar∣ly rudiments of the Law? If they are so minded, I leave them, and fill up this Border with the words of Saintt 1.20 Leo, The ancient rite is taken away by a new Sacrament, one host passeth into another, bloud excludeth bloud, and the Legall festivity is fulfilled, in that it is changed.

The second exposition of this Scripture, which understandeth the gol∣den borders and silver studs of the glorious and pompous splendour of the Christian Church, seemeth to come neerer unto the letter faciemus, wee will make thee; the verbe in the future tense evidently implyeth a promise or prophesie, and the sense of the whole may be illustrated by this or the like Paraphrase:

O glorious Spouse of Christ, and blessed Mother of us all, who art compassed with a straight chaine about thy necke, that suffe∣reth thee not to breathe freely (being confined to the narrow limits of Judea): in the fulnesse of time the fulnesse of the Gentiles shall come in, and in stead of a straight chaine of gold, or small string of pearle, we will make thee large borders; we will environ thee with Christian auditories and congregations, as it were borders of gold, and these borders of gold shall be set out, and supported with studs of silver, that is, enriched with temporall endowments, and upheld by regall authority:u 1.21 King shall bee thy nursing fathers, and Queenes shall be thy nursing mothers.

Nay, such shall be thy honour and power, that thou shalt binde Kings withx 1.22 chaines, and Nobles with linkes of iron, who for their ransome shall offer unto thee store of gold to make thee borders, and silver for studs.

Which prophesie seemed to have been fulfilled about the dayes of Con∣stantine, or a little after, when such was the sumptuous statelinesse of Chri∣stian Churches, and so rich the furniture thereof, that it dazled the eyes of the Heathen; Foelix the Emperours Treasurer blessing himselfe when hee beheld the Church vessels and vestments, saying: En qualibus vasis mini∣stratur Mariae filio! See what plate the sonne of Mary is served in! Here I might take occasion to congratulate our Churches of great Britaine, which alone among all the Reformed, have preserved from sacriledge (ransacking holy things under pretence of zeale against Idolatry) some remaines of Ec∣clesiasticall preferments and sacred ornaments, as it were borders of gold.

But the time and your expectation call mee from the explication of this Scripture, to make some application thereof to this present exercise. Whereto I would presently addresse my selfe, if I were not arrested by a new action repetundarum, commenced justly against those, who before mee have repeated in this place. It is alledged against them, that they have tur∣ned recensere into censere, or censuram ferre, rehearsing into censuring, and contraction of Sermons into detraction from the Preachers. This is utterly

a fault, and I hold it most necessary at this time and in this place to reprove it, that the plaster may be applyed where the wound hath been given. It is no better than in stead of wine to offer to Christ on this Crosse the sharpest vinegar: after which if any thirst here, I thinke fit to send him packing on Martial the Poet his errand;

Vaticana bibas si delectaris aceto, non facit ad stomachum nostra lagena tuum.

Can a fountaine out of the same place send forth bitter* 1.23 waters and sweet? can a man with the same breath blesse God and scandalize his Ministers, glorifie him and disgrace their brethren? If any Rehearser hereafter shall turne Satyrist, and take delight in spilling much wit and reading in this kinde, I desire him seriously to consider, that asy 1.24 Achyllas was hurt in the eye by the rebound of that very stone, which hee inhumanely coited at a skull; so that they cannot cast any contumelious aspersion in this kind upon their brethren in the Ministery, but that it will rebound backe upon them∣selves, and wound them in the eye of their discretion, to say no more. For even they who most applaud their pregnancy, or rather luxuriancy of wit, secretly condemne their want of judgement, as Tully did his, who wonder∣fully pleased himselfe in that Paronomasie, Videte patres conscripti, ne cir∣cumscripti videamini, whereby he offended all the Senate; Ego verò non tanti fecissem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I would not have set so much by a figure or caden∣cy of sentence, as for it to fall out with the Councell of State.z 1.25 Quinti∣lian gravely schooles such, telling them, that ••e buyeth a witty conceit or jest at too deare a rate, who pawneth his honesty for it: Much more he, who paw∣neth Christian charity for it. The Ministers of the Gospel, who are stileda 1.26 angels in holy Scripture, ought to resemble the Cherubims in the Arke, which cast a gracious aspect one upon the other; and Rehearsers should be like the golden snuffers of the Temple, not like extinguishers of baser me∣tall: they ought to take away the superfluity, and cleere the light of their brethrens labours, not put it out as some have done of late, and left a loath∣some savour behind them: or, to make use of the similitude which I find in my Text, they should be like studs of silver in borders of gold, receive, and give a mutuall lustre one to the other.

Thus having given a law to my selfe as well as others, I proceed to speak of the worthy Speakers, whose resounding eccho the redoubled command of authority hath made mee at this present, who like the Romaneb 1.27 Ora∣tor (in his divination in Verrem) had rather that any should have undertaken this taske than my selfe, my selfe rather than none.

If (as the Proverbe is) tria sunt omnia, so it might be said truly, quatuor sunt omnia, I should not doubt but to fit the foure Speakers, whose re∣membrancer I must be, with a similitude running upon foure feet. But it is far otherwise, there are few quaternians in nature, and these have been laid out for, and anticipated long agoe. Besides, asc 1.28 Pliny writeth of the flesh of a Camelion, that it is very wholesome for women in labour, if the Came∣lion were bred in the country, but very unwholsome if it be brought from forraine parts; so it may be truely said of allusions and applications, If they

are home borne as it were, and taken from things neere at hand, they are in request; but if they be farre fetched they lose their grace. Howsoever, they who never meane to touch this heavie burthen so much as with a little fin∣ger, should forbeare to censure those who in these later yeeres are to fur∣nish this exercise, yea, though we send farre for our provision in this kind; sith our just apology may be, that Pliny and Solinus their markets have bin fore-stalled, and there is nothing to be had neere at hand.

The foure Postes have long agoe rode their foure stages.

The foure parts of the World have been traversed.

The foure rivers of Paradise have been drawne dry.

The foure winds have breathed out their last gaspe.

The foure rich Merchants have sold their commodities.

The foure Embassadours have delivered their embassages.

What shall I adde more? Heaven it selfe hath been ransacked, and from thence foure Angels have been called down to sound the foure last Trumps: Nay, Hell it selfe hath been raked for similitudes, and from thence Proteus was conjured up, to turne himselfe into foure shapes. This (as I conceive) occasioned my immediate predecessour, with whose praises the Crosse yet rings, to chime the Rehearsers knell with foure Bells in this place, where there was never yet any one hung. Nothing remaineth for mee, who am to fish for allusions after all these, but to make use of the words of my Text according to the seventies Translation, faciamus similitudines, to set forth a new Pliny, and forge new similitudes of things that never were nor will be. But see, as Apelles when hee had often tryed to paint thed 1.29 foming of a horse, and could never come neere it, at last in a rage flung his spunge care∣lesly upon his worke, and chance expressed that which art could not: so after much labour taken in devising an embleme, and pourtraying a lively draught of these foure Speakers, at last, unsatisfied with any, I threw downe my pensill upon my worke, and behold, quod ars non potuit, casus expressit, I finde here casually in my Text what I so long sought for, similitudines auri, golden resemblances, to wit, borders of gold with studs of silver. For, ase 1.30 Aquinas teacheth us, the gold mystically signifieth the Spirits meaning, the studs of silver the Preachers art; gold representeth the precious do∣ctrine they delivered, silver the perspicuity of their speech, and bright lustre of their stile. As for the number, the Text saith borders, in the plurall num∣ber, and if Solomon continue his former comparison of a troupe of horses in Pharaohs charret (in the precedent Verse) which were foure, after the cu∣stome of all Nations when they rode in state,

Ergo erit ille dies quo tu pulcherrime rerum quatuor in niveis aureus ibis equis.

the borders by consequence must needs be foure. And herein the mysticall ornaments of the Spouse are corresponding to the typicall ornaments of her Husband. As thef 1.31 breast of Aaron (a type of Christ) was adorned with foure rowes of precious stones; so the necke and breast of Solomons Queen (the Churches type) is decked here with foure borders of gold.

See then here as it were the modell of my intended frame. The friends

of the Spouse who present her with foure borders of gold, with studs of silver, are the foure Preachers, whose Sermons may be compared to the borders in my text in a fourefold respect:

1 Of the number; foure Borders, foure Sermons.

2 Of the order; the Borders were set immediatly one under another, the Sermons preached one after another.

3 Of the matter; the Borders were made of gold, the Sermons con∣sisted of Scripture doctrine, like untog 1.32 gold tryed in the fire.

4 Of the forme; the Borders were enameled with silver, or set out with spangles of that metall; and in the Sermons Scripture doctrine was beautified with variety of humane learning, and adorned with short sen∣tences of ancient Fathers, like O's, spangles, or studs of silver.

Pomiferis ut apes in saltibus omnia libant, Omnia nos itidem depascimur aurea dicta, Aurea perpetuâ semper dignissima vitâ.

THE FIRST BORDER: OR, THE PASSION SERMON.

The first presented the Spouse with a Border of gold, with Studs of silver, wrought upon the text, Zech. 13.7. Awake, O sword, against my shep∣heard, and against the man that is my fellow, saith the Lord of hostes: smite the shepheard, and the sheepe shall be scattered. And thus he put it on:

ILlius Doctoris libentiùs audio vocem (saith devout Bernard) non qui si∣bi plausum, sed qui mihi planctum movet.* 1.33 Me thinkes whilest you are here assembled to celebrate the memorie of our Lords death, I see a great concourse as it were to a funerall Sermon; I shall therefore intreat you, Right Honourable, Right Worshipfull, &c. to prepare rather your hearts to be woun∣ded, than your eares to be tickled; and at this time to lay aside all expectati∣on either of Art or Learning, and yeeld your selves wholly to religious Passion.

It is the observation of St. Austine and Gregorie, that the foure beasts mentioned by St. John, mystically represent the foure maine acts of Christ,a 1.34 or workes of mans redemption.

His

• 1 Incarnation.
• 2 Passion.
• 3 Resurrection.
• 4 Ascension.

For at his Incarnation he tooke our nature upon him, and was found in shape as a Man: In his passion as a Bullocke he was slaine for sacrifice: In his re∣surrection he was a Lion: In his ascension as an Eagle. We here consider him as a Bullock sacrified upon the altar of the Crosse. Which as it is the greatest myste∣ry that ever was revealed to the world: so the Pen-men of the holy Ghost have bin most laboriously employed to publish it in all ages; figuring it in the Law, fore∣telling it in the Prophesies of the Old Testament, and representing it most live∣ly in the history of the Gospell. I have to doe with a Prophesie somewhat darke before the light of the Gospell shone upon it: Awake, O sword, &c. which words in the Prophet are a Prosopopaeia made by God, or an Apostrophe to his sword to whet it selfe, and be stirred up against a man of meane condition in the estimate of the world, A shepheard: yet in some relation to himselfe, my shepheard: of a strange composition and quality, a man that is my fellow: and it extendeth to the smiting of this shepheard, and scattering his whole flocke. The parts are two,

• 1 The Speaker, the Lord of hostes.
• 2 The speech. Wherein observe,
  • ...1 Direction; O sword.
  • 2 Matter. Wherein,
    • 1 Incitation. Wherein,
      • 1 The act, Awake.
      • 2 The object; described by
        • 1 His office; shepheard.
        • 2 Person; which is my fellow.
    • 2 Commission. Wherein,
      • 1 The act; smite.
      • 2 The effect; the sheep shalbe scattered.

First we are to speake of the Speaker, the Lord of hostes.

The Lord of hostes is a name of power, and soundeth like a thunder; his Generall is Death, his great Captaines Plague, Famine, and the Sword, his Arsenall the whole world, and all creatures in heaven, earth and hell his Souldiers, ever ready pressed to fight his battailes. Quantus Deus Dominus exercituum (saith St. Bernard) cui inservit universa creatura? Onely rebelli∣ous man standeth out in such defiance to his Maker, that the creatures which were ordained to be under his dominion, are often awaked, and summoned to be armed for his destruction.

Awake, O sword. As all the creatures are Gods souldiers, so when hee imployeth them against man they are called his swords. The wicked is said to be hish 1.35 sword, and thei 1.36 pestilence also. When the Lord is pleased to execute his wrath, he never wanteth instruments or meanes: he hath a sword for Saul,

and an oake for Absalom, and a roape for Achitophel, and a gibbet for Ha∣man, and a worme for Herod: and thus for the generall.

The particular intent of the Spirit leadeth mee to another consideration, viz. that of this great blow here threatned to the shepheard, God himselfe is the Author: Deus erat qui pastorem percuti jubebat (saith Maldonat) & quod per alium facit ipse facit. Yea, but God never awaketh his sword to smite but for sinne, and in this shepheard there was no sinne of his owne, the sword therefore lies sleeping in the scabbard, and must now bee summoned to awake.

Awake, O sword; Chereb gnuri. To the act of mercy wee are all apt to importune God with clamours, Up Lord: but to the act of justice if we should provoke him, who were able to stand before him? To this he is enforced, after a sort; to provoke himselfe. Wherein observe, first his unwillingnesse to strike, till he is provoked his sword sleepeth: secondly his hast and resolution to strike when he is provoked, in that he will awake his sword.

He who is here stiled Lord of hostes, is elsewhere named the Father of mer∣cy; and by his attributes set downe in Exod. 34. ver. 6, 7. it appeareth that he is nine to two more inclineable to mercy than to justice. But because from this hope of mercy many are apt to promise themselves impunity, putting ever from them the evill day, I hold it more needfull at this present to shew his haste and readinesse to execute vengeance upon such who presume too farre upon his long suffering and goodnesse. There is a generation of men described by Da∣vid in the 10. Psalme, ver. 11. that say in their heart, God hath forgotten: he hideth his face, he will never see it. And by Solomon,k 1.37 Because sentence against their evill workes is not executed speedily, therefore their heart is fully set in them to doe evill.

Ut sit magna tamen certè lenta ira deorum est.

To these St. Peter hath answered long agoe,l 1.38 The Lord is not slacke (as some men count slacknesse) but is long suffering to us-ward, (that is, the Elect) whose conversion he graciously expecteth. When their number is accomplished, and the sinnes of the Reprobate which now looke white shall turne yellow and grow full ripe, he will awake his sword to wound the heads of his enemies, and his stay in the meane time is but to fetch his arme the further backe, that be may give the sorer stroke; and to draw his arrow to the head, that hee may wound the deeper. For this cause the ancient heathen attributed to God leaden feet, but iron hands; quia tarditatem vindictae gravitate compensat.m 1.39 Taci∣tus noteth it of Tiberius Caesar, that being displeased with Q. Haterius and Scaurus, but not equally, he fell foule presently upon Haterius, with whom hee was lesse angry, but said not a word to Scaurus for the present, against whom he conceived irreconcileable haired: so God when he is a little offended at some slips of the godly, hee awaketh his sword presently, but layes it downe a∣gaine after hee hath smote gently with it;n 1.40 Hic punit ut illic pareat, & su∣pra omnem miserationem est ira ista: but to the wicked hee giveth line e∣nough, that they may play with the hooke, and swallow it deepe downe with the baite; Hic punit ut illic seviat, & supra omnem iram est miseratio ista. But praised be the Lord of hostes, who to ransome us hath found a man to

wreake his wrath, and turne his sword upon, his shepheard. It is noted ofo 1.41 Trajane, that he would cut his richest robes in pieces to make rags for his souldiers wounds: I shall now propose unto you a man, that to bind up your blee∣ding wounds, hath suffered himselfe to be cut in pieces under the furie of this waking sword. Awake, O sword

Against my shepheard. O magne Pastor animarum (saith Bonaventure) pasce animam meam, & ut pascatur meliùs fac ut ipse pascam. Christ is a mighty shepheard, but yet of a little flocke, which was first pent within the walls of Eden, and thence turned out, wandred on the earth till the flood, at the deluge tooke ship and landed in Armenia, from thence removed to Canaan, and from Cannaan to Egypt, and from Egypt backe againe towards Canaan, and after foure hundred yeeres stragling in a strange land, wandred fortie yeares in the wildernesse, and at last was folded in Judaea. In all which crossings, and tur∣nings, and wandrings, he never ceased to feed and fodder them: to give us his substitutes, as well an example by his practice, as a rule by his precept, to feed, feed, and feed. Alimento, verbo, exemplo: quid est amas me? Nisi quaeris in Ecclesia non tua sed mea, (saith St. Austine) nisi testimonium perhibeat conscientia quod plus me ames quam tua, quam tuos, quam te, nequicquam suscipias curam hanc. But if thy conscience assure thee that thou lovest Christ in such sort, then feed thou his flocke as well with in∣tegrity of life, as puritie of doctrine; learne as well facere dicenda, as di∣cere facienda; that is, as Saint Jerome aptly expresseth it, verba vertere in opera. Thou must have engraven on thy breast as well Thummim as Urim, and there must hang as well Pomegranates about thy garment as golden bells.

The Popish Writers say that a shepheard should have three things, a scrip, a hooke, and a whistle; but for their owne parts they are so greedy on the scrip, and busie with the hooke, that they forget the whistle, give over their studie and preaching: ac si tum victuri essent sine curâ cum pervenirent ad curam; ma∣king account that all their care is past when they are got into a cure. But the shepheard we speake of was the good shepheard who fed his flocke day and night, and layd downe his life for it: he is the universall shepheard; & ita cu∣rat omnes oves ut singulas. He is here called Gods shepheard, because his di∣spensation is from him, or because he is the beloved of God, and that divine shepheard whichp 1.42 Ardeus thus excellently describeth, Educens è lacu miseriae, conducens per viam gratiae, perducens ad pascua gloriae: and shall the sword of the Lord be against this shepheard? The case is different betweene him and David; there it was quid meruerunt oves? here it is quid meruit Pa∣stor? For he was candidus and rubicundus, candidus innocentiâ and rubi∣cundus passione; sine maculâ criminis, & sine rugâ erroris. Had the sword beene awaked against the wolfe it had beene mercy, against the sheepe is had beene justice; but to awake against this good shepheard seemeth to bee hard measure. The case is resolved by Daniel: The Messias shall be slaine, but not for himselfe, God hath layd upon him the iniquity of us all. O in∣effabilis mysterii dispositio! peccat impius, & patitur justus: meretur malus, patitur bonus: quod committit homo sustinet Deus. Here then you see the first and maine cause of the shepheards slaughter, your sinnes. It is in vaine to shift it off on Judas or Pilat, and most impious to lay it upon

the Lord of hostes. For solum peccatum homicida est: so that I may bring it home to the bosome of every one of you in the words of Nathan, Tu es ho∣mo, Thou art the man that hast slaine this shepheard. O consider this, yee that forget God; doe not so wickedly as to commit a second murder upon this good shepheard, crucifie not againe the Lord of life: every reviling speech to your neighbour is a whip on his side, every traducing of your superi∣ours a crowne of thornes to his head, every neglect of charity to his members new nailes to wound his hands and feet, every blasphemous word a new spit∣ting on his face, every oath a speare to pierce his heart. But what moved him to become our surety and sacrifice? No reason can be given but his will, Oblatus est quia voluit, He was offered because hee would, hee would because hee loved us: and to the end hee might the better undergoe his office, because it became us to have such an high Priest that had feeling of our wants and infirmities, he became man.

The man. The Hebrewes have foure severall words for a man, Adam, Enosh, Ish, Geber; Adam signifying red earth, Enosh, a man of sorrow, Ish, a man of a noble spirit, Geber, a strong man; wee have found a man here in all these senses. Adam, earth as wee; Enosh, a man of sorrowes; Ish, a man of a noble spirit, to encounter all the powers of darkenesse; Geber, a strong man, stronger than hee in theq 1.43 Gospell, which first possessed the house. Behold the man, saith Pilat: but a man of sorrow, saith Esay: nay, a worme and no man, saith David: nay lesse resisting than a worme; for a worme if it bee trod upon will turne againe: but this man went like a lambe to the slaughter: or, if hee may rightly be termed a worme, certainely a silke-worme, spinning us a precious web of righteousnesse out of his owne bowels: yet this worme and no man is Ish, one of noble spirit; and Geber, a valiant man: yea, such an one as is Gods fellow.

My fellow. For in him the Godhead dwelleth bodily, and in him all the Saints are compleat: he is the brightnesse of his Fathers glory, and the en∣graven forme of his person.

—ipse paterni Pectoris effigies, lumen{que} a lumine vero.

Semper cum patre, semper de patre, semper in patre, semper apud pa∣trem, semper quod pater, saith Fulgentius: ex ipso, cum ipso, hoc quod ipse, saith Saint Austine: who being in the forme of God thought it notr 1.44 robberie to bee equall with God; and therefore God calleth him here his fellow. Such a one i•• became him to be, that was to encounter principalities, to come upon the strong man (whereby is meant the Divell) and binde him, and spoile his goods; to grapple with the great King of feare, Death; to say to hell and the grave, Effata; to swallow up the swallower of all things, to destroy destruction, and to lead captivitie captive, and to returne with glo∣ry from thence unde negant quenquam redire.

Againe, my fellow, yet a man; creator matris, creatus ex matre, saith Saint Austine: ipsum sanguinem quem pro matre obtulit, ante de san∣guine matris accepit, saith Emissenus. Hee that was the brightnesse of his Father, and such a brightnesse as no man could behold and live, hath

now a traverse drawne over his glorie: the word is made flesh, sepositâ non depositâ majestate, saith Emissenus: naturam suscipiendo nostram, non amittendo suam, saith Saint Austine: ad terrena descendit, & coe∣lestia non deseruit, hic affuit, & inde non defuit: and so be became Em∣manuel, God with us, perfect God, and perfect man: man to receive sup∣plications from man, God to deliver them to God: man to suffer for man, God to satisfie God. Apparuit medius (saith Saint Austine) in∣ter mortales peccatores, & immortalem justum mortalis justus; morta∣lis cum hominibus, justus cum Deo: ne vel in utroque similis longè es∣set à Deo, aut in utroque dissimilis longè esset ab hominibus. To con∣clude this point, Gods fellow to offer an infinite sacrifice for all mankinde, and a man that he might be himselfe the sacrifice killed by the sword which is now awaked to smite him.

1 Smite the Shepheard. Hachharogneh, hacke him, hew him, butcher him. Now are the reines let loose to all the powers of darkenesse, now is the sword flying about the Shepheards eares, now have they power to hurrie him from Annas to Caiaphas, from Caiaphas to Pilat, from Pilat to Herod, from Herod againe to Pilat, and so to Calvarie; and in every passage appears a sword that might cleave asunder a heart of Adamant: yet the Lord of hostes saith still

2 Smite him. Now hath Judas power to betray him, the Priests to con∣vent him, the standers by to buffet him, the officers to whip him, the people to deride him, Pilat to condemne him; and in every act appeares a sword that might cleave in sunder a heart of rocke: yet the Lord of hostes saith still

3 Smite him. Now the thornes have power to goare him, the whip to lash him, the nailes to fasten him, the speare to pierce him, the Crosse to extend him, the grave to swallow him; and in every one appeares a sword that might cleave in sunder a heart of steele: yet the Lord of hostes saith still

4 Smite him. Let no part bee free from torment; not his head from pricking, nor his face from spitting, nor his flesh from whipping, nor his pal∣lat from vinegar, nor his hands and feet from piercing, nor his heart from the speare: yet still the Lord of hostes saith

5 Smite him. The torment of his body was but the body of his torment, the soule of his torment was his soules torment. Now his soule is troubled, saith John; nay, exceeding sorrowfull, saith Marke; nay, heavie unto death, saith Matthew: all the streames of bloud that issued from him on the Crosse were nothing to his drops in the garden: those were forced with out∣ward violence, these were drained out with inward sorrow. Sure (saith one) he was neare some fornace that melted him. Here was a blow that if he had not beene Gods fellow would have strucke him downe to hell: yet the Lord of hostes saith

6 Smite him. The sense of paine is not so grievous as the want of com∣fort. Here all comfort is with-held; the people deride him, and preferre a murderer before him: of his owne people and servants, one betrayeth him, another denies him, all forsake him: all this is nothing in comparison. For friends are but earthly comforts, but that his Father from heaven should

forsake him, here is the sword that cleaveth his heart, and maketh up the full measure of the blow.

In the very heat of his passion hee tooke no notice of any other torment but this onely, that his God had forsaken him. It is wonderfull that never any Martyr brake forth into the like speech, notwithstanding all their ex∣quisite torments: but the reason is assigned by St. Austine, Martyres non eripuit, nunquid deseruit?

By this time I know you expect the fulnesse of the blow; vox faucibus hae∣ret, it is death, the ignominious death of the Crosse. Vexed he was before his death, tortured in his death, wounded after his death; hic salus pati∣tur, fortitudo infirmatur, vita moritur. Now the Angels stand amazed at the blow, the earth trembles, the stones are cleft, and the vaile of the Tem∣ple rends, and the people smite their breasts: now are blackes hung all a∣bout the galleries of heaven; the Sunne hath put on a darke vaile, inso∣much that a Philosopher, as farre from his hearse as from his faith, takes notice of this great Gods funerall. And to make up the companie of true mourners, the grave sendeth forth her dead, and corpse arise and enter in∣to the holy Citie: now is his hearse set without the gate, that they that are without, even dogs, may see him, and make songs of him; and lest any should be ignorant whose hearse it was, his title is set up in Hebrew, Greeke and Latine. O tell it not in Gath, publish it not in Askelon, lest the uncircumcised rejoyce to see the glory of Israel obscured: nunc, nunc vires exprime dolor, solitum flendi vincito morem. If it be true, that the Hebrewes have no word for eyes but what serves for springs, it seemeth that all the eyes the holy Lan∣guage speaketh of, should be like springs, wherewith they should bewaile him whom they have pierced: yet there is better use of this than to lament. O consider this and rejoyce; weepe for him, but rejoyce for your selves. When the glittering sword in the hand of the Lord was lift up, and his arme stretched out utterly to destroy you, this Shepheard steppeth in, and standeth betweene, and in his owne body receiveth the blow that was aimed at you. O consider you this, for whom the Shepheard hath suffered such things. First, acknowledge with reverence the singular justice of God, that could not be satisfied but with such a ransome. Secondly, acknowledge with de∣testation the hideousnesse of your sinnes, that deserved so great a ransome. Thirdly, acknowledge the uneffable love of this blessed shepheard that payd this great ransome.

On the other side, consider this and tremble, yee that forget God; yee have no interest in this Shepheards death: looke to your selves in time, antequam exeat ira apprehendite disciplinam, osculamini filium. The Shep∣heard is smiten, if you looke to it in time it may be for you; if not, a worse disaster remaineth for you than befell these sheepe: you shall be confounded, they were but scattered.

The sheepe shall be scattered. This Prophesie hath speciall relation to their temporall flight, but it extendeth also to their amazement and stagge∣ring at the heavinesse of the blow. They trusted that it had beene hee that should have redeemed Israel; but now through his blow they are fallen from their trust.

The Sunne labours in the eclipse, no ray appeares, hee cannot bee

discerned to be the Sonne of God, all candles were quite blowne out this night, unlesse it were, as Allensis affirmeth, that of Virgin waxe; and whether it had any light in it I cannot say, certainely the sword went through her heart too. But disperguntur tantum, non destruuntur oves, these sheepe shortly met a∣gaine, and suffered much with great constancie for their shepheard. Peter and Andrew were crucified, James beheaded, the other James brained with a Fullers club, all martyred save John; yet in all these deathes they were more than conquerours: sanguis Martyrum semen Evangelii, the bloud they spilt was as oyle to feed the lampes of the Church, or as dew to fatten her soyle. Let no man therefore be deterred at the mention of the Crosse; it is like the man in armour that appeared to Josuah, who seemed dreadfull at the first, but in the end proved a friend. O bone Jesu, ubicunque fueris, in praesepi, in horto, in cruce, in sepulchro, non curo, modo te inveniam; O sweet Jesu, wheresoever thou art, in the manger, in the garden, in the crosse, in the sepulchre, I care not what befalls me, so I may finde thee.

Thus have I presented unto you the gift which the first Speaker tende∣red to the Spouse of Christ, a border of gold, with studs of silver: no∣thing remaines but that I worke an embleme of the giver in his gift. Eve∣ry embleme consisteth of an image and a motto; the Image shall be Sul∣pitius, the motto Tullies testimonie of him in his booke De claris oratori∣bus. Maximè grandis, &, ut it a dicam, tragicus Orator; incitata & volubi∣lis, nec redundans tamen oratio; vox magna & suavis, gestus venustus; he was a loftie, and, if I may so speake, a tragicall Oratour; his speech was full and fluent, yet not redundant; his voyce great and sweet, his gesture comely.

THE SECOND BORDER: OR, THE RIGHTEOUS MAMMON.

The second border of gold, which the second Speaker offred to the Spouse, was wrought upon that text of Scripture, which we finde, 1 Tim. 6.17. Charge them that are rich in this world that they be not high-min∣ded, nor trust in uncertaine riches, but in the living God, who giveth us richly all things to enjoy.

Ver. 18. That they doe good, that they be rich in good workes, ready to distri∣bute,* 1.45 willing to communicate. And thus he put it on.

Right Honourable, Right Reverend, &c.

THose things which are most necessary in their use, are most dangerous in their miscarriage. And therefore nothing is more necessarie for a

Christian, than to be rectified in the managing of a prosperous estate, and to learne so to manage his happinesse here, that hee may be happier hereafter: which this text undertakes to teach, where Timothie is set as it were upon the Bench to give the charge: Charge. A charge, to whom? To the rich. Of what?

• 1 What they must avoyd:
  • 1 High-mindednesse; because their wealth is in this world.
  • 2 Trust in wealth; because their riches are uncertaine.
• 2 What they must endeavour and labour for:
  • 1 Confidence in God; because he is a living and liberall God.
  • 2 Beneficence to men; because by this they lay up to themselves a sure foundation.

Here, said the Preacher, is worke enough for my discourse and your pra∣ctice: I feare more than enough for my rehearsing. The God of heaven, who blessed it in his hands, blesse it now in mine, who have it but at the se∣cond hand.

Charge. Charge, Janus-like, hath a double aspect; the one that lookes up to Saint Paul, the other that lookes downe to Timothie, and from him to the rich. In the first there is Apostolicall superioritie, in the second Epi∣scopall power, and Evangelicall sufficiencie. For the first, charge thou, re∣ferres to, I charge thee, ver. 13. so Paul chargeth Timothie to charge the rich. The first foundation of the Church was layd in an inequalitie, and hath ever since so continued. There can be no harmonie where all the strings and voyces are of one tenour: hee that giveth the charge, if hee be not the chiefe of the Bench, yet hee is greater than the Jurie: the rich are commonly great: Nobility in the account of God is joyned with wealth. Curse not the King in thy thought, nor the rich in thy bed chamber, saith Solo∣mon. So Dives, at whose gates Lazarus lay, is by some (no meane ones) ghessed to be Herod, or some other King; and so are Jobs friends termed by the Seventie. Yea, the rich is not onely a little King among his neigh∣bours; but dives, quasi divus, as a pettie god to his underlings: yet Timothie hath authoritie to charge and command such rich. That foolish shaveling soared too high a pitch, when in his imperious Bull hee commanded the Angels: but wee may safely say all powers below the Angels are liable to our spirituall charge, and the power of the keyes which Christ hath gi∣ven us. But what now becommeth of them? that I may not say in some of our hands they are suffered to rust for want of use, in others, as the Pontifici∣ans, the wards are altered, so as they can neither open nor shut: Sure I am the power of them is lost in the hearts of many, they have secret picke∣lockes of their owne making, presumption and securitie; whereby they can open heaven gates, though double locked by our censures, and shut the gates of hell at pleasure, which their owne sinnes have opened wide to re∣ceive them. What use then is there of us but in our chaire? and there but

to be heard and seene? Even in this sense spectaculo facti sumus, we are to gaze on, and not to implie. Yet it was well noted by one, that the good father of the Prodigall, though he might himselfe have brought forth the prime robe, or have led his sonne into the wardrobe to take it, yet he com∣mands his servants to bring it forth, because hee would have his sonne to be beholden to his servants for his glorie. He that can save you without us, will not save you but by us.

Hitherto the power implyed in the charge: the sufficiencie followes. This E∣vangelicus must be Parangelicus: Like as the forerunner of Christ had a charge for all sorts, so hath Timothie in this epistle a charge for wives, for husbands, for Bishops, for Deacons, for Widowes, for Servants, and here for the rich. And I am perswaded that no Nation under heaven ever had more sufficient Timothies, to instruct all sorts of men in the wayes of salvation, than this our Land: so that what Jerome spake sometime of Britaine, is now most true, com∣paring it with Jerusalem as it had beene; De Hierosolymis & de Britannia e∣qualiter patet aula coelestis. For the Northren parts, since his sacred Majesty in his last journey (as if the Sun did out of compassion goe beyond his tropicke line to give heat to that climate) visited them, are better provided of Preachers, and maintenance for Preachers, and both Pastours and people professe them∣selves mutually blessed in each other, and blesse God and their King for their blessednesse. And as for the Southerne, when I behold them me thinkes I see the Firmament in a cleere night bespangled with goodly Starres of all magni∣tudes, that yeeld a pleasant diversity of light unto the earth; but above all, this Citie is rich in this spirituall provision. Other Cities may exceed you in the glory of outward structure, in the largenesse of extent, in the uniforme pro∣portion of streets, or ornaments of Temples: but your pulpits are past theirs; and if preaching can lift up Citizens to heaven, yee are not upon earth. Heare this, O yee Citizens, and bee not proud, but thankefull unto God.

I adde also to your Preachers, no vice more hatefull to God and man than ingratitude, no ingratitude more abominable than to parents, no pa∣rents ought to be dearer unto you than those who have begot you through the Gospell in Christ.

Charge them: But whom? The rich.

The rich. Who are rich? According to Moralitie and Christianity, they that have enough with content: so saith the Apostle, Godlinesse is great gaine, if a man be content with that which he hath. St. Jerome saith, vi∣ctus & vestitus divitiae Christianorum. According to the vulgar use of the word, they are rich who have more than is necessarie. Now there is a double necessitie, of nature, of estate: that is necessarie to nature, without which wee cannot live; that is necessarie to estate which is superfluous to nature, and that which were superfluous to nature, is not so much as necessary to estate: nature goes single, and beares little breadth; estate goes ever with a traine: the ne∣cessity of nature admits little difference, especially for quantity; the necessity of estate requires as many diversities, as there are several degrees of humane con∣ditions, and severall circumstances in those degrees. Thus understanding what is meant by the word, come we now to the matter. Man that came naked out of the womb of the earth, was even then so rich, that all things were his:

heaven was his roofe, or canopie, the earth his floore, the Sea his pond, the Sunne and Moone his torches, all creatures his vassals: and if he lost the ful∣nesse of this Lordship by being a slave to sinne, yet we have still dominium gratificum, as Gerson termeth it. In this sense every sonne of Abraham is heire of the world: but to make up the true reputation of wealth (for thus we may be, as having all things and possessing nothing) another right is required besides spirituall, which is a civill and humane right: wherein I doubt not but our learned Wickliffe, and Armacanus, and Gerson, have had much wrong, whilest they are accused to teach that men in these earthly things have no tenure but grace, no title but charitie; which questionlesse they intended in foro interiori, in the consistorie of God, not in the com∣mon pleas of men; in the court of conscience, not in the courts of Law. For it is certaine that besides this spirituall right there is a civill right in earth∣ly things: and the Scripture speaking secundum jus gentium, whereon the division of these earthly possessions is grounded, calleth some poore, some rich. The Apostle saith not, charge men that they be not rich, but, charge the rich that they be not high minded. The rich. In this one word, and as it were with one graspe, the Apostle crusheth the heads of two heresies, the ancient Apostolici, who denied the lawfulnesse of earthly proprieties; and our late Popish votaries, who place holinesse in want and povertie. Did these men never heare that the blessing of God maketh rich? that the wise mans wealth is his strong Citie? If Lazarus was poore, yet Abraham was rich: & pi∣um pauperem suscepit sinus divitis, in divitiis cupiditatem reprehendit, non facultatem, saith Austine. Bona est substantia si non sit peccatum in conscientia, substance doth well in the hand, if there be no evill in the heart. Let the rich take heed how he became so:* 1.46 that God which can allow you to be rich, will not allow you all wayes to your wealth: hee hath set up a gol∣den goale to which he allowes you all to runne, but you must keepe the beaten rode of honestie, justice, charitie and truth. If you will leave this path, and by crossing over a shorter cut through by-wayes of your owne, you may be rich with a vengeance. The heathen Poet Menander could observe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Solomon may seeme to translate, saying,* 1.47 Hee that makes haste to be rich shall not be innocent. It were envious and in∣finite to arraigne all sorts of fraud, usurie, and extortion, whereby many become oversoone rich: let me shut up all together in that fearefull sentence of Solomon, The gathering of treasures by a deceitfull tongue is a vanitie,* 1.48 tossed to and fro of them that seeke death; and the robberie of the wic∣ked shall destroy them. Search your chests, search your hearts, all yee that heare mee this day; and if any of you finde any of this adulterine gold among your heapes, away with it, as you love your selves away with it; else know that (as Chrysostome saith wittily) yee have locked up a theefe in your counting house, which will carry away all; and, if you looke not to it the sooner, your soule with it. Have a care of this yee that are rich

In the world. As Saint John distinguisheth betweene being in the Church, and of the Church, so St. Paul of rich in the world, and of the world. Those are the rich of the world which are worldlings in heart as well as in estate; those are rich in the world whose estate is below, though their hearts may be a∣bove: the rich of the world are in it, but the rich in the world are not necessarily

of it. If Timothie or St. Paul should have charged the rich of the world, he had charmed a deafe adder; yea perhaps, even with this charge, like a rusty or ill wrought piece, they had recoyled in his face with those Athenians, What will this babler say? To the other sort therefore, whose hearts are not in their bags, Timothies charge and my speech is directed. Let these heare, first, their condition; secondly, their duty: their condition, they are rich; but in this world. This clause serves,

1 For distinction. As St. Austine distinguisheth of pauper in animo, and pauper in sacculo, so may we of spirituall wealth, and secular, and worldly. This latter is valued by pieces of earth, and one mouthfull of earth maketh an end of all: that which the worldly man dotes and dreames of is but even Ne∣buchadnezzars Image, a composition of metall, and the foot of all is clay. Earthly men tread upon their felicitie, and yet have not the wit to contemne it, and to seeke a better, which is the spirituall wealth; the cabbinet whereof is the soule, and the treasure in it God himselfe. O happy resolution of that bles∣sed Father, Omnis mihi copia quae Deus meus non est, egestas est.

2 This serves for limitation. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as it is absolutely taken, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth eternity, but restrained with a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it is scarce a time; yet this is the utmost extent of worldly wealth, the short space of humane life. All our crownes, and soveraines, and pieces, and halfe pieces, and duckats, and double duckats are currant but to the brimme of the grave, there they cease: and wee justly laugh at the folly of those easterne Pagans, who put coyne into a dead mans hand for his provision in another world. What should we doe therefore, if we will be provident Travellers, but make over our mo∣ney here, to receive it by exchange in the world to come? It is our Saviours counsell, Make you friends of unrighteous mammon, &c. And as an an∣cient Father saith sweetly, If you will be wise Merchants, thriftie and happie Usurers, part with that which you cannot keepe, that you may gaine that which you cannot lose. Which that you may doe, hearken to the duties which God layes upon you: the first whereof is the remover of evill;

That you be not high minded. It is strange to see how this earthly drosse, which is of it selfe heavie, and therefore naturally sinkes downeward, should raise up the heart of man; yet it commonly carries a man up even to a double pitch of pride, one above others, the other above himselfe: above others in contempt, above himselfe in over-weening. The man with a gold ring (in Saint James) looketh to sit highest. And not to cast backe your eyes, doe we not see it thus in our times? If a man bee but worth a foote∣cloth, how big he looketh on the inferiour passengers? and if hee hath pur∣chased a little more land and title, you shall see it in his garbe: whatso∣ver he doth he is not as he was, nor as the Pharisee sayes, like other men: hee lookes upon vulgar men as if they were made to serve him, and should thinke themselves happie to be commanded by him: and if hee be crossed a little he swels like the Sea in a storme. Neither doth this pride raise a man more above others than above himselfe; and what wonder if hee will not know his poore neighbours, who hath forgot himselfe? As Saul was changed into another man presently upon his annoynting; so is it with them upon their advancement, now it may not be taken as it hath beene. Other

carriage, other fashions are fitter for them, their attire, fare, retinue, houses, furniture displease them, new must be had, together with coaches and lackies, and all the equipage of greatnesse. These things I dislike not simply, they are fit for those that are fit for them: charity is not strait-la∣ced, but yeelds much latitude to the lawfull use of things indifferent: but it is the heart that makes all these things evill, when it is puffed up with these windie vanities, and hath learned to borrow that part of the Divels speech, All these things are mine: and can say with him that was turned into a beast, Is not this great Babel which I have built? If there be here any of these empty bladders that are puffed up with the wind of conceit, give me leave to pricke them a little. And

First, let me tell them that they may have much, and be never the better. The chimney overlookes all the rest of the house; is it not for all that the ve∣ry basest piece of the building? The heathen man could observe, that God gives many a man wealth for the greater mischiefe; as the Israelites were rich in Quailes, but their sauce was such, that famine had beene better. Ha∣man was proud that he alone was called to the honour of Queene Hesters feast, this advancement raised him fiftie cubits higher to a stately gibbet. If your wealth be to any of you an occasion of falling, if your gold be turned into fet∣ters, it had beene better for you to have lived beggars.

Secondly, let me tell them that they are proud of that which is none of theirs. For Philo's observation is most true, That God onely by a propriety is stiled the possessour of heaven and earth by Melchizedech in his speech to Abraham: we are onely tenants, and that at the will of the Lord. Wee have but jus ad rem, not dominion in rem; a right onely of favour from the proprietarie and Lord in heaven, and that liable to account. Doe we not laugh at the Groome that is proud of his masters horse? Or some vaine Whifler that is proud of a borrowed chaine? So ridiculous are we to be puffed up with that whereof we must needs say with the poore man of the hatchet, Alas ma∣ster it is but borrowed. Therefore if God have laden any of you with these earthly riches, be you like unto the full eare of corne, hang downe your heads in true humilitie towards the earth, from which we came.

Hitherto of the high-mindednesse that followes wealth: now where our pride is, there will be our confidence; which is forbidden in the next place.

And trust not in uncertain riches. To trust in riches is to set our heart on them, to place our joy and contentment in them; in a word, to make them our best friend, our patron, our idoll, our God. This the true and jealous God will not abide, and yet nothing is more ordinarie. The rich mans wealth is his strong Citie, saith Solomon: and where should a man thinke himselfe safe but in his fort? Silver answereth to all, saith Solomon; that we grant, al∣though we would be loath it should answer to truth, to justice, to judgement: but yet mammon vants to conquer all, according to the old Greeke verse, fight with silverlances, and you cannot faile of victorie: to pacifie all,* 1.49 (for a gift in the bosome appeases wrath) to procure all secular offices, titles and dignities, I would I might not say claves altaria Christum. And let me tell you indeed what mammon can doe; He can unbarre the gates of hell to the un∣conscionable soule, and helpe his followers to damnation: this he can doe: but for other things, howsoever with us men the foolish silver-smithes may shout

out, Great is mammon of the worldlings; yet if wee weigh his power a∣right, we shall conclude of mammon as Paracelsus doth of the Divell, that he is a base and beggarly Spirit. For what I beseech you can he doe? Can he make a man honest, or wise, or healthy? Can he give a man to live more mer∣rily, feed more heartily, sleepe more quietly? Can he buy off the gout, cares, death, much lesse the paines of another world?a 1.50 Riches availe not in the day of wrath: if we leane upon this reed it shall breake, and runne into our hands. He that trusteth in riches shall fall, Prov. 11.28. Take heed therefore, as you love your soules, how you bestow your trust upon riches: you may use them, and serve your selves of them: yea, yee may enjoy them in a Christian moderation; God will allow it. That praise which the Jesuits Colledge in Gra∣nado gives of their Sanchez, that though he lived where they had a very sweet garden, yet he was never seene to touch a flower; and that he would rather die than eat salt, or pepper, or ought that might give rellish to his meat; like to that of some other Monkes, that they would not see the Sunne, nor shift their clothes, nor cleanse their teeth; carries in it more superstition and slaverie than wit or grace. Wherefore hath God made these creatures but for use? This niggardlinesse is injurious to the bounty of their Maker. We may use them, we may not trust in them: we may serve our selves of them, we may not serve them: we may enjoy them, we may not over joy in them. We must be so affected to our goods as Theodorick the good King of Aquitaine was with his play, in bonis jactibus tacet, in malis ridet, in neutris irascitur, in utrisque philosophatur. But if we will be making our wealth a rivall unto God, the jealousie of God shall burne like fire against us. Now as the disdainefull ri∣vall will be sure to cast reproaches upon his base competitor, so doth God upon riches, hee calleth them uncertaine, yea uncertaintie it selfe. Trust not in

Uncertaine riches. Were our wealth tied to our life it were uncertaine e∣nough: for what is that but a flower, a vapour, a tale, a shadow, a dreame of a shadow, a thought, a nothing? Yet our riches are more uncertaine than life it selfe: our life flies hastily away, but many times our riches have longer wings, and out flie it. It was a wittie observation of Basil, in Psal. 61. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. that wealth rowles along by a man like as a headie streame glides by the bankes: time will molder away the very banke it washeth, but the current stayes not for that, but speeds from one elbow of earth to another: so doth wealth, even whilest we stay it is gone. Our life is as the tree, our wealth is as the leaves or fruit; the tree stands still when the leaves are fallen. Yea, ma∣ny one is like the Pine tree, which, they say, if his barke be pulled off lasteth long, else it rots. If therefore life and wealth strive together whether is more uncertaine, wealth will sure carry it away. Job was yesterday the richest man in the East, to day he is so needy, that he is gone into a Proverbe, As poore as Job. Belisarius the great and famous Commander, to whom Rome owed her life twice at least, came to date obolum Belisario, give one halfe penny to Beli∣sarius. O miserable uncertainty of this earthly pelfe, that stands upon so ma∣ny hazzards, yea, that falls under them! who would trust it? who can dote upon it? what madnesse is it in those men which (as Menot sayes) like unto hunters, that kill an horse of price in the pursuit of an hare worth nothing, en∣danger, yea cast away their soules upon this worthlesse and fickle trash. Glasses

are pleasing vessels, yet because of their brittlenesse who esteemes them preci∣ous? nor flowers, though beautifull, because they are fading? No wise man bestowes much cost in painting mud walls: what meane we (my beloved) to spend our lives and hearts upon these perishing treasures? It was a wise me∣ditation of Nazianzen to his Asterius, that good is to no purpose, if it con∣tinue not: yea, there is no pleasant thing in the world, saith he, that hath so much joy in the welcome, as it hath sorrow in the farewell. Looke therefore upon these heapes, O yee wise hearted Citizens, with carelesse eyes, as those things whose parting is certaine, whose stay is uncertaine; and say with the worthie Father, By all my wealth, and glory, and greatnesse, this alone have I gained, that I had something to which I might preferre my Saviour; with whose words I conclude this point. Lay not up for your selves treasures on earth, where moth and rust doe corrupt, and theeves breake thorow and steale; but lay up for your selves treasure in heaven.

But trust in God. Man cannot be without a stay, and therefore the same breath that withdrawes one refuge from us, substitutes a better: even as a good Carpenter in stead of a rotten groundsill layes a sound. The same trust then must we give to God, which we must not give to riches him must we esteeme a∣bove all things, looke up to him in all things, depend upon him for all things. This is to trust in God, which the Psalmist in his sweet dittie saith is a good thing: good in respect of God; for our trust in him is one of the best pieces of his glorie: (Joseph holds Potiphars trust a great honour.) 2. For us; for what safety, what unspeakable comfort is therein trusting to God? Our Saviour in his farewell Sermon, John 16. perswading to confidence, saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word signifying boldnesse: and what is there in all the world that can worke the heart to so comfortable and unconquerable resolution, as our reposall upon God? The Lord is my trust, whom then can I feare? They that put their trust in the Lord, are as mount Sion that cannot be moved. Oh cast your selves there∣fore into those almighty hands, seeke him in whom you shall finde true rest and happinesse, honour him with your substance that hath honoured you with it: trust not in riches, but trust in God. Riches are but for this world, the true God is Lord of the other; therefore trust in him: riches are uncertaine, the true God is Amen, ever like himselfe; ergo trust in him: riches are meere passive, they cannot bestow so much as themselves, much lesse ought besides themselves; the true God gives you all things to enjoy: riches are but a livelesse and senselesse metall, God is

The living God. Life is an ancient and usuall title of God; he for the most part sweares by it. When Moses asked his name, he described himselfe by I am: He is, he liveth; and nothing is, and nothing lives absolutely but he: all other things by participation from him. In all other things their life and they are two, but God is his owne life: and therefore (as Aquinas acutely disputeth against the Gentiles) must needs be eternall, because beeing cannot be severed from it self. Howbeit, not only the life he hath in himselfe, but the life which he giveth to his creatures, challengeth a part in this title. A glympse whereof the heathen had when they called Jupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Those creatures which have life we esteem beyond those that have it not, how noble soever other waies those things be. Ther∣fore he that hath the perfectest life must needs be the best. God therefore who is life it self, & fountain of all that life which is in the world, is most worthy of all: the

adoration, joy, love and confidence of our hearts, and the best improvement of that life which he hath given us. Trust therefore in the living God, not in riches; that is idolatrie, yea madnesse. What greater madnesse can there be than to bestow that life which we have from God, upon a creature that hath no life in it selfe, nor price but from men? Let me then perswade every soule that heares me this day as Jacob did his houshold; Put away the strange gods that are among you: or as St. Paul did his Lystrians; O turne away from these vanities to the living God, who gives us richly

All things to enjoy. Every word would require, not a severall houre, but a life to meditate upon; and the tongues, not of men, but of Angels to expresse it. God not onely hath all in himselfe, but he gives to us; and gives us not somewhat, but all things; and not a little of all, but richly: and all this not to looke on, but to enjoy. (Here the Preacher said it should content him to top the sheaves onely, because he could not stand to thresh them out: it shall content me with the Apostles to rub some few eares, because I cannot stand to top the sheaves) Whither can you turne your eyes to looke besides the bounty of God? If you looke upwards, his mercie reacheth to the heavens; if downewards, the earth is full of his goodnesse; and so is the broad sea: if you looke about you, what is it that he hath not given us? aire to breathe in, fire to warme us, water to coole us, cloathes to cover us, food to nourish us, fruits to refresh us, yea, delicates to please us, beasts to serve us, Angels to attend us, heaven to receive us, and (which is above all) his sonne to redeeme us. Lastly, if we looke into our selves, hath he not given us a soule rarely fur∣nished with the faculties of understanding, will, memorie and judgement? a body wonderfully accommodated to execute the charge of the soule? and an estate that yeelds due conveniencies for both? moreover, seasonable times, peace, competencie, if not plentie of all commodities, good lawes, religious, wise, just Governours, happie and flourishing dayes, and above all the liberty of the Gospell? More particularly, cast up your Bookes, O yee Citizens, and summe up your receits; I am deceived if he that hath least shall not confesse his obligation to be infinite. There are three things especially wherein yee are beyond others, and must acknowledge your selves deeper in the bookes of God than the rest of the world.

First, for your deliverance from that wofull judgement ef the Pestilence. O remember those sorrowfull times, when every moneth swept away thousands from among you, when a man could not set forth his foot but into the jawes of death, when piles of carcasses were carried to their pits, as dung to the fields, when it was crueltie in the sicke to admit visitation, and love was little better than murderous.

Secondly, for your wonderfull plentie of all provisions spirituall and bodi∣ly. Yee are like the Sea, all the Rivers of the land runne into you; nay, sea and land conspire to enrich you.

Thirdly, for the priviledge of your governement: your charters, as they are large and strong, so your forme of administration is excellent, and the ex∣ecution of justice exemplarie. For all these you have reason to aske with Da∣vid, Quid retribuam? and to trust in God who hath beene so gracious unto you. And thus from the duty we owe to God in our confidence, and his benefi∣cence to us, we descend to the beneficence which we owe to men, expressed in the

varietie of foure epithetes to one sense.

To doe good, to be rich in good workes, ready to distribute, willing to communicate: all is but beneficence. This heape of words shewes the ve∣hement intention of his desire of good workes, and the important necessitie of the performance; and the manner of this expression enforceth no lesse: Charge the rich, &c. Hearken then, yee rich men of the world, it is not left arbitrarie to you, that you may doe good if you will; but it is layd upon you as your charge and dutie: the same necessity there is of trusting in God, is of doing good to men.

Let me fling this stone at the brasen forehead of our Romish Adversaries, whom their shamelesse challenges of our religion, dare tell the world, that wee are all for faith, and that wee hold workes to salvation as a parenthesis to a sentence. Heaven and earth shall witnesse the injustice of this calumnia∣tion, and your consciences shall be our compurgatours this day, which shall te∣stifie to you, both now and on your death-bed, that wee have taught you there is no lesse necessitie of good workes, than if you should bee saved by them: and that though you cannot be saved by them, as the meritorious causes of your glory, yet that you cannot be saved without them, as the ne∣cessary effects of that grace which brings glory. Indeed we doe not hover o∣ver your expiring soules at your death beds, as Ravens over a carkasse; we doe not beg for a covent, nor fright you with Purgatorie, nor chaffer with you for that invisible treasure of the Church, whereof there is but one key keeper at Rome: but we tell you, that the making of friends with this Mammon of unrighteousnesse is the way to eternall habitations. They say of Cyrus, that he was wont to say, He layd up treasure for himselfe when hee made his friends rich: but we say to you, that you lay up treasures for your selves in heaven, whilest you make the poore your friends on earth. Hee shall never be Gods heire in heaven, who lendeth him nothing on earth. As the wittie Poet sayd of extreme tall men, that they were like Cypresse trees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so may I say of a straithanded rich man: and these Cypresses are not for the Garden of Paradise. None shall be ever planted there but the fruitfull: and if the first Paradise had any trees in it onely for pleasure, I am sure the second, which is in the midst of the new Jerusa∣lem, shall have no tree that beares not twelve fruits; yea, whose very leaves are not beneficiall. Doe good therefore, O yee rich, and shew your wealth to be (not in having, but) in doing good: and so doe it, that wee may thanke you (not your death-bed) for it. Late beneficence is better than none, but so much as early beneficence is better than late. He that gives not till he dies, shewes that he would not give if he could keepe it. That which you give thus, you give it by your testament, I can scarce say you give it by your will. The good mans praise is dispersit, dedit, he disperses his goods, not he left them behinde him: and his distribution is seconded with the retribution of God, His righteousnesse endureth for ever, Psal. 112.9. Our Saviour tells us, that our good workes are our light: Let your light so shine, that men may see your good workes. Which of you lets his light goe behind him, and hath it not rather carried before him, that he may see which way it goes, and which way himselfe goes by it? Doe good therefore in your life, that you may have comfort in your death, and a crowne of life after death.

Here the Preacher filled up his border with the gifts of this Citie, as it were so many precious stones: in stead whereof, because I am not ap∣pointed to rehearse your deeds, but the Preachers Sermon, I will fill it up with the praises of the Speaker. His sentences were verè lineae aureae, (according to Junius his translation of my text) cum punctis argenteis; the latter whereof interlaced his whole discourse. It remaineth that as I have done in the former, so I worke the embleme of the giver in his gift. The Image shall be Marcus Callidius, the Motto or words the words of Tul∣lie, De claris Oratoribus. Orator non unus è multis, sed inter multos sin∣gularis; reconditas exquisitasque sententias mollis & perlucens vestiebat oratio. Nihil tam tenerum quam illius comprehensio verborum, quae ita pura erat, ut nihil liquidius; ita liberè fluebat, ut nusquam adhaeresceret; nullum nisi in loco positum, & tanquam emblemate vermiculato verbum structum videres: accedebat ordo rerum plenus artis, actio liberalis, totum{que} dicendi genus placidum & sanum.

THE THIRD BORDER: OR HORTUS DELI∣CIARUM.

The third border of gold, with studs of silver, which the third Spea∣ker offered to the Spouse, was wrought upon those texts, Gen. 2.15, 16, 17. And the Lord God tooke the man, and put him into the Garden of Eden to dresse it, and to keepe it. And the Lord God commanded the man, saying, Of every tree of the Garden thou mayest freely eate. But of the tree of the knowledge of good and evill, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt surely die. And thus he put it on.

THis Scripture containeth in it seven particulars: of which by Gods assistance in order.* 1.51

• 1 Who tooke: The Lord God.
• 2 Whom: The man Adam.
• 3 What he did with him: He placed him in Paradise.
• 4 To what end: To dresse and keepe it.
• 5 God his large permission to the man: To eat of all other trees.
• 6 His restraint from the tree of knowledge.
• 7 His punishment if he refraine it not: Thou shalt die the death.

* 1.52The Lord God, Jehovah, Elohim. In Jehovah note the Unitie, Elohim the Trinitie of persons. Jehovah signifieth that he is of himselfe, and giveth to all other to be: for he is, as Damascene teacheth, the beeing of them that be, the life of all that live. Elohim signifieth which ruleth and disposeth all.

Of this Almighty Maker and Disposer of all, the more wee speake, the more we have to speake; the more we thinke of him, the more wee finde him greater than our thoughts: and therefore with silence admiring that majesty, which neither tongue of men nor Angels can expresse, I passe to the second particular:

The Man. Man consisteth of a body and a soule:* 1.53 his body was made of the earth, his soule was inspired by God, not propagated by generation. The soule doth neither beget, nor is begotten, saith Chrysostome, but is infused by God, who is said by the Preacher to give the soule,a 1.54 The Spirit shall returne to God that gave it: and in this respect is called by the Author of the Epistle to the Hebrewes, Theb 1.55 Father of Spirits. Upon which words S^t. Jerome in∣ferreth, Ridendi sunt qui putant animas cum corporibus seri: and S^t. Austine refelleth that opinion by Adams words concerning Eve, This is bone of my bone and flesh of my flesh; (he saith not, soule of my soule.) In this part of man, man is said to be made according to Gods own Image, (for thec 1.56 Audi∣ans heresie, which attributed the corporall lineaments of man to God, is long agoe exploded) and that in a threefold respect:

1. In respect of the faculties of the soule;

• 1. Understanding.
• 2. Will.

2. In regard of the qualities of the soule;

• 1. Lightsome knowledge.
• 2. Perfect holinesse.

3. In regard of the rule that God gave him over all creatures. So St. Ba∣sil expoundeth those words, Let us make man after our image, adding, impe∣riale animal es O homo, quid servis affectibus? to whom Chrysostome, A∣thanasius, Aquinas, and all the Schoole-men assent. And let this suffice to bee spoken of the man: in the third place followeth

Put him into the Garden of Eden.* 1.57 Of this Garden two questions are dispu∣ted on by Divines:

• 1. Whether this Garden were a reall place in the earth.
• 2. Whether Paradise yet remaine.

To the first I answer, that questionlesse Paradise was a true and reall Garden, as S. Jerome and Chrysostome affirme against Origen. Origines sic allego∣rizat ut historiae tollit veritatem; non licet nobis ita nugari, & simpliciorum auribus imponere, dicendo nullum fuisse in terris hor tum, quem vocant Pa∣radisum: and Bellarmine proves it sufficiently against the fancy of Franciscus Georgius.

To the second I answer, That the place of the earth remaineth in sub∣stance, though it is not now a Paradise, or hortus deliciarum: for the beauty of it is gone. The curse of the whole earth, to beare thornes and thistles, is come upon it. As for the Paradise mentioned in Saintd 1.58 Luke, and in thee 1.59 A∣pocalypse, it was celestiall: and Saintf 1.60 Paul maketh it plaine, where having said hee was rapt up into the third heaven, by and by hee nameth the place, Paradise. Upon which words Saint Ambrose thus commenteth, Pa∣radisum intelligit coelestem, de quo Dominus dixit latroni, hodiè mecum

eris in Paradiso. You have heard where the Lord placed him: it remaineth that we enquire in the fourth place

* 1.61To dresse and keepe the garden. God had not yet cursed the earth, neither were the wholsome hearbes degenerated into weeds. Every plant and hearbe brought forth fruit according to their kind, & God that made them good, could have preserved them in that state of goodnesse: but man had need of some im∣ployment, and therefore God injoyned him to dresse this garden of pleasure in this place, to make use of his gifts, and by his reason and industry to modell it into some delightfull forme: yet was his labour without all pain, nay, it was full of pleasure. But why is it added, to keepe it? Surely (saith St. Austine) no in∣vading neighbour was feared to put him out of possession, nor thiefe to rob him of his choicest plants; but God would have him therefore to keepe it to himselfe, ne inde projiciatur. This is wittily inferred by him: but it seemes the naturall meaning of the place is this, that he should not onely dresse it, as at the first, but with continuall care keepe it. God would not have man idle, no not in Paradise. Thus briefly of his dressing and keeping: now we are to consider in the fift place

* 1.62That he might eat of every tree in the Garden. Behold Gods bounty: there was not onely the delicacy of all fruits, but variety; and Adam was not limited to some few, he might eat of every tree: neither was he for a short time to have enjoyed this, if he had harkened to the command of his Lord. For in the midst grew the tree of life, of which he might eat at his pleasure: the other trees (saith S.f 1.63 Austine) were given to him to satisfie his hunger and thirst, but this to give vigour to him, and keep him from infirmity, age, and death: yet this grant was not so generall, but that it had annexed unto it a restraint, which we are to con∣sider of in the sixt place:

* 1.64From the t••ee of knowledge. It was not so called (asg 1.65 Josephus dreamed) because it had a vertue in it to sharpen the understanding, that man might know God the better. (For it was as the other trees of the Garden, without sense or knowledge:) but it was intituled so in a double respect:

1. Because joyned to the commandement, it was an outward sign, shewing what was good, viz. what God commanded; and what was evill, viz. what God forbad.

2. In respect of the event. As the waters of Meribah or strife were so called, because Israel there contended: so was this tree called the tree of knowledge of good and evill, because hereby Adam knew experimentally what good there was in obeying, and what evill in disobeying; what good in innocency, and what evill in iniquity; what good within the bounds of Paradise, and what evill in the accursed world. St.h 1.66 Austine thus openeth the matter, Doe not touch this tree. Why? What is this tree? If it be good, why should I not touch it? If it be evill, what maketh it in Paradise? Doubtlesse it was good; why then may be not touch it? That father answereth sweetly, quia obedientem te volo, non contradi∣centem; serve, prius audi domini jussum, & tunc jubentis disce consilium. God, like a good Physician, shewed Adam what was hurtfull; Adam like an in∣temperate patient, would not refraine it.

* 1.67In the day that thou eatest thou shalt dye. The same day thou forsakest mee in thy disobedience, I will forsake thee in my justice: thou shalt dye, first, the death of the body, and after, the death of the soule, if thou beleeve not in the promised seed: and not thou onely in thy person, but all thy children

stand and fall in thee: they stand in thy obedience, and in thy disobedience they fall: and in the truth of this let all confesse to the glorie of God, Iniquum est ut bene sit desertori boni, it was sinne in Adam to forsake his Maker, it was justice in God to punish him that in this manner had forsaken him.

Thus much for the opening of the Text. Let us now apply it to this honoura∣ble assembly.

1 This Garden of Eden may well be compared to our mother the Church.

2 This man, to our spirituall and temporall Rulers.

3 This placing man in Paradise, to their calling, that is, of God.

4 This dressing and keeping it, to their labours in their charge.

5 The eating of every tree, to their reward.

6 Their restraint from the tree of knowledg, to that which is forbidden them.

7 This threatned death, to the punishment of all transgressours.

1 Touching our Church, and her resemblances to Paradise.

• 1 As Paradise was separated from other parts of the earth, so this Land: the Poet calleth us, Toto divisos orbe Britannos.
• 2 As Paradise was beautified with the lights of nature: so our Church with gifts of grace above nature.
• 3 As Paradise was beset with faire trees, that hare pleasant fruits: so our Church with many Pastours, whose lives are faire to behold, and the fruits of their lips sweet to taste.
• 4 In the midst of Paradise was the tree of life, in our Church Christ crucified: on whom whosoever feedeth by faith shall live for ever. So that what Jacob spake of the place where he was, may be sayd of our Church; This is no o∣ther than the house of God. For albeit there be many plants in this Gar∣den which the Lord hath not planted; many wild branches that need pru∣ning, many dead, not enlived by Christ, many poysonous weeds, many flowers faire in shew, but of a stinking savour; and no marvell: (for in the Arke there was a Cham, in Abrahams house an Ishmael, in Jacobs family a Reu∣ben, in Davids Court an Absalom, in the number of Christs Disciples a Ju¦das, nay, in heaven a Lucifer.) Yet sith our Church striveth to pluck up these weeds, and unsavourie or unfruitfull plants, and desires to be freed of them, it may truely be called the Garden of God. For as St.i 1.68 Austine saith, The Goats must feed with the sheepe till the chiefe shepheard come. Ille nobis imperavit congregationem, sibi reservavit separationem: ille da∣bit separare qui nescit errare.

2 Touching our Rulers and Governours resemblance to the man. Adam, whom God appointed Ruler over all the creatures, was furnished with gifts a∣greeable. God made greater lights to rule the day and night: so should they be great in wisdome, and great in goodness that are to enlighten others. I am not to flatter you, nor to reprove you: happy is that Church whose Rulers are so qualified.

3 Touching the comparison of Adams placing in Paradise with our calling.

• 1 I note, that God was not wooed with friendship, nor won with mony, nor swayed with affection, to place Adam in Paradise; but of his own voluntary motion he placed him there. Let us tread in the steps of our heavenly Father. Whenk 1.69 Cle∣ment the fift Bishop of Rome was importuned by his kindred, and offred mo∣ny to conferre a benefice upon an unworthy man, he answered, Nolo obtem∣perare sanguini, sed Deo: let us take on us the like resolution. For what

• an uncomely thing is it to set a leaden head upon a golden body? to make fooles rulers of wise men?
• 2 I note, that Adam did not ambitiously affect this place, nor by indirect means sought to winde himselfe into it; but God tooke him by the hand, and placed him there: but now I feare St. Jeromes speech is true of divers, Presbyte∣ratus humilitate despectâ festinamus episcopatum auro redimere.
• 3 I note, Adam was not created in Paradise, but by his maker placed in it. Let mee apply this to you the right worshipfull Governours of this Citie: You were not born, but brought by God to this rule and governement; though as clouds you soare aloft, yet were you but vapours drawne from the earth: it is God that hath lifted up your heads, as he raised David from the sheepefold, and Joseph from the dungeon. Wherefore in acknowledgment of your owne unworthinesse, and Gods goodnesse to you, say you withl 1.70 Jacob, With my staffe passed I over this Jordan. Say you with David,m 1.71 Quis ego sum? aut quae est cognatio mea? Ascribe the glory of your wealth and honour to God, kisse the blessed hand that hath lifted you up, and consider with me in the next place why God placed you here.

4 Touching Adams dressing and keeping Paradise, and your charge. St. Ambrose well observeth, that though Paradise needed no dressing, yet God would have Adam to dresse it, that his example might be a law to his posteri∣tie to dresse and keepe the place of their charges. It is not enough for you to be good men, ye must be good rulers. He that hath an office must attend upon his office: it is opus oneris, as well as opus honoris. Yee must not be like an∣tickes in great buildings, which seeme to beare much, but indeed sustaine no∣thing: neither must ye lay the whole burden upon other mens shoulders, sith the key of governement is layd on yours. Now in dressing the Garden, three duties are especially to be required:

• 1 To cast and modell the Garden into a comely forme: Of which I need to speake nothing. Your forme of governement may be a president to other Ci∣ties of this kingdome: strangers have written in praise of it.
• 2 To root up and cast out stinking weeds. Among which I would commend two to your speciall care;
  • 1 Papisme.
  • 2 Puritanisme.

I deny not but that it belongeth to the speciall care of our Bishops to plucke up these weeds: yet as Judas sayd to Simon, Helpe thou me in my lot, and I will helpe thee in thine; so ought both Spirituall and Temporall Gover∣nours joyne hands in rooting out these weeds.

1 Of Papisme. In the dayes of Jehosaphat that good King, it is recor∣ded, that the high places were not taken away, because the people did not set their heart to seeke the God of their Fathers. The Papists seeke to their God of Rome then 1.72 Pope, as the Canonists stile him, not to the God of heaven, nor the God of their Fathers. Did their Fore∣fathers in the Primitive Church equall traditions with Scripture? conse∣crate oratories to Saints? pray in an unknown tongue? mutilate the Sacra∣ment? adore the wafer, and call it their maker? did they sell indulgences to

free men from Purgatorie? Saint Peter taught us to bee subject too 1.73 every humane ordinance: St. Paul commandeth everyp 1.74 soule to be subject to the higher powers. The Primitive Christians inq 1.75 Ter∣tullians time, though they were cruelly persecuted by the heathen Em∣perours, and had power and strength enough to revenge themselves; yet they never lifted up their hands against any of those bloudy Tyrants. Heare their profession in Tertullian, Nos nec Nigriani, nec Cassiani sumus, we are no Nigrians, no Cassians, no Rebels, no Traitors; we fill all your Cities, Islands, Townes, yea, your Palace and Senate: What were we not able to doe, if it were not more agreeable to our Religion to be killed, than upon any pretence to kill? On the con∣trarie, the Papists teach that it is not onely lawfull, but a meritorious act, to lay hands upon the Lords annointed, if hee favour not their Idolatries and Superstitions; witnesse Cardinall Como his instructi¦ons to Parry, and Sixtus his oration in defence of the Jacobine that murdered Henrie the third. Had the Apostles preached this faith to the world, should they have converted the world? Was this the pra∣ctice of the Primitive Church? Is this Religion to make murder spi∣rituall resolution, to eate their God upon a bargaine of bloud? Can∣not God propagate his truth but by these wicked and damnable meanes? Origen writeth that some unskilfull Emperickes dealt with their Pati∣ents not to consult with learned Physicians, lest by them their igno∣rance should be descried: even so the leaders of Papists deale with them, they will not suffer them to heare our Sermons, or consult with our Divines, not for love to their followers, lest they should be insnared by us; but lest their falshood should be discovered.

2 Of Puritanisme. By Puritans the Preacher professed that hee un∣derstood not those who are usually branded with that name, but a sect of impure Catharists or Donatists, stiled The Brethren of the Separation, who refuse to partake with us in our Prayers and Sacra∣ments, whose God is their fancie, and Religion the dreame of their owne heart; who seeke to build a Babel of confusion among us: but the God of heaven confound their tongues. Was not the Church of Corinth more corrupted in Doctrine and Manners than they pretend ours to be? yet Saint Paul calleth it a Church. Doth not Christ call it his field where there grew many tares? Did not Christ suffer Judas, whom hee knew to bee a Theefe and a Traitour, to partake of the Sacra∣ment with his Disciples? Yet these pure Sectaries will none of our Communion, for that some uncleane persons presume to come thither. To whom wee answer as Saintr 1.76 Austine doth to Cresconius, These evills are displeasing to the good; wee forbid and restraine them what wee can, what wee cannot wee suffer: but wee doe not for the tares sake forsake the field, for the chaffe leave the floore of Christ, for the evill fish breake the net, for the Goats sake re∣fuse the fold of Christ. When Religion was partly corrupted, part∣ly contemned in Israel, and the Prophets cryed, Goe out from them, and touch no uncleane thing, did they then sever them∣selves from them? I finde no such thing (saith Saints 1.77 Austine)

yet doubtlesse they did themselves what they willed others to doe. Hoc ergo est exire ore non parcere, hoc immundum non tangere, vo∣luntate non consentire: liber in conspectu Dei est, cui nec Deus sua pec∣cata imputat quae non fecit, neque aliena quae non approbavit, ne{que} negli∣gentiam, quia non tacuit, ne{que} superbiam, quia ab unitate Ecclesiae non recessit.

3 To nourish the tender and feeble plants, that is, to shew mercy on them that are in need. When I call to minde your Almes-houses for the poore, your Hospitalls for the maimed, your houses of correction for idle persons; I can∣not but commend your care in this behalfe: this Citie may be a president for all other places: the Garden of Eden never smelt so sweet in the nostrils of Adam, as the remembrance of these your workes of mercy in the nostrils of Almighty God. Nunquam veterascet haec manus.t 1.78 Cast thy bread upon the waters, and after many dayes thou shalt finde it; but see thou cast the bread thou hast justly gotten: Quicquid enim (saith St. Gregory) ex scelere in Dei sacrificio affertur, non placat Dei iracundiam, sed irritat. Secondly, Cave ne rem pauperum non pauperibus tribuas, & liberalitas liberalitate pereat. Thirdly, give that thou intendest whilest thou livest. For thou knowest not how thy Will will be performed. Heare what St. Ba∣sil saith: When thou shalt have no name among the living, thou saist, I will be liberall: Is not this to say in effect, I would live alwaies, and en∣joy my substance? but if I die then I give: Wee may thanke thy death for thy bounty,* 1.79 not thee. Be not deceived, God would have a living (not a dead) sacrifice. Lastly, you must continue in good order the severall pla∣ces of your charge: the cursed earth will still bring forth weeds, wherewith your garden for want of care will be soone over-growne. Remember Saint Pauls cursum consummavi: non cepisse sed perfecisse virtutis est, nec in∣choantibus sed perseverantibus datur proemium. And so I fall upon my fift point.

5 Touching the reward. Yee shall not dresse Paradise in vaine, God will be unto you as unto Abraham, a buckler and exceeding great reward: he will build up your house, and blesse you in all your wayes; yea, he will give you to feed on the tree of life in the midst of the Paradise of God.

6 Touching the prohibition. Sith God is so bountifull to permit you to eat of all other trees, eate not of the tree of knowledge: you shall not be as Gods, though the Divell tell it you, nor gaine heaven by it, but lose Paradise. Naboth's vineyard, Uriah's wife, Achan's golden wedge, Belshazzar's quaffing bowles, Gehazi's bribes were forbidden fruit, sweet in the taste, but death in the stomacke.

7 Touching the punishment. Although corporall death seizeth not forth∣with upon offenders, yet the sentence is passed against them: the life of grace is departed from them, and except by repentance they seeke to have part in the first resurrection, they shall be cast into the lake of fire without redemption. To conclude all, let us that are desirous to walke with God, as our callings re∣quire, seeke to dresse and keepe the garden, our mother Church and Countrey: let us not make our selves like briars to scratch her, or thornes to pricke her, or weeds to annoy her; but as blessed plants let us beare plentifull fruits to com∣fort and nourish her.

Thus this Speaker, as if he had tasted of the tree of life, which, as Josephus writeth, prohibuit senium & mortem; this aged Paul discoursed unto you of the Garden of Eden in a flourishing stile: he, as the former two, presented the Spouse with a precious border, wherein I am now to work his embleme, consisting, as the former, of an Image and a Motto; the Image is Triarius, the Motto the words of Tullie, de claris Oratoribus. Me delectabat Triarii in illa aetate plena literatae senectutis oratio: quanta severitas in vultu? quan∣tum pondus in verbis? quam nihil non consideratum exibat ex ore? I was much taken with the learned oration of Triarius that ancient Oratour: what gravitie was in his countenance? what weight in his speech? how did he pon∣der every word that proceeded out of his mouth?

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:* 1.80 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 1.81 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 1.82 Sun receive from the eye which it enlighteneth? or thed 1.83 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 1.84 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 1.85 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 1.86 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 1.87 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 1.88 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 1.89 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 1.90 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 1.91 Tertullian speaketh elegantly) compendi∣atum est Novum Testamentum, & legis laciniosis operibus expeditum: As those that cast metals, saithn 1.92 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 1.93 quo opimitate dominici corpo∣ris vescimur, & anima de Deo saginatur, which in this respectp 1.94 Chrysostome calleth coeleste, simul{que} venerandum sacrificium; and Irenaeus, novi testamen∣ti novam oblationem.

2 The workes of charity, which are calledq 1.95 sacrifices; and we must still offer them, if we beleeve Tertullian; Spiritualibus modo hostiis litandum Deo: andr 1.96 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 1.97 oblationes hic, oblationes illic. Quippe cum jam nona ser∣vis sed a liberis offerantur,t 1.98 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 1.99 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 1.100 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 1.101 Apostle exhorteth:x 1.102 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 1.103 Apostle exhorteth. Hereby we expresse thez 1.104 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 1.105 Anna served God with fasting and prayer: and Christ promiseth ab 1.106 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 1.107 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.

THE REHEARSERS CONCLUSION, OR THE FASTENING THE BORDERS TO THE SPOUSE HER NECKE AND BREAST.

PLinya 1.108 writeth of an Eccho sounding from the Tombe of Metella,* 1.109 which repeated the same sentence five severall times: this five-fold Eccho I am now become in your eares, eandem sententiam quinquies regerens, rehearsing now my Text five times, foure in repetition and appli∣cation to the foure Preachers, and now the fifth time in the conclusion and application to my selfe. Vary the translation as you please, yet the colla∣tion will still hold; if you stand to the last, and reade the words, wee will make thee borders of gold with studs of silver, the collation is already made: for the foure borders are the foure methodicall discourses, beautified with variety of art and learning, which I have imperfectly rendered; and nothing remaineth, but that (as it were) with a silke string or ribbon I gather the rowes of pearle, and all the borders of gold together (which before I tooke off, that we might more particularly view them) and fasten them all to the Spouse her neck & breast by drawing towards an end, and pressing close my exhortation to the heart of this great assembly. If you follow learned Juni∣us his translation, Faciemus tibi aureas lineas cum punctis argenteis, you may be pleased to interpret the foure lines of gold drawne at length, to bee the foure Texts handled and unfolded at large by the Preachers: and the puncta argentea, or the points of silver, speciall notes of observation upon them, placed as points or prickes in a line, some in the beginning, some in the mid∣dle, and some in the end. The points beginning and continuing wee have already passed, and are now come to puncta terminantia, the closing points; or rather period and full poin of all. But if you preferre the Seventies tran∣slation before either, and will have the Text rendred thus, Faciemus tibi similitudines auri cum punctis argenteis, Wee will make thee similitudes or re∣semblances of gold with points of silver; my application shall bee in the words of Origen, Nos tibi aurea ornamenta facere non possumus, non tam divites sumus ut Sponsus, qui aureum tibi monile largietur; nos similitudines auri faciemus. And indeed what are the imperfect notes which I have im∣parted to you, but similitudines, obscure resemblances of those borders of gold I spake but now of? In which respect, as when Marcellus in his Page∣ant brought in golden Statues or Images of the Cities hee had taken, and

afterwards Fabius brought in the same carved in wood; Chrysippus said wit∣tily, Has illarum thecas esse; so it may bee truly said, that the Sermons which I have repeated were but illorum thecae, covers, or at the best tables and indexes of theirs: the blame whereof lyeth not wholly upon the bro∣ken vessell of my memory, or my noters: for though the vessell be sound, and set direct under the spouts mouth, it is not possible▪ but that some drops should fall besides, and others be blowne away with the winde. The heavenly doctrine of the Preachers powred downe in great abundance like great showers of raine from heaven, they themselves were as golden spouts, at whose mouth though I set my pitchers as close and steady as I could, yet many silver drops went besides them; notwithstanding you see they are full and runne over. Take you yet another similitude, that you may have simi∣litudines, according to the letter of my Text, as the Seventy reade it. The foure Sermons were like foure Garlands crowning the Spouse of Christ, out of which I have culled some of the chiefest flowers; and howsoever in the plucking of them and sorting them many leaves are shattered, and some flowers lost, yet there are more left than can bee contained within the hand∣full of the time allotted. Wherefore now I will leave gathering, and fall to making up my Posie, winding up all the flowers orationis meae filo, with the remainder of the thrid of my discourse upon the Text.

We will make thee borders of gold with studs of silver. As out of the bran∣ches of trees there shoot first buds, then blossomes, and last of all fruit; so out of Texts of Scripture, which are [ 1] branches of the tree of life, issueth first the literall sense, which because it groweth immediatly out of the barke and stocke of the letter, resembleth the [ 2] bud: and then the spirituall, which because it is most pleasant and beautifull to the eye of the soule, may bee likened to the [ 3] blossome: and thirdly the morall sense, which because it is most fruitfull, and immediatly profitable for our instruction, may be termed the fruit. To illustrate this by the words of my Text, or rather the words of my Text by it. The literall sense is of Solomon his Queen, richly decked; the spirituall is of Christ his Church, rarely furnished; the morall is of sa∣cred vowes religiously to be performed. You see

• 1 The bud of the literall,
• 2 The blossome of the spirituall,
• 3 The fruit of the morall sense.

But herein you are to observe a remarkable difference between the tree of life and other trees: for their buds are but a degree to the blossomes, and the blossomes to their fruit, neither bud nor blossome beare fruit; but in the tree of life both the bud, which I compared to the literall, and the blos∣some, which I called the spirituall, and the fruit, which I termed the morall, beare severall and distinct fruits. For instance, the bud yeelds this fruit, That it is lawfull for noble and honourable women, especially Kings wives & daugh∣ters, to weare rich attire and costly ornaments. The blossome yeelds this fruit, That as Gods goodnesse hath abounded to the Church under the Gospel, so all Christians ought to abound in love and thankfulnesse to him. Lastly, the morall sense, which I termed the fruit, yeeldeth over and above this fruit,

That what the friends of the Spouse here promise, all godly pastors and people ought to performe, that is, these out of the riches of their learning, they out of their worldly wealth ought to adorne and beautifie the Church, and in diffe∣rent kindes make for the Spouse of Christ borders of gold with studs of silver.

To gather first the fruit of the bud, or literall sense. If costly apparrell and precious attire were an abomination to the Lord; if cloth of gold and silver, and borders of pearle and precious stones were as great a deformity to the minde as they are an ornament to the body, the Scripture would not set outb 1.110 Rebecca in bracelets and abiliments of gold, norc 1.111 Ezekiel in the person of God upbraid the Synagogue as he doth: I decked thee with ornaments, and I put bracelets upon thine hands, and a chaine on thy necke, and I put a jewell on thy fore-head, and eare-rings in thine eares,* 1.112 and a beautifull crowne upon thy head; thus wast thou decked with gold and silver, and thy raiment was of fine linnen and silke: nor Solomon described hisd 1.113 Queene in a vesture of gold of Ophir: neither the Prophete 1.114 Esay have compared the Spouse of Christ clothed with the garments of salvation, and covered with the robes of righteousnesse, to a Bride adorned with jewells. And therefore howsoever Saintf 1.115 Paul, and Saintg 1.116 Peter forbid women to aray themselves with gold, or pearles, or costly aray: and Sainth 1.117 Cyprian is yet severer against costly apparrell, saying, Nullarum ferè pretiosior cultus est, quàm quarum pudor vilis est: and, Serico & purpurâ indutae Christum induere non possunt, auro & margaritis, & monilibus ornatae ornamenta pectoris perdiderunt (which I spare to English in favour of that sexe): yet, as I conceive, the holy A∣postles & the devout Father in these & the like wholsome and necessary ad∣monitions, condemne not simply Gods servants for the use, but rather pro∣phane persons for the abuse of these beautifull creatures of God; they seek to abase the pride of the heart, not abate the price of these merchandizes. They taxe, and that most justly, three vices too common in these luxuri∣ous times,

• 1 Vanity in the garish forme of apparrell.
• 2 Excesse in the costly matter or stuffe.
• 3 Indecency and immodesty in both, or either.

Or they speake comparatively, that women should not so much desire toi 1.118 adorne their out-side with resplendent pearles, as their inward parts with jewells of vertue and grace.

We have gathered the fruit of the bud: come we now to the blossome, that is, the beautifull allegory or spirituall sense; which containeth in it a gracious promise made to the Church, either of larger bounds and limits, likened to the borders of gold, or of a greater measure of knowledge in holy Scriptures, quae sensibus aureae sunt eloquii nitore argenteae,* 1.119 or abundance of the gifts of the spirit, which no otherwise adorne the Church with their variety, than a golden chaine or border wrought about with studs or specks of silver. Now if God hath made good these his promises to us, shall we make frustrate our holy vowes to him? the better he hath been to us, the worse shall we prove to him? hath hee made more of us than any Nation upon the earth, and shall we make lesse of him? No, the more we have re∣ceived at his hands, the more let us lift up our hearts and hands unto him, or

else for our unthankfulnesse hee will take the chaines and borders of gold from our Church, and put them on some other, that will more thankfully accept them. O let us resemble these resemblances in my Text, the bor∣ders of gold with studs of silver, which, as they receive lustre from the Sunne-beames, so they gild them, and reflect them backe with clearer light, and greater heat. Sacriledge hath already picked out, and plucked a∣way many Oe's and Spangles of silver from our Church, Heresie begins to corrupt her gold, God grant for our ungratitude and security in time we lose not both.

I will close up your stomacke, and my discourse, with the fruits of the morall sense of this Text. For the tree of life herein resembleth the Per∣sian Pomecitrine, which (as Theophrastus and Pliny write) Simul frondescit, florescit, & fructificat; at the same time hath buds, blossomes, and fruits on it: and which is more strange in this than in that, each of these beare their severall fruits. You have tasted the fruits of the bud or literall sense, and of the blossome and spirituall; let us now plucke the fruits of the mo∣rall.

Wee. Who speak here? The three persons, say three of our prime late Di∣vines, Junius, Mercer and Whitaker: nay rather, saith Rosetus out of Ori∣gen and Jerome, the friends of the Bride, or her companions. For this Song is a kind of divine Pastorall, or Marriage play, consisting of divers acts and scenes; or a sacred Dialogue with many interlocutory passages. First, the Bride comes in and saith, Let him kisse mee with the kisses of his lips: then the Bridegroome, I have compared thee, O my love, to a troupe of horses in Pharaoh's chariots; thy cheekes are comely with rowes of stones, and thy necke with chaines. After which words he withdraweth himselfe, and sitteth at his repast, Ver. 12. and leaveth the Bride with her companions, as it were alone on the Stage; who thus speake to her, Wee will make thee, &c. The words in the originall being indifferent to either Interpretation, I will rather be an Electicke, than a Criticke, chuse out of both, than censure ei∣ther. Admitting then the friends of the Bride to parley with her, what say they? We will. Which we? we of the Clergy, or you of the Laity? We of the Clergy, saith Aquinas, Rupertus,k 1.120 Sanctius, and Isidorus Hispalen∣sis. For by the borders of gold are meant the holy Scriptures, which shine in∣wardly with the gold of spirituall senses, and outwardly with the silver of hea∣venly elocution. Nay, rather yee of the Laity, will others say: for we of the Clergy may say truly with Peter, Aurum & argentum non habemus, wee have no gold to make borders of, nor silver to make studs of. If it be law∣full for mee to interpose my sentence, I would say questionlesse both: for both are retainers to this Queene, both are friends and servants of this Spouse, bothy owe homage unto her, both must offer unto her gold, silver, and precious stones: we out of the treasury of our knowledge, you of your wealth and substance. Our borders of gold are methodicall and elaborate Sermons and Treatises; yours are charitable deeds: wee make the Spouse borders of gold by sacred collections out of Scripture; you by liberall col∣lections, according to Scripture: we by setting forth learned works tending to devotion; you by shewing forth noble works of bounty & magnificency, proceeding from devotion, first of our workes, and then of yours.

1 First, I observe it is said we will make thee borders, in the plurall num∣ber, not a border of gold, with studs of silver, in the singular. It is not sufficient to make the Spouse one border, be it never so rich; we must make her many borders. Christ his threefold pasce injoyneth at least a double diligence in preaching:l 1.121 pasce after pasce teacheth us that we must draw line upon line, urge precept upon precept, lay linke upon linke, and joyne pearle to pearle, to make the Spouse a border. Peradventure you will say better one excellent Sermon than many meane and ordinary, Nardi parvus onyx eliciet vini cadum: one border of true pearle is more worth than a thousand of glasse or sophisticate stones; one picture drawne with true and rich colours stands in more than many slubbered over with sleight wash colours. I grant it; and it were to be wished that they who preach seldomer did it alwayes more accurately, that the defect in the number might be supplied in the weight of their Sermons: but certainely experience shew∣eth, that the water corrupteth in the conduits, that are so stopt that they either runne not at all, or but sparingly: and that the golden spouts which adorne the Temple, and run more frequently and fully, yeeld the sweetest and most wholesome water: and St.m 1.122 Basil observes the like of Wells, that they grow the better the more water is drawne out of them. Howsoever, considering the dulnesse of hearing, and meane capacity of the ordinary hearer, and brittlenesse of memorie in all, I wish those that are of most e∣minent gifts to dispense the mysteries of salvation more frequently than they usually doe, under pretence of more accurate preparation: because it is most true whichn 1.123 Cato said in his defence for distributing pieces of silver amongst his souldiers, whereas other Captaines bestowed gold on them: Melius est ut plures argentum quam pauci aurum referant, it is better that many should beare away silver than a few onely gold; or to clothe my al∣legorie with the words of my text, that many, if not all, receive from them studs of silver, than a few, or perhaps some one, a border of gold.

2 Secondly, I observe that it is here said borders of gold: the matter of the borders or chaines must be gold, the matter of our Sermons must be the pure word of God, which is compared in Scripture to the puresto 1.124 gold. If any man speake (saith St. Peter) let him speake as the Oracles of God: not Popish legends, not scholasticall subtleties, not morall essayes, no nor sen∣tences of holy Fathers, as the ground-worke of their building; but as but∣tresses or ornaments onely. For asp 1.125 Origen rightly inferreth, Sicut om∣ne aurum quod fuit extra templum non est sanctificatum, ita omnis sensus qui reperitur extra divinam Scripturam, etsi admirabilis, non est sanctus; as no gold without the Temple was sanctified, so no sense or sentence is ho∣ly, though it seeme never so admirable, if it bee without the Scripture, that is, neither expressed therein, nor deduced by good consequence from thence.

3 Thirdly, I observe that it is said borders of gold, with studs of silver: this gold must be wrought into borders, our observations and meditations upon Scripture must be digested into order; and they may be illustrated also with varietie of humane learning, and choyce observations and senten∣ces of other eminent writers, as it were studs of silver: such as we finde not onely in St. Jeromes epistles, and St. Austines bookes of the Citie of

God, and Eusebius his tractates De praeparatione, & demonstratione Evange∣lii, and Clemens Alexandrinus his Stromata; but also in the divinely inspi∣red writings of St. Paul.

4 Fourthly, I observe that it is said borders of gold, with studs or spangs of silver, not borders of gold and silver, much lesse borders of silver, with studs of gold: the borders of gold were not made to set out the studs of sil∣ver, but contrariwise, the studs of silver to beautifie and illustrate the bor∣ders of gold. We must not apply divinity to art, but art to divinity, lest we deservedly incurre the censure of St.q 1.126 Basil upon some preachers in his dayes, They preach art and wit, and not Christ crucified. We must not make our Scripture texts serve to vent our secular learning, but contrari∣wise, modestly, and moderately use secular learning to explicate andr 1.127 illu∣strate texts of Scripture: sentences of Fathers, and other Authors, may be scattered in Sermons, as spangs of silver about the Spouse her border, the border must not be made of them. A faires 1.128 jewell in the hat, or pendants at the eare, or a chaine of gold or strings of pearle about the necke, become the parts well: but to bee all hung about with foure hundred distinct jewels as Lollia Paulina was, and not onely to bore the eares with rings, but also to dig holes in the cheekes, chinne and lips, and there sticke pretious stones after the manner of thet 1.129 Peruvians, were vaine folly, if not madnesse. I have done with our taske, I come now to yours.

Although it properly appertaines to our skilfull Bezaleels and Aholiabs to make borders and chaines for the Spouse, yet you are to contribute at least to the making of them: it is your duty to bring into her wardrobe jewels of gold, and jewels of silver, and jewels of raiment. It is not enough to love God with your strength, you must honour him also with your sub∣stance. It is not onely required that you communicate with your Pastors in the Word and Sacraments, but also that you communicate to him that tea∣chethu 1.130 in all good things: you have not well acquitted you of your devotion when you have given Christ your eares, you must farther give eare-rings to his Spouse: it will not excuse you to write Christ his words in the palmes of your hands, if you make not bracelets for her armes: you have not done all when you have bowed your necke to his yoake, you must far∣ther decke her necke with chaines: there is something more required of you than to put on the Lord Jesus, you must cloathe his Queene in a vesture of gold. Where can you better bestow your wealth than upon the Church which receiveth of you glasse, but returneth you pearle; receiveth from you carnall things, returneth to you spirituall; receiveth from you com∣mon bread, returneth to you sacramentall; receiveth from you covers of shame, returneth to you robes of glorie: in a word, receiveth from you earthly trash, returneth to you heavenly treasure? When God commanded the people to bringx 1.131 offerings to the Lord, they brought them in so freely, that there needed a Proclamation to restraine their bounty. And Livie repor∣teth of the Romans, that when the Tribunes complained that they wanted gold in the treasurie to offer to Apollo, the Matrons of Rome plucked off their bracelets, chaines and rings, and gave them unto the Priests to sup∣ply that defect. And who knoweth not that our Forefathers in the dayes of ignorance placed all Religion in a manner in building religious Houses, and

setting them forth most gorgeously? O let not the Jewes exceed us Chri∣stians, let not Heresie, Idolatry and Superstition out-strip true Religion in sacred bounty. If their devotion needed bridles, let not ours need spurres: If they built Temples upon the ruines of private families, let not us build private houses upon the ruine of Temples: If they turned the Instruments of luxury into ornaments of piety, let not us turne ornaments of piety into instruments of luxury. As nothing is better given than to God, so nothing is worse taken than from his Church. Will God, thinke you, enrich them, who spoyle him? will he build their houses, who pull downe his? will he increase their store, who robbe his wardrobe? will hee clothe them with his long white robe, who strip his Spouse of her attire and comely orna∣ments? Nay rather, as Aeneas, though before he had purposed with him∣selfe to spare the life of Turnus, yet when hee espyed Pallas girdle about him,

Ety 1.132 notis fulserunt cingula bullis.

he changed his minde, and turned the point of his sword to his heart, say∣ing,

Tun' hinc spoliis indute meorum eripiêre mihi?

so our blessed Redeemer, when hee seeth his Priests garments upon sacrile∣gious persons, and the chaines and borders of his dearest Spouse upon their minions neckes, will say,

Tun' hinc spoliis indute meorum eripiêre mihi?

shalt thou escape judgement, who hast robb'd mee thy Judge? shall I spare thee, whom I finde with mine owne goods about thee? shalt thou get out of my hands, who quaffest like Belshazzar in the bowles of my Sanctuary, and bravest it in my Spouse attire?

Now, as the speciall operations of the soule reflect upon themselves; and, as definition defines, and division divides, and order digesteth, so also repe∣tition may and ought to repeat it selfe. For the close of all then I will reca∣pitulate my recapitulation, and rehearse my selfe, as I have done the foure Preachers.

Of this parcell of Scripture, Faciemus, &c. I have made a threefold ex∣plication, and likewise a threefold application; the first explication was of the rich attire of Solomons Queene; the second of the glorious types of the Jewish Church under the Law; the third of the rich endowments, large borders, and flourishing estate of the Church under the Gospel. My appli∣cation was first to the Clergy; secondly, to the Laity; thirdly, to this present exercise. The friends that here promise to adorne the Spouse with rich bor∣ders, I compared to the foure Preachers, their Sermons to the foure bor∣ders, both in respect of the matter and the forme: their matter was Scrip∣ture doctrine, like pure gold; their forme exquisite art beautifying their Scripture doctrine with variety of humane learning, and sentences of the ancient Fathers, like spangles or studs of silver. In the borders of Solomons

Queene, there was the representation of a Dove, whence they are called Torim, whichz 1.133 some translate Turtures aureas; and their preaching was not in the inticing words of mans wisedome, but in the evidence of the spirit, which descended in the likenesse of a Dove. The borders were joyned to∣gether, and in their Sermons there was good coherence: for whereas there are two parts of Divinity,

• 1. The first de Dei beneficiis erga homines.
• 2. The second de officiis hominis erga Deum.

The former were handled in the two former Sermons, and the later in the two later.

The benefits of God are either

• 1. Spirituall, as Redemption, of which the first dis∣coursed.
• 2. Or Temporall, as the wealth of the world, of which the second.

The duties of man to God are either

1. Proper to certaine men in regard of their speciall place or calling, as Magistrates or Ministers, of which the third.

2. Common to all Christians, as to offer sacrifices of righteousnesse to God, of which the fourth.

The first, as a Herald, proclaimed hostility, Awake, O sword, &c.

The second, as a Steward of a Court, gave the charge, Charge the rich, &c.

The third, as a Judge, pronounced a dreadfull sentence, In the day thou eatest thou shalt dye the death.

The fourth, as a Prophet, gave holy counsell and heavenly advice, Of∣fer, &c. That we may be free from, and out of the danger of the blow of the first, and the charge of the second, and sentence of the third, wee must follow the advice of the fourth. All foure may bee likened to foure buil∣ders,

The first fitted and laid the corner stone.

The second built a house, whose foundation was laid in humility, Charge the rich that they be not high minded: The walls raised up in hope, to lay hold on eternall life: The roofe was covered with charity, that they bee rich in good workes.

The third beautified it with a garden of pleasure, and hee fenced it with the Discipline of the Church, as it were with a strong wall.

The fourth built an Altar to offer sacrifice.

The first made according to the last Translation borders of gold: his spe∣ciall grace was in the order and composition.

The second, according to Junius his version, Lineas aureas, golden lines: his grace was in frequent sentences and golden lines.

The third, according to the Seventies interpretation, made Similitudines aureas, golden similitudes, comparing our Church to Paradise.

The fourth (as Brightman rendreth the words) made turtures aureas, gol¦den turtles, gilding over, if I may so speak, our spirituall offrings with a ric•• discourse of his owne. Pliny* 1.134 writeth of the Opall stone, that it represen¦ted the colours of divers precious stones; by name the Ruby or Carbun∣cle, the Amethyst, the Emrald, and the Margarite or Pearle. In like manner I have represented unto you in this Rehearsall the beautifull colours of di∣vers precious stones: in the first the colour of the Ruby; for he discoursed of the bloudy passion of Christ. In the second the purple colour of the Ame∣thyst; for hee treated of riches and purple robes, and the equipage of ho∣nour. In the third the green colour of the Emrald; for hee described the green and flourishing garden of Eden. In the fourth, the cleare or white co∣lour of the Chrystall or Pearle; for hee illustrated unto us the sacrifices of righteousnesse, which are called white, in opposition to the red and bloudy sacrifices of the Law. The Opall representeth the colours of the above∣named precious stones, incredibili mysturâ lucentes, shining by an incredible misture: a glimpse whereof you may have in this briefe concatenation of them all. God hath given us his Sonne the man, that is, his fellow, to be sacrificed for us, as the first taught; and with him hath given us all things richly to enjoy, as the second sh••wed: not only all things for necessity and profit, but even for lawfull delight and contentment, placing us as it were in Paradise, as the third declared. Let us therefore offer unto him the sa∣crifice of righteousnesse, as the fourth exhorted. Yee whom God hath enriched with store of learning, open your treasures, and say to the Spouse of Christ, out of these we will make thee borders of gold with studs of silver. Yee of Gods people, whom hee hath blessed with worldly wealth, open your treasures, and say to the Spouse of Christ, out of these wee will make thee borders of gold with studs of silver: and then bee yee assured, God will open the treasures of his bounty, and the three persons in Trinity will say, We will make you borders of gold with studs of silver; and not onely borders for your breasts, and chaines for your neckes, but also eare-rings for your eares, and bracelets for your hands, and frontlets for your faces, and a crown for your heads: wee will enrich you with invaluable jewels of grace here, and an incorruptible crowne of glory hereafter.

So be it heavenly Father, for the merits of thy Sonne, by the powerfull operation of the Holy Spirit.

To whom, &c.

Notes

• a 1.1

  Ezek. 2.10. Vid. Hier. in c. 2. Ezekielis.
• b 1.2

  Exod 16.33. And Moses said to Aaron, take a pot and put an Omer full of Manna therein, &c.
• c 1.3

  Rev. 2.17.
• d 1.4

  Nazianz ad Nemes. Litera∣lem comparat corpori, spiritu∣alem animae; & Verbum Dei geminam habet naturam, divi∣nam invisibi∣lem, humanam visibilem: ita Verbum Dei scriptum habet sensum exter∣num & inter∣num.
• e 1.5

  Sen. ad Lucil. ep. 23. Levium metallorum fructus in sum∣mo est, illa o∣pulentissima sunt quorum in alto latet vena assiduè pleniùs respon∣sura fodienti.
• f 1.6

  L. 2. confes. c. 31. Sensit om∣nino ille, & cogitavit cum ea scriberet quicquid hic ve∣ri potuimus in∣venire, & quic∣quid nos non potuimus aut nondum possu∣mus, & tamen in tis inveniri potest.
• g 1.7

  Psal. 45.14.
• h 1.8

  Cant. 5.12. ver. 11.••.2.2. ver. 13. c. 4.14. c. 2.1. c. 5.14. c. 1.17. c. 5.15. c. 1.10.
• i 1.9

  She shall be as the wings of a dove covered with silver, and her feathers with yellow gold.
• k 1.10

  Brightman in Cant. Tur∣tures aureas, a∣lii murenulas, aliilineas, septu∣aginta similitu∣dines.
• k 1.11

  Faciemus ti∣bi similitudi∣nes aur•• cum puncturis ar∣genti.
• l 1.12

  Apoc. 21.14.
• m 1.13

  Heb. 9.4.
• n 1.14

  Heb. 9.23.24.
• o 1.15

  M^r. Whit∣tall, Bradburn, and their fol∣lowers.
• p 1.16

  Gal. 4.2.3.
• q 1.17

  Hay. hist. sac. l. 3. Ebionitae pauperes inter∣pretantur, & verè sensu pau∣peres ceremo∣nias adhuc le∣gis custodientes
• r 1.18

  Gal. 3.1, 2, 3.
• s 1.19

  Gal. 5, 2.
• t 1.20

  Ser. 7. Anti∣qua observatio novo tollitur sacramento, hostia in ho∣stiam transiit, sanguinem san∣guis excludit, & legalis festi∣vitas dum mu∣tatur, impletur.
• u 1.21

  Esay 49.23.
• x 1.22

  Psal. 149.8.
• * 1.23

  Jam. 3.11.
• y 1.24

  Ausonius in epig. Autorem feriunt tela re∣torta suum.
• z 1.25

  Lib. 6. instit. Orator. Nimi∣um risus preti∣um est, si pro∣bitatis impen∣dio constat.
• a 1.26

  Rev. 1.20.
• b 1.27

  Cic. divinat. in Ver. Quem∣vis ut mallem eorum qui pos∣sunt quàm me, me ut mallem quam nemi∣nem.
• c 1.28

  Nat. hist. l. 28. c. 8. Ca∣melion saluta∣ris est parturi∣entibus, si sit domi, si verò inferatur, per∣nitiosissimus.
• d 1.29

  Plin. nat. hist. l. 32. Apelles cum spumam pingere vellet, & saepiùs fru∣strà expertus esset, iratus arti spongram im∣pegit in viso loco tabulae, & illa reposuit ablatos colores qualiter cura optabat, fecit∣que in picturâ fortuna natu∣ram.
• e 1.30

  Sanctius in hunc locum. Aurum, ut ait Aquinas, signi∣ficat sensum spiritualem, argentum elo∣qum nitorem; illud suppedi tat Scriptura, hoc ars concio∣natoris.
• f 1.31

  Exod. 28.17.
• g 1.32

  Apoc. 3.18.
• * 1.33

  The first Ser∣mon preached on good Friday by master War∣berton now Dean of Wels, abridged.
• a 1.34

  Apoc. 4.7.
• h 1.35

  Psal. 17.13.
• i 1.36

  1 Chron. 21.27.
• k 1.37

  Eccles. 8.11.
• l 1.38

  2 Pet. 3.9.
• m 1.39

  Tacit. annal. l. 1. In Hateri∣um statim in∣vectus est, at Scaurum, cui implacabiltus irascebatur, silentio trans∣misit.
• n 1.40

  Bernard. in Cant. Ser. 42.
• o 1.41

  Xiphilin. in vit. Trajan.
• p 1.42

  Com. in Evan.
• q 1.43

  Mat. 12.29.
• r 1.44

  Phil. 2.6.
• * 1.45

  The second Sermon, prea∣ched by Doctor Hall, now Lord Bishop of Ex∣on, abridged.
• * 1.46

  Ecclus. 13.25.
• * 1.47

  Pro. 28.22.
• * 1.48

  Pro. 21.6.
• * 1.49

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.50

  Pro. 11.4.
• * 1.51

  The third Ser∣mon, preached by Dr. Hacket, sometimes fel∣low of new Col∣ledge in Oxon, abridged.
• * 1.52

  1. Who tooke.
• * 1.53

  2. Whom.
• a 1.54

  Eccl. 12.7.
• b 1.55

  Heb. 12 9.
• c 1.56

  Epiphan. hae∣res. 70.
• * 1.57

  3. What he did with him.
• d 1.58

  Luk. 23.43.
• e 1.59

  Apoc. 2.7.
• f 1.60

  2 Cor. 12.4.
• * 1.61

  4. To what end God placed him there.
• * 1.62

  5. Gods large permission.
• f 1.63

  Lib. 13. è Ci∣vit. Dei.
• * 1.64

  6. His restraint.
• g 1.65

  Antiq. ••uda∣••••. l. 3. c. 9.
• h 1.66

  Serm. 14. de ver••. Dom.
• * 1.67

  7. Hi•• punish∣ment if he re∣straine it not.
• i 1.68

  Ad Felician.
• k 1.69

  Omph. in vit. Clem.
• l 1.70

  Gen. 32.10.
• m 1.71

  1 Sam. 18.11.
• n 1.72

  Distinc. 96.
• o 1.73

  1 Pet. 2.13.
• p 1.74

  Rom. 13 1.
• q 1.75

  Tert. ad S••p.
• r 1.76

  Lib. 3. c. 50. & ep 48.
• s 1.77

  In Evang. Serm. 8.
• t 1.78

  Eccles. 11.1.
• * 1.79

  2 Cor. 9.7.
• * 1.80

  The fourth Sermon, prea∣ched by master Francis White, now L. Bishop of Ely, and L. Almoner to his Majestie.
• a 1.81

  Psal. 16: 2. Hier. ad Ce∣lant.
• c 1.82

  Chrys. 2 Cor. hom. 30.
• d 1.83

  Aug. de civit. Dei l. 10.
• e 1.84

  Tert. l. 4. cont. Marcion.
• f 1.85

  Jam. 1.17.
• g 1.86

  Sueton. in Vesp. c. 16.
• h 1.87

  Mal. 1.14.
• i 1.88

  Lib. 10. de Ci∣vit. Dei, c. 6.
• k 1.89

  Lib. 2. cont. Faust. Manich. c. 17.
• l 1.90

  Lib. 10. de Ci∣vit. Dei, c. 5.
• m 1.91

  Lib. 4. cont. Marcion. c. 1.
• n 1.92

  L. de spiritu sanc.
• o 1.93

  Tert. de pu∣dicit. c. 9.
• p 1.94

  In Psal. 95.
• q 1.95

  1 Pet. 2.5. Heb. 13.16. De idelis.
• r 1.96

  Con. Juli. l 10.
• s 1.97

  Iren. l. 4. c. 34.
• t 1.98

  Cap. 21.
• u 1.99

  Lib. de spirit. sanct.
• t 1.100

  Quo sensu opera placant Dei iram. Vid. in fra.
• u 1.101

  1. Tim. 6. Heb. 13.
• x 1.102

  1. Cor. 13.
• y 1.103

  Rom. 12.1.
• z 1.104

  1. Cor. 9.27. 2. Cor. 4.8.
• a 1.105

  Luke 2.37.
• b 1.106

  Mat. 6.13.
• c 1.107

  Heb. 13.
• a 1.108

  Plin. l. 2. nat. hist. c. 44. Me∣tellae Crassi uxoris sepul∣chrum ita con∣structum est, ut quinquies can∣dem verborum sententiam re∣gerat.
• * 1.109

  Conclusion.
• b 1.110

  Gen. 24.22.
• c 1.111

  Ezek. 6.11, 12.
• * 1.112

  Ver 13.
• d 1.113

  Psal. 45.9.
• e 1.114

  Esay 61.10.
• f 1.115

  1 Tim. 2.9.
• g 1.116

  1 Pet. 3.3.
• h 1.117

  De habitu Virg.
• i 1.118

  Antiph. Po∣et. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.119

  Rupertus, Isi∣dorus, and Gre∣gorius.
• k 1.120

  Sanct. in bunc loc. Nam in murenulis Scriptura sacra ostenditur, quae auro spiri∣tualium sen∣suum fulget in∣teriùs, & ar∣gento coelestis eloquii nitet exterius.
• l 1.121

  John 21.15, 16, 17. Syn. sect. c. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• m 1.122

  Basil. ep. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.123

  Eras. Apoph. in Catone.
• o 1.124

  1 Pet. 4.11.
• p 1.125

  In Mat. hom. 21.
• q 1.126

  Basil. ep 62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.127

  Sanctius in hunc locum. Concionatores ars talis esse debet, ut auri nitorem non obscuret sed accendat, quod in monili prae∣stant argentei vermiculi.
• s 1.128

  Quintil. inst. orat. Ut affert lumen clavus purpurae loco insertus, ita certè neminem deceat intexta pluribus notis vestis.
• t 1.129

  Bertius Geo∣graph.
• u 1.130

  Gal. 6.6.
• x 1.131

  Exod. 35.5.
• y 1.132

  Virg. Aenid.
• z 1.133

  Brightman in Cant.
• * 1.134

  Lib. 37. nat. hist c. 2 In O∣pale est Car∣bunculi tenui∣••r ignis Ame∣••hysti fulgens purpura & Smaragdi vi∣rens m••re, &c.