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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07454	A sermon preached before the Generall Assembly at Glascoe in the kingdome of Scotland, the tenth day of Iune, 1610. By George Meriton Doctor of Diuinitie, and one of his Maiesties chaplaines	Meriton, George, d. 1624.	1611 (1611)	STC 17840; ESTC S112673	19,738	40

faction wisedome which God be thanked we haue no cause to suspect excepting in some few more weake then wilfull surely my Beloued the issue of such a meeting could but be a cause of farther sorrow For according to the errour of the mind good things will seeme to be bad and bad things to bee good yea you will as Esay complayneth Esay 5. 20. speake good of euill and euill of good put darkenesse for light and light for darkenesse put bitter for sweet and sweete for sowre and so come within that censure of God which he pronounced against the Israelites for doating vpon the worke of their owne hands This people hath marred Exod. 32. 9. all To instance in foure particulars vnto which I am confined What is more amiable then Order the Author The Earle of Donbars direction where of is the God of beauty who hath created euery thing in number weight and measure Wisdome 11. ver 17. Ordo ingressus est cum Creaturis saith Nazianzene Order is as olde as the world it selfe We finde it in the Angels we may beholde it in the heauens one higher another lower one greater another lesser we see it in the earth in reasonable creatures in vnreasonable in sensitiue in senselesse in naturall and in ciuill actions And therefore hath God much more beautified his Church hath he prescribed order vnto it We may in no case suppose that he hath left it as monstrous body without shape or as the ancient Chaos without forme or as the state of the Nomades without gouernment no but he hath made it most louely both in whole and in parts as the world well created as a Citie wel ordered as a Ship wel guided as a Cimball well tuned not onely Domus Sapientiae as Austin saith the house of wisedome but Domus ordinis the house of order also A Common-wealth is fitly resembled to the body of a man and were it not a madde hearing trow you if the feete should say to the head wee will weare the hatte if the knees should striue to carry the eyes or if the shoulders should claime each of them an eare But if it were so indeede what a mis-shapen body would this be Euen such a one as might well be wished to the disturbers of a Kingdome Wherefore as in a ciuill gouernment the hands must be content that the feet do go the teeth well pleased the tongue tell the whole tale as the cares must not desire to see nor the eyes to heare as euery man must walke as God hath appointed him so must it bee in the Church of God where some are eyes some eares some head some 1. Cor 12. 17. feet some must be high some low some rule som obey This comelinesse of order is the beauty of Ephes 4. 16. Gods Church for beauty is the daughter of order the more seene the more admired order is the well disposing of equall and vnequall things Behold then my beloued the strength of passion if it be not restrained Who would imagine that Order could be distastefull vnto any seeing it commeth from God is seene in euery creature and is the mother of all beauty in them attended vpon with infinit blessings yet such is the poyson which proceeds frō affection when it is not ruled as permit it once to giue the testimony vnto conscience and it wil cause men to esteeme it as a Iubile of ioy vnto them to oppose and withstand order yea to prefer before it a popular equality which euer amongst wise men hath beene accounted the greatest inequality I speak not this to disgrace the Presbytery it is a name of holy record and therefore am I bound to mention it with honor yet the power which now it exerciseth and place which now it challengeth Let me speake truth without offence as farre as euer I could learne is somewhat out of order and altogether vnknowen vnto ancient times if S. Austins rule be good the gouernment of the Church by Bishops is Apostolicall For saith he whatsoeuer hath beene in the Christian Church in all times and in all places vniuersally receiued without contradiction is Apostolical Such is the gouernment of the Church by Bishops in all places in all times receiued neuer opposed but by some few Heretikes which were condemned And lest I should be thought to contend about words S. Paul tels vs in the person of Titus what these Bishops were Not moderators for a yeare but particular men hauing the power of ordination and iurisdiction committed Tit. 1. 5. vnto them For this cause left I thee in Crete that thou shouldest continue to redres●e the things which remaine there is iurisdiction and shouldest ordaine Elders in euery City here is ordination And whereas it is obiected that this power was giuen to one propter defectum for that there was not as yet a body or company to be capable of it I answere that Paul sent not Titus into Crete as into a new found Iland but left him there and that he left him not there to plant a Church for that was done before but to redresse some things which did yet remaine There was therefore before this time a body or company And yet it pleased the Apostle to put this power into one I doe confesse that when Chrysostoms was banished one article obiected against him was this that he did not aduise in some weighty causes with his Presbyters as hee should haue done Here was then Episcopus cum Senatu A Bishop with his Senate but Senatus sine Episcopo a Senate without a Bishop a body without a head was neuer heard off till these later dayes Let the body depend vpon the head and we shall not much dislike it for want of order I remember what S. Paul doth say of himselfe that he was troubled with a care for all the Churches 1. Cor. 11. 28. Had this been spoken of S. Peter how would the Church of Rome haue triumphed So say we of Bishops that we haue all times and places Texts of Scripture by a generall practise alwaies vnderstood for the defence of Bishops And had the Presbyterie such a cloud of witnesses in the affectation of priority how highly would it aduance the Ensigne of honor But in comparison of a Bishop I must haue leaue to say vnto it as Christ saith vnto one that did choose the chiefest place Priend giue this I like 1 ● man the roome he is more honourable then thou The consent of all Churches in all times together with the warrantise of Gods word giues precedency in power and in place to the Bishop And here is a ground for a good testimony of the conscience wherefore the consequent of an action tending to such an end will doubtlesse be a sound and a holy icy Secondly what was euer esteemed more sweet then peace The Orator tels vs that the very name thereof is sweet it selfe much more like the precious ointment vpon the

A SERMON PREACHED BEFORE THE GENERALL ASSEMBLY AT GLASCOE IN THE KINGDOME Of SCOTLAND the tenth day of Iune 1610. By GEORGE MERITON Doctor of Diuinitie and one of his Matesties Chaplaines THOV SHALT LABOR FOR PEACE PLENTIE LONDON Printed by William Stansby for Henry Featherstone 1611. A SERMON PREACHED BEFORE THE GENERALL ASSEMBLY AT Glascoe in the Kingdome of SCOTLAND the tenth day of Iune 1610. 2. COR. 1. 12. For our reioycing is this the testimony of our conscience THis verse is not complete in it selfe but like the face of Ianꝰ it looketh two wayes backwards and forwards hauing a respect vnto that which went before and a reference also vnto the wordes which follow It is not my purpose to handle it by way of relation but to take it at large in the nature of a proposition Our reioycing is this the testimony of our conscience There are three kinde of people in the world which are Reioycers the first they reioyce but it is not in a conscience the second reioyce in a conscience as they call it but yet without a testimonie the third are like to Paul and Timathy in this place their reioycing is this the testimony of their Conscience Of the former sort there are multitudes euery where in euery Kingdome The world is full of Pro. 15. 21. Solomons foolish reioycers The ambitious minded man who may fi●ly be resembled vnto the empty ballance that will alwaies be alost he reioyceth in honour and it is happines to get aduancement Pro. 28. Luke 12. The wise foole that is the rich man and greedy miser whose eyes are blinded with the dust of the earth and who gathereth matter together with the Phoenix to consume himselfe hee sayth vnto his soule Liue at ease eate drinke glut thy selfe with pleasures his ioye is in those things which S. Paul accounteth but dongue It were too long a voyage for me to runne ouer the whole world and to prosecute particulars In one word all vngodly men reioyce in doing euill and take great delight in wicked things Pro 2. 14. But the ioy of these is but like the foppe of Iudas which made a wider way for the Diuell to enter into him Delectatio non gaudium saith Aquinas a delight not a ioy or if it be a ioy it is but gaudium vanitatis non veritatis saith S. Augustine a vain and an empty ioy without all sound and inward comfort much like the merry madnesse of drunken men who are very pleasant for a time but recompenced with loathsomnesse a long while after such are all the drunken delights of the world Naomi sweet at the first pleasant in the beginning Ruth 1. 20. but Mara and amara bitter at the last loathsome in the ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo Iudeus calleth them bitter sweet things not much vnlike the ioy of Dauid after his return from the slaughter of the Amalekites in Ziglag whose wine was mingled 2. Sam. ● with water whose mirth was turned into mourning with the sudden newes of the death of Saul and Ionathan All reioycing which proceedeth not from a good conscience is saith S. Paul but 2. Cor. 5. 12. the ioy of the face and not of the heart and it euermore concludeth with that same sentence of a foole Non pataram I had not thought For as true ioy hath his foundation in the Center and is spread from the Center of the heart throughout all the parts of the soule by the spirit so false ioy comme●h from the Circumference it is enforced vpon the affections by externall obiects it resteth not in the Center it is not seated in the heart And therefore though for a time it may cheere the face yet if the conscience be bad it can neuer fill the breast The ioy of a wicked man saith Iob it is Iob 20. 5. instar puncti like a little point or pricke First in respect of a Circle a little point is many times compassed with a very great Circle such is the ioy of the wicked like a point in a Circle compassed round about with a thousand euils He may haue the mappe of heauen in his face but he carrieth the mappe of holl in his heart He may haue Ierasalem the Citie of peace in his forehead but he beareth Babylon that is confusion in his soule Secondly it is instar puncti in regard of that point or minute of time which it lasteth Qu●d incipiendo desinit esse desinendo incipit saith Gregory which is very short and suddenly endeth according to Job ●1 13. that of Iob They spend their dayes in wealth and in the turning of a hand they goe downe to hell Thirdly it is instar puncti in regard of the making of it for as a point or pricke is made with pricking so is the ioy of the wicked ioyned with mourning Risus eum dolore mis●●tur in laughing the Pro. 14. 13. heart is sorrowfull and the end of their mirth is much heaulnesse To conclude this point where there is Ignis and Vermis that is where there is a hellish and guilty conscience there suppose to be if you please the greatest ioy that can be eyther in honors or wealth or pleasures or knowledge or in any thing else of highest title and prerogatiue in the world yet is all but like the sacrifice of Prometheus which was nothing but drie bones besmeared with fat or like to gilded bookes full of bloudy Tragedies In the middest of all iollities the conssience many times crieth out not onely Exod. 8. 19. as the Magicians did Digitus Dei est hic the finger of God is here but also as it was said of Totilas the Gothe Flagellum Dei est hic the scourge of God is here and the Diuell affrighteth the soule as Haniball did the Romans Haniball ad port as the Diuell is at our doores Let no man therefore euer comfort himselfe in any worldly reioycing vnlesse it be ioyned with the testimony of a good conscience The second kinde of reioycers reioyce in a conscience as they call it but yet without a testimonie And as the former sort are vngodly and prophane so these are seeming-religious a conscience they say doth guide and admonish them Of whom I may well say as the olde man in the Comedy speaketh of certaine things which his yong sonne a yonker did ouermuch affect Nec optima haec sunt neque vt ego aequum censeo verum meltora sunt quem quae deterrima These are not of the best fashion nor as my selfe could wish yet better then those which are the worst of all So these are not of S. Pauls company the best kinde of reioycers nor yet neere that sound and sweete comfort which wee ought to seeke after sed meliores sunt quam qui deterrimi they are better then the sormer which make a Ship-wracke of conscience and are the worst of all those haue their consciences seared vp