The rose, and lily: Delivered at the lecture, in Ashby de-la-zouch in the county of Leicester. By William Parks, Master of Arts, and curat of Chelaston in the county of Derby.

THE ROSE AND LILY.

SOLOMONS SONG. 2.1.

J am the Rose of Sharon, and the Lily of the vallyes.

WHat S. Ierome sayesa of the Catholique Epistles, of S. Peter, S. James, S. John, and S. Jude. Breves esse pariter & longas, that they are both short and long, so may I say of this Text, it is short in words, but long in

matter. And what S. Austin sayesb, of the fourescore and seaventh Psalme. Bre∣vis est numero verborum, magnus pondere sententiarum, that it is short in regard of the number of the words, long in respect of the weightines of the mat∣ter: so may I say of this Text, it is a short sentence, but full of sence con∣teyning matter for (almost) as many Sermons as it conteynes words. It be∣ing but five words in the Originall, yet is the subject of foure Sermons. Three of them have been delivered formerly, and now the fourth, (the same assistance strengthing, and the same patience expecting) is to be pro∣secuted, in shewing you wherein the Church resembles the Lily of the Valleys.

First, the Lily is open toward hea∣ven but close and shut toward earth, so the members of the Church must have their affections open on things above.

Secondly, the leaves of the Lily ex∣tend outwards and bend downwards, a fit embleme of the Churches cha∣ritie.

Thirdly, the Lily is white, which signifies the Churches innocency.

Fourthly, the Lily growes among Thornes, and in the Church there is a commixtion of good and bad, in these respects the Church (also) resembles the Lily of the Valleyes.

First, the Flower of the Lily is lift∣ed upward, and spreades toward heaven, but toward the earth it is close, and shut, whence the Church and the members thereof, may learne a sur∣sum corda, to lift up their hearts and to open them towards heaven, but to keepe them close shut toward earth, and earthly things. Wee read in the Lawc, That those creatures, which crept on their bellyes, were uncleane, so under the Gospell, those men that have their bellies, their affections, creep∣ing

on the earth are uncleane. Si de∣lectat te mundus, semper vis esse immun∣dus, si autem non te delectat mundus, jam tu es mundus saith S. Austind, If the World delight thee, then thou art still a worldling, and uncleane, but if the World delight thee not, then art thou chosen out of the World, and art cleane. Man is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from looking upward, his name may put him in mind of his nature, and duty, to looke upward, and to con∣template on heavenly things. And whereas all other creatures looke downward toward the earth the place from whence they were taken.

Os homini sublime dedit, coelumque Vi∣dere Iussit, & erectos ad sidera tallere vultus.

Saith the Poete man hath his coun∣tenance erected toward heaven, to looke up to that place to which

hee should aspire. God made notf man crooked (but upright) for who can streighten that which hee hath made crooked? but man boweth downe himselfe by his owne inventions, and makes himselfe like that woman in the Gospellg, which was so bowed together that shee could in no wise lift up her selfe. But as the eye is placed in the head to looke upward, so is the heart in the body open to contemplate on heavenly things: For if you looke into an Anatomy, you shall see that the heart is broad above and narrow be∣low, signifying it should bee open toward Heaven but contracted toward the things of this life. The windowes of our spirituall temples, our bodyes must be built like the windowesh of Solomons Temple at Hierusalem, broad without, toward Heaven, and narrow within: But such is the nature and disposition of the sonnes of Adam, that Maryes choyce cannot content them,

that Vnum necessarium,i that one thing that is needfull, to sit and heare Christ and to be busied about heavenly things, but with Martha wee are too much cumbred with earthly affaires: we do not firstk seeke the kingdome of God and the righteousnesse thereof, as good Christians should doe, but wee are carefull about earthly things as the Gen∣tiles used to doe. Some writers make mention of some people that goe upon all foure, I feare there are many such people in England, that by grovelling upon earth and earthly things. This is the Divells policy, who labours that dust should be our meat as it is the Serpentsl that we should bee not onely filii terrae, made of the earth as indeed we are, but toti terrei altogether earthy, both in our minds and affections. But though man bee made in terram & exterra, non tamen ad terra, nee propter terram, sed ad coelum, & propter coelum, in the earth and of the earth, yet hee is

not made to the earth nor for the earth but to Heaven and for Heaven. Where∣fore then lay you out your money for that which is no bread? Are wee not all strangers and pilgrims in this life? if we be not we shall never be Citizens in the life to come? And there∣fore as worldly, so spirituall pilgrims, must carry nothing, but things ne∣cessary. The Patriark Iacob in his jour∣ney to Padan Arann, desired onely bread to eate, and rayment to put on. So Gods children in their journey to∣wards Heaven, desire only a viati∣cum, sufficient to suffice them by the way. The two things that hinder us in our journey towards Heaven, are sinne, and earthly superfluity (for it is as hardo, for a rich man to enter into the Kingdome of Heaven, as it is for a Camell to goe through the eye of an Needle) And therefore first let us disburthen our selves of sinne, and lay that burthen on Christ, and

then disburthen our selves of earthly superfluity. and cast that burthen on the poore, send our riches before us, that wee may the better follow after to Heaven. The heathen Oratour can tell us, that our life isp: commorandi, non habitandi locus, a place for some short abiding, not for a long dwelling. Wee are non habitatores terrae, sed accolae, saith S. Ambroseq. Immates for a time, and not permanent livers. And to this purpose our life is calledr, diversorium, an Inne, and a cutthroat Inne it is, where the signe forward is the Mare∣mayd, but backward ship-wracke, where the flesh is Hostice, and the Divell (too commonly) host. Glut∣tony is the Cooke, drunkennes Tapster, and wantonnes Chamberlayne, and these are as officious as may bee, to give entertaynment: but when the reckoning comes to bee paid, the hoast (the Divell) himselfe brings in a long Bill, with an Item for this,

and an Item for that sinne, and con∣science stands at the Barr and justifies all, the end is that prison from whence,s thou shalt not come out, untill thou hast payd the uttermost farthing. Yet many setting their affections on that triple headed Geryon of riches, ho∣nour, and pleasure, remember not the time of their reckoning which is at hand, when they will want the pre∣cious merits of their Saviour, to pay the deare price of their sinnes. And therefore as the Birds that feed below, do build on high, so wee though wee live below on earth, must build above, and lay up our treasure in hea∣ven. Si diem mortis nostrae in mente ha∣bemus, statim ea, quae in hoc mundo sunt, despicimus, saith S. Bernardt, If wee did but consider, how short a time wee have to live in this World, wee would not set our affections on it, but on a better. The Hedghog that hath rouled his skin full of Apples, when

hee comes to the hole, hee wipes them all of: so hee that hath fethered his nest with the things of this World, yet when hee comes to his hole, hee leaves all behinde him. Naked came wee into this World, and naked shall wee goe out againeu; Let us not then bee like the Raynbow, which though it seeme to bee in the Ayre, yet the ends tend to the earth, but rather like the Ceder that stretcheth forth her bran∣ches toward Heaven. Interpositio terrae est causa Eclipseos lunae.w The Inter∣position of the Earth betweene the Sunne and the Moone, is the cause of the Eclipse of the Moone. And the interposition of earthly things betweene the Sunne of righteousnes and us, doth blind our spirituall eyes, that wee cannot thinke of Heaven; but are like the Moone, when wee are at the full (oftentimes) in grea∣test opposition to that Sunne. As GOD said unto Abraham.x Exi de

terra tua, Get thee out of thy Coun∣trey, and from thy kindred, unto a Land that I shall shew thee, so doth hee speake unto the Church in gene∣rall, and to every member in parti∣culary, forget thine owne people and thy fathers house. This World is our Fathers house, the Land wherein we are borne and bread, but we must for∣get our fathers house, forsakez, this homestall, and seeke for another in the spirituall Chanaan one to come in Hierusalem that is above. Wee must say to the World (when it is gotten in∣to the closet of our hearts) as Amnon dida: to his sister, get thee hence. And if it will not bee gone, we must thrust it out, and lock the dores of our hearts, and shut the windowes of our affections after it. It is written of the Squerill and Badgerb▪ that in their nests and dens they have two holes, one they open towards the Sunne, but shut the other to keepe out the

blustering winds: so let us open the dores of our hearts toward the Sunne of righteousnes, but keepe them shut against the blusterings of this world. Wee should bee like Aristotles vessell which being made of virgins Wax, would keepe out the salt water, but receive the fresh: so let us refuse the bitter waters of Iericho, and receive the waters of life. If wee affect Ieru∣salem that is above, let us neglect Babilon that is below. Remember then (O man) that thou art a man, looke not downward on the earth with the eyes of thy soule, as beasts doe with the eyes of their bodies. Goe not on thy belly with the Serpent, grow not with the Bramble with both ends to∣wards the earth, but be lifted upward toward Heaven, that thou mayst ap∣peare to bee a member of the Church which doth herein resemble the Flow∣er of the Lily of the Vallies.

Secondly, the leaves of the Lily

do extend outwards and bend down∣wards, so the Church and the mem∣bers thereof must extend their chari∣ty, not onely to them that are neere, either by propinquity of neighbour∣hood, or affinity of kindred, but even to them that are farr off. The heart of man doth derive the heat, not on∣ly to the breast and belly, and the parts that are neere it, but even to the toes, and fingers, and the parts far∣thest of, so the members of the Church ought to extend their charity not on∣ly to them that are neere, but even no them that are farr off. The Henn (they say) will cover no Chickens under her wings, but her owne, or such as shee supposeth to bee her owne; So many will make much of none, but those that are of their owne kindred, as for strangers there is no hope of any thing for them. Naturec, in the generation of a Frogge, being af∣rayd that her matter will not hold out,

doth bestow so much on the breast and belly, and the parts neere the heart, that there is little left for the legges, whence it is that the belly of a Frogge is so large and swelling: so many feare that their substance will not hold out, they shall not have inough for their friends and kindred, and there∣fore their donation is very small for them that are farre off, I speake not this, to streighten the bowells of af∣fection, and charity in men to their owne kindred, for in some they are straitned too much already, in these degenerate dayes of ours, wherein a man may oftentimes meete with a more lively heat of affection from strangers, then from their owne friends and alliyes. The Apostle saithd: hee that provideth not for his owne, hee is worse then an infidell. Cosmogra∣phers make mention of some Anthro∣pophagi, men eaters, that live neere the Caspian Hills, that the children use to

eat their fathers when they grow old, that they should not bee devoured of the Wormes. This custome I feare may bee found among many, when as the Prophet speakse: the fathers eat the sonnes, and the sonnes eat the fathers, they oftentimes consuming and devouring the estates one of ano∣ther. The Apostle makes it a note of the last dayesf: that men should bee without naturall affection. How can they bee spiritually affectedg, that are not naturally affected? Can they love Gods children that have no love to their owne bowells? or they be friends to their enemies, that are tirants to their friends. So that it is true that charitas inicpit in seipsa, charity be∣ginns at him. Yet non desinit in seipsa, it must not end there, but goe abroad to ou•• neighbours Constantine the greath got great favour of the people, and added to the Christians dayly by pro∣viding for the poore, insomuch that

the Gentiles noted the love of Christi∣ans one to another, and by their chari∣ty were sometimes compelled to con∣fesse the God of the Christians. Stipis pauperum the saurus divitum, was the word of the good Emperour Tiberius Constantiusi, The rich mans treasure is the poore mans stock. It is recordedk: of S. Bazill the great, that in a famine hee did not onely give to the poore such as hee had himselfe, but exhor∣ted all others to set open their Barnes and to doe the like. But now there are many churlish Naballs that sayl, Who is David? and who is the sonne of Iesse? there bee many servants now adayes that breake away every man from his Mayster. Shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they bee? There is many an unmercifull Divesm, that will not part with a crumme, though it might make them to gayne a Crowne. For Da parva ut

magna recipias saith S. Bazilln. He that gives little shall receave much. And damna lucrum,o The crummes that fall from thy table are lost, and yet not lost if thou givest them to the poore, for hep: that hath pity on the poore lendeth to the Lord, and that which he hath given will hee pay him againe. We have few tender hearted Davids, whoseq, heart is like wax, and mel∣teth in the midst of their bowells: many like the Leviathanr: whose heart is as firme as a stone, yea as hard as a stone, yea as hard as a peice of the nether Mil-stone, wee have few like them Iob speakes ofs, whose breasts are full of Milke, and their bones moy∣stened with Marrow, many like David in this, when hist, bones were dry∣ed, or burnt up, as an hearth: few that can say with Iob v, I have not eaten my morsell my selfe alone,v but the fatherles hath eaten thereof: but many that with-hold the poore from their

desire. Our Saviour Christ bidsw: him that hath two coates, to impart to him that hath none, but rather we are like David in his old age, wee thinke all clothes to little to getx, heat in our selves; We are like Isaacks well Reho∣bothy, that signifyes roome, we have roome inough to receive, but when we should give any thing, we are like the Well of Haranz: that had a stone row∣led upon the mouth thereof; Our hearts are made, like the dore of that hard hearted neighbour in the Gospella hard to bee opened I cannot rise and lend, much lesse would hee rise and give. It is true that there are among us some mercifull Samaritans, good Cor∣neliusses, charitable Tabithaes, and Dor∣casses, (and God increase the number of them.) But all the members of the Church should bee open handed and open hearted: for Aurum habet Ecclesia, non ut serret, sed uteroget, saith Saint Ambrosse.b The Church hath gold not

to keepe but to give: we being Gods stewards to dispose of them to them that need. I have read of some Tar∣tarians, that say the custome of their countrey gives nothing to the poore. I say not that this custome is knowne in our Hoemisphere, or come into our countrey; and yet if wee looke into the disposition of many, we may find them of the nature of a spunge, which will easily take in water, but will let nothing goe without squeezing; their hands are dryed up like Ieroboamesc, they cannot stretch them out to give an almes. But as the Load-stone draw∣eth iron to it, so should our charity draw the poore unto it: there are but few such Loadstones found among us. Many are rather like a kind of Load∣stone reported to beed, in Ethiopia, which hath two cornes; the one draws iron to it, the other expells it from it. Many make use of that corner that re∣pells from them. When they have need

of a poore mans helpe, then they will draw him unto them with the one cor∣ner, but when their purpose is brought to passe, then they will turne alterum angulum, the other corner, and bid him be gon. Anglers use little Flyes to catch great Fishes, and many use poore friends to effect great matters, But they use them as they doe their shoe-hornes, to draw on some good turne on them∣selves, and when they have done they put them away. Poore men have al∣wayes need of the rich, and rich men have sometimes need of the poore. And as they doe make use of the poore to helpe them at their need, so should they releeve them at their need. Wee must put one, the bowells of mercyes, and be mercyfullf: as our father in Hea∣ven is mercifull. Let us not shut the bowells of our affections, but rather be like the water, facile fluit in termi∣num alienum, it easily floweth into others bounds. But let us not be like

the Wells which keepe all in them∣selves, as those that are every man for himselfe, and doe nothing at all for o∣thers: nor yet like to the Rivers, which water the banks onely that are neere unto them, as those that extend their charity only to their kindred, nor yet like the Sea, which sendeth forth wa∣ters into the Rivers which returne back againe thither, as those that give their gifts, as they tosse the ball at tennys, to them that will bandy it back againe with requitall: but like the raine that falls from the Clouds in all places, so if we belong to the Church, we must shew our charity to the lowest mem∣ber of the Church: for therein the Church and the members thereof must resemble the leaves of the Lily of the Valleyes.

It is written of the Eagleg, that standing on a rock, she looketh on three things, upward toward the bright∣nes of the Sunne, about her to the place

whether she would flee, and down∣ward on her crooked talents: so must we looke on three things especially, upward toward GOD setting our af∣fections on Heaven and not on earth∣ly things, about us on our neighbours, extending our charity to them: and downward on our selves: which I am now to speake off: for Thirdly, as the leaves of the Lily are white within and without, so must the Church manifest the whitnes of her innocency, and al∣though there are some blacke Lillies, yet are the white the purest. The Priests were cloathed with whiteh: linnen cloathes, when they did enter into the Sanctuary, signifying integrity and sin∣cerity of conversation, that all that will come neere the Lord, must be cloath∣ed with those white robes; If the King of Babell chose childreni: in whom there was no blemish to stand in his Pallace. Shall God admit any that are full of spots, to stand in the

Court of Heaven? The Temple of fortune was built with the whitest stones that could be got, being fetched from Cappodocia in the Emperour Ne∣roes time, and shall not the Temple of Ierusalem (the Church) bee built with white stones, such as the Patriarkes, and Prophets, and Apostles, such as Zacharias and Elizabethk, that walked in all the Comandements, and ordinances of the Lord blameles. But how can the Church be sayd to be white, when she sayes of her selfel, that she is blacke? S. Augustin answersm: that shee is nigra per naturam, formosa per gratiam, black by nature but white by grace. Nigra per inhaerens peccatum saith S. Bernardn black through sinne that dwelleth in her, for∣mosa per justitiam imputatam, beautifull by Christs righteousnes imputed to her. She is black as the tents of Kedar, which S. Ierome sayeso: doth signify darknes it selfe, but comely as the curtaines of Solomon, which were of silke and em∣broydered

with gold Aethiopissa non mu••∣tat colorem saith S. Bernardp: the Aethio∣pian cannot change his skin,q but Iu∣daeam praecaedit Aethipia peccat; exuends nigredme & fidei induendo candore, saith S. Austinr. Aethiopia surpasseth Iudaes in this, in putting of the blacknes of sin, and putting on the beauty of faith Some thinkes, S. Iohn doth describe the Church when he sayth.t The head and the hayre were white like snow and like wooll; The Church hath the whitnes of wooll, by reason of the simplicity, and innocency wherewith the Saints are endewed, which are of∣tentimes in the Scripture called sheepe, and no mervaile, for Christ their head is called a Lambu, and of Snow, be∣cause the whitnes thereof is not natu∣rall, but adventitiall. And as Wooll, so the righteousnes of the saints, will quickly bee fowle and dusty of them∣selves, but being washed in the cleane Fountaine of Christs bloud, it will be

as white as Snow, or any thing else that exceedes in whitnes. But how can the Church be sayd to bee all white? for if we take the Church generally there are many profane Esaus crept into her bo∣some: and if we take it strictly for the multitude of beleevers; how can it then be sayd to be all beautifull? for if the best of us looke on our selves in the glasse of Gods Law, we shall finde that we come farr short of the beauty of ho∣lines. I answer, if the Church bee taken generally, then is her beauty like Iosephs coat, party coloured, but if it be taken strictly, then she may be sayd to bee all beautifull, though not in sensu diviso, but in sensu composito. In her selfew her spots are as many as Lazarus sores, or Iobs bot∣ches, but through Christ, she becomes as beautifull as Absalom. Ipse qui venit sine macula, & ruga, extensus est in tendicula, sed propter nos, non propter se, ut nos faceret sine macula, & ruga saith S. Aust,x he that came without spot, or wrinckle, was

stretched out upon the tenters, but not for himselfe, but for us, to make us with out spot, or wrinckle. It is a custome with us, that what belongs to the Brid∣groome, the Bride hath title to: so the Church, hath Christs, her husbands, beauty imputed to her; And therefore S. Bernard notesy: that the Church is rather sayd to be dealbata, then alba, not white as having her beauty in her selfe, but whited, as receiving it from Christ. We are all Christians, and in our Bap∣tisme gave up our names to Christ Iesus, as prest Souldiers to fight under his Banners, but let us examine our selves, whether we weare our Captaines coul∣ers, truely white. Are we like the Naza∣rites of Israelz, purer then Snow, and whiter then Milke? or rather are there not many like them spoken of in the next verse, whose visage is blacker then a coale? Are there not many that would be counted white, and yet with the Camelion can turne of any couler, and

others like the Leopard are full of spots, if not grosse Aethiopians, that cannot be washed white, farre from the nature of the Lily; Noahs arke was pitcheda. with∣in, and without, the Lily is white with∣in and without, and so must the mem∣bers of the Church. Which manifests two sorts of men not to belong to the Church: the one is of them which though they thinke themselves to be white within, yet it cannot be perceived by their outward actions, but that they are black. They are like Solomons Temple, though it were overlayd with gold, yet was it built of craggy stones. But the members of the Church must be like the Kings daughterb: as she was all glo∣rious within, so her cloathing is of wrought gold, as they must have a good conscience before God, So they must haue a good conversation before men. Secondly, others there are that would fayne seeme white without, and yet within are full of gall & bitternes. They

are like the Egiptian Temples; which were very faire and beautifull without, but when you come within to their sanctum sanctorum, you shal find nothing but a Crocodile, or a Serpent which they did worship; So they carry a faire shew outwardly, but let that Serpent Satan be∣witch their hearts (which should bee Gods holyest) with sinne. The Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is a title given to Players and Jesters, which doe resemble the per∣sons of great men: as Roscius was Aga∣memnon in shew, though he were Rosci∣us in deed, they are the children of father Abraham in shew, but children of their father the divell indeed, they imitate Gods Saints in sincerity, Dum Curios si∣mulant, & Bacchanalia vivunt, they live in iniquity. Sin hath some of those pro∣perties which Bellarmine makesc, to be true notes of the true Church. First, for universality, it hath infected all the men in the World. Secondly, for antiquity it is almost as old as the world, beginning

in Paradice. Thirdly, for perpetuity, it will last untill the worlds end. Fourth∣ly, for succession it became haereditary to all Adams posterity, like Naamans lepro∣syd: to Gehazi, for ever, but it wants vi∣sibility, and therefore that witch (hipo∣crisy) rayseth many up to appeare to be true Samuells, when as indeed they are very divells. The hypocrit doth consist of meere formalities, and esse videaturs, and had rather be a member of the Church visible, then of the Church Ca∣tholique. Whereunto shall I liken the men of this generation, they are like to mud-walls, though they may be white without, yet they are full of durt with∣in; like Swanns; whose feathers are very white without, but their flesh is the blackest of all Birds; like the elder Tree which hath a very white wood, but beares black stinking berries. Goliahs sword lay hid under an Ephod, & David said.e There is none like that, give it me. There is nothing like the deceit of a

seeming hypocrite. The Leprosy that was most whitef: was most danger∣ous; though Myriam would turne pro∣phetg: yet was she smitten with Lepro∣sy white as Snow, so those that pretend goodnes, and doe not intend it, it is but like the leprosy that appeares outward∣ly upon them. There were someh: that came in sheepes cloathing, were in∣wardly ravening Wolves.

Hic niger est, hunc tu Romane caveto▪ Hunc tu Christiane caveto.

He is a black pawne, in a white coate. Wherefore as Daniel sayd to the King,i O King be not deceived, viz. by the faire shewes of the Preists: so say I to these men, let not their faire presence of holines, be a cover of their inward wick∣ednes. Let them cease to be like the Ap∣ples of Sodome, that grow by the lake As∣phaltites, that had a faire shew without, but within were nothing but dust, and ashes. It was Julians policy to make his follower, seeme holy, that he might the

better deceive, and Satan, Julians master maketh his followers seeme holy, that he may the better deceive. But they may blind the worlds eye, yet Gods eye, Qui ••ninime fallitur, quia minime clauditurk: which is alwayes open, and never shut, cannot be blinded. Moses Leprosyl in his hand, was as apparant in the eyes of God; as Vzziahsm Leprosy in his fore-head. God sees secret hypocrisy, as wel as open profannes, & will discover it, and them. Qui color albus erat, nunc est contrarius albo.

They shall appeare in their perfect co∣lours. Wherefore, let every one endevour to be like Ezechiells booken: that was written both within and without, like the Arkeo: that was overlayd with pure gold, both within and without: like Maries boxp: that without was A∣lablaster, and within full of oyntment, and like the Lily that is white both within and without. And thus the Church appeares to be all beautifull, for to the perfectest beauty, is required the

best commixtion of red, and white: so that the Church may be said to be white and ruddy, being blanched in the white robes of innocency, & guilded with the bloud of Martyrs, she is a red Rose by her Martyrs, and a white Lily by the virgin innocency of the Saints. And though she sometimes want the crown of Martyrdome, yet she must alwayes have the white robs of innocency▪ though she seemes sometimes not to be the red Rose of Sharon; yet shee must al∣wayes be the white Lily of the Vallies.

Fourthly, the Lily growes among Thornes, & in the Church the white Lil∣lies flourish among black Thornes. In Adams family there was a Cayne, as well as an Abel: in Noahs Arke there was a Cham, as well as a Shem, or Iaphet, beasts uncleane, as well as cleane: in Abrahams house there was an Ishmael, as well as an Isack and it is no greater wonder to see a Iudas among Christs Disciples; then it was to see a Saulq, among the Prophets.

Wicked men in the Church are mixed with true beleevers, and the Tares must grow among the Wheat: for the Church is a Lily among Thornes. Which may fitly be applyed against the Separatists, that leave this Lily because of the Thornes, and goe out of the Church by reason of some bad. They have a heat in them but it is a strange fire, raked out of the embers of passion, blowne with the bellowes of pride, and selfe conceited∣nes, and mayntained by the fewell of faction, which makes them at first to be ••axardens, and then draco volans; Like humid bodyes facilè in alienis terminis difficultèr in suis continentur: they first crosse the Church and then the seas, first run out of reason and then out of the Church. Cursed be such heat; for it is cruell, O my souler, come not thou into their secret, be not thou united to their assembly. When Lot and Abraham fell out, Lot would needs part with him, though he told them that they were

brethrens. So those Separatists fall out with the Bishops of our Church, and say as those in S. Austins timet: Sepere∣mus nos, let us goe out from among them. And although wee say to them, Servate pacem keepe the peace and love the unity of the Church, yet they will goe out from us,u although (I feare) of∣tentimes with Lot ^v into Sodome, when the other with Abraham may enter into the Land of Chanaan. When Christ was upō the earth was his head, pricked with Thornes, his body was scourged, butw: not a bone of him was broken: so now he is in Heaven though his head be pricked with contentions (although it might bee wished that it were not pricked at all) yet let us not breake his bones. We must not part Paul and Bar∣nabas, forx, Markes sake, as long as wee agree in fundamentall poynts of faith, we must not goe out of the Church; by reason of some errors, or imperfections I wrote unto you saith the Apostley: not

to keepe company with fornicators: yet not altogether with the fornicators of this World, or with the covetous, or extortioners or idolators, for then must yee needs goe out of the World. Should Noah have forsaken the company of all wicked men, he must have gone out of the World; for the whole earth was corrupt andz: filled with cruelty, save onely he and his family. What S. Austina: determined against the Donathists; may be urged against these men, non propter malos boni deserendi, sed propter bo∣••ios malitolerandi. We must not forsake the good for the bad, but must tolerate the bad for the good. The Tares must grow among the Wheat without a se∣paration, untill the Lord of the harvest make a seperation, at the generall day of ••udgment, and the Lily (the Church) must grow among Thornes. But as the Lily among Thornes: retaynes the whitenes and sweetnes, so must the Church among thorny sinners and hae∣reticall

Christians retayne her innocency And this isb: no disprayse to the righte∣ous but rather their prayse to be godly among the wicked, and not to be in∣fected with the thorny conversation of others but to shine as lights in darknes. Non mediocris est titulus profecto virtutis inter pravos vivere bonum, & inter malig∣nantes innocentiae retinere candorem, magis autem si his qui oderunt pacem, pacificum te praebeas & amicum, saith S. Bernard.c It is no small vertue, to be good among the evill, to be innocent among the nocent, and to be peaceable among the turbulent and contentious: herein they are like the Lillies themselves, which by their owne beauty adorne the Thornes by which they are pricked. It is no great matter to seeme to bee good among the good, and according to the Proverb.

Cum fueris Romae, Romano vivere more.

When you are at Rome, to doe as the Romans doe, but the godly must reteyne

their innocency in the midst of the tents of Kedar she must reteyne her whitenes, for therein the Church re∣sembles the Lily of the Vallies. And so I come to the limitation of this second attribute, to the second subject (of the Vallies) I am the rose of Sharon and the Lily of the Vallies.

The Church is the low Lilly of the low Vallies, which may teach humility to all the members thereof. Humility is the first step toward Heaven, and I know not how they that, misse that may as∣cend any higher. How can any thinke to thrust into Heaven by that, that made Satan be cast out? pride was the divells ruine, and can any thinke it should be his raysing? And that we may practise humility wee may learne itd: from things without us, from things we car∣ry with us, from things about us, and from God above us. First, from things without us, even from the earth it selfe, from whence we came and whither

we must: for God tells Adame, dust thou art, and to dust thou shalt returne. So that when thou seest the earth re∣member thy Sepulchre. And what cause hast thou to be proud? if thou consider that the earth which is now under thy feete, shall shortly bee over above thy head? Secondly, we may learne humili∣ty from what we carry with us, even from our selves, if we consider our in∣gresse into the World, our progresse in the World, and our egresse out of the World. First, the ingresse of mans life is miserable, he beginning his life with teares; as bewayling the miseries of his succeeding ages. Secondly, the progresse of mans life is short and transitory, but af: spannlong; and as short asg: a tale that is told. Thirdly, mans egresse is bit∣ter and terrible, and therefore death is sayd to beh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Kingi: of terrors; And what cause (then) hath man to be proud, when at his birth his conception is detestable, in his life his

conversation culpable, and at his death his dissolution terrible? Thirdly, wee may learne humility from men about us, when we consider that many of our brethren are poore, or lame, or blind or miserable, and we are made of the same matter in the same mould: and deserve it as well as they. And therefore what cause hast thou to be proud; thou being as subject to those calamities as they, & knowest not how soone thou mayst fall into them? Lastly, we may learne humility from God above us. God re∣tesisteth the proudk: but giveth grace to the humble. The humble are in Gods eyes as Starres are in mans, though they seeme little yet they are great. Quanto quis humilior fuit de seipso, tanto major erit in conspectu dei saith S. Austinl: how much the more humble a man is in his owne eyes, so much the greater is he in the sight of God. We bow our selves at the example of some great person, or if we were to goe in at some low dore, or

if a sword hang over our heads, and we under it. But the sword of Gods wrath hangs over the proud, and we are to en∣ter in by the low dore. Christ, who hath left us an example of humility. To be∣have our selves humbly est Christum scire imitari, saith S. Bazilm is to imitate Christ; but to carry ones selfe proudly est Diabolo se similem praebere, that is to be like the Divell. And now I am sure thou hast no cause to bee proud, except thou meanest to be conformable to the divell, and abhominable to God. To conclude without any further applicati∣on (because what hath beene spoken of this part hath (for the most part) beene by way of application. Let every true Israelite fill his Omer with this spirituall Mannah, Let every one take a posy of these Flowers home with him, nay let him compose himselfe (as it were): posy of them. And let us all shew that we have the sweetnes of the Rose, and the whitenes of the Lily, by innocency

in ourselves, and charity to others, that Christ that feedethn among the Lillies may take delight in us, and accept us for his Spouse to live with him for ever∣more. Which God grant we may all doe for Iesus Christ his sake our onely Lord and Sa∣viour. To whom with thee, O Father, and thy blessed Spirit, be ascribed all Honour and Glory, might and Majesty now and for ever, Amen.

FINIS.

Notes

• a

  Ad Paulin.
• b

  Praefat in Psal. 87.
• c

  Lev. 11 42.
• d

  In John Tr. 36.
• e

  Ovid Meta∣morph. lib. 1.
• f

  Eccles. 7.29. and 15.
• g

  Inke. 13.11.
• h

  1 King. 6 4.
• i

  Luk. 10.40 42.
• k

  Mat. 6.3.
• l

  Gen. 3.14.
• m

  Pet. Lomb. Sent. lib. 2. dist. 14.
• n

  Gen. 28.20.
• o

  Mat. 19.••4
• p

  C••cero de Sene.
• q

  De Abrah Patr.
• r

  Cicero.
• s

  Mat. 5.26.
• t

  De modo bonè vivendi Ser. 8.
• u

  Job. 1.21.
• w

  Magir. Phis.
• x

  Gen. 12.1.
• y

  Psal. 45 10.
• z

  Doctor Boys on the Epist. for Easter day.
• a

  2 Sam. 13.15.
• b

  Pliny.
• c

  A••istotle.
• d

  1 Tim. 5.8
• e

  Ezek 5.10.
• f

  2 Tim. 3.3.
• g

  Absal. Fune∣••all Teares.
• h

  Fuseb. Eccles. Hyst. li. 9. cap. 9.
• i

  Reusner. Symb.
• k

  Nazian in vita ejus.
• l

  1 Sam. 25.10, 11.
• m

  Luke 16.
• n

  In Div. pag. 16.
• o

  Div. Chrysist.
• p

  Prov. 19.17.
• q

  Psal. 22.14.
• r

  Job 41.24.
• s

  Job 21.24.
• t

  Psal. 102.3.
• v

  Job 31.17.
• w

  Luke. 3.11.
• x

  1 Kings 1.1.
• y

  Gen. 26 2.
• z

  Gen. 29.2.
• a

  Luke. 11.7.
• b

  Offic. lib. 2. cap. 28.
• c

  Kings 13.4.
• d

  Pliny.
• e

  Colos. 3.12
• f

  Luke 6.36.
• g

  Pliny.
• h

  Ezek. 44.17
• i

  Daniel. 1.4
• k

  Luke 1.6.
• l

  Sol. Song. 1.5
• m

  De Temp. Ser 86.
• n

  In Cant Ser. 33.
• o

  Super Cant Cantic••••.
• p

  Domin. p. Oct. Epiph.
• q

  Jer. 13.23.
• r

  De Temp. Ser. 36.
• s

  Brightman on the Rev.
• t

  Rev. 1.14.
• u

  John 1.29.
• w

  Doctor D••ce on the Cant.
• x

  De verb. Apost. Ser. 29.
• y

  In Cant. Cantic.
• z

  Lament. 4.7, 8.
• a

  Gen. 6.14.
• b

  Psal. 45.13.
• c

  De Not. Eccl. lib 4. cap. 3.
• d

  2 Kings. 5.27
• e

  1 Sam. 21 9.
• f

  Lev. 13.••
• g

  Num. 12.10.
• h

  Mat. 7.15.
• i

  Hyst. of Bel. v. 7.
• k

  D^• Bernard.
• l

  Exod 4.6.
• m

  2 Chron. 26 19.
• n

  Ezech. 2.10.
• o

  Exod. 25.11.
• p

  Mat. 26.7▪
• q

  2 Sam. 19.22.
• r

  Gen 49.6.
• s

  Gen. 13.8.
• t

  Augustin in Psal. 129.
• u

  Gen. 13.12.
• w

  John 19.36
• x

  Acts 15 37.
• y

  1 Cor. 5.9.10
• z

  Gen. 6.11.
• a

  Epist. 48.
• b

  Angelom in locum.
• c

  In Cant. Ser. 48.
• d

  Destruct. vitior.
• e

  Gen. 3.19.
• f

  Psal. 39.6.
• g

  Psal. 90.9.
• h

  Aristot.
• i

  Job 18.14.
• k

  1 Pet, 5.5.
• l

  Ad fratr in Erem. Ser. 7
• m

  De Abdicat rerum.
• n

  Sol. Song 6.3.