not Purity and holinesse the first and best robe of our nature the grace of Gods image us Wee would be angry that any should deface and defile our portraiture and doe wee imagine that God hath not indignation that wee suffer his image to be polluted in us yea by us Well might St. GREGORY NAZIANZEN bee so urgent g Serm. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us feare onely one thing to feare any thing more then God and to disgrace his good image with our naughtinesse The Psalmist hath not in vaine joyned holy and reverend is his name Psal 111.9 But for insinuation that no quality strikes such reverence on others as that of holinesse Let no man despise thy youth 1. Tim. 4.12 but be an example to beleevers in all puritie which will raise thee above conteÌ„pt Doubtles there are not upon the earth any such despisers of true sanctity as Machiavellians yet Herod whom CHRIST sirnamed the Foxe Mark 6.20 for his subtilty in the craft of a prophane Politician that HEROD observed the Baptist with much reverence and feare because he knew him a just man Purity and righteousnesse is a ray of divinity and therefore imprints more awe and admiration upon beholders then riches honour strength beaâ—â—â—â— eloquence learning or any 〈…〉 qualification CHAP. IV. CHAP. 4. How Purity is caused and maintained YEe have purified your hearts by obeying the truth 1. Pet. 1.22 The regenerate are renewed in the holinesse of truth Ephes 4.24 Holinesse effected by truth errour pollutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is truth that purifies and right Catholique saith Act 15.9 Sanctifie them in thy truth Ioh. 17.17 And the truth that sanctifies is not that of Philosophy and humane demonstration but that of scripture and divine revelation this truth purifies as it is taught and proposed by holy Church which is therefore the Pillar and foundation of truth 1. Tim. 3.17 Whereupon in the Creed after the holy Catholique Church succeeds the communion of Saints because there is no true sanctity save in the holy Catholique Church the best in Heretickes and Schismatickes is hypocrisie and superstition Now if any wonder that such should live precisely let him understand that heresie and schisme Gal. 5.20 are fruites of the flesh and therefore consonant to corrupt nature and not crossing the reigne of sinne and in that regard hath the 〈◊〉 and our flesh are not against 〈…〉 so for demurenesse and 〈…〉 grace them Whereas 〈…〉 against 〈…〉 backe and the divell hinders admitting and living in accord to them Not to goe farre for instance you see the judaizing sabbatarians and ridiculous pointers as more erroneous exceed in pretence of sanctimony and zeale the hottest unconformitants Thus of old Nestorius and Eutyches and well nigh every ring-leader of untruths ushered in their accursed falshoods with great sedulity in preaching and appearance of devotion The Scribes and Pharisees were a generation of vipers for that they taught pestilent opinions that destroyed their mother-Church and poysoned their followers yet they had a righteousnesse and very bewitching and popular shewes of godlinesse Vpon these grounds I will satisfie if they will be satisfied the Patronesses of unsound and schismaticall speakers and no readers that make allegation that our Parishes are full of notorious ill-livers and uncleane creatures when as the places where their teachers exercise are most reformed First they shall give mee leave to demand this question of them whether were better the Scribes and Pharisees or the Publicans sinners And I dare say for them that the Publicans and sinners whose vices were indefendible and written in their faces were nothing so ill nor dangerous as the Scribes and Pharisees who leavened their Country â—â—â—h a venemous Creed and graced their new artiâ—â—â—s with civility and curious demeanor of themselves the bane of whose doctrine was more perilous then the contagion of the others life CHAP. 5. Then to returne them answer wee confesse that too many in our Churches are rotten and unsavoury members for whose amendment we preach and daily pray expecting their conversion in Gods time for the interim while they abide in the obedience of the Church their skin is more foule but their minds are not so corrupt as be those of the factious Brethren that resist the Truth abhorre the Discipline despise the government of the Church withstand antiquity introduce many prejudiciall novelties against the Sacraments and divers others weighty points of Religion Our stray Sheepe runne their owne riotous and wrong wayes but they thinke not themselves wiser then the whole Church and State You shall have of the wildest of them that will not against all reason and godly manners sit at the Gospell at the Creed at the Lords Prayer at the Confession and Absolution of their sinnes their spirits are not so remote from inclination to our Saviour as nâ—â— to bend their bodies and yeeld some observable obeisance at his venerable name IESVS Lord that many of these who insult over others as impure should not attend how they defile themselves in the very midst and meanes of their puritie Tho they heare much yet gadding from their owne leaders to unlearned declaiâ—ers are they not uncleane tho they strictly keepe to speake to them in their language Sabbath yet if they prophane Holidayes established by good authority though they make long prayers in private houses CHAP. 6. yet if they contemne the most religious prayers of the Church are they not uncleane though they receive often yet if it be with that abominable irreverence which I dread to mention plainly are they not most uncleane Sectaries would perswade the eluded world that our Preachers are enemies to perfect Christians because they are as vehement against them as they be against people of open misdemeanour But they may and the whole world with them take witting that the faithfull dispensers of CHRIST doe to their power cry downe all the sinnes of the time and that their Lord hath in speciall required that they should not spare but cry aloud lift up their voyce like a Trumpet Esa 58.1.2 to the conviction of Hypocrites and that our sweet Saviour himselfe was most bitter against them and said not Wâ—e be to the Drunkards wee be to the Fornicators c. for they denied not their sinnes to be sinnes they made it not conscience to practice them whereas hee many a time redoubled Wâ—e be to you Hypocrites Scribes and Pharisees hypocrites because they bore out their courses for pious and defended their opinions and practises as expedient to life No marvell then if wee be tender of them that confâ—sse their sinnes and insinuate lovingly to breake them 〈…〉 they acknowledge evill and force the Word more earnestly upon the conscience of disobedients that maintaine their doings good and that thinke none good do otherwise They complaine that their Professors are discountenanced in all parts and will not regard the reason thereof that they no sooner begin to
all might since the munificence of God is so great CHAP 4. so great his loving kindnesse so great his liberality that he is ready at all thy desires for asmuch as it is he that â—oves thee to deâ—â—re and pray and permits no one desire or sâ—gh sent up to him to returne voide or empty for that I speake not of other secrets which he workâ—th in thy soule either he more clearely iâ—â—ightens thy heart or more effectually drawes or more sweetly aâ—ures or more deepely wounds or inflames with more vehement love or infuses new grace or increases and confirmes what was given before or he graciously refresheth thy minde or intimately joynes and unites himselfe CHAP. IV. Touching the way of freshing Spirituall appetite ST MARKE the Hermire rightly affirmes it a good beginning a De tempâ—â—â—â—â—â— in serm of grace when a man afflicts himselfe uses the helpe of hunger and thirst that he may not be full and thinks himselfe just and rich in grace It is a fine course to frequent fasting that men may have a feeling of their imperfection and not conceit themselves with Laodicea to bee wealthy and neâ—d nothing as it befell brightman and the Desciplinarians his admirers to take into their Faith an idle fancie that their Geneva is Paradice my Heaven upon earth perfect for Doctrine and Discipline and government and when none are more distempered to imagine none sound but themselves That we bee not sicke of like disease wee must by the meanes aforesaid sharpen our stomacke to the best things and the emulation of the primitive Church for voluntary disciplining our selves with the blessed Apostle 1. Cor. 9 in labour and watching and such kinde of restraints and devout exercises hath the force of affliction and the operation of Mandrakes to provoke appetite Cant. 7.13 The Mandrokes as one gathers out of b Lucas Abbaâ— in summariola ex Aponio Herba magni odoris inter caeteras virtutes his maximè dicitur tribuere medelam qui stâ—â—macho laborant ut nec continere nec appetere possunt cibos Cum magâ—â— desiderto in tribulatione requirunt cibos quos in delitiis fastidiebant APONIUS are a hearbe of strong savour and among other vertues chiefly medicinable for them that labour of a loathing stomache that can neither covet nor retaine their food which he interprets of afflictions that make men in their distresse with much desire to crave the food which they loath in their delights As surely under tribulation the Saints send forth more odoriferous smell the sweet odour of whose vertues which they scatter farre and wide others take to bee resemblâ—â— by Mandrakes and no question the zeale anâ— extraordinary devotion of spirituall men Angelomus is very operative to raise appetite in languishing soules Chriâ—tendome is growne coathy-stomackt men loath Manna and hunger for husks If notice be given that small doles of common meat shall be dispensed with what greedines and violence will multitudes croâ—d in bâ— when wisedome hath furnisht a table and invâ—â—â— good 〈◊〉 constitucions must â—â—â—pell them to come or Gods house will be empty and his board unprovided of guests Could we be perswaded now to goe in the Churches fields and scent the Mandrakes Matth. 13.7 how would the blessed Martyrs and Confessors religious men holy Virgins Widowes our zealous forefathers how would they have prized the means and opportunities that we neglect confer we the fresh appetite and active religion of our renowned Ancestors with the deadnesse of our barren faith and professing devotion and shall not men bee confounded for their indifferency and luke-warmnesse Now the best exercises to perfection holy dayes holy vowes holy vigils holy procession set fasts set prayers are lamentably slighted and those pious exercises that be frequented are generally followed more for custome then conscience and men are induced to â—â—te rathâ—r to satisfie others then for any hunger and whereas they should hunger and thirst heaven they hunger and thirst earth and this world nay hell and make provision for most unreasonable worse then heathenish lusts Then if there be any scent or savour in us let us smell the Mandrakes among other royall Dâ—â—â—d that breathes forth every where incomparable affection to Gods sweet ordinances patient Iob that esteemed the word above his appointed 〈◊〉 above other our deare Lord Iesus whose meaâ— and drink was to doe the will of his heavenly father that if our stomack be not 〈◊〉 killed we may recover appetite and be bleâ—â—â—d hungering and thirsting righteâ—â—shes DIONYSTUS CARTHUSIANUS was a learned and godly man he in his Sermons oft excites to this hunger therefore I will end this Chapter with a little touch of his ardent incentives to it Excellent and choise Christians are said to be full of grace not that they may not receive more grace but because they abound in the grace of God and gifts of the Spirit howbeit they dayly grow in grace and the more plentifull grace they have obtained the more abundantly they promerit to bee perfected in grace and the more they are replenished the apter are they rendered for the increasing of grace for which cause our SAVIOUR sayth to him that hath shall be given and hee shall abound grace issues of grace profiting is in order and serves to proceeding Furthermore as one sinne by the guilt and burthen of it inclines to another and makes a man more unworthy of grace therefore it is written peccator adjicit ad peccandum so one good worke disposeâ— to another for this is certaine that how much the more perfect and vehemenâ— any is in love so much the more earnest speedy readie frequent and fâ—â—vent affects hath hee to GOD and so much the more fully and frequently doth hee execute the Acts of other vertues in due time c De S. Stephano ser 1. Circa Epist and place Wherefore as Student of Spirituall affections wee are dayly to exceed our selves in our first fervour and first diligence and most vigilant custodie of our hearts and senses striving to grow in Faith Hope Charitie and the gifts of the d In festo conceptionis Mariae ser 6. blessed Spirit Labour â—e continually to avoid ordinary negligences vanity sloth lightnesse CHAP 4. I to abhorre all veniall sinnes quasi mortalia as if they were mortall to make dayly progresse in humility patience meeknesse sobriety and other morall vertues that we may learne wholly to breake represse and beate under foot the beastly movings and assaults of all passions cease we not a day to advance our hearts in Prayer unto our LORD and Maker to insist in close meditations wholly to devote our selves to vertuous deeds and often to intend and direct all things to the honour and glory of God that wee may truly say with the Psalmist oculi mâ—i semper ad Deum ever zealous and praying for the common good of the Church with burning desire and longing that GOD may be duely honoured of
you Thus the peaceable is the Sonne of God in constitution now the peacemaker is the sonne of God in function by speciall vice-gerency to the God of Peace who makes those that are of one minde to dwell in one house and by officiating CHIRSTS place qui facit utrumque unum that makes both one Eph. 2.14 Good Pastors and people are stiled the salt of the earth Qui facit unanimes habitare in domo una L. 7. ad fin Dum pauperes spiritu Pars erant condimeÌ„ti beati dum pacifici totum fuerant condimentum Serm. 53. Non pervenitur ad nomen filii Dei nisi per nomen pacifici pax est charissima quae spoliat hominem servitute dat nomen ingenuum mutat apud Deum cum conditione personam ex famulo filium liberuÌ„ facit ex servo Pastoral l. 3. 24. S. Leo de quadrages serm 11. Diceâ—te domino beati pacifici quia filii Dei vocabuntur deponantur omnium desideriorum odiorumque certamina Apud enim summum patrem qui non fuerit in charitate fratrum non habebitur in numero filiorum as not onely themselves peaceable but making peace among others and so preserving the world from tumult and confusion Finely St. OPTATUS the godly as poore in spirit as meeke as just were a part of the seasoning the blessed as Peacemakers are the whole salt No vertue is more dignified then that of Peacemakers in the hearts and mouths of all men agnizing them as the true children of the God of Peace better and more then men Prov. 12 20. The counsellours of peace shall have joy they that are somewhat angry with them for the present will thanke them afterward and highly praise them which should set an edge on our affection of peacemaking In the word of CHRYSOLOGUS There is no comming to the denomination of a Sonne but by the name of a Peacemaker This blessing pronounced by CHRIST on the Peacemaker involves a malediction upon the peace-breaker as St. GREGORY reasons if peacemakers be the children of God make-bates be the children of the divell And this is heavie newes for tale-bearers whisperers medlers setters of discord animators of others in suite men full of debate and delighting in contentions Wherefore as we prize the noble stile of Gods Sonnes let us studie pacification Col. 3.12 Let peace be umpire in all our actions all things be carryed as may stand with peace Onely beware that our inclination to peace degenerate not into a carnall affectation of ease and forbearance to discharge our conscience and place for feare of troubles Matth. 10.34 But begge we of God the gift of wisedome S. Aug. de verbis Apostoli serm 24. S. Aug. de civitate Dei l 10. c 13. Pax est traÌ„quillitas ordinis that as St. AUGUSTINE teaches corresponds to this Beatitude for that executes things in due order And Peace is defined the tranquillitie of order Brethren yee are called unto Peace 1. Thes 4.11.12 That is our calling therefore we are every man in his ranke to officiate the services of peace St. CALIXTUS piously decrees S. Cal. p. Ep. 1. Homâ—ni religioso parum esse debet mimicitiâ—s altorum non exâ—rcere vel non augere malè loquendo do nisi etiam eas extinguere bene loquendo studuerit that it must be little in a religious man not to exercise the enmities of other men or not to adde oyle to the fire of contentions by speaking ill unlesse by faire speeches he studie to quench it Let none then acute others in strife but each reminde other of the duties and commodities of Peace and make it our labour In vita ejus c. 1. Maâ—â— 8. Pacem habere cum omnibus pacem suadere ad paceÌ„ revocare discordes with the parents of St. PETER Archbishop of Tarentasium To have peace with all to counsell peace and revoke into peace parties at variance St. PAUL 1. Cor. 6.5 Blaming the Law-suits among the Corinthians casts some aspersion upon them all in those words I speake to your shame is it so that there is never a wise man among you Studendum est Epis copiâ— ut dissilentes fratres sive clericos sive laicos ad pacem magis quam ad judicium cohortemur Conc. Carth. 4. c. 26. So then it is some discredit to wise and understanding men not to mediate and use such means that the controversies falling out amongst them may be compromised and composed All men are to make peace but most of all men CHRISTS Ministers are to ply that blessed worke publikely and privately as who not only by generall vocation but also by speciall calling are the servants of the God of Peace 2. Tim. 2.22 24. And the servant of God must not strive nor animate others in strife but labour a Peace Hence it hath ever beene a maine endeavour of all holy Bishops and most famous and worthy Preachers by their exhortations and intreaties to reconcile parties at difference as Peter Raizan hath noted in the life of St. Vincentius In vit S Vincentii Ferrarii c. 8. April 5 And Guigo Carthusianus relates that St. Hugh In vit S. Hugonis Episc Gratiano politani c. 11â— Omne febre molestiora sibi placita Bishop of Grenople was induced to be present and judge litigious causes onely in respect of peace especially in behalfe of the poore and the Church for he would say that pleas and law termes were more grievous to him then ague fits and that by all meanes he would renounce them if that hee did not know that hee should therein offend God When hee perceived implacable hatred in any and irreconcilable defiance then strongly assured of Gods assistance and melted in affections of charity and humility be would most instantly and devoutly supplicate to the parties offended for the offendors and for that cause not sticke to prostrate himselfe at the feet of meane persons CHAP. 7. forasmuch as the common people are incident to extreames because they bee of little judgement and so are acted by objects rather then acting therefore the Ministery that rules the eares and orders the consciences of the multitude S. Hieron in Galat. 5.3 must frame them to indifferency which shall not be impossible to compasse if by effectuall urging the essentiall and well knowne duties of Christianity we winne their hearts and so traine them on in moderation and accommodation to the State and Church I will speake my conscience freely without dissimulation I apprehend our English people to be as tractable and inclinable to all obedience in government and excellency in religion as any other in the world save as they are distracted by some unconforming ministers who by factious and seditious teachings repugnant to the master of humility and meeknesse the Lord of peaâ—e become the authors and fomentors of all rents schismes and disquiet in the people It hath ever been grateful to the multitude to utter