were servants he dyed to restore immortality to mortall men And indeed Christs whole life whether you consider his Doctrine or his doings was healthfull and medicinable to us if we obey his precepts or imitate his patterne This Text hath been hitherto as a fruitfull Field wherein I have gathered some corne 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 Christs love to us with astonishment and admiration What the Iewes said concerning Lazarus k John 11.36 when Christ raysed him from dead behold how he loved him so may we say behold how he loved us how deare and pretious our life hath been in his eyes may appeare by the greatnes of the price which hee payd for it even his owne life Quam indebita miseratio quam grata dilectio c. regem gloriae crucifigi pro despicatissimo vermiculo l Div. Bern. O how undeserved is that mercy how free is that love that the King of glory should be crucifyed for despicable Wormes It was a great love m Cowper on Rom. 8. that Abraham shewed to Lot in hazarding his owne 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 Iesus hath shewed unto us who hath given his life to deliver us out of the hand of our enemyes It was a wonderfull great love that God would make man like himselfe and all things for man greater love that he himselfe would be made man but greatest of all that he would dy for his salvation Secondly let us consider the odiousnes of sinne with hatred and detestation Thousands of Rams o Micah 67. nor ten thousands of Rivers of Oyle could not make satisfaction for sinne neither could the fruit of our body make satisfaction for the sinne of our soule but the Son of God must needs dy for the sins of man If sinne cost Christ so deare doubtles it will cost us dearer except we repent Memoria ergo crucifixi in nobis crucifigat omne peccatum p Div. Bern. is an excellent counsaile 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 Crosse to embrace us and let not us stretch out our hands to wickednes to disgrace him he was crucifyed for us let not us crucify him againe by our sins but crucify our sins that caused him to be crucified Thirdly Christ is a patterne for our imitation and that in three things First we must imitate him in the sweetnes of our action especially in dong 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 sinne to the life of grace if wee meane to rise from the death of the grave unto the life of glory But we must not rise as the Rose-tree doth at the spring to dy againe the next winter but with Christ he being raysed 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 againe Thirdly as Christ was conceived and borne for us so must we conceive and beare him in our hearts There is a threefold nativity of Christ Divine from his Father fleshly from his Mother and spirituall in the mind Ex patre nascitur semper de matre natus est semel in mente nascitur saepe saith Innocentius r Ser. 3. apud Barrad He is borne of his father alwayes he was borne of his Mother once and is borne in the mind often and we must endevour to keepe him there alwayes Forthly here is also matter of consolation and that in a double respect first as Christ is the Rose of the common Field and lyes open to all he refuseth none but those that refuse him Secondly because he is the Physitian of our Soules that is able to cure them hiding allour sins and healing all our Sores giving us spirituall health here and eternall health and happines hereafter Lastly as Elisha said to his servant concerning the good Shunamite ſ 2 Kings 4.13 She hath been carefull 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 carefull for us what shall we doe againe for him As he dranke to us in the cup of salvation so let us pledge him in the cup of thanksgiving as he gave himselfe a propitiatory sacrifice for us so let us give up our selves a gratulatory sacrifice of prayse and thankesgiving to him And let us fall downe with the t Revel 19 4. foure and twenty elders and the fowre beasts praysing GOD with our Church and saying Glory be to God on high and in earth peace good will toward men We prayse thee wee blesse thee we worship thee we glorify thee we give thankes unto thee O Lord God heavenly King for all thy blessings bestowed upon us for that thou hast sent thy Sonne Iesus Christ not only to live among men but to dy for men Grant O Lord that we may all be partakers of all the benefits of his passion And that for the same Iesus Christ his sake who as he died for sin so he ever lives to make intercession for sinnes To whom with thee and the Holy Spirit be all honour and glory now and for ever Amen To the Right Honorable FERDINAND O Lord HASTINGS my very good Lord. WHAT Thucidides affirmes experience proves true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hearing is not lyable to any account but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever a man speakes but especially writes it layes him open to others censure unto which I have now exposed my selfe and crave your Lordships protection Your Honour must not expect any high straynes in this Sermon Haud facile emergunt quorum virtutibus obstat Res angusta domi As it is I desire your Lordships acceptance of it as an expression of some part of that duty and service I owe your Honor. The God of mercie poure downe his mercies on your Lordship your Honourable Lady and hopefull children Which shall alwaies be the praier of Your Lordships in all duty and service WILLIAM PARKS THE ROSE AND LILY. SOLOMONS SONG 2.1 I am the Rose of Sharon and the Lily of the vallyes WHat the Queene of Shebah told Solomon that a 1 Kings 10.6 7. though it were a true report which shee had heard of him yet the one halfe was not told her so may I say unto you concerning this Text though it bee a true report you have heard of him that is greater
was in nomine fide ejus saith St. Cyprian g de resur Christ pag. 483. in his owne name and by his power but he as he layd downe his life of himselfe h Iohn 1â— 18 so he had power to take it up of himselfe They rose to die againe but he rose to live for ever for herein the resemblance doth not hold betweene him and the Rose the Rose springeth and dyeth againe the next winter but Christ being raysed 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 conquerour from the dead carrying with him Trophyes of his triumph over death and Hell And it was he onely Qui virtute propria ut victor prodiit de sepultura saith S. Bernard l De Resurrec Christi that by his owne power could rise as conquerour out of the Sepulchre Though they laid him in the earth they could not keepe 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 rose againe herein shewing himselfe 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 fruitfull wherein King Davids herds of Cattell o 1 Chron. 27.29 were fed And the Prophet speaking of the flourishing of Christs Kingdome saith p Isay 35.2 that the excellency of Carmel and Sharon shall be given unto it And in this sense it shewes that Christ takes no delight in them that are barren but in them that are fruitfull in good workes and also it shewes the fruitfull estate of the Church under Christ that it is no barren Doe but a fruitfull Hind and although before his coming shee was a barren Wildernesse yet by him she was as fruitfull as Sharon But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sharon in the originall signifies q Pagnin Leâ—iâ— a Field in generall 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 lyes 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 mans 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 virgins Wombe did flourish and her chaste bowels like a Field of eternall greennesse brought forth a Flower whose beauty never saw corruption and whose glory shal never wither The flowers of the Feild Å¿ Doctor Guilliams 7 Gold Candlest tract of the Incarn have onely a father in Heaven that is the Sunne by whose heat and vertue they grow and a mother in earth that is the ground from whence they spring so this Flower of the root of Iesse had onely 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 Ser 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. foure waies 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 formed him of the dust of the ground and breathed into his nostrills 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 bee made without mans helpe why should not the man Christ Iesus be borne of a virgin without the help of man Divers have rendred divers reasons why it should be so first because as that woman was a virgin by whom sinne was spread among men as Irenaeus thinketh y Lib. 3. cap 33. that Eve was a virgin when shee 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 fâ—om sinne the salve and the sore should be brought unto us the same z Ludolph de viâ—a Chri pan 1. cap. 5. way though not by the same meanes Ceciderat autem homo diabolo destinante serpente exequente dialogo interveniente muliere consentiente a Beda apud Ludolph When man fell the divell appoynted the Serpent obeyed the speech passed betweene the woman and the Serpent and shee consented Contrarily when man was restored Deo destinante Angelo exequente dialogo interveniente virgine consentiente God appoynted the Angell obeyed the speech concurred and the virgin consented Secondly Christs 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 Christs Church like his mother is both a mother and a mayd a mother being betrothed to him as she brings forth and brings up many children for him and a virgin as she remaynes spotles before him Thirdly being God
thereof but not secundum efficientiam in regard of the efficiency thereof as being effectuall onely to the faithfull or elect of God so the Master of the Sentences i Lib. 3. distin 19. Nich. de Orbell com 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 onely to bee sufficient which is effectuall Illiricus k De Trop Schem Sacr. Litt. Trac 4. saies 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 effectuall unto all others would have the word all to bee understood non de singulis generum sed de generibus singulorum and then it is taken distributive not Collective as Logicians speake l Arist 2. Pol. cap 2. distributively for all sorts and conditions of men high and low rich and poore Iew and Gentile not universally for every particular person so S. Augustine m De Correp Gra. Cosma in 1. Tim. Lastly suppose it bee 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 meanes Christs bloud is like the poole 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 affirme unam guttam sanguinis Christi pro redemptione totius humani generis suffecisse That one drop of Christs bloud was of sufficient vertue for the redemption of all mankind yet though it were all shed it is of no more vertue to him that will not lay hold upon it then a pardon would bee beneficiall to him that should either refuse or rend it The least drop of Christs bloud as hath been said in respect of the excellency of the person the innocency of the nature and the efficacy of the Câ—â—sse was sufficient to redeeme the World yet this excellent salve so soveraigne for all sores doth no more good to many then the most soveraigne Rose or Hearb of the Field can worke them health that will not apply it to their severall 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 hee deprives himselfe of the benefit of his passion as if one by shutting the windowes should shut out the light of the Sun and therefore he that will not gather this Rose let him blame himselfe seeing hee is not inclosed 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 healthfull for many Medicines as the Herbalists r Dodanaeus Lantgraoe have observed so Christ was profitable for us and healthfull unto us He was knowne in the old Testament by this name I am Å¿ Exod 3.14 leaving a blanke for us to write what we will and he will supply the rest I am your Saviour your Physitian your guide your gayne your all in all for so he is to them that love him Before Christs coming the whole World was weake and wicked sickly and sinfull The generall consumption of goodnes the Dropsie of covetousnes the Tympany of pride the Gout of idlenes the tertian of incontinency and the quotidian of Gluttony did shew that Adam was turned Enosh full of infirmity Neither had this infirmity seised partially on it but with Iob t Job 2.7 from the sole of the foot to the crowne of the head they are all v Psal 14.1 corrupt Nulla sanctitas nulla sanitas Nor was this malady but newly entred or continued onely twelve yeares as the w Lu. 8 43. issue of bloud had with the woman or thirty and eight yeeres as the mans infirmity x John 5.5 at the poole of Bethesdah but the World had lyen bedrid almost foure thousand yeeres given quite over by the Law unto death in this forlorne hope came the y John 11.25 resurrection the life the sole Saviour and great physitian of the world crying out for our comfort the world is not dead but sleepeth restoring health two wayes mediate and immediate First mediate by meanes 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 Iordan but a Samaritanes cure c Luke 10.34 Wine to search and Oyle to supple the Law being a corrosive to kill the dead flesh and the Gospella Cordiall to comfort the heart And this physick doth hee still administer by his instruments his Embassadors by them that plant in the Pulpit and water in the presse that plant in their Doctrine and water in their conversation by them that administer such physick as he doth direct and apply such salves as the word doth prescribe for the healing of sick soules Secondly Christ heals immediately bâ— himselfe pride was Adams bane Christ cured it by humility man surfeting feâ—â— by the forbidden Tree Christ fasting cured it by the cursed Tree Other Phyâ—sitians d Stella in Luc. 5. restore health by opening oâ—veynes by letting of bloud by giving oâ—â— Potions and by prescribing of dyet bâ—â— Christ this heavenly Physitian made himselfe the Physick to heale us e Staplet Prom. mor. Dom. inf oct nat Dom he took the bitter Potion f John 19.29 of vineger the deit 〈◊〉 fasting g Mat. 4 2. the bloud-letting in his Hands his Feete his Side his Head his Body Mirabile plane incomparabile genus medicinae propter quam medicus voluit aegroteâ—re aegrotos ipsos quibus salutis remediuâ— procuravit sua decrevit infirmitate curanâ—â— saith S. Aust. h De Sanctis Ser. 19. It was a wonderfull anâ— incomparable kind of physick for which the Physitian would bee sick and deteâ—mine to cure those sick persons to whoÌ„ he procures health by his owne infirmity Esse hominis filius voluit ut nos Dei filiâ—â— faceret humiliavit se ut populum qui priâ—â— jacebat erigeret vnlneratus 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. 3â—4 He would be made the son of man to make us the Sonnes of God he bumbled himselfe that hee might exalt the humble he was wounded that hee might heale our wounds he became a servant that he might set us at liberty that
the things of this World are dumbe they know not the language of the lyar m Eph. 4.25 but their tongues are tipt 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 hee knowes not the language of Babel but speakes the language of Canaan Now there is the sweetnes of Honey in godly discourses but the bitternes of Gall and Worm-wood in wicked words and although wicked men may happily thinke that they find sweetnes in them yet they are like the Bee though they bee Honey in the mouth yet they have a sting in the tayle They are like S. Iohns booke o Rev. 10.10 though in the mouth they bee 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 hony comb yet their end is bitter as Worm-wood Secondly the Church must also shew sweetnes 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 om niloco saith S. Bernard q In Cantic Ser. 60. Newnes of life did follow the preaching of the new grace of the Gospell in them which did beleeve 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 Odor bonus est nomen bonum hoc de bono opere tanquam de flore odor procedit saith Saint Bern. ſ Vbi prius A sweet smell is a good report which proceedes from good workes even as sweetnes 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 odore t Gilleber in Cantic Ser. 33. The spices of vertues 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 sweetnes by the anoynting 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 sayes it shall grow as the Vine the sent thereof shall bee as the Wine of Lebanon It is written x Daneus from Pliny lib. 14.7 of some Vines that in the time of their florishing they send forth so sweet a smell that not onely the Vine-yards themselves but the Countrey round about is refreshed with the sweet savour thereof so that if any Serpents bee neere they are driven away by the sweet smell of the Vines so the conversation of the godly is no lesse fragrant not only in themselves but also to all that are round about A good name is better then precious oyntment 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 workes 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. Serpentes vitia tua sunt The Serpents are thy sins then their works of light expell those workes of darknes or else as S. Bern. doth b De Pass Dom cap 45. Quid melius per Serpentes quam diabolicas suggestiones accipiamus What is better meant by Serpents then the suggestions of Satan which doe secretly creepe into the minds of men then if wee looke upon that brasen Serpent Christ Iesus which was lifted up upon the Crosse by the eye of a true and lively Faith working by love and sending forth the sweet savour of good works we shall bee c Ephe 6.16 able to quench all the fiery darts of the wicked The smell of the Churches oyntments d Cant. 4.10 11. that is her graces is better then all spices and the smell of her garments is like the smell of Lebanon But when Isaac smelled the savour of Iacobs garments they were nor his owne for e Gen. 27.15 Rebeccah tooke goodly rayment of her elder Son Esau and put them on Iacob As hee was cloathed with the rayment of his elder brother which gave such a sweet smell so the Church is cloathed not with the garment of her owne righteousnes but shee puts on the glorious robe of her elder brother CHRIST IESVS by which she is made the sweet Rose of Sharon Thirdly as the Rose is dead in winter but shoots forth againe at the Spring so though the members of the Church ly a long time in the grave yet at the Spring of the resurrection they shal rise againe 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 bee drowned Christ is h 1 Cor. 11.3 Eph. 5.23 the head wee 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 dyed not for himselfe no more did hee rise againe for himselfe but for us Quia tu Redemptor noster suscepit mortem ne mori timeremus ita ostendit resurrectionem ut nos resurgere posse confideremus for as our Redeemer dyed that wee should not be afrayd of death so he rose againe that we may bee sure of our Resurrection unto life GODS Covenant with his Church l Jerem. 31.33 I will be their GOD and they shall be my people m Pe kins 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 bee 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 Gods Covenant is everlasting to all the Faithfull must rise from the dead that God may alwayes bee said to bee their God and the godly be alwayes said to be his people It is an especiall part of Gods glory to shew forth his mercy on