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 Curate of Chelaston in the County of DERBY. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discendum propter docendum. LONDON, Printed by J. N. for GEORGE WILNE, and are to be sold by SAMUEL MAN at the sign of the the Swan in S. Paul's Churchyard. 1640. ❧ To the Right Honourable HENRY Earl of Huntingdon, Lord Hastings, Hungerford, Botreaulx, Molins and Moules, and Lord Lieutenant of his Majesty's County of Leicester, and Rutland, my Honoured Lord. Right HONOURABLE, IT is not any want of Books in these days of ours, wherein they do so much abound, that moves me to publish these my weak labours, nor yet any desire I have to show myself in Print, I am too sensible of mine own imperfections, to be desirous to show them to the World. But considering my engagments (especially to your Honour) and not willing to be altogether guilty of that hateful sin of ingratitude, but knowing no other way to express my thankfulness I have pitched upon this, chooseing rather to show myself a weak man, then ingrateful. I must confess I had rather besilent, then be seen in Print. And my small fortunes, had made me as dejected in person as I was in place, until it pleased your Honour to cast the beams of your countenance on me (in giving me part of this Lecture where these Sermons were preached) which made me a little erigere caput, to peep up, and show myself, if to no other end then this (to express my thankfulness it were a sufficient cause to move me to it. I have here endeavoured to give unto your Honour not only what Aeschines gave unto Socrates (me ipsum) but even Deum ipsum: for it is an unfolding of some part of those Mysteries that concern Christ; of whom your Honour is a lively member in his Church militant, and will be until you are a full partaker of all his benefits in the Church triumphant, which that your Honour may be is the prayer of Your Lordship's daily Orator, and most humbly devoted Chaplain. WILLIAM PARKES. The preface to the Reader. I Will use no preface but only say as Ruffinus did to Laurentius a Interopa Cyp. haebetur pag. 543. , Mihi quidem ad scribendum animus tam non est cupidus, quam nec Idoneus, scienti non esse absque periculo, multorum judiciis ingemum ten●e & exile committere. And indeed when I first penned these sermons, I did not intent to put them to the Press, nor to expose myself and them to (that which the World is too full of) censure. But finding some part of it in the delivering of them (as namely for the urging of fathers in Latin in my Sermons, etc.) for which I have been traduced behind my back, and persuaded to my face to leave them, I could therefore do no less (for the justifying of myself and the satisfying of others) then commit them to the eye, as I did to the ear, to see whether they deserve any Pragmatical censure. It is a true observation of Macrobius b Lib. 6. Satur , that Multa ignoramus, quae no laterent, si veterum lectio nobis esse familiaris, we are ignorant of many things which would not be hid unto us, if the reading of ancient writers were familiar with us, yet such is the humour of some, that nothing can please them except it be plain and delivered ex tempore, from men's own brains, without any ground or light from any ancient fathers. Though nullum est jam dictum quod non dictum sit prius c Terent Eunuch. prolog. , There is no new thing under the Sun d Eccles. 1.9. : yet such is the condition of these Athenians that they are altogether for novelties, which makes their itching ears to be delighted with new fangled teachers, which preach the Chymaeraes of their own brains, altogether neglecting the fathers of the Church. If Prayers or Sermons be penned, they are presently slighted, and the more pains are taken in them, the less acceptance have they with these men. I know no reason he had to tear out the Athanasian Creed out of his bible; when it was read in the Church, but only to satisfy his own humour, and as little that our Novelists have to except against our Church liturgy, except it be for that suffrage: from all blindness of heart, from pride, vain glory, and hypocrisy, from envy, hatred and malice, and all uncharitableness! Good Lord deliver us: which is a great part of their Religion. And I know less reason for any to censure so rashly, as to say, that a penned Sermon never converted soul: for I dare presume to maintain, that many have been converted by reading, and I think it must be penned before it be printed, and written before it be read. We read in the Gospel e John. 3. : that Christ turned water into wine, he might as easily have filled the vessels with wine, as made them to be filled with water first: but to signify that he will not fill those empty vessels, that come unfurnished into the pulpit, and look then for Revelations. But if it were lawful at other times to preach quicquid in buccam venerit, yet is it very unfit for a Lecture in Divinity, for a Lecture doth consist of a mixed auditory, and must have as well meat as milk, that the learned may have strength by the one as the ignorant have growth by the other. Again a Lecture (as I conceive) was at the first founded for the explaining of the fundamental points of Religion, and the handling of controversies in the University, and so are continued by men of great learning and eminence, the public professors. And in Queen Elizabeth's days (as I conjecture) Lectures were permitted in Parochial Churches, not commanded or enjoined (for I read of Parsons, Vicars, and Curates in the book of common Prayer but not of a Lecturer) neither were they suffered to this end to draw eare-Christians and lip-professors together to parley in a parlour of points of Divinity which they understand not, and of matters of Church discipline that do not concern them, but to build the people up in knowledge, and to handle matters of controversy, and then in points of controversy, and explicating of difficult points of Divinity, the fathers are very fit to be urged. Ob. But it is an unknown tongue, and the Apostle saith f 1 Cor. 14 24 : that edifyes not, and therefore Latin is not fit to be used. I answer, Ans. it edifyes the learned if not interpreted, but if interpreted it edifyes the Church g Art in 1. Cor. 14. , and if it were unlawful to speak in an unknown tongue altogether, why should S. Paul's practice contradict his precept? for he writes to the Romans and Hebrews in Greek, when Latin was the language of the one, and Hebrew the language of the other. Ob. But it takes up a great deal of time, Ans. Not so much time as many usually spend in vain Tautologies, and idle repetitions, which stand like cyphers to fill up empty places in their Sermons. Ob. But it would please better without them. Ans. Indeed if a Lecturer were to live like the poor and the blind merely by collection, then happily he must preach to please his good Masters: or else he would lose a great part of his living. But Sermons are not to be made as some Commaedians made their Plays. Populo ut placerent quas fecissent fabulas h Terence. , And yet (for aught I know) Sermons with Latin in them may please as well (and better) as those without it. Ob. But S. Austin himself bids not to hearken what i Epist. 18. & contra Petil. lib. Rogatus, Donatus, vincentius, Hylary. Ambrose saith, Ans. but what saith the Lord? But S. Augustine's purpose is not k Hooker Eccl. Pol. lib. 2.6, 7. (I think) when he bids us not to hear men that we should stop our ears against his own exhortation, and therefore he cannot mean simply; that audience should be denied unto men, but either if men speak one thing, and God another, than he, not they is to be obeyed, or if they both speak one thing, then also man's speech is unworthy of hearing, not simply, but in comparison. But Lastly, Ob. it may be objected the Scriptures of themselves are sufficient for salvation and justification. And therefore there is no use of Fathers in Sermons. Ans. It is true that the Scriptures are able to make us wise to salvation: but such is the dulness of our understanding that we cannot understand the difficult places of it without an interpreter. I confess I had rather light my dim Lamp at their lights, and take an interpretation from them; then from many modern writers, and will always use them, and despise new non licenced Pamphlets, that may breed faction and irregularity in the hearers. So that Fathers are not such a Bugbear but a man may look on them without frighting, and borrow their golden sentences, as the Israelites did borrow from the Egyptians jewels of Silver, and jewels of Gold. Which may appear by example, reason, and Scripture. By example, thus, All the Fathers and (almost) all modern writers do it, even they themselves that deny it will use modern writers, how is Calvin urged in defence of usury, and against Church government and then why may not we cite the Fathers? By reason thus. If it be lawful to read them it is lawful to cite them l Doctor West falling in his Sermon, preached at Oxford Anno. 1582. , and if it be lawful to read later writers (which I know none that doth deny) then why not them? except they may be read for their manner of tractation, and not for their matter. By Scripture thus. The Apostles and our Saviour too bring sentences of the Prophets in the new Testament, which were interpreters of the Law, and why may not we bring sentences of the fathers which are interpreters of the Gospel? Nay S. Paul brings sentences from the Poets: viz. from Aratus m Acts 17.28. : Menander n 1 Cor. 15.33. . and Epimenides o Tit. 1.12 : so that we may rob the profane Poets of their ornaments p Aret. loc. come. de Lect. Ethin. : and consecrate them to Christ, much more may we take sentences from the holy Fathers. Besides there are Hebrew and Syriack words used in the new Testament without interpreting; as Anathema, Maranatha, Hosanna, and Cephas, which might occasion Optatus Milivitanus (for aught I know) to think Peter g Lib 2. contra. Parme. : to be the head of the Church he thinking it to be a Greek word and derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a head when as it is a Sirack word and signify a stone: but there can be no danger in any mistake in urging sentences of the Father's being interpreted. So that though we do not bring any grounds of faith from them, yet it is lawful and fitting to urge them. First, for interpretation of hard Texts. Secondly, for illustration. Thirdly, for confutation of errors as our Saviour quotes r Mat 23. : the Pharisees. Fourthly, for instances, and. Fiftly, we may use them comparatively, and bring the say and examples of Heathen to shame Christians. I had thought to have said more, but fearing lest my porch should be too big for my house, & that this book should be like the City Minda with too great gates, I conclude. wishing thee and all good Christians to do that, that shall tend to the glory of God and the peace of the Church, Farewell. Thine in the Lord Jesus. WILLIAM PARKES. From my study in Chellaston, MAY. 28 1638. THE ROSE AND LILY. Solomon's Song. 2.1. I am the Rose of Sharon, and the Lily of the Valleys. THE sum of man's duty to God consists in the keeping of the ten Commandments which (for the brevity of them) Moses, that man of God, calls a Exod 34.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnasereth haddebarim, decem verba, ten words: our Saviour Christ reduceth those ten to two: and the Apostle S. Paul reduceth those two to one, when he says; that b Galat. 5.14. love is the fulfilling of the Law. But all love is not lovely in us, nor liking to God: for as there is the love of God; so there is the love of ourselves, and the love of the world, which two last, like Pharaohs lean kine c Gen. 41.21. , eat up and devour the former, and yet are never the better; and therefore they must be pruned away, that the former may be grafted in. Now Solomon (who passed d 2 Chron. 9.22 all the Kings of the earth in wisdom) wrote three books; the book of the Proverbs, to prune away the love of ourselves; we must not think ourselves to be wiser than all others, and e Prov. 1.7 despise instruction lest we prove fools: And the book of Ecclesiastes, to prune away the love of the world; because f Eccles 1 4 all is but vanity and vexation of spirit. Cum enim duo sunt mala, quae vel sola vel maxim militant adversus animum, vanus scilicet amor mundi, et superfluus sui; pesti utrique duo illi libri obviare noscuntur, saith S. Bernard g In Cant. Ser. 1 . Whereas there are two evils, which either solely or chiefly do fight against the soul, to wit, the vain love of the world, and the overweening love of ourselves; those two Books yield a remedy for each malady: Alter sarculo disciplinae prava quaeque in moribus, et superflua carnis resecans; alter luce rationis in omni gloria mundi fucum vanitatis sagaciter deprehendens, veraciterque distinguens à solido veritatis: The one by the pruning-hooke of instruction cuts off the rudeness of manners, and the superfluous desires of the flesh; the other by the light of reason doth quickly apprehend the smoke of vanity in the glory of the world, and distinguish it from the truth: And he wrote this third book of the Canticles, to engraff the love of God in our hearts. As the inmost part of the Temple was called h Heb 9.3. Exod 26.34. the Sanctum Sanctorum, the Holy of Holies, as being the Most holy place, so is this book called Canticum canticorum, the Song of Songs from the excellency of it, as being the chiefest Song, not only of solomon's (who wrote i 1 Kings 4 23. a thousand and five) but also the most excellent Song that ever was penned, as describing the union and Communion between Christ and his Church more excellently and elegantly then any other. The penman of this book is Solomon, which is a name of peace: he gins his book with a k Sol. Song. 1 2. kiss, which is a sign of peace: and the whole subject of the book is love, which is l Calvin. fomentum pacis, the fomentation of peace; for it is a Divine Epithalamium, or marriage song upon the holy nuptials between Christ and his Church. And although some (perhaps) would understand it literally of the marriage between Solomon and Pharaohs daughter: yet as our Saviour Christ said once, m Mat. 12 42. a greater than Solomon is here; so may I say now, a greater than Solomon is here meant, and a Spouse far more glorious and beautiful, than Pharoahs' daughter. As there were two Alexanders, the one Apellis opus, the other Philippi filius, the one portrayed by Apelles, being unmatchable for the skilfulness of the art, the other the son of Philip, being invincible for the valour of his heart: so there were two solomon's, the one typricall, the other mystical; the one the wisest among the sons of men, and yet but a man; the other excelling all men, for he n Psal. 45.7. was anointed with the oil of gladness above his fellows, being both God and man, and he it is that is chief spoken of in this book, which sets down the mutual and reciprocal love between him and his Church. Now the Scripture mentioneth o H●erome & Answorth on th● Can●, the Bride, the Bridegroom, and the friends of them both, and all these in this Song (especially the two former) are brought in as speakers every one of and unto others. The Text that I have chosen is the speech either of Christ, or of the Church; for in respect of both it may p Em. Sa in l●cum. be said, I am the Rose of Sharon, and the Lily of the valleys. I have all this while but shown you the Trees, I shall now give you of the Fruit; and open the shell, that you may taste the sweetness of the kernel: we have hitherto, as in bortis inclusis, stood without, I shall now bring you into the Spouses garden, where you may gather Roses, and feed on Lilies. The words contain three parts, First, Subjectum, a Subject, in the first word, I, and that is either Christ, or the Church. Secondly, Subjecti Attributa, the attributes of this subject, the Rose and the Lily. Thirdly, Attributorum Limitatio, the Limitation of these Attributes, the Rose of Sharon, and the Lily of the valleys. I will begin first with the best Subject, and show you wherein Christ doth resemble the Rose of Sharon: for of him do S. Hierome and others q Orig. Bernard Amb. Angelom, et Doctor Dove in lcoum. expound the Text. Most of the Father's following the version of the Septuagint, in stead of, I am the Rose of Sharon, read it, I am the Flower of the field; and thus S. Amb. r Apud Angelom. expounds it: Ante suam incarnationem Salvator in Angeli persona Patriarchis et Prophetis loquendo, solus cui nullussimilis inter Angelos, Thronos, Dominationes, et Potestates, omnibus admirandus, singularis flos in toto coelorum campo coruscans, probatur. When our Saviour spoke to the Patriarches and Prophets in the person of the Angels, he shown himself to be the chief sweet-smelling Flower of Heaven, having none like him among the Angel's Thrones, Dominions or Powers. But, as a precious stone lying hid in the earth, or as a jewel being locked up in a casket, though it be glorious and beautiful in itself, yet is not beneficial unto us, until it be digged or taken out for our use; So though Christ were always glorious in himself, while he was yet in sinu Patris; of that which he felt at his passion: these were but drops in respect of that shower: these were but skirmishes, in respect of that battle: these prickles did but pierce his Skin, those his Heart; these wounded his Body, those his Soul the sufferings of his Body, were but the Body of his sufferings, but the sorrow of his Soul, was the Soul of his sorrow. Go with him to a Mat. 26.36. Gethsemane, and see his agony in the garden, and you shall see our propitiatory sacrifice (though men were made upright) lie flat on the earth: he that had no place b Luke 9.36 wherein to lay his Head, could easily find a place whereon to lay c Mat. 26.39. his Face, even on the ground: he that bids us to d Mat 11.29. take his yoke on us, for it is easy; and his burden, for it is light, being to take on him the yoke of our sins, he found it to be painful, and our burden heavy: the first Adam was e Gen. 3.19. to eat his bread in the sweat of his face, and the second Adam being to satisfy for sin (for which that was a curse) used the sweat of his Face, and that no ordinary, but an extraordinary sweat, even f Luke 22 44. drops of blood: by and by comes in judas that traitor, with company to apprehend him: he was once an Apostle, but he went out from Bethel to Betharah, from the house of God to the house of confusion, and sold his master for a little money: valuing his head, at less than an ass' head was valued at, at the siege of Samaria, for that was sold for g 2 Kings 6.25 fourscore pieces of silver, and Christ but h Mat. 26.15 for thirty. Go along with him to i Joh. 19. 1●. Gabbatha, and see his sufferings in the high Priests Hall: before he comes thither, his Disciples k Mat. 26.56 forsook him, but Peter followed him a far off to deny l Luke 22.44.57. him: he that cured the Eyes of the blind by anointing them m John 9, 6 with clay and spittle, had his own spit on to put them out: he was derided and was n Isay 53 7. dumb that had cured the dumb: though he purchased for us a Crown of glory, yet was he himself o Matth. 27.29. crowned with a crown of Thorns: the multitudes cry of p Mat. 21.9. Hosanna, is altered and turned to Crucifige; q Mark. 15.13. crucify him: in stead of spreading their r Matth. 21.8. garments in his way, they part s Mat. 27.35. his garments among them: he that suffered for sinners, was condemned by sinners: the most righteous judge of the World, was condemned by the most unjust judge in the World; even Pilate, though he had pronounced him guiltless t Luke 23.22. three times, will condemn himself rather than not condemn him. Go on with him to u John 19.17. Golgotha, and see the Catastrophe of his tragedy on Mount Calvary: and you shall see that he that suffered for all sins, suffered in all his senses: Sustinuit in tactu clavorum asperitatem, in auditu opprobriorum confusionem, in odoratu sputorum faeditatem, in gustu aceti et fellis amaritudinem, in oculis lacrimarum effusionem: w Messreth Post. Dom. post. 1. Oct. Pasch. his Eyes saw his most cruel enemies, his Ears heard their bitter revile, his Nose smelled the stink of the place, his taste tasted the bitterness of the Gall and Myrrh: his feeling felt the accurateness of the torments he was put to. He that suffered for all kinds of men, suffered from all kinds of men, Kings, Priests, People, rich and poor, men and women. And he that suffered for all persons, suffered in all the parts of his Body, we may x Mr. Augustine's meditations for good Friday say in genere (for we cannot count the species) that he suffered from all kind of men all kind of pain, in every kind of subject: that is, in his fame, his honour, his goods, his Soul and Body. His Head that did wear a Crown of Majesty, was crowned with Thorns; his Eyes that were y Sol. Song. 5.12. as the Eyes of Doves upon the Rivers of waters, were dazzled with blows; his Cheeks that were z Sol. Song. 5.13. as a bed of Spices, and sweet Flowers, were defiled with spittings, and buffeted with fists; his Hands that had cured diseases, had now need to be cured themselves; they that were a Ibid. ver. 14 as rings of Gold had now rings made in them by the Nails: his Feet that were b Luke 7.38. John 11.2. washed with mary's tears, and wiped with the hairs of her head, were nailed to the Cross: we had no whole part about us by reason of our sins, neither had he any whole part about him by reason of his sores, but this Rosetree was full of prickles, from the bottom to the top: even c Esay 1.6. from the sole of the foot to the crown of the Head there was no soundness, but wounds, and bruises and putrifying sores. It is observed by S. Bernard, d De Pass. Dom. pag. 1219. that all that Christ suffered in the time of his exinanition, is to be referred to the redness of his passion, and the often effusion of his blood was the better colouring of this Rose. Which precious blood of his was shed seven several times to free us e Destructo. rvitiorum. from the seven deadly sins, (or rather from all the deady sinens (wherewith we were defiled. First, in Circumcisione, when he was circumcised and had his name given him (that f ●●●l. 2.9. name above all names) to be called g Luke 22.1. jesus: Propterea quod tum puram salvationem sanguinis fundere inciperet, qui in completione salutis nostrae totus erat effundendus, saith S. Bernard. h Vbi prius. Because he did then begin to shed his blood for our salvation, which was wholly to be shed for the perfecting of it. Secondly, he shed his blood in sudore, when he sweat drops of blood in the Garden i Luke 22 44. , which did not only distillare, drop down guttatim drop by drop, but decurrere, it ran down in so great abundance, that it was sufficient to colour this Rose perfectly red. A third effusion of his blood for the colouring the Rose of his passion, was in alapizatione, in his buffetting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the Evangelists, k Mat. 26 67. colaphis & alapis caedebant eum, they buffeted him and smote him, and that in his Face and Neck l Gorran in Mark chap. 14. with the palms of their hands, and their fists say some, m A●ct. in Mat. Cap. 27 or else with fists and clubs say other; n Barna●d in Conc. Eva●g Tom 40 lib 6. Cap. 2. so that it is very likely o Stella in Luc. Cap. 22. that the blood flowed both from his nostrils and mouth, though the Evangelists express it not totidem verbis. Fourthly, his blood was shed in Flagellatione, p John 19.1. when he was scourged by Pilate. How great a quantity of blood (think you) must flow from the most pure and tender Body that ever was (for, quo complexio Nobilior, & mens dexterior, eo tenerior esse solet caro q Aristot. , the more noble the complexion, and the more nimble the apprehension, so much the more tender is the Skin) How much blood (I say) must flow from this most tender Body, when the number of his wounds was, as r Ludolph. de vita Christi some say, five thousand fourehundred and ninety, as others s Barrad. To 4. lib. 7. cap. 6. ; five thousand four hundred seventy and five: or as others t Serm Meffreth de Sanct. in di● Parasceves. , five thousand four hundred and sixty, according to the verses: Sexaginta & Quadraginta superaddito millia quinque: tot fuerat Christus pro nobis vulnera passus. Or at the least say they that say least v Do. Gwiliams 7. Gold Candlesticks treat. of the passion. , six hundred and sixty, according to the number of a band of soldiers. A 5th effusion of his blood was in Coron●tione, when w Mat. 27.29. they crowned him with thorns, perhaps there might be some Rose trees among them, for (putting him to the most exquisite torments,) it is likely they would use the most accurate and sharpest prickles: Sixthly he shed his blood in clavorum fossione, when his hands and feet were nailed to the Cross. Foderunt manus & pedes meos, saith the Psalmist, x Psal. 22.16. in his person; they digged my hands and my f●et. It is recited and refuted by Sixtus Senens. y in Biblioth. Patrum lib. 8 pag. 625. as a Heresy of the jews, that those words are not to be referred to our Saviour Christ, and that he was not nailed, but tied to the Cross: But the print of the nails was so apparent, that it z john 20.25, 27. was seen and felt by Thomas: and if we may believe Socrates, a lib. 1. cap. 17. the nails he was nailed with were so big, that Constantine made of them a bridle and an Helmet. The seaventh and last effusion of his blood was in lateris apertione, when his side b john 19.34. was pierced with a Spear, and forthwith came thereout water, and blood, so that the blood ran down from his side which the Spear had pierced, from his hands and feet which the nails had bored, from his head which the thorns had pricked, from his whole body which his sorrow had melted, the fists buffeted, and the whips scourged. Well therefore might the Spouse say c Sol. Song. 5.10 her beloved was white and ruddy, for he was white with fear, and red with blood: well might the Christian Poet d Hovedenius. say of him, Cum cor sentit amoris gladium, Cruor carnis rubricat pallium. When loves dart did pierce his side His garments crimson red were died Well might that Evangelicall Prophet e Esa. 63.1, 2. say: Who is this that cometh up from Edom, with died garments from Bozrah? Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the Winefat? and well may our Princely Poet and Prophet Solomon call him the red Rose of Sharon. In floribus duplex est gratia, coloris & odoris, saith Isidore: f Originum. lib. 17. cap. 6. flowers have a double grace in their colour, and in their smell. And the Rose hath the name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, quasi bene olens, from the sweet smell it gives, for it is sweet to a Proverb: and our Saviour Christ may truly be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he did resemble the Rose, both in colour and smell. As the redness of the Rose represents his passion, so the sweet smell of the Rose represents his sweet conversation upon Earth. Lorinus hath observed g in Epist. ad Pet. cap. 2. v. 3. a fourfold sweetness of this Rose: First: he is dulcis in cogitation ad meditandum, sweet in the thought for meditation: his fruit (says the spouse h Sol. Song. 2 3 ) is sweet unto my taste, and the Prophet David says, i Psal. 119.103. How sweet are thy words unto my taste, yea sweeter than honey unto my mouth. Secondly, he is dulcis in aure ad audiendum, sweet in the care to hear him: for k Sol. Song. 2.14 sweet is his voice, and his countenance comely. Thirdly, he is dulcis in aspectu ad videndum, he is sweet in the eye for to be seen, for l Eccl. 11.27. the light is sweet, and a pleasant thing it is for the eyes to behold the Sun. Fourthly, he is dulcis in opere ad exequendum, sweet in the work to obey him, for. m Eccl. 23.27. there is nothing sweeter than to take heed unto the Commandments of the Lord. But his sweet conversation did chief appear when he went about doing good both in words and works: he preached the Gospel to the poor, liberty to the captives, he n Mat. 11.5. restored eyes to the blind, ears to the deaf, a tongue to the dumb, limbs to the lame, and life to the dead. In all which respects, we may say of him with St. Bernard, o In Cantic Cantic. O bone jesu qui suaviter cum Hominibus conversatus es, dulciter cum illis locutus es. O blessed Saviour which didst converse with men most lovingly, and talk with them most sweetly, herein showing himself to be the sweet Rose of Sharon. Thirdly, Floris Viriditas in hyeme absconditur, non amittitur: the greennes of the Rose is hid for a time, but not quite lost; it lies dead in the winter, but at the spring it sprouts up again; so our Saviour Christ was dead, and hid for a time in the earth, but after three days, he risen again, and appeared to his Disciples: he lay days, that he might be known to be dead; and but three days, lest he should be thought to have been dead for ever. Christ's lying in his grave was like our falling p Dr. And ●w●s Of the Resurrection. Ser. 1. into a Bed in our Chamber, where though we lie little better than dead (to see too) for the time, Yet in the Morning we awake and stand up: or like the fall into a bed in our Garden; where though the seed putrify and come to nothing, yet we look to see it shoot forth again in the Spring. Which Spring q Tertullian. is the very resurrection of the Year, and Christ's resurrection falleth out well with that time. There was hopes of this tree, r job. 14 7. though it were cut down that it would sprout our again, for the sap remained, and he revived. When the women came to seek for Christ at the Sepulchre, they found the stone s Luke 24.2. rolled away, and that was the thing that they desired, for they consulted together by the way t Mark 16 3. , who shall roll away the stone for us. But the body they found not, and that was a stone to their hearts, heavier than the stone on the Sepulchre. Though they had so much courage as to be ready to die for Christ, they had not so much faith as to believe him, for he had told them before v Mat. 17.23. that the third day he would rise again. If they had believed him, and the stone had been removed from their hearts, as it was from the Sepulchre, in stead of saying Sustulerunt Dominum, w John 20.13. They have taken away the Lord, they would have said, resurrexit, x Mat. 28.6. he is risen: and indeed they contradict themselves in saying so; for if he were their Lord, how could he be taken away? it was enough for Laban's Idols to be stolen y Gen. 31.30. when jesus appeared unto Mary, she supposing him to be the Gardener said, z john 20.15. Domine si tu, or sir, if thou have borne him from hence tell me. This Question was well asked, Domine si sustulisti, if you have taken him away? for none could take him away but himself. The Rosetree, though it be trodden on and trampled on in the Winter, yet by the heat of the Sun, by the heavenly influence, without any other help it springs again: so though they sought to lay our Saviour's honour in the dust, and (even) trample on him, yet by the power of his Divinity (without other help) he did Erigere caput, lift up his head again. Happily the Gardener (if it be a Garden Rose) may remove some of the Earth for the Roses springing, and an Angel descended a Mat. 28.2. and rolled away the stone, for our Saviour's rising. Others did rise before Christ, for Elijah b 1 Kings 17.22 raised the widow's dead son of Zarephath, and Elisha being alive raised the Shunamites c 2 Kings 4 34 dead son; and being dead his dead bones did raise d 2 Kings 13.21 a dead man. These were great miracles which these great Prophets did, but he that was anointed e Psal. 45.7. with the oil of gladness above his fellows, did lift up his head among the rest, Quantum lenta solent inter viburn● cupressi, f Virgil. as much as the loftiest Cedars overtop the lowest shrubs. What they did it was in nomine & fide ejus, saith St. Cyprian g de resur. Christ. pag. 483. in his own name, and by his power; but he, as he laid down his life of himself h john 1●. 18. so he had power to take it up of himself. They risen to die again, but he risen to live for ever: for herein the resemblance doth not hold between him and the Rose; the Rose springeth and dyeth again the next winter, but Christ being raised i Rom. 6.9. from the dead, dyeth no more, death hath no more dominion over him. They did not conquer death, but death did at last conquer them, but Christ rediit victor a mortuis, inferni secum spolia trahens k Ruffinus in Hym. Apost. inter oper. Cypriani. , did rise as a conqueror from the dead, carrying with him Trophies of his triumph over death and Hell. And it was he only Qui virtute propria ut victor prodiit de sepultura, saith S. Bernard l De Resurrec. Christi. , that by his own power could rise as conqueror out of the Sepulchre. Though they laid him in the earth, they could not keep him under the earth, though they did Imponere Pelio Ossam m Virg. Georg. lib. 1. v. 181. , lay a great stone upon the Sepulchre, but at the Spring of the resurrection he risen again, herein showing himself to be the springing Rose of Sharon; and so I come to the limitation of this attribute, Sharon. I am the Rose of Sharon. Sharon is the name n Ainsworth in locum. of a place or playne which was very fruitful, wherein King David's herds of Cattles o 1 Chron. 27.29. were fed. And the Prophet speaking of the flourishing of Christ's Kingdom, saith p Isay 35.2. that the excellency of Carmel and Sharon shall be given unto it. And in this sense it shows that Christ takes no delight in them that are barren, but in them that are fruitful in good works: and also it shows the fruitful estate of the Church under Christ, that it is no barren do, but a fruitful Hind: and although before his coming she was a barren Wilderness, yet by him she was as fruitful as Sharon. But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sharon in the original signifies q Pagnin Le●i●. a Field in general, as well as the Field Sharon in particular; and therefore give me leave to follow the old Translation of this word, which renders it, I am the Rose of the Field; for therein lies hid three mysteries. First, he is the Rose of the Field, not of the Garden: Campus enim sine omni bumano floret adminiculo, non seminatus ab aliquo, non defossus sarculo, non impinguatus fimo: sic omnino, sic virginis alvus floruit, sic inviolata, integra, & casta Mariae viscera, tanquam pascua aeterni viroris, florem protulere, cujus pulchritudo non viderit corruptionem, cujus gloria in perpetuum non marcescat, saith S. Bernard r De Adventu. Ser. 2. The Field flourisheth without man's industry, it is neither sowed nor digged nor dunged by man, but the Flowers grow in it by the providence of God: so Christ was conceived by the holy Ghost without the help of man, the virgin's Womb did flourish, and her chaste bowels (like a Field of eternal greenness) brought forth a Flower whose beauty never saw corruption, and whose glory shall never whither. The flowers of the Field s Doctor Guilliams 7 Gold Candlest tract of the Incarn. have only a father in Heaven, that is, the Sun by whose heat and virtue they grow, and a mother in earth, that is, the ground from whence they spring: so this Flower of the root of jesse had only a father in Heaven, God: and a mother in earth, the virgin. He was Deus de patre, homo de matre, de patris immortalitate, de matris virginitate, de patre sine matre, de matre sine patre, de patre sine tempore, de matre sine semine, saith Saint Augustine t De Tempore Sir 23. , he was God of his father, man of his mother, of the immortality of his father, of the virginity of his mother, of his father without a mother, of his mother without a father, of his father without time, of his mother without seed. Anselmus hath observed v Lib 2. cap. 8. four ways by which man may come into the world. First, by the help of man and woman, the common way. Secondly, without the help both of man and woman; as Adam. Thirdly, of a man without a woman, as Eve. Fourthly, of a woman without a man, as Christ. God made the first Adam without the help of man, w Gen. 2.7. for God form him of the dust of the ground, and breathed into his nostrils the breath of life; so God made the second Adam without the help of man, but the holy Ghost overshadowed the virgin, and she conceived. Ergo si tunc licuit hominem sine homine nasci, cur non licuit hominem sine homine de Maria virgine procreari, saith S. Austin x De Tempore Ser. 17. , If man might then be made without man's help, why should not the man Christ jesus be borne of a virgin without the help of man? Divers have rendered divers reasons why it should be so, first, because as that woman was a virgin by whom sin was spread among men, (as Irenaeus thinketh y Lib. 3. cap 33. that Eve was a virgin when she gave her husband of the forbidden fruit) so was it fit that she should be a virgin, by whom a Saviour should be produced for man: for it pleased God that the fall and rising f●om sin, the salve and the sore should be brought unto us the same z Ludolph de vi●a Chri pan. 1. cap. 5. way, though not by the same means: Ceciderat autem homo diabolo destinante, serpent exequente, dialogo interveniente, & muliere consentiente a Beda apud Ludolph. , When man, fell the devil appointed the Serpent obeyed, the speech passed between the woman and the Serpent, and she consented. Contrarily when man was restored; Deo destinante, Angelo exequente, dialogo interveniente, & virgine consentiente, God apppointed, the Angel obeyed, the speech concurred, and the virgin consented. Secondly, Christ's generation was a figure of our Regeneration, and it was fit, saith Saint August. b De Sanctis Ser. 17. that Christ the head should be borne of a virgin, to signify that his members (the children of God) must be borne of a virgin the Church: so the Apostle tells the Corinthians c 2 Cor. 11.2. , I have espoused you to one husband, that I may present you as a chaste virgin unto Christ: for Christ's Church (like his mother) is both a mother and a maid, a mother (being betrothed to him) as she brings forth, and brings up many children for him, and a virgin as she remains spotless before him. Thirdly, being God, d Barrad To. 1. lib. 7 cap 10. , it was fit that he should be borne of none else but a virgin: and it was fit that a virgin should bring forth none but God. Fourthly, Christ had a father in Heaven before, God was his Father by an ineffable generation, and therefore he was not to have a father on earth, lest he should have had two fathers. Fifthly, the truth was to answer to the type; Melchisedeck was a type of Christ, and it is said of him, e Heb. 7.3. that he was without father, without mother; so Christ was God without mother, and man without father. Lastly, Christ f Stap. Promp. Mor. In sest. Annunc. was to take away sin, which he could not have done if he himself had been borne in sin; and he could not have been free from sin, had he not been borne of a virgin: our Saviour himself tells us g John 3.6. , that which is borne of the flesh is flesh. All men that are begotten of men may say with the Prophet David h Psal. 51.5. , Behold I was shapen in iniquity, and in sin did my mother conceive me. He only was free from original corruption, that came not into the World by an ordinary conception. This was figured by many things in the old Testament, by the gate of the Sanctuary which was shut, and the Lord said i Ezek. 44.1, 2. it shall be shut, it shall not be opened, and no man shall enter in by it, because the Lord the God of Israel hath entered in by it: by Solomon's Temple that was built k 1. Kings 6.7 without an iron instrument: by the stone l Dan. 2 45. cut out of the Mountain without hands; and Aaron's Rod that m Numb. 17.7. blossomed and brought forth ripe Almonds without seed, signified that CHRIST should be brought forth of a virgin without man's seed, or hands, or help. Sicut non poterat caro nisi de carne nasci, it a non poterat Dei caro de foemineo utero nisi sine generante prodire, saith S. Aug. n De Tempor. Ser. 11. As flesh could not be borne without flesh, so the son of God could not be borne but without carnal generation. He came not into the world by the help of man, but by, the providence, of God herein resembling the rose of the common field. Secondly, the Rose of the Field o Doctor Dove in loc. is not enclosed, and made private to a few, as the garden Rose is, but is common to all that will gather it: So Christ is not enclosed to a few, but is common to all that will lay hold upon him. Once (indeed) before Christ's coming, Christ might properly have been said to be the Rose of Sharon, when the jews were Gods peculiar people. Then in juda p was God known, Psal. 76.1. and his name was great in Israel. God did then choose for himself one Vine of all the Trees of the Forest, one Rose of all the Flowers of the Field, one Dove of all the Birds of the air, and one Nation of all the Kingdoms of the World: but since his manifestation in the flesh, the veil of the Temple was rend q Luke 23 45. , and the middle wall of partition was broken down r Eph. 2.14. , and he became the Rose of the Field. And although the Apostles at the first were commanded s Mat. 10.5. not to go into the way of the Gentiles, nor to enter into any City of the Samaritans, yet afterwards their commission was renewed, and they were commanded t Mark. 16.15. to preach the Gospel through the World. It is well observed v Doctor Boys on the Epist. 2. Sunday after Easter. that GOD commanded Moses to put in his perfume w Exod. 30 34. as much Galbanum as Frankincense, and as much Frankincense as Galbanum, to signify that Christ in his oblation on the cross, a sacrifice x Ephes. 5.2. of a sweet smelling savour unto God, shed as much blood for the labouring man that followeth the Blow, as for the Prince that sitteth on the Throne: and that his precious blood hath, greater force in some then in other, is not the fault of him that did so well impart it, but of them which do so ill employ it. Christ was borne in a common Inn, diversorium dicitur, quia ibi diversi conveniunt, saith Isidore y Apud Gorran. he receives (like that) all ●●mers. In medio Templi misericordia est, non in angulo aut diversorio: In communi posita est, offertur omnibus, & nemo illius expers nisi qui renuit, saith S. Bernard. z In Purifi. pag. 101. The mercy of God was placed in the midst of the Temple, not in some nook or corner, it is proffered to all, and none goes without it, but he that refuseth it: for though the Rose of the Field lieth common to all, yet are not all partakers of the benefit of it, but only these that use it for smell or for medicine: so although Christ's merits are common to all, he keeps open house for all comers, yet those only have full benefit by them that lay hold upon them. God loved the World (indeed) a John 3.16 when he gave his only begotten Son (not only to it, but for it) but those only that believe on him shall not perish, but have life everlasting. Praedicatio Christi neminem excludit nisi qui seize suapte excluserit perfidia b Bullinger in Tit. 2 11. , Christ excludes none but those that exclude themselves by unbelief. The Apostle tells us c 2 Cor. 5.15. that Christ died for all: And God d 1 Tim 2.4. will have all men to be saved, not all of the World, as Origen. would have it e Hom 9 in Gen & recensetur inter errores ejus ab Abra. Scul. teto in medull. Patr. To. 1. lib. 6. cap. 6. , that all men and devils also shall be saved at the last day. But some say, God will have all men to be saved which are saved, not that there is none that shall not be saved, but that all those that are saved, are saved by the good will and pleasure of God, so Aquinas f Part. 1. Quaest 19 Art. 6. . or as others, God will voluntate qua invitat, Because he puts no block in the way, non voluntate qua efficit, for he doth not remove the impediment: so a learned professor g Doctor Prideaux Lect. Oxon Lec. 3. of Theology or: else God will voluntate antecedente, non consequent, with his antecedent, not consequent will; so Aquinas h Vbi prins. from Damascen: as the judge in his antecedent will would have all men to live, but in his consequent will he would have the malefactors to be put to death; so God (antecedenter) will have all men to be saved, but (consequenter) he will have the wicked damned. Or else Christ died for all secundum sufficientiam, in respect of the sufficiency thereof, but not secundum efficientiam, in regard of the efficiency thereof, as being effectual only to the faithful or elect of God, so the Master of the Sentences i Lib. 3. distin. 19 & Nich. de Orbell. come. in Sent. ; though that distinction be exploded by many as well of the Church of Rome, as of the Church of England, which hold that only to be sufficient which is effectual. Illiricus k De Trop. & Schem. Sacr. Litt. Trac. 4. says, Christus actu passus est pro omnibus sed non actu salvantur, aut omnibus actuejus passio prodest, Christ suffered effectnally for all, but his sufferings are not effectual unto all: others would have the word (all) to be understood, non de singulis generum, sed de generibus singulorum, and then it is taken distributive, not Collective, as Logicians speak l Arist. 2. Pol. cap 2. , distributively for all sorts and conditions of men, high and low, rich and poor jew and Gentile, not universally for every particular person, so S. Augustine, m De Correp. & Gra. & Cosma. in 1. Tim. Lastly, suppose it be understood de individuis omnibus (as some) n Arctius in 1 ad Tim cap. 2. of all particular persons, God will have all to be saved (conditionaliter) if they will use and apply the means. Christ's blood is like the pool of Bethesda o John. 5.4. , which was able to cure all manner of diseases, but it cured none but those that did enter into it. So though it be true which some p Clem. 5. apud Barradium. affirm, unam guttam sanguinis Christi pro redemptione totius humani generis suffecisse, That one drop of Christ's blood was of sufficient virtue for the redemption of all mankind, yet (though it were all shed) it is of no more virtue to him that will not lay hold upon it, than a pardon would be beneficial to him that should either refuse or rend it. The least drop of Christ's blood (as hath been said) in respect of the excellency of the person, the innocency of the nature, and the efficacy of the C●●sse, was sufficient to redeem the World, yet this excellent salve so sovereign for all sores, doth no more good to many, than the most sovereign Rose or Herb of the Field can work them health that will not apply it to their several diseases. Si quis non credit in Christum, generali beneficio ipse se fraudat, ut si quis clausis fenestris radios solis excludat saith S. Ambrose q Ser. 8. in Ps. 118. If any believe not in Christ he deprives himself of the benefit of his passion, as if one by shutting the windows should shut out the light of the Sun: and therefore he that will not gather this Rose, let him blame himself, seeing he is not enclosed in the garden, but the Rose of the open Field. Thirdly, the Rose of the Field is for profit as well as pleasure, it being healthful for many Medicines, as the Herbalists r Dodanaeus Lantgraoe. have observed: so Christ was profitable for us, and healthful unto us. He was known in the old Testament by this name, I am s Exod 3.14. , leaving a blank for us to write what we will, and he will supply the rest. I am your Saviour, your Physician, your guide, your gain, your all in all, for so he is to them that love him. Before Christ's coming the whole World was weak and wicked, sickly and sinful. The general consumption of goodness, the Dropsy of covetousness, the Tympany of pride, the Gout of idleness, the tertian of incontinency, and the quotidian of Gluttony did show that Adam was turned Enosh, full of infirmity. Neither had this infirmity seized partially on it, but with job t Job. 2.7. from the sole of the foot to the crown of the head, they are all v Psal. 14.1. corrupt. Nulla sanctitas, nulla sanitas. Nor was this malady but newly entered, or continued only twelve years, as the w Lu. 8 43. issue of blood had with the woman, or thirty and eight years, as the man's infirmity x John 5.5. at the pool of Bethesdah, but the World had lain bedrid almost four thousand years, given quite over by the Law unto death; in this forlorn hope came the y John 11.25. resurrection & the life, the sole Saviour and great physician of the world, crying out for our comfort, the world is not dead, but sleepeth; restoring health two ways, mediate, and immediate. First, mediate, by means: not as once, by clay and spittle. Secondly, z John 9.6. as he restored sight to the blind: or as Isaiah to Hezekiab a 2 Kings 20.7. , by a lump of dry Figgs, nor as Elisha b 2 Kings 5.10 to Naaman, by the waters of jordan: but a Samaritans cure c Luke 10.34 , Wine to search, and Oil to supple, the Law being a corrosive to kill the dead flesh, and the Gospella Cordial to comfort the heart. And this physic doth he still administer by his instruments, his Ambassadors: by them that plant in the Pulpit, and water in the press, that plant in their Doctrine, and water in their conversation: by them that administer such physic as he doth direct and apply such salves as the word doth prescribe for the healing of sick souls Secondly, Christ heals immediately b● himself; pride was Adam's bane, Christ cured it by humility; man (surfeiting) fe●● by the forbidden Tree, Christ (fasting cured it by the cursed Tree. Other Phy●sitians d Stella in Luc. 5. restore health by opening o●veynes, by letting of blood, by giving o●● Potions, and by prescribing of diet, b●● Christ (this heavenly Physician) made himself the Physic to heal us, e Staplet. Prom. mor. Dom. inf. oct. nat. Dom he took the bitter Potion f John 19.29 of vinegar, the deit 〈◊〉 fasting g Mat. 4 2. , the blood-letting in his Hands his Feet, his Side, his Head his Body Mirabile plane & incomparabile genus medicinae, propter quam medicus voluit aegrote●re, & aegrotos ipsos, quibus salutis remediu● procuravit, sua decrevit infirmitate curan●● saith S. Aust. h De Sanctis Ser. 19 It was a wonderful an● incomparable kind of physic for which the Physician would be sick, and determine to cure those sick persons (to whom he procures health) by his own infirmity. Esse hominis filius voluit ut nos Dei fili●● faceret, humiliavit se ut populum qui pri●● jacebat erigeret, unlneratus est, ut vulnera nostra sanaret, servivit ut ad libertatem servientes extraheret, mori sustinuit ut immortalitatem mortalibus exhiberet saith S. Cyprian i De opere & Elemos pag. 3●4 . He would be made the son of man to make us the Sons of God, he bumbled himself that he might exalt the humble, he was wounded that he might heal our wounds, he became a servant that he might set us at liberty that were servants, he died to restore immortality to mortal men. And indeed Christ's whole life, whether you consider his Doctrine or his do, was healthful and medicinable to us, if we obey his precepts, or imitate his pattern. This Text hath been hitherto as a fruitful Field wherein I have gathered some corn, I shall now bind some profit of it up in sheaves that you may the better carry it away with you. First, therefore, here we may see Christ's love to us with astonishment and admiration. What the jews said concerning Lazarus k John. 11.36. (when Christ raised him from dead) behold how he loved him; so may we say, behold how he loved us, how dear and precious our life hath been in his eyes may appear by the greatness of the price which he paid for it, even his own life. Quam indebita miseratio, quam grata dilectio, etc. regem gloriae crucifigi pro despicatissimo vermiculo l Diu. Bern. ! O how undeserved is that mercy, how free is that love, that the King of glory should be crucified for despicable Worms! It was a great love m Cowper. on Rom. 8. that Abraham shown to Lot, in hazarding his own life n Gen. 14.14 , and the lives of his family to rescue him out of the hands of Chedorlaomer; but not comparable that love which our kinsman, the Lord jesus, hath showed unto us, who hath given his life to deliver us out of the hand of our enemies. It was a wonderful great love that God would make man like himself, and all things for man, greater love; that he himself would be made man; but greatest of all that he would die for his salvation. Secondly, let us consider the odiousness of sin with hatred and detestation. Thousands of Rams o Micah. 67. , nor ten thousands of Rivers of Oil, could not make satisfaction for sin, neither could the fruit of our body make satisfaction for the sin of our soul, but the Son of God must needs die for the sins of man. If sin cost Christ so dear, doubtless it will cost us dearer, except we repent. Memoria ergo crucifixi in nobis crucifigat omne peccatum p Diu. Bern. , is an excellent counsel, and worthy our practice: therefore let the remembrance of Christ crucified cause us to crucify all sin in us, he stretched out his hands on the Cross to embrace us, and let not us stretch out our hands to wickedness to disgrace him, he was crucified for us, let not us crucify him again by our sins, but crucify our sins that caused him to be crucified. Thirdly, Christ is a pattern for our imitation, and that in three things. First, we must imitate him in the sweetness of our action, especially in dung good. Secondly, in our resurrection, which is twofold, the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The one is a resurrection of the dead, the other is a resurrection from the dead: We must rise from the death of sin to the life of grace, if we mean to rise from the death of the grave unto the life of glory. But we must not rise as the Rosetree doth at the spring to die again the next winter, but with Christ, he being raised from the dead q Rom. 6 9 dyeth no more, death hath no more dominion over him, and we must so rise from the death of sin, that we never commit the same sins again. Thirdly, as Christ was conceived and borne for us, so must we conceive and bear him in our hearts. There is a threefold nativity of Christ, Divine from his Father, fleshly from his Mother, and spiritual in the mind. Ex patre nascitur semper, de matre natus est semel, in ment nascitur saepe, saith Innocentius r Ser. 3. apud Barrad. ; He is borne of his father always, he was borne of his Mother once, and is borne in the mind often, and we must endeavour to keep him there always. fourth, here is also matter of consolation, and that in a double respect, first as Christ is the Rose of the common Field, and lies open to all, he refuseth none but those that refuse him. Secondly, because he is the Physician of our Souls, that is able to cure them, hiding allour sins, and healing all our Sores, giving us spiritual health here, and eternal health and happiness hereafter. Lastly, as Elisha said to his servant concerning the good Shunamite s 2 Kings. 4.13. : She hath been careful for us with all this care, what is to be done for her? so may I say to you concerning our Saviour, he hath been thus careful for us, what shall we do again for him? As he drank to us in the cup of salvation, so let us pledge him in the cup of thanksgiving: as he gave himself a propitiatory sacrifice for us, so let us give up ourselves a gratulatory sacrifice of praise and thanksgiving to him. And let us fall down with the t Revel. 19 4. four and twenty elders, and the four beasts, praising GOD with our Church, and saying. Glory be to God on high, and in earth peace, good will toward men. We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks unto thee O, Lord God, heavenly King, for all thy blessings bestowed upon us, for that thou hast sent thy Son jesus Christ not only to live among men, but to die for men: Grant (O Lord) that we may all be partakers of all the benefits of his passion. And that for the same jesus Christ his sake, who as he died for sin, so he ever lives to make intercession for sins. To whom with thee, and the Holy Spirit, be all honour, and glory, now and for ever, Amen. To the Right Honourable, FERDINAND O, Lord HASTINGS, my very good Lord. WHAT Thucydides affirms, experience proves true, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that hearing is not liable to any account, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever a man speaks (but especially writes) it lays him open to others censure, unto which I have now exposed myself, and crave your Lordship's protection. Your Honour must not expect any high strains in this Sermon. Haud facile emergunt quorum virtutibus obstat Res angusta domi. As it is I desire your Lordship's acceptance of it, as an expression of some part of that duty and service I own your Honor. The God of mercy pour down his mercies on your Lordship, your Honourable Lady, and hopeful children. Which shall always be the prayer of Your Lordships in all duty, and service. WILLIAM PARKS. THE ROSE AND LILY. SOLOMON'S SONG. 2.1. I am the Rose of Sharon, and the Lily of the valleys. WHat the Queen of Shebah told Solomon, that a 1 Kings 10.6, 7. though it were a true report which she had heard of him, yet the one half was not told her: so may I say unto you concerning this Text, though it be a true report you have heard of him that is greater than Solomon b Mat. 12.42. ; yet the one half is not told you. For this Text is a most fertile and fruitful Field, containing variety of no less profitable than pleasant Flowers, from whence I have already brought you a Posy made of Roses, and now give me leave from the same Garden to present unto you a Posy composed of Liles. The Lily is next in nobility to the Rose, saith Pliny c Lib. 2 cap. 5. , and therefore as I have showed you wherein Christ resembles the Rose, so must I now show you how he is the Lily of the valleys. The writers d Arist. Pliny Dodan. of the nature of things have written much in the commendadation of the Lily, affirming it to be a most fine Flower, both for fragrant smell and curious colours. And many Princes did bear it in their crests and Escutcheons, but I leave this for Heralds to discourse of, and for Herbalists to discuss, and shall only show you that Christ resembles the Lily in these four respects. First, the Flower of the Lily is lifted upward, and open toward Heaven, but toward the earth it is close and shut; so Christ had his mind open toward Heaven, set on heavenly things, but he always neglected and contemned earthly things. Secondly, the leaves of the Lily spread outward, and bend downward; so Christ extended his benefits downward, even to his enemies. Thirdly, the whiteness of the Lily may signify Christ's eternity, or his innocency. Fourthly, the Lily grows among thorns, and Christ (when he was upon the Earth) was conversant ●mong sinners: in these respects he ●hewed himself to be the Lily of the ●●ally●s. And first of the first, the Flow●● of the Lily is open toward Heaven, 〈◊〉 it close toward the earth, so Christ had ●●s affections open toward heavenly ●●ings, but he neglected earthly. As Christ was sometime e Luke 2.51. subject to ●●s Mother, so was he always obedient to his father. He that f John 3.31. came from above, did set his affections on thing above. g Colos. 3, 2. This Lily had always the ey● of his affections open toward heave● (it being his chiefest care to do his heavenly father's h Luke 2.49. business) but close sh● toward earth and earthly things. The●● are three i Ludo●ph de vita Christi. part 1. cap. 67. things that hinder us fro● having the eyes of our souls open toward Heaven, but Christ was free fro● them all. First, quando oculus nimis 〈◊〉 cupatur circa sensibilia, when the eye 〈◊〉 too much employed about sensible objects, namely when the affection is 〈◊〉 on earthly things, for than is the eye 〈◊〉 the soul dazzled with the dust of co●●tousnes, but Christ had no mind 〈◊〉 earthly riches, but as he had none, 〈◊〉 he did desire none. Secondly, quando 〈◊〉 mis occupatur circa delectabilia, when 〈◊〉 is too much taken up with delight●●● things, the carnal desires of the flesh for then the eye is blinded with 〈◊〉 fire of concupiscence: but Christ w●● free from that, and it is such a sin that the devil himself would not tempt Christ by that, though he tempted him by riches and the glory of the World k Mat. 4 Thirdly, quando nimis occupatur circa sublimia, when it is intent on lofty things, namely ambitiously taken up with the pomp and glory of the World, for then the eye is darkened with the smoke of pride, but Christ was free from that, for he l John. 6.16. fled from those that would have made him King. So that he had no worldly riches to clog him, no carnal pleasures to allure him, no ambitious thoughts to stop him, nor any of those to hinder him for having his eyes and thoughts settled on heavenly things. He was not like the Basilisks which Pliny m Lib. 8. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they look downward, and cannot turn their countenance upward toward the Firmament: but rather he was like the fish which Albertus (as I remember) makes mention of, that had but one eye, placed in his pole, so that he always looked upward, minding things above, but he did altogether neglect (if not contemn) all earthly things. Which will the better appear if we consider his poverty in his birth, in his life, and in his death. First, in his birth: Exigua magni pompa puerperii, saith S. Cyprian n Serm. de nati. Chr●sti. , There was but small pomp at this great birth; he was borne in so mean a manner; that the cratch was his cradle, the o Luke 2.7. manger his chamber, and the stable his Inn. If the Sun of God will needs come and dwell among the sons of men, Kings palaces (me thinks) were bad enough to receive so worthy a person, and yet (behold) the stateliest place for his entertainment is a stable. If the King of Heaven will needs come into the earth, the most princely chamber were fitrest for him to be lodged in, and yet (behold) he lies in a manger. If King Solomon was so ravished with admiration, when he considered that GOD would reside at the Temple in Jerusalem (which was so glorious that it was p 1 Kings 6.38. seven years, in building) that he cries out q 1 Kings 8.27 , But will GOD indeed dwell on the earth? behold the Heaven, and the Heaven of heavens cannot contain thee, how much less the house that I have made? how much more would he have admired, had he come into this stable, and found Christ (this Lord of life) lying in a manger? Secondly, in his life-time he was poorer than the beasts of the Field, and the Birds of the Air, for they have dens and nests to roost and to rest in, but he had not a place where to lay his head, as himself testifies r Mat. 8.20. . And as for his outward estate he was so poor, that when tribute was demanded of him, he had nothing to pay it, but he sends Peter with an angle s Mat. 17.27. to catch a fish to bring him money to pay it: therein showing great t Ians●n. conc. cap. 69 Majesty as well as poverty, his poverty in that he had nothing wherewith to pay it, and his Majesty in that being Lord of Sea as well as Land, he commands a Fish to do it for him. So that as the Apostle S. Paul says of himself, u 2 Cor. 6.10. he was as having nothing, and yet possessing all things; so may I say of Christ, he possessed nothing, and yet he was Lord of all. When Eriene. w Cicero Paradox 1. the City where Byas dwelled was taken by the enemies, and the Citizens fled, carrying as much of their substance with them as they could, when he was admonished by some to do the like, Ego quidem (inquit) facio, nam omnia mea mecum porto; I do it (said he) already, for I always carry all my goods about me: so lightly did he esteem of those ludibria fortunae, (riches) that he thought them not worth a carrying: so Christ carried all his goods about him, so that when he died, he needed no executors to prove his will, for x John 19 23. the Soldiers parted his goods among them, and he had nothing for them to part, but only his garments. Mat. 27.35. I have heard a story of Richard Nevile, sometime Earl of Warwick (how true it is, I know not) that when the people would have made him King, he refused that dignity, saying, that he had rather make Kings then be one: but this I know, he that y Psal. 85.7 putteth down one, and setteth up another, when the people would have made him King, refused it. Erat Rex qui timebat fieri Rex: nec talis Rex qui ab hominibus fieret, sed talis qui hominibus regnum daret, saith Saint Augustine z In John ●ract. 23. He was a King that feared to be made a King, not such a King that should be made by men, but such a King as should give a Kingdom to men. A King he was indeed, and acknowledged to be so a Mat. 2.2. by the wise men at his birth. Nathanel b John 1.44. , and the whole multitude acknowledged him c Luke 19.38. to be King in his Life: at his death Pilate wrote him King of the jews d John 19, 19.22. , and would not alter that title, and yet he would not be made a King by the people, lest e Calvin in john 19 his spiritual Kingdom should have been at an end; he refused to be made a King on earth, for he was already King of Heaven and earth. Thirdly at his death he was so poor, that he had neither Sepulchre nor winding sheet of h●s own, but f John 19.38.39. joseph and Nicodemus were feign to supply them. Even the richest men and most puissant Monarches have nothing at their deaths, that they may properly call their own, but only their Sepulchers. We may say of them all as S. Austin g Ad frair. in Er●●o. Ser. 48. speaks of Caesar's Tomb; Though he were the fear of men, and terror of Princes, yet all his great riches, his titles of Honour and Dignity, his Crown and Sceptre, Spear and Sword, Omnia sibi pariter defecerunt, quando defecit spiritus ejus: & reliquerunt eum captivatum in sepulchro trium brachiorum plenum foetore & putredine. All those things left him (as they do all men else) when he was bereft of his soul, and left him nothing but a Sepulchre of six cubits to contain him; but Christ, as he was without all earthly pomp in his life, so at his death he had not so much as a Sepulchre or winding sheer of his own, until they were given him. In all which respects we may say of him with S. Augustine h De Cat●ch●z. r●dibus. , Omnia bona terrena contempsit homo Christus, ut nobis ea contemnenda monstraret. The man Christ jesus did contemn all earthly things, to teach us also to do the like. It was a curse laid upon the Serpent in Paradise i Gen. 3.14. , upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life, and therefore the seed of the woman k Ver. 15. being to break the head of the Serpent, went not on his belly, nor had his affections placed on the earth, but was lifted sursum versus coelum, upward toward Heaven, therein resembling the Flower of the Lily of the Valleys. Secondly, folia liliorum non solum dilatantur ad latera, sed etiam inferius declinant ad ima, the Leaves of the Lily do not only extend outward, but bend downward, so Christ extended his benefits far off, and even to his enemies. The Apostle S. Paul tells the Gentiles l Eph. 2 13. , that now in Christ jesus ye who sometimes were far off, are made nigh by the blood of Christ. Christ's benefits to us, are like the ointment m Psal. 133.2. on Aaron's head, that ran down on his beard, and descended to the skirts of his garments; they went down to the lowest members of the Church. When he was upon the earth he shown his love unto the poor, in doing good to the Halt, the Lame, the Blind, as it were so many cripples from several Hospitals. Now love n Doctor Boys expo. of the Creed. is more showed in deeds then in words: but more in suffering, than it is in doing, so that the love of Christ was especially showed unto us in dying for us. As the Father shown great love in giving his Son unto us; so the son shown like equal love in being so ready to suffer for us. Greater o John 15 13. love hath no man then this, that a man lay down his life for his friends; but Christ suffered for us dum inimici essemus p Rom. 5.8, 10. , while we were sinners, and enemies, and gave himself to death for us, while we were q Eph 2.1. dead in trespasses and sins. We read of some indeed that have been ready to die for their friends, as r Cicer. Offic. Damon for his Pithyas; Pylades s Id●m de Amici for his Orestes, of whom the Poet. t Ovid. . Extitit hoc unum quod non convenerat illis, Hic negat, inque vicem pugnat uterque mori. They never fell our about any thing but this, which of them should first lay down his life for the other. And we read of some that have died for others, as S. Austin reports v De Civitate Dei li. 8. cap. 5 of Castor and Pollux the sons of Tyndarus, that Pollux entreated to impart half his life on his brother. And we read that Codrus did willingly w justin. die for his country. And also it is reported x juvenal. Subeuntem fata mariti Alcesten: that Alcestes did undergo the destinies of her husband, and by her death redeemed his life. These shown great loves in laying down their lives, but it was for them that loved them as much, or had deserved so much at their hands: But Christ laid down his life for us, not only Sine nostris meritis, sed cum nostris demeritis saith S. Bernard y In Cant. Ser. 15 , when we deserved no love, but when we deserved as much hatred from him as was due unto his enemies; and extended the fruits of that love, and the benefits of that passion to all that will lay hold upon them. It is written of the Cherubins z 1 Kings 6.27. that they stretched out their wings, ad parietes usque, to the wall on each side, full ten cubits so Christ being stretched forth upon the Cross, extended his benefits to the ends of the World: he stood open to receive all comers, and spread forth the branches of his love unto all, therein resembling the leaves of the Lilies of the Valleys. Thirdly, the Lily, Lactei floris herba, unde & nuncupata, quasi lidia, saith Isidore, a Orig. lib. 17 cap 9 cujus cum candour sit in foliis, auri tamen species intus effulget. The Lily is a milk white Flower; from whence it takes its denomination from the whiteness of it, and the whiteness of the Lily may signify Christ's eternity. And therefore S. john the divine describing the parts of Christ's Body, says b Rev. 1.14 his Head, and his Hairs were white like Wool, as white as Snow; for though, c Perkins on the Rev. as he is man he had a beginning, yet in regard of his Godhead he is eternal, and is therefore called d Dan. 7.22. the ancient of days; there is nothing more ancient than he: for he had a being when all other creatures were not, being begotten of his Father before all time. And therefore the Arrian out of his envious pride c Sidenham Ser. on John 8.50. is at once bountiful and injurious, willing to invest Christ with the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but disrobes him of that glorious title, and his own, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, granting him a like essence with the Father, not the same, equal to him in power, not eternity: for if he be a son (saith he) he must be borne, and if borne, there was a time when there was no son. Indeed it is true according to the course of nature, but this is so fare above it, that f Es. 53.8. who can declare it? Cum natum confitemur, non tamen non natum praedicamus, saith S. Hilary g De Trin. li. 12. . When we confess that he was borne, we do not say that he was not borne. For ubi author aeternus est, ibi & nativitatis aeternitas est, Where the author of the birth is eternal, there is also an eternity of the nativity, and from an eternal begetter proceeds an eternal begetting. Indeed the Word h John 1.14 was made flesh, but non amiserat quod erat, sed coeperat esse quod non erat, i De Trin. li. 3. saith the same Father he ceased not to be what he was before, but he began to be in a new manner that he was not before. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah fuit, he was, (in which name all time past, present, and to come is comprehended, as the Rabbins k B●cay on Ex. apal A●nsworth. have observed) is given unto Christ, who is called jer. 23.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah tsidkenu) the Lord our righteousness: intimating that he is the same GOD that is l Rev. 1.8. that was, ab aeterno, from all eternity, and will be in aeternum to all eternity. He being the same yesterday m Heb. 13.8. before his coming, to day, at his coming, and for ever, even at his coming again. Hear Christ testifying of himself; n Joh● 5.26. as the Father hath life in himself, so hath he given to the Son to have life in himself. Apertissime docet (saith Saint Cyrill o Thesaur. lib. 10. cap. 1. quod sicut pater in seipso aeternaliter vitam habet, sic & filius aeternaliter vitam in seipso habet. As the Father hath life eternally in himself, so hath the Son life eternally in himself. As he was man p Athanas. Creed. of the substance of his Mother, borne in the World, so was he God of the substance of his Father, begotten before the Worlds, for he is eternal; being the white Lily of the Valleys. But whiteness more properly signifies innocency, and therefore the Latins call innocency candour, which signifies whiteness, and innocent men, candidi, white men: and the holy Ghost seems to allow it; for the Church is said q Rev. 19.8. to be arrayed in fine linen, clean and white, which is the righteousness (or innocency) of the Saints. Seeing then that folia liliorum sunt purissima, & tam intus quam extra candidissima, the Lily is most pure and white both within and without, it fitly resembles the innocency both of Christ's nature and action. Nigra sunt vitia, virtus candida est, saith S. Bern. r In Cant. Ser. 7. vices are black, but virtue is white. So that Cicero might well affirm, s De legibus li. 2 that Color albus praecipuè decorus Deo est: the whitest colour is most agreeable to the highest Son of GOD. Absque liliis nunquam est, qui absque vitiis semper est. t Diu. Bern. ubi supr. He is never without the whiteness of the Lily, that is ever without the blackness of sin. He is fairer than u Psal. 45.2. the children of men: And it may more truly be said of him than it was of Absolom w 2 Sam. 14.25. : But in all Israel there was none to be praised so much for his beauty: from the sole of his foot, even to the crown of the Head there was no blemish in him. Christ was a Lamb x 1 Pet. 1.19. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without blemish and without spot: without y Lorin. in Pet. blemish of original sin, and without the spot of actual. There could be no spot found in his action, nor blemish in his conversation. But some may object and say, Christ took upon him the defects and infirmities of our nature, which in us are oft sinful, and so they might be in him. To this Aquinas answers, z Par. 3. qu. 15. Art. 1. Christ took our defects upon him to make satisfaction for us, to manifest the truth of his humane nature, or to be a perfect pattern of virtue unto us. But he could not take upon him any sinful defects for any of these causes. For First, sinful defects could not make satisfaction for sin, as being that wherewith God is displeased. Secondly, sin coul● not manifest the truth of his humanity, for sin belongs not to the natur●● of man, but is rather contrary unto it for that was good and made by Go● but sin is evil, and was brought in 〈◊〉 the Devil. Thirdly, it could be not ample of virtue, as being contrary u●to it. But Christ took not on him 〈◊〉 the defects of man's nature, for first●● took not on him a Nicol d Orbell●n 3. Sentest. distinct. 16 defectus vitiosos, poenales, not the defects of sin, as ignorance, and proneness to evil, which was impossible that he should be subject unto; but such defects as were punishments for sin, as hunger, thirst, etc. Secondly, he took upon him not defectus personales, sed naturales, not personal defects, that accompany some particular persons, but universal, that accompany man's nature. But the defects in him did differ from ours in three b August de Civitat. Dei. li. 14 cap 9 respects. First, respectu effectus, in regard of the effect, in us they often disturb reason, but in him they did not. Secondly, respectu principii, in respect of the beginning or cause of them, in us they often go before the judgement of reason, but in Christ they were always subject to reasons command. Thirdly, respectu objecti, in regard of the object, in us affection is not always void of fault, being often carried upon unlawful objects, but in Christ it was not so, his were like water put into a pure Glass, and ours like water put into a vessel besmeared with dirt, the more we stir it, the dirtier it is. So that (notwithstanding his defects that he ●ooke from us) we may say of him with the Apostle c Heb. ●●5. Though he were touched with our infirmities, and in all points tempted as we are; yet was he without sin. God sent his Son d Rom. 8 3. in the likeness of sinful flesh, flesh in truth, but sinful flesh in likeness, not but that he was so fare from sin e Six. Sen. A●●●. 244 ●x. H●p Com●●. 3. S●n●● 3 that he had no inclination unto it. The first Adam did (as I may so speak) 〈◊〉 〈◊〉 on Pet 2.22. make sin in the World, the second Adam did take away the sins of the World g John 1.29. ; and it was necessary that he that should satisfy for the sins of others, should be free from sin himself. The first Adam had a posse non peccare, a power not to sin, but the second Adam had a non posse peccare, no power at all to sin, but he was. Integer vitae, scelerisque purus h Horace. ; He did no sin, neither was guile i 1 Pet 2.22 found in his mouth. Neither was it sufficient to manifest the whiteness of his innocency, that he was free from sin, but he was full of holiness also. Semper manet sanctus in verbis, sanctus in actibus suis, sanctus in omnibus voluntatibus suis, saith S. Cyrill k In Levit li. 12. Christ was always holy in his words, holy in his works, holy in his affections. And because a sinner cannot make satisfaction for his own sins, therefore he ought to be holy l Parae. in Heb. not legally only, as the levitical Priests were holy, being consecrated by their legal sacrifices; but morally also, which the Apostle sets down m Heb 7 26 in four Epithets. First, he says he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus, holy. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, innocens, innocent, free from all natural corruption which the Priests of the Law were subject unto as well as the people. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impollutus, not defiled with any actual sin. Fourthly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, segregatus à peccatoribus, separated from sinners: that is; guilty of no punishment due unto sinners by the Law. So that his challenge made to his enemies must needs stand good, Which of you n John 8.46. convinceth me of sin. Habet hoc verbum Christi magnam fiduciam, (saith S. Origen.) o In johan. cum nullus hominum fiducialiter hoc dicere potuerit, nisi solus Dominus noster qui peccatum non fecit. This saying of Christ is spoken with great confidence, and carries credit with it, seeing no man could say so much truly of himself, but only our Lord which did no sin. What was said of job might be said of him p Job 1.22. ; In all (that he did) he sinned not, neither charged God foolishly i, e, wickedly. His innocency hath been cleared many generations since (even by his worstenemies) by Pilate that condemned him, who accknowledgeth that q Luke 23.14, 22. he could find no fault in him, and pronounceth him guiltless three times, before he doth condemn him as guilty. And by judas that betrayed him, who confessed that he had sinned r Mat. 27 4. in that he had betrayed innocent blood. So that when Herod, and his men of war s Luke 23.11. arrayed Christ in a gorgeous (or white) Robe, they did therein after a mystical manner sufficiently testify both the excellent dignity, and the innocent probity of the man, declaring plainly against themselves, that Christ should rather have been acquitted as an innocent, then condemned as a malefactor, for in his innocency he did resemble the white colour of the Lily of the Valleys. Fourthly, the Lily grows and flourisheth among Thorns, so Christ when he was upon the Earth was conversant among sinners. He conversed with sinners, though he were free from sin. And this sense some t Angtlon. in loc. expound this part of the Text. Vbi per incarnationis sacramentum, huc in convallem lachrymarum, inter spinas & consortia peccatorum descendit, lilium effectum se esse testatur. When Christ by the mystery of his incarnation, did descend into this valley of tears, among thorns and sinners he shown himself, to be the Lily of the Valleys. The Pharisees did wonder to see Christ u, v Mat. 9.11. eating with Publicans and sinners but it was no greater marvel to see our Saviour Christ conversant upon earth among sinners, teaching them, than it was to see the Devil with our first parents in Paradise, tempting them. He was the Physician of souls (as you have already heard,) and sinners were his best patients, and why then should he forsake their company? No, he shuns them not, but he converseth with them, and feeds with them, and calls them to come to be cured. Miraris judaee (saith Chrysologus w Ser. 29. ) cur Christus misceatur convivio peccatorum, qui propter peccatores & nasci voluit, & non recusavit occidi? Oblatras' cur peccatorum Vinum bibat, qui pro peccatoribus suum sanguinem fudit? dost thou admire (O thou jew) why Christ should eat with sinners, who would be borne for sinners, and refused not to die for them? Dost thou murmur that he will drink the wine of sinners, which poured out his blood for sinners? What marvel is it, if he doth eat at the table with sinners, that suffered death on the Cross for them. Never did the Physician leave the patiented that he would heal, nor God forsake the sinner that he would save? It was Christ's office x Mat. 9.13. not to call the righteous but sinners to repentance: not the righteous, for there were none so righteous, that have no need of his coming: Si homo non periisset, filius hominis non venisset, saith St Augustin y de Tempor. Ser. 8. , If man had not sinned, the Son of man had not come: or else not to call the righteous, ironice, z Chrys. Hierom apud Barrad. that is, not the Scribes and Pharisees which did justify themselves, and thought themselves to have no need of the Physician, but were just and righteous in their own conceits, thinking all to be bad but themselves. Like unto whom were those Heretics the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Eusebius Pamph Eccles Hist. in the primitive Church, that thought themselves (only) to be pure, and accounted all to be sinful but only those that were of their own impure sect: And these were the Fathers and predecessors of the factious schismatics who (at this day) do walk in their steps, accounting all reprobates, but them of their own tribe. But he calls those sinners, that feeling their sins acknowledge themselves to be sinful. But as the Lily (though it grow among Thorns) yet it loseth none of the whiteness of his colour, or fragrancy of its smell: so Christ, though he conversed among thorny sinners, yet he retained still his innocency: neither did he converse with them b Jansen Concor. cap. 33. to confirm them in their sins, but to convert them from them. Though he did go upon c Prov. 6 28. coals, yet was he not burnt. Though he touched pitch d Eccles. 13.1. , yet was he not defiled with it: though he had fellowship with the proud, yet was not he like unto them, though he were conversant with thorny sinners, yet was he not infected with their sins, that kept on still the white Robes of his innocency; therein resembling the nature of the Lily of the Valleys: And now, I come to the limitation of his second attribute to the first subject (of the Valleys) I am the Rose of Sharon, etc. Christ is not e Doctor Dove in Loc. the lofty Cedar, but the lowly Lily; not of the high Mountains, but of the low valleys, that is, humility itself, Suorum Deus altissimus, fuorum Christus humillimus as God of all others is a pattern of Majesty, so Christ of all others is a spectacle of humility; He was an example of humility in these respects f August. de Civ. Dei. li. 14. : nascendo, conversando, praedicando, miracula faciendo, & moriendo; In his birth, in his conversation, in his preaching, in his working of miracles, and in his dying. First, in his birth, He chose not his descent from the mighty Monarches of Assyria, Greece, and Persia, but of the contemptible and despised jews: and among them he chose not any rich Parents to be borne of, but a poor Virgin, espoused to a poor Carpenter. What greater abasement could there be, then that he which thundered in the Clouds, should cry in the Cradle? that he should put off the glorious Robes of his immortality, and put on the base rags of our mortality; that he which was clothed with Majesty and honour, should be clothed with swaddling clouts; that he that in Heaven was GOD not subject to his Father, in earth should be man subject to his Mother; that Mary that was a sheep, should bring forth a Shepherd; that he which was the Father of Mary should become the soon of Mary; this mystery is so great, and the humility so wonderful, that, as Saint Bernard saith, it g In urgil. Nativ. is mirabiliter singular, & singulariter mirabile, wonderfully singular, and singularly wonderful. There is so great humility in CHRIST'S birth, that S. Augustine saith h Ser. 18. not , Omnis bujus nativitatis schola, humilitatis est ●fficina, the whole School of Christ's nativity, is a shop of humility. Secondly, he shown his humility in his conversation, because though he did no sin i Destruct. vi●. , yet he took upon him the punishments for sin, most humbly undertaking the infirmities of the body, and defects of the soul (that are not sinful) as to be weary, hungry, sorrowful, etc. And though he were Lord of all, yet he becomes servant to his own Disciples, and k John 13.5. washeth their feet, telling them l Luke 22.27. that he is among them as one that serveth. Whence some m Barrad. Stella conjecture, that Christ did use to serve them being at meat. Thirdly, he shown his humility in his preaching, because he sought not his own glory, but the glory of him that sent him. And he tells his Disciples n John 14 10. , The words that I speak unto you, I speak not of myself. And when he chose his Disciples to preach unto the World, he chose not rich and learned men, but poor simple silly Fishermen. Had Christ chosen such as Aristotle, and Demosthenes, to preach the Gospel, they would have said, they were so learned, that they might easily convince; they were so eloquence that they might easily persuade: but he chose unlearned Fishermen to confound the learned Philosophers, that the glory might not be given to the means. fourth, he shown his humility in his working of miracles; because when he did great miracles, he commands the parties on whom they were wrought, not to divulge them. When he cured one of the leprosy o Mat. 8.4. , and restored sight to the blind man p Mark 8 26. , he chargeth them to tell not man. Mundavit leprosum Dominus, & jussit eum nulli hoc fateri, hoc fateri, docens quam esset alienus ab aura gloriae, pompaque jactantiae, saith Saint chrysostom q Apud Barrad ; In doing those miracles which Christ would not have told, he shown how fare he was from vain glory, and seeking praise of men; but in those miracles that he would have to be divulged, he shows how free he was in seeking glory to GOD: for he bids the man that was freed from his legion of devils, to show r Luke 8.39. how great things (not he) but God had done for him. And all the time of his life wherein he wrought his miracles, he went abour doing of them; he road not in any stately manner, but went on foot: neither do I read that he did ride at all, but once, when he road upon an Ass s Mat. 21.25. into Jerusalem. And when he sat, Nunquam in sede, nec in pulvinari, sed in ipsa superficie terrae, modo in montibus, modo apud fontes sedet & docet, saith St. chrysostom; t Hom. 67. in Mat. ; Christ sat and taught, not on any couch or chair of state, sometimes on the mountains, sometimes by the fountains, always on the superficies of the earth. Fiftly Christ shown his humiltty in his dying. It was great love, and as great Humility for him, to be clothed with the veil of our nature, and to undertake the infirmities of our feeble nature; yet it was greater love (and humility too) for him, to be compassed with the shadow of death, and to undergo the penalty due to our sinful nature. What humility could be greater than that the Lord of life should suffer a shameful and ignominious death? that he that was gloria Angelorum, should become opprobrium hominum? he that was the glory of Angels, should be made the u Psal. 22 6. scorn of men, and despised of the people? Thus Christ (knowing that humility did suit well with the head, when the body was sick with pride) bowed. w Psal 18.9. the heavens and came down; there was the humility of his Godhead, not putting it off, but clothing it with the rags of flesh: And from his birth to his burial, from the time of his being borne in another man's s●able, until the time of his being bu●●ed in another man's tomb, he always shown the humility of his manhood, never ceasing until his head were laid under the earth, his footstool. So that we may say of him with St. Bernard, x De Pass. Dom. , Nemo illo sublimior, nemo humilior, there was none more lofty, none more lowly; none more high, and none more humble than he: he humbled himself (saith the Apostle) y Philip. 2.8. and became obedient unto death, even the death of the Cross, in all his humility showing himself to be the Lily of the Valleys. Now because it is not enough for us to feed on the Word, as the Israelites might z Deut. 23, 24, 25. on their Neighbour's Grapes, and Corn, while they were in their Vine-yards, or Fields, but might carry none away with them; I shall (briefly) therefore shake some of the Boughs, and give some of the Fruit (of th●● which hath been delivered) to ever● one that will carry it away with him First, therefore, in that CHRIST resembles the Flower of the Lilies, and 〈◊〉 open towards Heaven, but close an● shut towards earth, we may from thence learn to know the seat of our affection: to set our affections a Col. 3.1, 2. on things above, and to seek those things, and not the things on earth. Christians receive their name from Christ. Et operae pretium est, quod sicut sunt haeredes nominis, ita sint imitatores sanctitatis, saith S. Bernard b Semen. pag. 496. : It is fit, that as they are heirs of his name, so they should be imitaters of his nature and conversation. Conversatio autem Christi apertè docet praesentia contemnere, & ad futura spem dirigere, saith the same Father c Pag 17. 23. . But the conversation of Christ doth plainly teach us to contemn present riches, and to love future, not to mind things present, but to place our hopes on things to ●ome. Secondly, let us show our love to Christ by pity and compassion. Christ (resembling the leaves of the Lilies) did extend his love downward toward us: let us extend our love upward toward him. As Christ shown his love every way to us, so let us show our love every way to him: he loved us even when he was dying, let us love him all the time we are living. Christus quanto pro me vilior, tanto mihi charior, saith S. Bernard d In Epiph. Ser. 1. : The more vile the Son of God was made for us, so much the more dear should he be unto us. Domine jesus, dilexisti me plus quam te, quoniam mori voluisti pro me etc. pudeat non redamare te pro tanto amore tuo e S. Augustine O Lord jesus, thou hast loved me more than thyself, in that thou wouldst vouchsafe to die for me: it would be a great shame for me, not to love thee again for this thy so great love. Thirdly, Christ was an example for us to imitate in our conversation: and that in three respects. First, in innocency; we may learn from him to be f Mat. 10.16. wise as Serpents, and innocent as Doves. Secondly, as Christ was conversant with sinners, but not defiled with sin; so though we live in the midst of a sinful generation with Noah, yet let us not participate with the evil of the time, or place, or company where we live. I do but touch of these things by way of application to this subject, because I must speak more of them by way of explication in the next. Thirdly, and lastly, Christ is a pattern unto us of humility. Remember that Christ is a Lily of the Valleys. God g Angelom in loc. is the God of humble men, and humility was taught us from him by precept and pattern. Puderet te forsan imitari hominem humilem, saltem imitare humilem deum, saith S. Austin. h In John Tract. 23. Thou wouldst be ashamed (perhaps) to imitate an humble man, yet at least imitate a humble God. Men are ready to allow Court fashions, and the greater the personage, the sooner is the fashion followed: Now Christ our King took on him the fashion of humility, and all that mean to be accepted in his court must wear the same fashion. For Quid detestandum amplius, quid gravius puniendum, quam ut videns deum coeli parvulum factum, ultra apponat homo magnificare se supra terram? Intolerabilis impudentiae est, ut ubi sese exinanivit Majestas, vermiculus infletur & intumescat, saith S. Bernard i Flores Born. pag. 2133. ; What is more to be detested, what more worthy to be punished, than that man, which seeing the God of Heaven to become little on earth, should exalt himself above earth? It is an intolerable impudence that where Majesty became low, a Worm should swell and think to be great. The Disciple k Mat. 10.24. is not greater than his Master, nor the servant above his Lord; exaltari voluit sicut Dominus & humiliari noluit sicut servus l Ma●c. Mural. That he should be exalted as his Lord, that will not be humbled as a servant. And therefore, Si vis capere celsitudinem Dei, cape prius humilitatem Christi, is the counsel of Saint Bernard m Epist. ; If thou desirest to be partaker of the glory of God, follow Christ in the steps of humility, through this valley of misery, that thou mayst ascend to him to the Mountain of Majesty. Which GOD grant we may all do, for jesus Christ's sake. To whom with the Father, and the Blessed Spirit, be all honour and glory, now and for ever more, Amen. To the Right Honourable, Sr. RICHARD FENN, Knight, Lord Major of the City of London; And to the right Worshipful, the Master, Wardens and Assistants of the Company of HABERDASHERS, LONDON. I May perhaps by some be accounted a right Son of Levi a Numb. 16.7. , in taking too much upon me, to present this Sermon to your Patronage (Right Worshipful) But it hath some right and title to you, who show yourselves to be members of the Church, in extending your charity to them that are fare off. For you do not take delight, as Cyrus did, b Xenophon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in putting men in good hopes, but in doing good deeds, & allowing good helps, to maintain many of the Sons of the Prophets. Among the rest I was one that had an exhibition from your Company, while I lived in the University. This I could not forget, and therefore, though I cannot do any thing by way of requital with David c 1 Kings 2.7. to Barzillai, & Jonathan d 2 Sam. 9.7. , yet I must ever by way of thankful acknowledgement, pray for your society, as S. Paul did for the house of Onesiphorus e 2 Tim. 1.16. . The Lord give mercy unto you all, and grant that you may all find mercy of the Lord in that day. Your Honours, and Worships to be commanded in all Christian duties, WILLIAM PARKES. THE ROSE AND LILY. SOLOMON'S SONG. 2.1. I am the Rose of Sharon, and the Lily of the valleys. WHen Balak brought Balaam to the top of Pisgah a Numbers 23.13 14. , he shown him only the utmost part of the children of Israel, but did not show him all: so may I say unto you, I have brought you (as it were) to the top of Pisgah, whence you have seen (only) the utmost part of those mysteries that concern our Saviour Christ; but cannot show you all. We have all this while but floated on this deep Ocean, we are not able to fathom it. It is as much impossible for the wit and learning of one man (though he have b Ps 45.1. the Pen of a ready writer, and c 1 Cor. 13.1. speak with the tongue of men and Angels) fully to comprehend and express those mysteries, as it is for a Boy to empty the Ocean Sea with an Oystershell. And therefore as the Painter Tymanthes, being to express Agamemnon's grief conceived for the loss of his daughter Iphigenia, drew him with his face covered over with a veil, that men might conceive of that sorrow which he could not express: so I, being to speak of those great mysteries of Christ's passion, resurrection, humility, and the rest, must needs have passed many things over with the veil of silence, as being not able perfectly to decipher them. Now then give me leave to alter the subject of my Text, and to leave it as it concerns Christ, and to follow it as it respects the Church, for of that subject (the Church) do some d Caldee Para. ●hrast, Arnsworeth B●ightman in loc●m. expound the Text, as you formerly were also told. For what is written of janus, that he had two faces, praeterita retospiciens, futura prospiciens, looking two ways, forwards and backwards: so may I say of this Text, it hath two faces, one looking toward Christ, the other toward the Church. I have already (in some measure) unveyled that, that looks upon Christ, and now 〈◊〉 must unmask that, which looks ●owne on the Church. As I have shew●● how Christ doth, so now I must ●●ew you wherein the Church doth ●●semble the Rose of Sharon, and the ●●ly of the Valleys. But because the spouse ought to be correspondent to the husband, the members to be proportionable to the head, and the mystical body of Christ conformable to himself, therefore I shall not need to seek out any new and untrodden path, but follow the same way I have already gone. First therefore, as the redness and prickles of the Rose did represent Christ's passion, so doth it represent the Church's trouble and persecution; Secondly the sweet smell of the Rose doth intimate the Churches sweet conversation upon earth: and Thirdly the Roses being dead in winter, but budding out again, shows the resurrection from the dead: First, of the first: as the Rose is full of prickles so is the Church always subject to persecution. The sweetness of the Rose is joined with prickles which doth plainly teach that, Quae jucunda vobis sunt (O homines) tristibus permixta sunt, saith St. Bazill e Hom. de Paradiso. sweet and sour, mirth and mourning are intermixed together in this life, Nocte pluit tota, redeunt spectacula mane, saith the Poet f Virgil. ; Weep may endure for a night, but joy cometh in the Morning, saith the Prophet g Ps. 30.5. , julius Caesar was one day renowned in the Senate, accounted a Pater patriae, a father of his Country; often Praetor, and invested with princely honour; The next day, (as it were) you may see him lose his honour, and be reputed a tyrant, accounted not pater patriae, but hos●is patriae, no father of his country, but a factor against it, no Praetor to defend it, but praedator, a preyer upon it to spoil it, not saluted, but slain in the Senate, and from an Emperor turned to a dead carcase. Our Saviour Christ himself when he was upon the earth did find this intercourse of things, for upon Mount Tabor he was transfigured with glory that his face did shine, upon Mount Calvary he was disfigured with sorrow that confusion did cover his face, and such is the condition of man in this life, sometimes he is lifted up on the Mountains of prosperity, and sometimes he is cast down into the valley of adversity: sometimes he walks in the sunshine of peace and plenty, and sometimes in the shade of trouble and persecution. But the Church doth usually lie open to that lash: for a short space (indeed) she had peace under the Emperor Constantine, but presently in the time of Arrius she was troubled with persecution. To Solomon's Temple there was purpureus ascensus, as the latin version renders it h Cant. 3.10. , a covering of purple▪ that Temple was a type of the Church, and the covering shows that it wears the colour of the Rose. Oportebat Christum pati, It behoved Christ to suffer i Luke 24.46. , and afterward to enter into his glory: must he suffer before he could enter into his own glory, and is the Disciple greater than his Master, to think to come thither without it? Christi nativitas à martyriis infantum statim coepit, per quod ostensum est, saith S. Cyprian k Ad Thibarit de exhar. mart. Epist. 56. pag. 126. , neminem esse à periculo persecutionis immunem. Quam ergo gravis causa sit hominis Christiani, servum pati nolle, cum prior passus sit dominus? & pro peccatis nostris nos pati nolle, cum peccatum suum proprium non habens, passus sit ille pro nobis. The martyrdom of Infants did follow presently after the birth of Christ, by which is showed that there is no member of the Church free from the prickles of persecution. And how grievous is the case of a christian man, that the servant will not suffer when his Lord hath suffered before him? that we should not suffer for our sins, when he that did no sin, suffered for us? Noah's Ark was tossed up and down by the waves of the flood, & rested not until it lighted on the l Gen. 8.4. Mountains of Ararat; that Ark was a type of the Church, which is tossed up & down in the Sea of this World by the waves of persecution one wave following in the neck of another, and findeth no rest, until it come to that mountain of holiness, that haven of happiness where it would be. Persecutio nunquam deest Christiano, neque & Christo, saith Sr. Bernard m ja Co●vers. Paul pag. 68 , as Christ was not, so the Church must not look to be free from persecution. Erras, frater, erras, si putas unquam. Christianum persecutionem non pati, saith St. Hierom n Epist. 1. ; thou art deceived (brother) thou art deceived, if thou thinkest that a Christian at any time should not suffer persecution. Look bacl to the infancy of the Church, when there was but one family in the world, the family of Adam; where was the Church, and you shall see Cain persecuted Abel, and o Gen. 4 8. Mat. 23.35. slew him. Abraham was the father p Rom. 4.16. of the faithful, and yet in his family, Ishmael persecuted Isaac, and mocked him q Gal. 4 30. Gen. 21.9. . Israel was God's peculiar people, yet what did they suffer in the time of their four hundred Years captivity in Egypt, under Pharaoh. After they came out of Egypt, how were they afflicted by the Canaanites, the Moabites, the Ammonites, the Philistines which were r Numb. 33.55 as pricks in their eyes, and thorns in their sides? What cruel persecution did they suffer under Antiochus Epiphanes, in whose time all were commanded s 2 Macab. 6. to be put to death that would not departed from the law of their God. Descend down to the time of the Gospel; what exquisite torments have been inflicted upon many Myriads of Christians, under the ten most bloody and grievous persecutions, some being torn in pieces with wild beasts, as Ignatius, some broiled on the Gridiron, as Laurence, some stoned to death, as t Eusch. Eccle●. hist. lib. 6. cap. 40. Metras, others burned to death by a slow fire, as julianus u Ibi lib. 8. cap. 39 of Cappadocia, and the rest put to that accurateness of torments that we may say of them, as the Christians did certify the Pope w Turk. Hist. page 13. in their letters, that they did every day suffer that which Christ their King suffered but once, to be daily buffeted, scourged, pierced. So that what would now be accounted cruelty, was then accounted the Emperor's clemency x Eus. li. 8. cap. 12. ; When he commanded the right eye of the christians to be plucked out, and the empty place seared, and the left leg to be cut off, and the place seared, and condemned them to the mine-pits. And to show that they did seek rather jugulare animos, quam corpora, to slay their souls then their bodies, they did put them to such lingering torments, as if they meant to kill them often. Morsque minus poenae, quam mora mortis habet. It is a greater pain to be long a dying, than death itself: yet I read that one Peter, a Page to the Emperor, refusing to sacrifice at Nicomedia, was hoist up y Idem ibi. cap. 6. on high, and his naked body scourged, and his flesh rend in pieces with the lash of the whip; and when the bones were bare, they poured vinegar mixed with salt into the wounds, and bruised parts of his body, and then he was laid on a Gridiron with a slow fire under, to consume him until he died. Quis talia fando z Virgil. . Temperet à lacrymis? If it be a grief to us seriously to consider those torments, what was it in them to endure them? Not long after the tenth persecution ended, the the heresy of Arrius a Perkins on Heb. 11. , raised up by the devil, brought as grievous persecutions on the Church, as ever the Pagans did; dying and colouring the Eastern churches with the blood of GOD'S Saints, for the space of fourscore years together. Since that time what have some of the Romanists effected? With what rage and malice, fire and faggot, have they proceeded against all those that profess not their errors: What b Conr. Theodor. Dieter. excommunications, burn, killings, hang, they have inflicted upon the true professors of the Gospel; the massacre of Paris, and the death of many thousands of Christians (both in this Kingdom and others) do sufficiently testify. So that the Church did seem to dwell (like the man in the Gospel c Mark 5.3. ) among the tombs: And Christianus d Luther loc. Com. Tit. Calamit. , seems to be crucianus: A christian may seem to be derived as well from Christ's cross as from Christ. Sanguine fundata est Ecclesia, sanguine crevit. Sanguine succrevit, sanguine finis erit. The Church was begun with the blood of Abel, strengthened by the blood of the Prophets, increased by the blood of the Martyrs, and all e 2 Tim. 3, 12. that will live godly in Christ jesus shall suffer persecution. If any should ask the reason why the Church is subject to the prickles of persecution. I answer it is both in respect of the godly, and in respect of the wicked: An iron being put into the fire, and heat red hot, is afterward laid on the anvil, and then every blow struck upon it doth make it the fit for use, but it makes the instruments, the Anvil, and the Hammer, the harder: so God's children being heat red hot (as it were) in the fire of persecution; it makes them the better, and the more pliable to god's service, but it makes the wicked which are the instruments to be the harder. First, then, it is for the benefit of God's children, Candidior tribulationum aculeis efficieris, f Angelomtin loc. The Church is more white and beautiful by the prickles of persecution. The Church is compared to the Moon g Sol. Song. 6. : Ecclesia sicut luna defectus habet, & ortus frequentes, sed defectibus suis crevit, & his meruit ampliari, dum persecutionibus minuitur, & martyrio coronatur, saith S. Ambrose h Hexam. li. 9 ; The Church (like the Moon) hath ●ifings and settings, fulls and veins, but she increaseth by her defects, and deserves to be augmented, while she is lessened by persecution and crowned with Martyrdom. We cannot be crowned except we fight, neither can we triumph except we have got the victory; when we fight and conquer, then may trophies be set up. In the shop of a jeweller, the jewels would not be so beautiful, if there were no iron instruments to furbish them. Solomon's Temple had never been so glorious, if there had been no craggy stones to build it: so God's children would never be so beautiful in themselves, nor so glorious in the fight of God, if they had no persecution to try them. When we sit by the waters of Babylon, than we remember thee i Psal. 137.1. , O Zion. As the Prophet David says of himself k Psal. 119 17. , It is good for me that I have been afflicted; so may many a member of the Church say, it is good for me that I have been persecuted Man (saith one l Clem Alexand ) is like unto a vine; now a vine (as he there speaks, and we here know) unless it be pruned, it will straight way grow wild: so man, if he have no persecution, no cross laid upon him, he will be ready to forget himself, and to spurn against his maker. Persecution then is like the wind, which doth cleanse the good grain though it blow cold; like the fire which doth purify the good gold, though it burn hot: for the godly are bettered by it, their knowledge is sounder than it was, their faith stronger, their humility lower, their goodness in general is greater, towards GOD, towards their neighbours, and towards themselves. And as it is for the benefit of God's children, and tends to their salvation; so it proceeds from the malice of the wicked, and ends in their destruction. Iniquitatis filii, cum clarorum hominum virtutem repraehensionem quodammodo suae pravitatis existimant, veluti immanes quaedam ferae crudeliter ruunt, etc. saith S. Cyrill m In Gen. lib. 10. ; The children of wrath, when they see the virtues of good men reprove their vices, they rage like wild beasts: for when by their works of light the works of darkness are reproved, they cast the darts of envy and malice against them, which do oftentimes return back on their own pates. The fire of martyrdom n S. Augustin. , which doth purify the godly, doth damnify the wicked, the one it doth enrich with eternal happiness, the other it shall consume to dust and ashes. Ashur is said to be the rod of God's anger o Esay 10.5. and wicked men are but the rods of his wrath, with which though he doth sometimes chastise his children (and suffer them to be persecuted) yet at length he will burn the rodds. But some may object, and say, that in those dangerous times of the primitive Church, the Church might properly be said to be the red, Rose of Sharon; When a man might pay dear for Christ, as Christ paid for him, even his life; it being (then) almost impossible to follow Christ without Martyrdom. But now (thanks be to God) there is no such danger, no Christianus ad Leones? let the Christians be cast into the Lion's den, no pulling before Magistrates, but every one may practise christianity, as well as profess it without danger; nay it is dangerous indeed to every one that doth not profess and practise it (in our Kingdom) and God continue it so long as the Sun and Moon endureth so that the Church may now seem to be free from the redness, and prickles of persecution. To this answer is made p Chrys. Theoph apud Cosma in 2 Tim. 3.12 , that to suffer persecution is taken not only for that which Gods children suffer from open enemies, but for that grief and sorrow which they suffer in their own bowels. Patiuntur hanc persecutionem non in corporibus, sed in cordibus, saith S. Austin, q De Civitat dei li. 18. cap. 5. they suffer this persecution not outwardly in their bodies, but inwardly in their souls. And there is a persecution of the tongue, as well as a persecution of the hand. The Scripture prompts me to it, where it says r Gal 4.21. Ishmael persecuted Isaac, when he s Gen. 21.9. mocked him. So that there is disguised as well as open persecution, t Wissons Christ. Diction. by word as well as by Sword, by deceit as well as violence, from false brethren as well as from professed enemies. And this kind of persecution I cannot say that our Church is free from; for that Schismatical brood that whips it in their words, and scourgeth it in their Pamphlets written against the government and governor's of the Church, what do they else but (as much as in them lies) v kill the Prophets, u Mat 23.37. and stone them that are sent them. And who so patiently bear w Doctor Boys exposit of the Gospel on S. Steph. day. those wrongs, and suffer those dilapidations in their credits, what are they else but Stephens, mere Martyrs. And this kind of persecution must the Church never look to be free from. Though she may sometimes be free from stripes and strokes, yet she is never free from mocks and scoffs; though she may be free from deaths and imprisonments, yet never from raylings and revile; though she may be free from murtherings, yet not from murmur, and so never free from the pricks of secret persecution. By this we may partly see whether we belong to the Church or no. We live in the latter days, wherein many that should countenance Religion do contemn it, being like unto the Negroes x Heylens G●ogr. that paint the Devil white, and the Angels black, because they themselves are so. Dost thou then like the weathercock turn thyself by their wind, and conform thyself to them, for fear of losing a favour, or getting a frown? thou art not a true member of the Church. Again, we live in a scoffing age, wherein true Christians are accounted by many, as S. Paul was y 1 Cor. 4.13. , the filth of the World, and the offscouring of all things. Art thou ashamed to be religious, because thou art afraid to be scoffed at? Art thou afraid to be slandered, as the Lords Priests z 1 Sam. 22. were by malicious Doeg? Art thou afraid to be railed at, as David was a 2 Sam. 16.7 by freviling Shimei? Art thou afraid to suffer affliction with the people of God? How then wouldst thou be contented to be stoned b Acts 7.59. with Steven? to be cast into the fiery Furnace c Dan. 3.23. , with the three children, or into the Lion's Den with d Dan. 6.16. Daniel? to have thy tongue cut out, thy skin pulled of e 2 Maccab. 7. thy head, and be fried in a Pan, as the Mother and her seven sons? do those small skirmishes make thee afraid, and thinkest thou thou couldst endure the heat of the battle? Questionless if those small blasts make thy soul to totter, why then the storm of persecution will pluck thee up by the roots. We stand between prosperity and adversity, as Goliath did between the two troops f 1 Sam. 17.10 , and wish that we had a man to fight withal. But if the least storm arise, the hearts of many fail. So that as josephs' brethren said unto their Father, Vide an filii tui tunica sit, an non? g Gen. see whether it be thy son's coat or no? so may I say to the Church concerning any of her members, Vide an sit filii tui tunica, an non? if he be free from all manner of persecution and trouble, it is a sign he is a bastard and no Son: but if his coat be died in blood, if he can show the right colour, it is a sign that he doth belong to the red Rose of Sharon. Secondly, the sweetness of the Rose represents the Church's sweet conversation upon earth, and that both in words and works. The sweetness of the lips increaseth learning, saith Solomon h Prov. 16.21. ; good words are sweet words, & the Church and the members thereof must speak them, and not unsavoury speech. We are strangers and pilgrims in this life, for here i Heb. 13.14. we have no abiding place, but we seek one to come. Now strangers and pilgrims are known by their tongues, for he that k John 3.31. is of the earth, speaketh of the earth: Earth is at their hearts, and their breaths smell of it. But the children of light (which are not so wise as the children of this generation l Luke 16.8. ) concerning the things of this World are dumb: they know not the language of the liar m Eph. 4.25. , but their tongues are tipped with truth. They are ignorant of the language of the black mouthed swearer, but his communication n Mat 5.37. is yea, yea, and nay, nay, in a word, he knows not the language of Babel, but speaks the language of Canaan. Now there is the sweetness of Honey in godly discourses, but the bitterness of Gall and Wormwood in wicked words, and although wicked men may (happily) think that they find sweetness in them, yet they are like the Bee, though they be Honey in the mouth, yet they have a sting in the tail. They are like S. john's book o Rev. 10.10. , though in the mouth they be sweet as Honey, yet in the belly they are bitter, for what Solomon said of a whorish woman p Prov. 5.4. , so may I say of them, though in the mouth it be sweet as an honey comb, yet their end is bitter as Wormwood. Secondly, the Church must also show sweetness in her works. Ad praedicationem novae gratiae, secuta est novitas vitae, in his qui crediderunt qui conversationem suam inter gentes habentes bonam Christi erant bonus odor in am niloco, saith S. Bernard q In Cantic. Ser. 60. Newness of life did follow the preaching of the new grace of the Gospel, in them which did believe, who having their conversation honest among the Gentiles, were a sweet favour unto Christ in every place. For, Plantae quae benè olent bonam famam & nomen pollicentur r Hier: Card Sinines. Somni li. 1. cap 30. , those Flowers that smell sweetly do signify a good name and report. Odour bonus, est nomen bonum, & hoc de bono opere, tanquam de floor odor, procedit, saith Saint Bern. s Vbi prius A sweet smell is a good report, which proceeds from good works, even as sweetness doth from the Flower. The good works of the godly cast a sweet smell even to them that are without. Bona quidem per se sunt aromata virtutum, & per se redolere videntur, sed cumulatiore gratia flagrant, cum de unctione spiritus, suavitatis afperguntur odour t Gilleber in Cantic. Ser. 33. , The spices of virtues are good, and smell sweet in themselves (if in the heathen) but they give the more fragrant smell, when they are sprinkled with the odor of sweetness by the anointing of the spirit (in the godly) good works are an odour of a sweet smell unto men, and a Sacrifice acceptable, well pleasing unto God, as the Apostle tells the Philippians u Phil. 4 18. concerning their charity. The Prophet Hosea w Hos. 14.7. , speaking of the Church says, it shall grow as the Vine, the sent thereof shall be as the Wine of Lebanon. It is written x Daneus from Pliny lib. 14.7. of some Vines that in the time of their flourishing, they send forth so sweet a smell, that not only the Vine-yards themselves, but the Country round about, is refreshed with the sweet savour thereof, so that if any Serpents be near, they are driven away by the sweet smell of the Vines; so the conversation of the godly is no less fragrant, not only in themselves, but also to all that are round about. A good name is better than precious ointment y Eccles 7.1. . And the godly have their conversation so honest among the Gentiles z 1 Pet 2.12. , that they may by their good works which they behold, glorify GOD in the day of visitation. And their sweet conversation doth drive away Serpents; whether we expound Serpents, as S. Austin doth a In Psal. 42. , Serpents vitia tua sunt, The Serpents are thy sins; then their works of light expel those works of darkness: or else as S. Bern. doth b De Pass. Dom cap 45. , Quid melius per Serpents, quam diabolicas suggestiones accipiamus? What is better meant by Serpents, than the suggestions of Satan, which do secretly creep into the minds of men; then if we look upon that brazen Serpent Christ jesus, which was lifted up upon the Cross, by the eye of a true and lively Faith working by love, and sending forth the sweet savour of good works, we shall be c Ephe 6.16. able to quench all the fiery darts of the wicked. The smell of the Church's ointments d Cant. 4.10, 11. (that is, her graces) is better than all spices, and the smell of her garments, is like the smell of Lebanon. But when Isaac smelled the savour of jacobs' garments, they were nor his own, for e Gen. 27.15. Rebeccah took goodly raiment of her elder Son Esau, and put them on jacob. As he was clothed with the raiment of his elder brother which gave such a sweet smell: so the Church is clothed, not with the garment of her own righteousness, but she puts on the glorious robe of her elder brother CHRIST JESUS, by which she is made the sweet Rose of Sharon. Thirdly, as the Rose is dead in winter, but shoots forth again at the Spring: so though the members of the Church lie a long time in the grave, yet at the Spring of the resurrection they shall rise again. As long as the root is quick, the branches will not die, but flourish. Christ is the root f Rev. 5.5. & 22.11. , we are the branches g John 15.5. , and our root did not rot in the ground, but rose from the grave, to certify us, the branches, of the resurrection. As long as the head is above the water, the body cannot be drowned. Christ is h 1 Cor. 11.3. Eph. 5.23. the head, we are i 1 Cor. 12.27. the body; but Christ our head is risen from the dead, and his members, the Church, shall assuredly rise from death to the Resurrection of life. As Christ k Church Hom. of the Resurrection. died not for himself, no more did he rise again for himself, but for us. Quia tu Redemptor noster suscepit mortem, ne mori timeremus; ita ostendit resurrectionem, ut nos resurgere posse confideremus: for as our Redeemer died that we should not be afraid of death; so he risen again, that we may be sure of our Resurrection unto life. GOD'S Covenant with his Church l Jerem. 31.33. , I will be their GOD, and they shall be my people, m Perkins on the Creed. is an everlasting covenant to last for ever; but if God should leave his people in the grave for ever, how could they be called the people of GOD? for n Mat. 22.31. for GOD is not the GOD of the dead, but of the living, and therefore seeing God's Covenant is everlasting to all, the Faithful must rise from the dead, that God may always be said to be their God, and the godly be always said to be his people. It is an especial part of God's glory to show forth his mercy on the godly, and his justice on the wicked, to render o Rom. 2.6. to every man according to his deeds. But here in this life p Eccles. 9.2. all things come alike to all, to the righteous, and to the wicked. and therefore there must be a resurrection of the dead, that the godly may have a reward from his mercy; and the wicked from his justice. Resurrectio quidem communis est, & ante tribunal Christi necesse est in corpore justos stare & impios, Dei hoc dictante justitia, ut pietas & impietas in operatoribus debitis stipendiis donarentur saith Saint Cyprian q De R●surrec. Christi. . The resurrection (indeed) is common, and it is necessary that all, both good and bad, stand before the tribunal of Christ, that both piety and impiety might receive a due wages in the workers thereof; Et qui finem habere contempserunt in malis, infinita clauderentur ultione in poenis & qui gloriati sunt in cruse, cum crucifixo regnantes, beatae fierent perennitatis participes; And that they which refused to have an end in evil, might be shut up in pain without end; and they which gloried in the Cross, might reign with him that was crucified, and be partakers of blessed everlastingness. For God, as he is principium effectivum in creatione, refectivum in redemptione, so he is principium perfectivum in retributione r Joh de Comb. Comp. Theol. lib. 4. cap. 11. , as he is the efficient cause in the creation, the reficient in the redemption, so he is the perficient in the retribution. Why should any Epicure, or Atheist deny, that the omnipotent and everlasting God should be able to raise men's bodies out of the dust, when experience tells us, that miserable and impotent men, can by art make the curious workmanship of glass? Minus est Deo reparare quod erat, quam fecisse quod non erat s S. Gregor. ; It is a less matter to restore that which was, than to make that which was not. And therefore though the members of the Church should have their bodies torn in pieces by tyrants, or consumed to ashes by fire, or rend by wild beasts, or devoured by Worms or Fishes, yet they do but rest a while in the earth; for at the Resurrection they shall be restored, when they shall rise from their graves, as the Rose (in the Spring) from the ground, for therein the Church resembles the springing Rose of Sharon. And so I come to the limitation of this attribute (of Sharon.) The fruitfulness of Sharon shows, that though the Church before Christ were barren like Sarah, or Rachel, yet by him it is made as fruitful as Leah. But I promised to proceed in the same method that I did before, and therefore (the word Sharon signifying any Field) I must show you that the Church resembles the Rose of the common Field in three respects. First, the Flowers of the Field grow by the providence of God without the help of man. Campus ex semetipso flores producit, absque omni humanae diligentiae adjutorio saith S. Bernard t In loc. Ser. 4.7. : The Field produceth her flowers without the industry of man. So the Church is not planted by man's industry, but by the providence of God. The Trees n Doctor Dove on Cant. 4.12. grow not in it naturally as the Trees of the Forest, which bear no Fruit: but they are planted by the labour and industry of the husbandman, as the figtree. God planteth all that are in the Vine-yard of his Church, as our Saviour saith w Mat. 15.13. Every plant which my heavenly Father hath not planted shall be rooted up. It is he that brings forth ᵍ his vine-yard out of Egypt, & plants it too. x Psal. 80.8. The Church is a Vine-yard, God is the husbandman that plants and keeps it, it is watered by the word, dressed by the Ministers, refreshed by the comfortable Sunshine of the Gospel. And here is a difference y Doctor Hall Ser. on I say 5.4. : between Solomon's Vine-yard and his that is greater than Solomon z Mat. 12.42. , Solomon let out his Vine-yard a Sol. Song. 8.11. to keepers, but Christ keeps his in his own hand, he useth the help of men sometimes, but as tools rather than agents, he works by them, they cannot work but by him. And as it is planted by him, so is it watered by him. As Promotion (so grace) cometh b Psal 75 7. neither from the East, nor yet from the West, but from God. What the Apostle saith c Eph. 2.8. of salvation, may be said of all grace, It is not of ourselves, lest any men should boast. We have no more power of ourselves, to work grace in ourselves, than these inferior bodies have power to give light, when the light of the Sun is absent. Adam's ability was lost by his fall, now Sampsons' locks are cut off, and therefore we may be carried whither our leader (the devil) will, since we suffered that Dalilah, sin, to steal away our strength from us. Adam per malum velle, perdidit bonum posse, by willing that which is evil, he lost his ability to perform that that is good; and since him every mother's son may be called, as the wife of Phinehas named her child, d 1 Sam 4.21. Ichabod, for in him this glory departed from us. GOD now worketh in us e Phil. 2.13. both the will and the deed. Ipse aspirando nos praevenit ut velimus quod adjuvando subsequitur, ne inaniter velimus, saith S. Gregory f In Ezek. lib. 1. Hom. 9 ; He by his preventing grace makes us to will that which by his assisting grace he makes us to perform. The sap and juice that is in the Rosetree proceeds from the root, and the grace that is in the members of the Church (whether it be gratia infusa, effusa, or diffusa, in thought, word or work) doth proceed from God the Fountain of grace. Non est gratia ullo modo, nisi sit gratuita omni modo: it is not grace except in be given gratis. So that the planting of the members in the Church and the watering them for their growth, being planted, proceeds not from themselves but from God; for therein the Church resembles the Rose of the common Field. Secondly, the Rose of the Field is not enclosed to a few, as the garden Rose is, but lies open to all; so the Church is not enclosed in some narrow nook or corner, but is spread through the World, and lies open to receive all. Before Christ, Israel was God's peculiar people, the nation that he had chosen to set his name there, to them he gave his word, with them he made his covenant, and shown them the presence of his godhead. He dealt not so with other nations, neither had g Psalm 147.20. the heathen the knowledge of his ways. So that then jacob was the man that prevailed with God, and his posterity, the only Israel that saw him. He suffered other nations to sit in darkness, and in the shadow of death. Then Israel was h Calv. Instit. the Lord's Son that was his darling, others were strangers. Israel was received into his care and protection, others were left to their own blindness: Israel was honoured with the presence of God, others were excluded from coming nigh him, in a word there was a general darkness over all the Land of Egypt, among the Gentiles: but in the Land of Goshen i Exod. 10. among the Israelites there was light. But since Christ the mercy of God was no longer enclosed within the narrow confines of jewry, but the glorious light of the Gospel shined through the World. Before Christ the Church was a garden enclosed, k Sol. Song. 4.12. a spring shut up, a Fountain sealed, but now she is the Rose of the common Field. The Kingdom of heaven, is likened unto a man, l Mat 13.24. which sowed good seed in his Field. The Church is the Field, the seed is the word, and the Gospel shall be preached through the World m Mat 26.13. . And to this purpose the Church is called Catholic Catholica, id est, per totum orbem diffusa, saith Saint August. n Epist. 170. & in Ps. 56. because it is spread through the World. And so the Epistles of S. james, S. Peter, S. john, and S. jude, are called Catholic, because o Willsons Christ. Dictionary. , they are written not to a particular person, as to Timothy, etc. or to a particular Church as to the Romans, etc. but either to all the jews every where, or to all the Christians in the World. And to this purpose also the Apostle calls p Heb 12.22. , the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conventus universalis, the general assembly, to show the Universality of it. The Apostle S. Peter affirms g Acts 10.34. . Of a truth that God is no respecter of persons, but in every nation, he that feareth him, and worketh righteousness, is accepted with him. Though the Church be but one, yet it lies open to all that will come unto it. Vnus est Christus, per quem omnis gens omnisque lingua fide & confession unita est saith Ignatius r Apud Amand. Polan. , there is but one Christ (and one Church) by whom (and in whom) all nations, and tongues are knit together. Quid enim est Ecclesia aliud, quam congregatio fidelium in unitate fidei adunita saith Oecolampadius s Annotat in Chrysit. What else is the Church of God, but the congregation of faithful people (spread through the World) knit together in the unity of faith: the Church is spread every where through the World; and admits any persons in the World into her bosom. And therefore the Church is not to be tied to Rome, or any one particular place, Rome may with no better reason be said to be the Catholic Church, than the head may be said to be the whole body: for if it be a true Church, yet it is but a part of the Church Catholic, and not the whole. And to say the Catholic Church of Rome, is all one, as if I should say the catholic Church of Canterbury, or of London, or a particular universal Church, which how harsh it sounds the most simple may easily understand. After this I beheld saith S. john t Rev. 7.9. , and lo, a great multitude which no man could number of all nations, and kindred, and people, and tongues, stood before the Throne, and before the Lamb, clothed with white Robes, and palms in their hands. The Church is collected out of all nations. Aceipit Ecclesia omni tempore volentes credere nemini prorsus occludit se huc festinanti, sed liberum & licitum est volentibus quolibet tempore, nullo impediente, ad lucem veritatis adduci saith S. Cyrill v. u In ●●l. lib. 5 cap. 60. The Church receaveth all that will believe at all times, she is shut to none that come unto her, but it is free and lawful to all that will (there is none to hinder them) to come to the knowledge of the truth. And therefore if thou hast no benefit by this Rose, if thou art no member of the Church blame thyself, for she is not the enclosed Rose of the Garden, but the Rose of the common Field. Thirdly, the Rose of the Field is for profit, as well as pleasure, and is healthful in many medicines: so the Church is profitable, and healthful to her members. She restores health to her members by monitions and admonitions, strengthening them that are sound by wholesome Doctrine, and restoring them that are sick by good discipline. But if any member be past cure then. w Ovid Metamorph. Immedicabile vulnus Ense redendun est, ne pars sincera trahatur. Then she cuts it off by the spiritual sword of Excommunication. Those that are in the barren Wilderness, without the pale of the Church are miserable, there is mors in olla, death is in their pot, but those that are within the pale of the Church in that fruitful Field, are happy, there is health in her bosom. The Church of God is the House of God x 1 Tim. 3.15. , the Pillar and ground of truth. And she is very profitable unto her members, Extra Ecclesiam nulla salus, is a common saying among the fathers, without the Church there is no salvation. Without the Church they cannot attain unto the right of adoption, whereby they that live faithfully, are made actually the children of GOD. They that continue in the Ship of the Church are secure y Doctor Boys , though the Sea make a noise, and storms arise, but he that utterly forsakes the Ship of the Church, and swims either in the cockboat of heresies, or upon the windy bladders of his own conceit, shall never touch the land of the living. Those that are out of the, Church have not the communion and interest of the members with the head, and being no part of his body how can they lay claim to his benefits? or challenge right to the Kingdom of heaven. And to this purpose heaven is called z Acts. 26.18. the inheritance of them which are sanctified by faith in CHRIST. Nothing now remains to be spoken of at this time, but only that every one fill his pitcher with this water, and carry it home for his own use; which that we may do; I shall briefly apply. First, in that the Church is the red Rose by persecution, every one should learn patience in his affliction. Remember the sufferings of Christ, we do but sup of that Cup which he drank quite off. Nihil est quod non aequanimiter tolleretur, si passio Christi in memoriam revocetur. a St. Gregory. There is no affliction so great, no cross so grievous that will not easily be borne by us, if we do rememberthe sufferings of Christ: And therefore Vniversa pro eo sustine, qui prius pro te Majora sustinuit saith St. Bernard b de Resurrec. Dom. suffer some persecution for his sake, that suffered more for thine. Secondly, let us labour for our Renovation that our newness of life may send forth a sweet savour in our conversation. Thirdly, in that the Church and the members thereof shall rise from the dead: it affords matter of our consolation: For so the Prophet David speaks c Psa. 16 9 10 Therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope: for thou wilt not leave my soul in hell, neither wilt thou suffer thy holy one to see corruption. Fourthly, seeing the Church is of Gods own plantation, let us look to our fructification. Our Saviour putteth forth the parable of the Fig tree to us d Luke 13.6. A certain man had a Fig Tree in his Vineyard, and he came and sought fruit thereon three Years: Every one of us is a Tree planted in the Vineyard of the Church: God hath expected fruit of us three Years, in general of the whole Kingdom, under the Reigns of our most gracious Sovereigns, Queen Elizabeth, King james, and King Charles; in particular of every private persons, the three ages of man's life, infancy, youth, old age: let not us give him the bark of an outward profession only, nor the leaves of good works, but the fruit of good works. Lastly, seeing the Church is open to all comers, let every one of us labour to be of that corporation, that we may be partakers of all the benefits that accrue thereby, and that being members of the Church militant, we may reign with the Church triumphant. Which God grant unto us all for jesus Christ's sake. To whom with the Father and the holy Ghost, three persons and one God, be all honour, and praise, now and for ever. Amen. To The Right Worshipful, his much Honoured friend THOMAS PARKS, Esquire. SIR. IF Elisha were at a stand, when he considered what the good Shunamite had done for ●im, that he asks a 2 Kings 4.13. . What to be done again for her? sAnd Ahasuerus for Mordecay, when he had received a good turn from him that he says b Esther. 6.3. , What hath been done to him for this? How much more may I say of you, you have been beneficial to me from my Youth, what duty and service shall I return to you again? I confess that if there be any thing in these my weak labours that may deserve acceptance, you may justly challenge it as your own, Without whose bounty I had not lived in the University, nor attained to that small measure of knowledge that I have. And therefore (being able to do nothing else) I commit this Sermon to your Patronage and protection, and yourself, your fruitful Vine, and Olive branches to the protection of the Almighty, desiring him to give you the blessings of his Right hand, and of his left, to fill you with the blessing of grace here, and of glory hereafter. Yours, to be commanded in Christ Jesus WILLIAM PARKES. THE ROSE AND LILY. SOLOMON'S SONG. 2.1. I am the Rose of Sharon, and the Lily of the valleys. WHat S. Jerome says a Ad Paulin. of the Catholic Epistles, of S. Peter, S. James, S. John, and S. Judas. 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 says b Praefat in Psal. 87. , of the fourscore and seaventh Psalm. Brevis est numero verborum, magnus pondere sententiarum, that it is short in regard of the number of the words, long in respect of the weightiness of the matter: so may I say of this Text, it is a short sentence, but full of sense containing matter for (almost) as many Sermons as it contains words. It being but five words in the Original, yet is the subject of four Sermons. Three of them have been delivered formerly, and now the fourth, (the same assistance strengthing, and the same patience expecting) is to be prosecuted, in showing you wherein the Church resembles the Lily of the Valleys. First, the Lily is open toward heaven 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 extend outwards and bend downwards, a fit emblem of the Church's charity. Thirdly, the Lily is white, which signifies the Church's innocency. Fourthly, the Lily grows among Thorns, and in the Church there is a commixtion of good and bad, in these respects the Church (also) resembles the Lily of the Valleys. First, the Flower of the Lily is lifted upward, and spreads toward heaven, but toward the earth it is close, and shut, whence the Church and the members thereof, may learn a sursum corda, to lift up their hearts and to open them towards heaven, but to keep them close shut toward earth, and earthly things. We read in the Law c Leu. 11 42. , That those creatures, which crept on their bellies, were unclean, so under the Gospel, those men that have their bellies, their affections, creeping on the earth are unclean. Si delectat te mundus, semper vis esse immundus, si autem non te delectat mundus, jam tu es mundus saith S. Austin d In John Tr. 36. , If the World delight thee, than thou art still a worldling, and unclean, but if the World delight thee not, than art thou chosen out of the World, and art clean. Man is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from looking upward, his name may put him in mind of his nature, and duty, to look upward, and to contemplate on heavenly things. And whereas all other creatures look downward toward the earth the place from whence they were taken. Os homini sublime dedit, coelumque Videre jussit, & erectos ad sidera tallere vultus. Saith the Poet e Ovid Metamorph. lib. 1. man hath his countenance erected toward heaven, to look up to that place to which he should aspire. God made not f Eccles. 7.29. and 15. man crooked (but upright) for who can straighten that which he hath made crooked? but man boweth down himself by his own inventions, and makes himself like that woman in the Gospel g Ink. 13.11. , which was so bowed together that she could in no wise lift up herself. But as the eye is placed in the head to look upward, so is the heart in the body open to contemplate on heavenly things: For if you look into an Anatomy, you shall see that the heart is broad above and narrow below, signifying it should be open toward Heaven but contracted toward the things of this life. The windows of our spiritual temples, our bodies must be built like the windows h 1 King. 6 4. of Solomon's Temple at Jerusalem, broad without, toward Heaven, and narrow within: But such is the nature and disposition of the sons of Adam, that mary's choice cannot content them, that Vnum necessarium, i Luk. 10.40 42. that one thing that is needful, to sit and hear Christ and to be busied about heavenly things, but with Martha we are too much cumbered with earthly affairs: we do not first k Mat. 6.3. seek the kingdom of God and the righteousness thereof, as good Christians should do, but we are careful about earthly things as the Gentiles used to do. Some writers make mention of some people that go upon all four, I fear there are many such people in England, that by grovelling upon earth and earthly things. This is the Devil's policy, who labours that dust should be our meat as it is the Serpents l Gen. 3.14. that we should be not only filii terrae, made of the earth as indeed we are, but toti terrei altogether earthy, both in our minds and affections. But though man be made in terra m Pet. Lomb. Sent. lib. 2. dist. 14. & exterra, non tamen ad terra, nee propter terram, sed ad coelum, & propter coelum, in the earth and of the earth, yet he is not made to the earth nor for the earth but to Heaven and for Heaven. Wherefore then lay you out your money for that which is no bread? Are we not all strangers and pilgrims in this life? if we be not we shall never be Citizens in the life to come? And therefore as worldly, so spiritual pilgrims, must carry nothing, but things necessary. The Patriarch jacob in his journey to Padan Aran n Gen. 28.20. , desired only bread to eat, and raiment to put on. So God's children in their journey towards Heaven, desire only a viaticum, sufficient to suffice them by the way. The two things that hinder us in our journey towards Heaven, are sin, and earthly superfluity (for it is as hard o Mat. 19 ●4 , for a rich man to enter into the Kingdom of Heaven, as it is for a Camel to go through the eye of an Needle) And therefore first let us disburden ourselves of sin, and lay that burden on Christ, and then disburden ourselves of earthly superfluity. and cast that burden on the poor, send our riches before us, that we may the better follow after to Heaven. The heathen Orator can tell us, that our life is p C●cero de Sene. : commorandi, non habitandi locus, a place for some short abiding, not for a long dwelling. We are non habitatores terrae, sed accolae, saith S. Ambrose q De Abrah Patr. . Immates for a time, and not permanent livers. And to this purpose our life is called r Cicero. , diversorium, an Inn, and a cutthroat Inn it is, where the sign forward is the Maremayd, but backward shipwreck, where the flesh is Hostess, and the Devil (too commonly) host. Gluttony is the Cook, drunkenness Tapster, and wantonness chamberlain, and these are as officious as may be, to give entertainment: but when the reckoning comes to be paid, the host (the Devil) himself brings in a long Bill, with an Item for this, and an Item for that sin, and conscience stands at the Bar and justifies all, the end is that prison from whence, s Mat. 5.26. thou shalt not come out, until thou hast paid the uttermost farthing. Yet many setting their affections on that triple headed Geryon of riches, honour, and pleasure, remember not the time of their reckoning which is at hand, when they will want the precious merits of their Saviour, to pay the dear price of their sins. And therefore as the Birds that feed below, do build on high, so we though we live below on earth, must build above, and lay up our treasure in heaven. Si diem mortis nostrae in ment habemus, statim ea, quae in hoc mundo sunt, despicimus, saith S. Bernard t De modo bonè vivendi Ser. 8. , If we did but consider, how short a time we have to live in this World, we would not set our affections on it, but on a better. The Hedgehog that hath rolled his skin full of Apples, when he comes to the hole, he wipes them all of: so he that hath feathered his nest with the things of this World, yet when he comes to his hole, he leaves all behind him. Naked came we into this World, and naked shall we go out again u Job. 1.21. ; Let us not then be like the rainbow, which though it seem to be in the Air, yet the ends tend to the earth, but rather like the Cedar that stretcheth forth her branches toward Heaven. Interpositio terrae est causa Eclipseos lunae. w Magir. Phis. The Interposition of the Earth between the Sun and the Moon, is the cause of the Eclipse of the Moon. And the interposition of earthly things between the Sun of righteousness and us, doth blind our spiritual eyes, that we cannot think of Heaven; but are like the Moon, when we are at the full (oftentimes) in greatest opposition to that Sun. As GOD said unto Abraham. x Gen. 12.1. Exi de terra tua, Get thee out of thy Country, and from thy kindred, unto a Land that I shall show thee, so doth he speak unto the Church in general, and to every member in particular y Psal. 45 10. , forget thine own people and thy father's house. This World is our Father's house, the Land wherein we are borne and bread, but we must forget our father's house, forsake z Doctor Boys on the Epist. for Easter day. , this homestall, and seek for another in the spiritual Chanaan one to come in Jerusalem that is above. We must say to the World (when it is gotten into the closet of our hearts) as Amnon did a 2 Sam. 13.15. : to his sister, get thee hence. And if it will not be gone, we must thrust it out, and lock the doors of our hearts, and shut the windows of our affections after it. It is written of the Squerill and Badger b Pliny. ▪ that in their nests and dens they have two holes, one they open towards the Sun, but shut the other to keep out the blustering winds: so let us open the doors of our hearts toward the Sun of righteousness, but keep them shut against the blusterings of this world. We should be like Aristotle's vessel which being made of virgin's Wax, would keep out the salt water, but receive the fresh: so let us refuse the bitter waters of jericho, and receive the waters of life. If we affect jerusalem that is above, let us neglect Babylon that is below. Remember then (O man) that thou art a man, look not downward on the earth with the eyes of thy soul, as beasts do with the eyes of their bodies. Go not on thy belly with the Serpent, grow not with the Bramble with both ends towards the earth, but be lifted upward toward Heaven, that thou mayst appear to be a member of the Church which doth herein resemble the Flower of the Lily of the Valleys. Secondly, the leaves of the Lily do extend outwards and bend downwards, so the Church and the members thereof must extend their charity, not only to them that are near, either by propinquity of neighbourhood, or affinity of kindred, but even to them that are far off. The heart of man doth derive the heat, not only to the breast and belly, and the parts that are near it, but even to the toes, and fingers, and the parts farthest of, so the members of the Church ought to extend their charity not only to them that are near, but even no them that are far off. The Henn (they say) will cover no Chickens under her wings, but her own, or such as she supposeth to be her own; So many will make much of none, but those that are of their own kindred, as for strangers there is no hope of any thing for them. Nature c A●istotle. , in the generation of a Frog, being afraid that her matter will not hold out, doth bestow so much on the breast and belly, and the parts near the heart, that there is little left for the legs, whence it is that the belly of a Frog is so large and swelling: so many fear that their substance will not hold out, they shall not have enough for their friends and kindred, and therefore their donation is very small for them that are fare off, I speak not this, to straighten the bowels of affection, and charity in men to their own kindred, for in some they are straitened too much already, in these degenerate days of ours, wherein a man may oftentimes meet with a more lively heat of affection from strangers, then from their own friends and alliyes. The Apostle saith d 1 Tim. 5.8 : he that provideth not for his own, he is worse than an infidel. Cosmographers make mention of some Anthropophagis, men eaters, that live near the Caspian Hills, that the children use to eat their fathers when they grow old, that they should not be devoured of the Worms. This custom I fear may be found among many, when as the Prophet speaks e Ezek 5.10. : the fathers eat the sons, and the sons eat the fathers, they oftentimes consuming and devouring the estates one of another. The Apostle makes it a note of the last days f 2 Tim. 3.3. : that men should be without natural affection. How can they be spiritually affected g Absal. Funeral Tears. , that are not naturally affected? Can they love God's children that have no love to their own bowels? or they be friends to their enemies, that are tyrants to their friends. So that it is true that charitas inicpit in seipsa, charity begins at him. Yet non desinit in seipsa, it must not end there, but go abroad to ou● neighbours Constantine the great h Fuseb. Eccles. Hyst. li. 9 cap. 9 got great favour of the people, and added to the Christians daily by providing for the poor, insomuch that the Gentiles noted the love of Christians one to another, and by their charity were sometimes compelled to confess the God of the Christians. Stipis pauperum the saurus divitum, was the word of the good Emperor Tiberius Constantius i Reusner. Symb. , The rich man's treasure is the poor man's stock. It is recorded k Nazian in vita ejus. : of S. Bazill the great, that in a famine he did not only give to the poor such as he had himself, but exhorted all others to set open their Barns and to do the like. But now there are many churlish nabals that say l 1 Sam. 25.10, 11. , Who is David? and who is the son of jesse? there be many servants now adays that break away every man from his Master. 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 be? There is many an unmerciful Dives m Luke 16. , that will not part with a crumb, though it might make them to gain a Crown. For Da parva ut magna recipias saith S. Bazill n In Diu. pag. 16. . He that gives little shall receive much. And damna lucrum, o Diu. Chrysist. The crumbs that fall from thy table are lost, and yet not lost if thou givest them to the poor, for he p Prov. 19.17. : that hath pity on the poor dareth to the Lord, and that which he hath given will he pay him again. We have few tender hearted Davids, whose q Psal. 22.14. , heart is like wax, and melteth in the midst of their bowels: many like the Leviathan r Job 41.24. : whose heart is as firm as a stone, yea as hard as a stone, yea as hard as a piece of the nether Millstone, we have few like them job speaks of s Job 21.24. , whose breasts are full of Milk, and their bones moistened with Marrow, many like David in this, when his t Psal. 102.3. , bones were dried, or burned up, as an hearth: few that can say with job v, I have not eaten my morsel myself alone, v Job 31.17. but the fatherless hath eaten thereof: but many that withhold the poor from their desire. Our Saviour Christ bids w Luke. 3.11. : him that hath two coats, to impart to him that hath none, but rather we are like David in his old age, we think all clothes to little to get x 1 Kings 1.1. , heat in ourselves; We are like isaack's well Rehoboth y Gen. 26 2. , that signify room, we have room enough to receive, but when we should give any thing, we are like the Well of Haran z Gen. 29.2. : that had a stone rolled upon the mouth thereof; Our hearts are made, like the door of that hard hearted neighbour in the Gospel a Luke. 11.7. hard to be opened I cannot rise and lend, much less would he rise and give. It is true that there are among us some merciful Samaritans, good Corneliusses, charitable Tabithaes', and Dorcasses, (and God increase the number of them.) But all the members of the Church should be open handed and open hearted: for Aurum habet Ecclesia, non ut serret, sed uteroget, saith Saint Ambrosse. b Offic. lib. 2. cap. 28. The Church hath gold not to keep but to give: we being God's stewards to dispose of them to them that need. I have read of some Tartarians, that say the custom of their country gives nothing to the poor. I say not that this custom is known in our Hoemisphere, or come into our country; and yet if we look into the disposition of many, we may find them of the nature of a sponge, which will easily take in water, but will let nothing go without squeezing; their hands are dried up like jeroboames c Kings 13.4. , they cannot stretch them out to give an alms. But as the Loadstone draweth iron to it, so should our charity draw the poor unto it: there are but few such Lodestones found among us. Many are rather like a kind of Loadstone reported to be d Pliny. , in Ethiopia, which hath two corns; the one draws iron to it, the other expels it from it. Many make use of that corner that repels from them. When they have need of a poor man's help, than they will draw him unto them with the one corner, but when their purpose is brought to pass, than they will turn alterum angulum, the other corner, and bid him be gone. Anglers use little Flies to catch great Fishes, and many use poor friends to effect great matters, But they use them as they do their shoe-hornes, to draw on some good turn on themselves, and when they have done they put them away. Poor men have always need of the rich, and rich men have sometimes need of the poor. And as they do make use of the poor to help them at their need, so should they relieve them at their need. We must put on e Colos. 3.12 , the bowels of mercies, and be merciful f Luke 6.36. : as our father in Heaven is merciful. Let us not shut the bowels of our affections, but rather be like the water, facile fluit in terminum alienum, it easily floweth into others bounds. But let us not be like the Wells which keep all in themselves, as those that are every man for himself, and do nothing at all for others: nor yet like to the Rivers, which water the banks only that are near unto them, as those that extend their charity only to their kindred, nor yet like the Sea, which sendeth forth waters into the Rivers which return back again thither, as those that give their gifts, as they toss the ball at tennis, to them that will bandy it back again with requital: but like the rain that falls from the Clouds in all places, so if we belong to the Church, we must show our charity to the lowest member of the Church: for therein the Church and the members thereof must resemble the leaves of the Lily of the Valleys. It is written of the Eagle g Pliny. , that standing on a rock, she looketh on three things, upward toward the brightness of the Sun, about her to the place whether she would flee, and downward on her crooked talents: so must we look on three things especially, upward toward GOD setting our affections on Heaven and not on earthly things, about us on our neighbours, extending our charity to them: and downward on ourselves: which I am now to speak off: for Thirdly, as the leaves of the Lily are white within and without, so must the Church manifest the whiteness of her innocency, and although there are some black Lilies, yet are the white the purest. The Priests were clothed with white h Ezek. 44.17 : linen , when they did enter into the Sanctuary, signifying integrity and sincerity of conversation, that all that will come near the Lord, must be clothed with those white robes; If the King of Babel chose children i Daniel. 1.4 : in whom there was no blemish to stand in his Palace. 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 Emperor Nero's time, and shall not the Temple of jerusalem (the Church) be built with white stones, such as the Patriarches, and Prophets, and Apostles, such as Zacharias and Elizabeth k Luke 1.6. , that walked in all the Comandements, and ordinances of the Lord blameless. But how can the Church be said to be white, when she says of herself l Sol. Song. 1.5 , that she is black? S. Augustin answers m De Temp. Sir 86. : that she is nigra per naturam, formosa per gratiam, black by nature but white by grace. Nigra per inhaerens peccatum saith S. Bernard n In Cant Ser. 33. black through sin that dwelleth in her, formosa per justitiam imputatam, beautiful by Christ's righteousness imputed to her. She is black as the tents of Kedar, which S. Jerome says o Super Cant Cantic●●. : doth signify darkness itself, but comely as the curtains of Solomon, which were of silk and embroidered with gold Aethiopissa non mu●tat colorem saith S. Bernard p Domin. p. Oct. Epiph. : the Aethiopian cannot change his skin, q Jer. 13.23. but judaeam praecaedit Aethipia peccat; exuends nigredme & fidei induendo candore, saith S. Austin r De Temp. Ser. 36. . Aethiopia surpasseth judaes in this, in putting of the blackness of sin, and putting on the beauty of faith Some think s Brightman on the Rev. , S. john doth describe the Church when he saith. t Rev. 1.14. The head and the hair were white like snow and like wool; The Church hath the whiteness of wool, by reason of the simplicity, and innocency wherewith the Saints are endued, which are oftentimes in the Scripture called sheep, and no marvel, for Christ their head is called a Lamb u John 1.29. , and of Snow, because the whiteness thereof is not natural, but adventitiall. And as Wool, so the righteousness of the saints, will quickly be fowl and dusty of themselves, but being washed in the clean Fountain of Christ's blood, it will be as white as Snow, or any thing else that exceeds in whiteness. But how can the Church be said to be all white? for if we take the Church generally there are many profane Esau's crept into her bosom: and if we take it strictly for the multitude of believers; how can it then be said to be all beautiful? for if the best of us look on ourselves in the glass of God's Law, we shall find that we come far short of the beauty of holiness. I answer, if the Church be taken generally, then is her beauty like josephs' coat, party coloured, but if it be taken strictly, than she may be said to be all beautiful, though not in sensu diviso, but in sensu composito. In herself w Doctor D●ce on the Cant. her spots are as many as Lazarus sores, or jobs botches, but through Christ, she becomes as beautiful as Absalon. 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 De verb. Apost. Ser. 29. he that came without spot, or wrinkle, was stretched out upon the tenters, but not for himself, but for us, to make us with out spot, or wrinkle. It is a custom with us, that what belongs to the Bridegroom, the Bride hath title to: so the Church, hath Christ's, her husbands, beauty imputed to her; And therefore S. Bernard notes y In Cant. Cantic. : that the Church is rather said to be dealbata, then alba, not white as having her beauty in herself, but whited, as receiving it from Christ. We are all Christians, and in our Baptism gave up our names to Christ jesus, as pressed Soldiers to fight under his Banners, but let us examine ourselves, whether we wear our Captain's colors, truly white. Are we like the Nazarites of Israel z Lament. 4.7, 8. , purer than Snow, and whiter than Milk? or rather are there not many like them spoken of in the next verse, whose visage is blacker than a coal? Are there not many that would be counted white, and yet with the Chameleon can turn of any colour, and others like the Leopard are full of spots, if not gross Aethiopians, that cannot be washed white, fare from the nature of the Lily; Noah's ark was pitched a Gen. 6.14. . within, and without, the Lily is white within and without, and so must the members of the Church. Which manifests two sorts of men not to belong to the Church: the one is of them which though they think themselves to be white within, yet it cannot be perceived by their outward actions, but that they are black. They are like Solomon's Temple, though it were overlaid with gold, yet was it built of craggy stones. But the members of the Church must be like the King's daughter b Psal. 45.13. : as she was all glorious within, so her clothing is of wrought gold, as they must have a good conscience before God, So they must have a good conversation before men. Secondly, others there are that would fain seem white without, and yet within are full of gall & bitterness. They are like the Egyptian Temples; which were very fair and beautiful without, but when you come within to their sanctum sanctorum, you shall find nothing but a Crocodile, or a Serpent which they did worship; So they carry a fair show outwardly, but let that Serpent Satan bewitch their hearts (which should be God's holiest) with sin. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a title given to Players and Jesters, which do resemble the persons of great men: as Roscius was Agamemnon in show, though he were Roscius in deed, they are the children of father Abraham in show, but children of their father the devil indeed, they imitate Gods Saints in sincerity, Dum Curios simulant, & Bacchanalia vivunt, they live in iniquity. Sin hath some of those properties which Bellarmine makes c De Not. Eccl. lib 4. cap. 3. , 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 Paradise. Thirdly, for perpetuity, it will last until the world's end. Fourthly, for succession it became haereditary to all Adam's posterity, like Naaman's leprosy d 2 Kings. 5.27 : to Gehazi, for ever, but it wants visibility, and therefore that witch (hypocrisy) raiseth many up to appear to be true samuel's, when as indeed they are very devils. The hypocrite doth consist of mere formalities, and esse videaturs, and had rather be a member of the Church visible, then of the Church Catholic. 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 dirt within; like Swans; 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 bears black stinking berries. Goliahs' sword lay hid under an Ephod, & David said. e 1 Sam. 21 9 There is none like that, give it me. There is nothing like the deceit of a seeming hypocrite. The Leprosy that was most white f Leu. 13. ● : was most dangerous; though Myriam would turn prophet g Num. 12.10. : yet was she smitten with Leprosy white as Snow, so those that pretend goodness, and do not intent it, it is but like the leprosy that appears outwardly upon them. There were some h Mat. 7.15. : that came in sheep's clothing, were inwardly ravening Wolves. Hic niger est, hunc tu Romane caveto▪ Hunc tu Christiane caveto. He is a black pawn, in a white coat. Wherefore as Daniel said to the King, i Hyst. of Bel. v. 7. O King be not deceived, viz. by the fair shows of the Priests: so say I to these men, let not their fair presence of holiness, be a cover of their inward wickedness. Let them cease to be like the Apples of Sodom, that grow by the lake Asphaltites, that had a fair show without, but within were nothing but dust, and ashes. It was julian's policy to make his follower, seem holy, that he might the better deceive, and Satan, julian's master maketh his followers seem holy, that he may the better deceive. But they may blind the world's eye, yet God's eye, Qui ●ninime fallitur, quia minime clauditur k D ● Bernard. : which is always open, and never shut, cannot be blinded. Moses Leprosy l Exod 4.6. in his hand, was as apparent in the eyes of God; as Vzziahs' m 2 Chron. 26 19 Leprosy in his forehead. God sees secret hypocrisy, as well as open profannes, & will discover it, and them. Qui colour albus erat, nunc est contrarius albo. They shall appear in their perfect colours. Wherefore, let every one endeavour to be like Ezechiells book n Ezech. 2.10. : that was written both within and without, like the Ark o Exod. 25.11. : that was overlaid with pure gold, both within and without: like Mary's box p Mat. 26.7▪ : that without was Alabaster, and within full of ointment, and like the Lily that is white both within and without. And thus the Church appears to be all beautiful, 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 blood 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 Martyrdom, yet she must always have the white robs of innocency▪ though she seems sometimes not to be the red Rose of Sharon; yet she must always be the white Lily of the Valleys. Fourthly, the Lily grows among Thorns, & in the Church the white Lilies flourish among black Thorns. In Adam's family there was a Cain, as well as an Abel: in Noah's Ark there was a Cham, as well as a Shem, or japhet, beasts unclean, as well as clean: in Abraham's house there was an Ishmael, as well as an Isaac and it is no greater wonder to see a judas among Christ's Disciples; than it was to see a Saul q 2 Sam. 19.22. , among the Prophets. Wicked men in the Church are mixed with true believers, and the Tares must grow among the Wheat: for the Church is a Lily among Thornes. Which may fitly be applied against the Separatists, that leave this Lily because of the Thorns, and go 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, blown with the bellows of pride, and self conceitedness, and maintained by the fuel of faction, which makes them at first to be ●axardens, and then draco volans; Like humid bodies facilè in alienis terminis difficultèr in suis continentur: they first cross the Church and then the seas, first run out of reason and then out of the Church. Cursed be such heat; for it is cruel, O my soul r Gen 49.6. , 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 brethren s Gen. 13.8. . So those Separatists fall out with the Bishops of our Church, and say as those in S. Augustine's time t Augustin in Psal. 129. : Seperemus nos, let us go out from among them. And although we say to them, Servate pacem keep the peace and love the unity of the Church, yet they will go out from us, u Gen. 13.12. although (I fear) oftentimes with Lot ᵛ into Sodom, when the other with Abraham may enter into the Land of Chanaan. When Christ was upon the earth was his head, pricked with Thorns, his body was scourged, but w John 19.36 : not a bone of him was broken: so now he is in Heaven though his head be pricked with contentions (although it might be wished that it were not pricked at all) yet let us not break his bones. We must not part Paul and Barnabas, for x Acts 15 37. , Marks sake, as long as we agree in fundamental points of faith, we must not go out of the Church; by reason of some errors, or imperfections I wrote unto you saith the Apostle y 1 Cor. 5.9.10 : not to keep company with fornicators: yet not altogether with the fornicators of this World, or with the covetous, or extortioners or idolators, for than must ye needs go 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 and z Gen. 6.11. : filled with cruelty, save only he and his family. What S. Austin a Epist. 48. : 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 separation, until the Lord of the harvest make a separation, at the general day of judgement, and the Lily (the Church) must grow among Thorns. But as the Lily among Thorns: retains the whiteness and sweetness, so must the Church among thorny sinners and haereticall Christians retain her innocency And this is b Angelom in locum. : no dispraise to the righteous but rather their praise to be godly among the wicked, and not to be infected with the thorny conversation of others but to shine as lights in darkness. Non mediocris est titulus profecto virtutis inter pravos vivere bonum, & inter malignantes innocentiae retinere candorem, magis autem si his qui oderunt pacem, pacificum te praebeas & amicum, saith S. Bernard. c In Cant. Ser. 48. It is no small virtue, to be good among the evil, to be innocent among the nocent, and to be peaceable among the turbulent and contentious: herein they are like the Lilies themselves, which by their own beauty adorn the Thorns by which they are pricked. It is no great matter to seem to be good among the good, and according to the Proverb. Cum fueris Romae, Romano vivere more. When you are at Rome, to do as the Romans do, but the godly must retain their innocency in the midst of the tents of Kedar she must retain her whiteness, for therein the Church resembles the Lily of the Valleys. And so I come to the limitation of this second attribute, to the second subject (of the Valleys) I am the rose of Sharon and the Lily of the Valleys. The Church is the low Lily of the low Valleys, which may teach humility to all the members thereof. Humility is the first step toward Heaven, and I know not how they that, miss that may ascend any higher. How can any think to thrust into Heaven by that, that made Satan be cast out? pride was the devil's ruin, and can any think it should be his raising? And that we may practise humility we may learn it d Destruct. vitior. : from things without us, from things we carry with us, from things about us, and from God above us. First, from things without us, even from the earth itself, from whence we came and whither we must: for God tells Adam e Gen. 3.19. , dust thou art, and to dust thou shalt return. So that when thou seest the earth remember thy Sepulchre. And what cause hast thou to be proud? if thou consider that the earth which is now under thy feet, shall shortly be over above thy head? Secondly, we may learn humility from what we carry with us, even from ourselves, if we consider our ingress into the World, our progress in the World, and our egress out of the World. First, the ingress of man's life is miserable, he beginning his life with tears; as bewailing the miseries of his succeeding ages. Secondly, the progress of man's life is short and transitory, but a f Psal. 39.6. : spannlong; and as short as g Psal. 90.9. : a tale that is told. Thirdly, man's egress is bitter and terrible, and therefore death is said to be h Aristot. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King i Job 18.14. : 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, we may learn humility from men about us, when we consider that many of our brethren are poor, 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 soon thou mayst fall into them? Lastly, we may learn humility from God above us. God retesisteth the proud k 1 Pet, 5.5. : but giveth grace to the humble. The humble are in God's eyes as Stars are in man's, though they seem little yet they are great. Quanto quis humilior fuit de seipso, tanto major erit in conspectu dei saith S. Austin l Ad fratr in Erem. Ser. 7 : how much the more humble a man is in his own eyes, so much the greater is he in the sight of God. We bow ourselves at the example of some great person, or if we were to go in at some low door, or if a sword hang over our heads, and we under it. But the sword of God's wrath hangs over the proud, and we are to enter in by the low door. Christ, who hath left us an example of humility. To behave ourselves humbly est Christum scire imitari, saith S. Bazil m De Abdicat rerum. is to imitate Christ; but to carry one's self proudly est Diabolo se similem praebere, that is to be like the Devil. And now I am sure thou hast no cause to be proud, except thou meanest to be conformable to the devil, and abominable to God. To conclude without any further application (because what hath been spoken of this part hath (for the most part) been by way of application. Let every true Israelite fill his Omer with this spiritual Mannah, Let every one take a posy of these Flowers home with him, nay let him compose himself (as it were): posy of them. And let us all show that we have the sweetness of the Rose, and the whiteness of the Lily, by innocency in ourselves, and charity to others, that Christ that feedeth n Sol. Song 6.3. among the Lilies may take delight in us, and accept us for his Spouse to live with him for evermore. Which God grant we may all do for jesus Christ his sake our only Lord and Saviour. 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. Imprimatur hic liber cui titulas est ((The Rose and the Lily) modò intra sex menses proximè sequentes typis mandetur. Ex aedibus Fulham. july, 11. 1638. Sa. Baker.