Choice sermons preached upon selected occasions Viz. The happinesse of peace: before K. James at Trinitie Colledge in Cambridge. The love-sick spouse: at St. Pauls Crosse. The burning light: at a visitation in Christs Church, London. The magistrates commission, or wisdome justified: before the judges. By John Stoughton, Doctor in Divinitie, sometime fellow of Emanuel College in Cambridge, late preacher of Aldermanbury, London. According to the originall copie which was perfected by the author before his death.

Choice sermons preached upon selected occasions Viz. The happinesse of peace: before K. James at Trinitie Colledge in Cambridge. The love-sick spouse: at St. Pauls Crosse. The burning light: at a visitation in Christs Church, London. The magistrates commission, or wisdome justified: before the judges. By John Stoughton, Doctor in Divinitie, sometime fellow of Emanuel College in Cambridge, late preacher of Aldermanbury, London. According to the originall copie which was perfected by the author before his death.

Table of contents

Title page

A SERMON PREACHED AT THE VISITATION IN CHRIST-CHVRCH, LONDON.SERM. 3

A SERMON PREACHED AT THE VISITATION IN CHRIST-CHVRCH, LONDON.SERM. 3

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IOHN 5. 35.‘He was a burning and a ſhining Light, and ye were willing to rejoyce in his Light for a ſeaſon.’

THey ſay of the Nightingale,Introductio. 1. Apologia. that when ſhe is ſolitary in the Woods, ſhe is careleſſe of her note; but compoſes her ſelfe more quaintly and elegantly, if ſhe conceives there be any Auditors, or if ſhe be neere houſes: ſhe can chirpe it in a [Page] corner and chant it in a Quire more delicately. Though I had thought to have accommodated my ſelfe, in ſome reſpect to the Auditory (for I know there is a great difference to which due reſpect may be had; Modus orationis eſt auditor) Yet as the Martyr ſayd, I ſhall coſen many this day, meaning the wormes, whom (ſaith he) I ſhall deceive of this fat carcaſe (which they would have made a feaſt on) it being likely to bee offered in Sacrifice to God with fire. If there be any here that bring a worme of Curioſity in their eare, expecting quaint and elegant ſtraines, I ſhall deceive them, I make no proviſion for them; I muſt confeſſe as Nazianzen ſayd of himſelfe, he never affected in his life the glory or Pompe of the world, or riches and great eſtate; but (ſaith he) learning and eloquence I muſt confeſſe I have affected, but I ſet no other price upon that, but onely this, that I have ſomething of worth to eſteeme as nothing for Chriſt, I have layd all theſe low at the feete of Chriſt to advance his Kingdome, though in a plaine and homely manner. I liſt not to ſpeake in a vie; as the two Artificers who contended for the maſtery in their Art and facultie; the firſt drawing Grapes ſo lively that hee cozened the birds; the other a Vaile ſo exquiſitely that he cozened the Artificer himſelfe. But if I may have ſo much Eloquence and learning, [Page] as to draw the attentions of the godly, I ſhall not be ſollicitous nor ambitious, to attaine to ſuch a pitch, as to exceede the expectation of the learned. So much by way of Apologie.

To come towards of the Text,2. Technologia capitis. not to ſtay in the entrance; but to give a little touch of the coherence of the Chapter. The whole Chapter conſiſts of an Historicall narration,1. Hiſtorica. and an Apologeticall Sermon of our Saviours.2. Apologetica. There is a Narration of a glorious miracle done on a poore Cripple 38. yeares lame; and our Saviour is faine to make an Apologie for this gracious worke of his; and ſo in the latter part of the Chapter, he juſtifies his Authoritie and power, by which he tooke upon him that Office in the execution of which he did this Miracle.

This ſpeech of our Saviour his Sermon, is partly Didaſcalicall Doctrinall, [...]:, partly Elenchticall reproving their fault and their ſinne?

In the Doctrinall part you have a plaine and vehement aſſertion of his power and authority in the 19. verſe and ſo following,1. Aſſertio Poteſtatis. where he affirmes a greater power than yet they have ſeene him exerciſe.

Secondly we have a Confirmation from two ſorts of Testimonies.

Firſt of Iohn, Iohn bare witneſſe of me, from 31. verſe, of which the words of the Text [Page] are a part: and partly of his Workes, his Workes beare a greater, and more cleere Teſtimony and evidence,Iohannis. Operum. The workes I doe they beare witneſſe of me.

And ſecondly a Teſtimony more remote, yet more pregnant,2. Remolo potenti. Patris. Scripturae. the The Teſtimony of his Father; The Father he beareth witneſſe of me: the 37. and 38. v. and the teſtimony of Scripture, in the 39. v. Search the Scriptures for they beare witnes of me too: 2. [...]. All theſe evidences and ſeales he brings to juſtifie his Cōmiſſion: and therefore in the latter part he fals to Reprehenſion, 1. Culphr. 2 Cauſa triplex. he reprehends their fault, pointing at the Cauſe, 1. Malignitas. likewiſe the fault was, they did not beleeve to eternal life: the cauſes, partly becauſe they wanted the love of God, they had a kinde of malignity againſt his heavenly Father, and being leaven'd with an ill humour, and ill diſpoſition towards him; they did not receive nor entertaine him;2. Superbia. and partly by reaſon of their pride and ſelfe-ſeeking, in the 42 verſ. You ſeeke the glory of men, and can you beleeve then; you ſeeke glory one from another: and ambition ſtopt their cares, cloſed up and hedged up the way from giving entertainement to Chriſt.3. Infidelitas.

And laſtly the roote and ground of all, was Infidelity, You beleeve not Moſes and the Prophets, and therefore no wonder you beleeve not me, and my workes: If you beleeved them,2. Tractatio. they would give witneſſe of me, as in [Page] the cloſe of the Chapter.

Theſe words containe a Noble Elogie which our Saviour doth moſt candidly give to Iohn, He was a burning and a ſhining light, &c.

I purpoſe briefely to runne through the words, there bee many things will offer themſelves, but I will not inſiſt nor pitch upon any in particular, but take the generality, and ſo draw to an Application.

There be two maine things obſervable in the words.

Firſt,1. Miniſtri. the Office of the Miniſtery (for I will take it rather in the generality, than fall into any thing perſonally on Iohn) And ſecondly the entertainement which they muſt look for.

The Office of the Miniſtry, repreſents both their Qualities, how they muſt be qualified:1. Qualitas. and their Dignity, how they are to be dignified; all in the ſame words a little varied in their conſideration. The Qualities and Endowments which a miniſter ought to have, are repreſented here in this Picture of Iohn; wherein our Saviour deſcribes the Character of a Miniſter. Like as it is in the heavenly bodies, There be three things, Light, and Heate, and Influence; We have proportionable here, three Endowments of the Miniſters.

1. They muſt have the Light of Knowledge.

2. They muſt have the Heate of Zeale.

[Page] 3. They muſt have the Influence of Vertue both in life and Doctrine.

They muſt be Lights.

They muſt be burning Lights. Firſt,

They muſt be endued with Knowledge, 2 Lux ſcientiae eruditio. and Vnderſtanding, furniſhed with Abilities for the diſcharge of that Office; their Office being to guide and to leade men in their way, in their path.

The light that furniſhes,1. Modus. 1. Pulchritudo, Savitas. and endues them for that knowledge, which for the manner of it (for I doe but touch things) requires

Firſt that there be a beauty and ſoundneſſe of the light, that there be Orthodoxe knowledge, not tainted, and leavened with corruption in Doctrine.

And there muſt be a plenitude and ſufficiencie of knowledge,2 Plenitudo, Sufficientia. that it euqnires too, enough to enlighten themſelves, and to enable and enlighten others, and to guide and direct others.

And for the degrees of that ſufficiency,2. Gradus. 1. Proportionatus. it muſt bee proportionable to the excellencie of their Office, to the propriety of their place; Proportionable likewiſe to the rice and growth of time. 1. Muneri. Iter caeeos Rex luſcus eſt. Amongſt blinde men,2. Tempori. hee that is pur-blinde is a King, he may ſerve for a guide; But where the light is growne to a higher improvement and generality, there muſt bee a proportionable improvement, a proportionable degree [Page] of ſufficiency is required in the Miniſter: the leſſer light will ſerve to rule the night, the greater light God hath made to rule the day. In the night of ignorance a little ſpark may ſhine, a little Candle, a little ſtarre may doe ſome ſervice, but there muſt be a Sunne, in the ſun-ſhine of the Goſpell, when all men are growne to ripeneſſe, and maturity of Knowledge, Miniſters muſt ſtill keepe their diſtance.

Secondly as it is proportionable ſo it is very variable,2. Variegatus. a man cannot ſet one Homer to be a ſtandard and meaſure of all men, that all muſt needes attaine the ſame pitch and perfection: There is one glory of the Sunne, another of the Moone, and another glory of the Starres; although they bee all heavenly and glorious lights, yet they have different degrees and meaſures, ſo it is with Miniſters; All ſtarres are not of the primae magnitudinis, there be divers Magnitudes of ſtarres; and there may be in the Miniſters divers degrees of glory, and all in the compaſſe of that ſufficiencie, that may bee proportionable to their Office, and the time and place wherein they are imployed, ſo they keepe within thoſe bounds, wherein that Latitude, there may be a great deale of difference, there muſt not be ſuch a ſtrictneſſe and rigour here to ſtretch men as Procruſtes the theefe did, all he tooke he ſtretcht upon his bed, if they [Page] were too long, hee cut them ſhorter, and if they were too ſhort, hee put them upon the Rackes and drew them to his owne ſtature and meaſure: but there may be a faire, and a decent, and ſevere ſtretching according to Pauls Canon, as the Father ſpeakes.

That all Miniſters ſhould be able to Teach and to Inſtruct, and to Convince errours, to be ſtretched according to Pauls Canon, is no Tyrannie.

In the ſecond place,2. Calor Zeli. light of Knowledge, and ſufficiency is not ſufficient to qualifie a Miniſter enough, that light muſt be animated with the heate of zeale.

The Philoſophers diſpute (and if I miſtake not, I rather thinke they be in an errour) and conceive that thoſe Coeleſtiall bodies, the Sunne and the Moone, are not Actu Calidi onely they have a virtue, and by way of Eminencie as it were, they doe produce heate below, and are not hot themſelves. I rather thinke that to containe any thing by way of Eminency, is a property of God, God containes all things Eminenter: theſe faculties which he hath not actually, habitually, and ſubjectively in himſelfe as faculties, yet hee containes them eminently, as being able to produce all; but no creature can produce any thing but by ſome vertue put into it, which [Page] is enabled: but theſe lights, howſoever theſe heavenly lights muſt be Actu Calidi, they muſt have a heate in themſelves, viz. Heate of Zeale: let it bee the ſtile of the Falſe Church to be Filii Carbonis, ſonnes of the Coale, as Iob calls the ſparkles, ſo hot, as they be all for burning, all for Inquiſitions, and blood and Martyrdome; let it bee the Commendation of the true Church, and true profeſſion, that they be Filij Lucis, Children of Light, rather inlightners than conſumers, by way of burning: though that ſpirit you know ſuites not the ſtate of the Goſpell, that calls for fire from heaven: though there be difference betweene calling for fire from heaven, and fetching fire from hell to conſume States and Parlements. There is a difference betweene being touched with a Coale from the Altar, and being kindled with a match from the vault to ſet on fire. There muſt be a Heate, but a regular and true Heate,; 1. Pro. A heate of zeale carried with Pro and Con, as the forme and difference, as they alſo call, is both Conſtitutive and Diviſive, or Distinctive. So then they that are informed (or inflamed rather) with this heavenly heate have a double property,1. Gloria Dei. poſitive and oppoſitive. A zeale for Gods glory, not for a mans owne ends: a zeale for the Salvation of the people,2. Salute hominum. to have a tender, and compaſſionate affection to their ſoules: and [Page] not to aſcend this hill, this Pulpit without ſuch a Meditation as Zerxes had, who when he beheld his Army from an hill, wept that ſo many ſhould dye within the Compaſſe of ſo few yeares? So they muſt have a tender thought that any poore ſoule ſhould periſh thats under their view, under their Charge: and as for theſe there muſt be a Zeale Poſitive, 2. Contr. ſo a Zeale againſt all Errour and Corruption in Doctrine.1. Errors. It is the Commendation of a Chriſtians heart, to be impatient in the point of hereſie:2. Mores. and a Zeale againſt Corrupt manners: not to bee able Oſtridge-like to diſgeſt Iron, to diſgeſt oathes, to diſgeſt all filthineſſe and prophaneſſe, but to have the ſpirit burne within them as Pauls was at Athens, againſt all ſinne, and againſt all ſuperſtition, and Idolatry. And yet this is not all, as there muſt be Light of Knowledge, 3. Influentia virtutis. and Heate of Zeale to animate and quicken, ſo theſe two muſt have an Influence of Vertue: The world, the vulgar know no great matter of uſe, that the ſtarres and theſe glorious lights have, and therefore will hardly be induced to beleeve that they are of that Magnitude that Philoſophers and Mathematickes teach, divers of them to be as bigge or bigger than the whole Earth, they thinke that ſuch great bodies ſhould be made onely for ſhew, for thats all the uſe they can ſee of them, to beautifie and beſpangle the firmament, [Page] to be an ornament to the world and to give light, but it is not credible there ſhould be ſo meane a uſe of ſuch great and glorious bodies; for beſides that, they have an Influence on the earth, thoſe ſtarres of light, the flowers that we ſee here below, are begotten by thoſe flowers of lights, the ſtarres which are above in the Firmament, they are the meanes and the Inſtruments for the helping forward of the generation, and production of all theſe lower things here, by having an Influence on them. And ſo the heavenly lights (as wee are now ſpeaking of) The Miniſters, their Light of Knowledge, and their Heate of Zeale, muſt have an Influence upon the people that be committed too them, both in Integrity of life, and Diligence of Doctrine and Inſtruction;1. Aſsiduitate Doctrinae. they muſt be Trees of Knowledge, and Trees of Life to in Gods garden, to build up to both, and with both. Our Saviour that was the higheſt in his owne Church, in his owne houſe, made that the higheſt of his Offices, to imploy himſelfe diligently in his Fathers worke. We reade of nothing, nor heare of nothing, but Preaching and doing good, nothing but of his Influence continually. And Paul (as the Father ſpeakes) like ſome winged Triptolemus that went about in his Chariot to teach men the Art of ſowing Corne throughout the world; hee went about ſpreading, and [Page] ſowing, and planting the Goſpell every where he came, with infinite diligence, and paines: there muſt be holineſſe and integrity of Life added to it. (I will not inlarge my ſelfe in an Argument ſo common,2. Integritate vitae. and which would afford ſo many and ſo full diſcourſes, of wit and illuſtration as all know) Miniſters muſt not be like the drugge that the Phyſitian ſayes (or at leaſt the world takes it ſo ordinarily) is hot in the mouth, and cold in the operation; hot in the Pulpit, and zealous there, and frequent there, but careleſſe and unconſcionable in their lives: Origen comming to Hieruſalem, and being deſired to Preach; after he had denyed the truth, and his ungodly offering Sacrifice to an Idoll; (though he was conſtrayned, and conſtrained on hard tearmes) the booke happens to open upon that place of the Pſalmist, What hast thou to doe to take my word into thy mouth, ſeeing thou hateſt to be reformed? The remembrance of his owne fault reflected upon his Conſcience, and made him cloſe the booke, and ſit downe and weepe: ſo theſe that are not content to joyne holineſſe of life, to their diligence of Preaching, the beſt way for them is to repent of their Preaching; and ſo to Preach Repentance to the people.

But to come to the ſecond; beſides the Qualities of the Miniſter in theſe three properties expreſſed. There is the dignity of a [Page]Miniſter, ſecretly coutched, and the true degrees and diſtances of that dignitie: A Miniſter is [...],2. Dignitas. 1. Gradus ſub Deo. a Light, but an inferiour light.

Not the Sunne, the Fons caloris, the fountaine of life and heate, the Miniſter muſt know his diſtances, he is but under God, Viri radiis chorus can [...] mulier [...]s: as the Lawier ſaith, the Miniſter ſhines as the Moone, with borrowed beames from the Sunne; all his light is kindled at Gods fire, it is derived from him.

Secondly,2. Ort [...] a Deo. there is an Inferiour light, but yet ſet up by God [...], kindled and tinded by God, God ſets it up. It is his Ordinance, his Inſtitution, and his hand holds theſe Lights.

And in the laſt place he is [...],3. Actus ad Deum. a Light burning and kindled by God, and a ſhining light. This is the ſame, the Aſpect of all the Miniſteriall dignities: as they are under God and from God, ſo they are guides to God, ſhining and leading us in the way to happineſſe and eternity, this is the dignity of the Miniſtery. There is another thing which I will runne over briefely,2. Hoſpitium in mundo apud. beſides the office: The Hoſpituim, the Entertainement of the Miniſtrie in the world.

If we looke upon the people we have that expreſſely ſet downe,1. Populum. beſides the degrees of extremity which are paſt over and omitted [Page] here, ſometimes they meete with better entertainment than our Saviour expreſſes here,1. Meliuſculè. 2. Duriuſculè. ſo that their Doctrine is embraced faithfully, and men bring forth fruite with patience, having not onely a flaſhing Joy in the light of it, but fruitfulneſſe with patience; ſo ſometimes they meete with better entertainment, and ſometimes they meete with worſe entertainment, men doe not alwayes gather about the light, and dance about it, as boyes about the Bone-fire, making glee, and being jolly at it, glad of it; but goe about to quench the light, to extinguiſh it, to perſecute it, and to labour to oppreſſe and overwhelme it; ſometimes they meete with ſuch. But theſe extremities are not here expreſſed in the Text.

A middle kinde of entertainement is here noted,2. Mediocre propoſitum. I will inſtance but in three particulars, which comprize all that is here expreſſed with an intimation of defence.

Firſt of all,1. Actu. the firſt thing is in the Act of that entertainment given, [...]: It ſignifies in the Originall, as it were to dance a Galliard, you are willing to dance a Galliard, as I obſerved in the Embleme before which notes ſome defect, ſome externall and formall Joy, and jollity rather. As learned Calvin doth ſweetely expreſſe it,Externè potius from the place; As ſervants that have a Candle allowed them by their Maſter, to worke by at [Page] night; they ſpend the Candle not in doing their Maſters worke, but in dancing about it, and making good cheere, and revelling and ſporting, and ſo weare and teare out the light that way;Quam Iuteru. rather I ſay ſuch a jolly rejoycing at the light, a vaine ſinfull thing, than any inward ſolide ſincere joy ſeemes to bee noted.

Secondly,2, Ortu. I doe obſerve the rice of this joyfull entertainment, in which alſo there may ſeeme ſomething defective, [...] [...], In his light you rejoyced: Many rejoyced in the light,Luce potius q0uam calore. in an innocent and harmeleſſe light, that will not bite, that hath no teeth, that cannot burne, that is plauſible, men rejoyce in it. But it was his light that they rejoyced in rather than his heate, yea Iohns light rather than Chriſts:Iohannis quam Chriſti. ſo a man may reverence ſuch a mans ſtraine, rather than the Word of God, to receive it as the Word of God; whereas they ſhould paſſe by, and over-looke men, and ſubmit to it, yeeld to it as the Word of God,2. Exitio. man being but the Inſtrument.

In the laſt place doe but marke the iſſue, or the degree of duration, and ſtability in this joyfull entertainement, and there is ſomething defective likewiſe there [...]. It was but a fit, and unſetled, unconſtant, ungrounded joy: Faſt and looſe, backeward and forward, as men doe at dancing, one ſtep forward and two backward: as the Graſhopper, [Page] that jumpes, and falls againe to the ground, leapes a little up, and then dyes and goes out againe, [...], for an houre. Many men are content for an houre to beſtow it,Horam non ultra but if the houre be out, if the glaſſe be out, then they be quickly a weary of Iohn: [...] ſignifies the ſeaſon and the flowre of a thing.Florem non facem. Many Miniſters have their prime, and have their flowres, and many are willing to flocke about him, till they have got a little taſte of their gifts, for curioſity and novelty; to know what's in him: And then the prime is quickely gone; nothing fades ſooner than a Miniſters reputation, and reſpect in his caſe, it is too frequent in the world. As they ſay of another thing, of inferiour nature, gold in the morning, and ſilver at noone, and lead at night: men decline and fall, much a doe, much exalting and much joy about the light, when it is firſt ſet up, but it quickely weares it ſelfe out, men be quickely tyred like horſes, that bee metled at firſt, but at length grow tyred and give out.

The laſt branch of the Text, which is not directly in the words,2. Hospitium apud Chriſtum. yet couched in them too, beſides the entertainment, Miniſters are like to finde in the world with the people; here is an expreſſe intimation what acceptance they ſhall finde with Chriſt. Chriſt gives a Noble and royall Teſtimony of Iohn. Now if you will conſider Chriſt in a threefold [Page] relation, and threefold reſpect, it may ſuggeſt good Items, and occaſious to us, (I will but touch things.)

1. Chriſt in ſome reſpect is a Fellow ſervant wi [...]h his Miniſters,1. Conſorium. a joynt Commiſſioner, he the Miniſter of the New Teſtament, though he be the Prince: And hee had no envie at the flowriſhing of Iohn, at the flocking about his light, but envy was baniſhed: And he gives a liberall and a canded teſtimonie, Hee was a burning and a ſhining light. Will you know Chriſts Teſtimony of him, hee will not take him downe and make him lower, to raiſe on his body a greater reputation, to raiſe a greatneſſe on the ruines of others, but gives him an honourable Teſtimony. He was a burning and a ſhining Light.

Take him more than an ordinary Miniſter,2. Praelatum. hee was likewiſe the Prince of Pastors, The Arch-biſhop of our Soules: the great Sheepheard that had power, directive and corrective, and the Cenſurer of the Miniſters. Iohn came under his cenſure and juriſdiction, but he doth not bite and ſnib, and curbe and trample upon Iohn; but gives him faire Quarter and faire reſpect, a due Teſtimony, He was a burning and a ſhining light.

Conſider him as the Lord,3. Dominum. the Supreame Lord and Iudge of all, though the world doth not acknowledge them, nor thoſe that [Page] ſhould have Iuriſdiction doe not acknowledge them, yet Chriſt will acknowledge and owne his faithfull Miniſters and Servants at that great Day, we ſhall bee ſure to have him keepe to his word: as hee doth freely here, ſo he will freely there, he will give an Abſolution and diſcharge; He was a burning and a ſhining light. I have runne over many things and ſhall now deſire to come to ſome application of the point, I will onely faſten upon a few.

Firſt the conſideration of this what Miniſters are and ought to be;Applicatio. and what entertainement they may looke for with Chriſt, and in the World

May ſerve for Inſtruction;1 Inſtructio. wee may learne what is the glorious ſtate of the Church when it is in the prime and higheſt pitch of beauty.1. Eccleſiae gloria. Not when it is adorned with Purple and Scarlet, and Iewells and Gold: as the woman in the 17. Revel. Thats an Argument of a true ſpouſe of Chriſt, of a beautifull and glorious Church, theſe outward earthly ornaments. As he ſayd of a Painter that made the Picture of a woman, he aymed to have made her beautifull, but not reaching that, he made her gawdie, hee dawbed her with laces, and with rich apparell. Non potuit pulchram, pinxit divitem. The whoriſh Church could not attaine to the pure beauty of the Spouſe Chriſt: [Page] and therefore they have dawbed it over in Gallantry and bravery. But will you have the Church repreſented in her beauty, you have it in Revel. 12. There is the true Spouſe of Chriſt with no earthly Ornaments about her indeede, but all heavenly a Crowne of 12. ſtarres on her head, the Doctrine of the 12. Apoſtles; Cloathed with the Sunne; the Sunne of Chriſts Righteouſneſſe, the doctrine of Iuſtification by faith, as ſome have interpreted it, and the Moone, all theſe mutable and earthly things under her feete; it is her Crowne to have thē her footſtoole; when the Church is beautified with burning and ſhining lights, thats the greateſt glory and beauty of the Church.

And concerning the Miniſters we underſtand here the Nobleneſſe,2. Miniſtri. and neceſſitie of the Miniſtry.1. Nobilitas. Herod promiſed Herodias (on her dancing) Iohn Baptists head, and would not refuſe (for he had bound it with an oath) for his oathes ſake, though he was ſorry for it afterwards: but as the Father notes hee neede not to have held his bargaine, for hee promiſed but halfe his Kingdome; but Iohn Baptiſts head was more worth, a faithfull Miniſter is worth a Kingdome: Satius Solem non lucere quam Chryſostomum non docere: as they ſayd ſometimes at Conſtantinople, better the Sunne ſhould be taken out of the firmament, than Chryſoſtome our worthy and faithfull [Page] Miniſter ſhould be taken out of the Pulpit, better to loſe the Lights of heaven, than theſe lights that guide to heaven: there is a great deale of Nobleneſſe and excellencie in them, they be heavenly Lights. The ſaying is, if God ſhould take a ſhape to repreſent himſelfe viſibly to men, the outward part of it, as it were the Garment, ſhould be light animated and quickened with truth for our ſoules. They that have the light of divine Knowledge, in the purity of Divine Truth, theſe Meſſengers and Ambaſſadors, Types and repreſentations of God, they have a great deale of glory in them,2. Neceſcilas.

And there is a great neceſſitie of it, for Miniſters, burning and ſhining Lights are as Neceſſary as lights in a darke place, in a dark roome, upon which the Soule and the ſafety, the walke and the Iourney, and the good iſſue of all Chriſtians doth depend; as he makes the ſum of his ſtory, [...]. The Lampes went out, and Leander was drowned: for want of proviſion the people periſh.

We may note here the condition of the world, the malignity of it,2. Mundi. the true rice of this malignity. What's the reaſon that men riſe up in Armes againſt the Miniſters of Gods Word,1. Malignitus unde. as it is too frequent, they are Lights, and theſe love the workes of darkeneſſe: the theefe cares not to come at the light: they ſay when Hercules drew up [Page] Cerberus from hell, he led him in a chaine, and he went quietly till he came to the Horizon, and ſaw the peeping of the light; but then he puld ſo ſtrongly that he had like to have puld the Conquerour and all backe againe. Cerberous his helliſh brood cannot indure heavenly light; they ſtumble at that light it is offenſive: though the ſweeteſt and gratefulleſt thing in the world, to the eyes that be ſound and whole, yet to the eyes that be not ſound, light is troubleſome; or if a man have a minde to ſleepe on ſecurely in courſes of darkneſſe and ſin, light is offenſive, and that's the Reaſon of this malignitie. The world hath thought (though experience hath confuted it) that the Torrid Zone is uninhabitable, it is ſo hot that there is no inhabitation there. Men thinke a burning light is too hot, it is not habitable, not able to be dwelt in and endured, the burning is ſo offenſive: and therefore as they that dwell under the line (they ſay) curſe the riſing of the Sunne, they are glad when it ſets and riddes them of their burning, and when it riſes fall a curſing, fretting, and chaſing; men are angry at the light▪ when it beginnes to ſcorch and burne, to come neere and cloſe to ſinne, when it meetes with their corruptions; the true Reaſon why there is ſuch a repugnancie is we ſee it in the light, and wee feele it in the heate. And would you ſee their foule deformity, [Page] what they doe that oppoſe the Light, what a foule ſinne it is: It is as if they ſhould goe about to deprive us of the light of the Sunne,2. Caecitas & Deformitas quarta. that we may live in perpetuall darkeneſſe, and what would we thinke of ſuch perſones: None but ſuch as are kinne to darkeneſſe can count the light grievous, be weary of light, and complaine of too much light: not to endure burning and ſhining lights, it is an Argument they bee very neere a kinne to darkeneſſe that hate it ſo: the light muſt needs be gracious and acceptable to the children of the light onely: they were wont to Father it on the Chriſtians, that in their meetings they meete by night; as they were faine to doe in perſecution, and ſo uſed Candles: at laſt towards the cloſe of all, they put out the Candles and fell to promiſcuous mixtures, and commixtures: No it concernes them that be Children of darkeneſſe to put out the light, then Creſcite & multiplicamini, then they breed and multiply in the darke, but the Children of God multiply and grow in the light, and increaſe and flouriſh there.

Secondly,Commiſeratio. this may ſerve for gratulation, (for the other branch of it for cōmiſeration to ſtirre up a tender compaſſion towards thoſe many people in the world, under Heatheniſme or Superſtition and Popery, or Mahumetaniſme, or againſt our ſelves that have [Page] not theſe burning and ſhining lights I ſhall paſſe by) and for reproofe and reprehenſion, I will not take ſo much upon mee to meddle with reprooving of ſuch as are not lights. I know the ſnuffers of the Temple ſhould be of pure gold. I am not of mettle good enough to take on me to doe that. But I hope you will all joyne with me in gratulation,Gratulatio. to bleſſe and magnifie God that he hath raiſed up, and kindled and ſet up amongſt us, ſo many bright and ſo many ſhining lights, though not in every point of heaven (as it is not in the cleereſt night when the moſt ſtarres appeare, every point hath not a ſtarre in it) but in every quarter there bee ſtarres. Though every Candleſticke, every place hath not ſuch a burning and ſhining light, yet ſo many burning and ſhining lights are in every quarter of the Kingdome as the world affords not the like.2. Exhortatio.

In the laſt place this may ſerve for exhortation (I know not how I may incroach upon the occaſion, and therefore I doe but touch things briefely)

Firſt to the people,1. Populumtales honorant▪ are Miniſters burning and ſhining lights, then honour the Miniſters, give them double honour; it is worth the while to afford maintenance to them: he that makes uſe of the light to worke by it,2 Alant. it is hard if he cannot get ſo much by his worke, as will pay for his light.

[Page] And eſpecially honour them in walking according to the light, and according to their direction,2. Audiunt [...]. and in yeelding and ſubmitting to them when they come in Gods name, and convey Gods light to convince us. When Gods heate warmes us let us not reſiſt and oppoſe but ſubmit: as a Father ſpeakes of fire and light, the light is moſt ſweete and gracious, but the burning moſt terrible; ſo if we miſuſe the Goſpell, and miſuſe the light, onely to play with the light and pleaſe our ſelves with light, and will not be ſet on fire, will not be enflamed, it will ſcorch in the end, it will bring burning, Iudgements, and calamities, to contemne and trample upon Gods Word and Miniſters.

In the ſecond place Magiſtrates and thoſe in Authority,2. Ad Magiſtratum tales. are Miniſters burning and ſhining Lights; 1. Tueantur Intueantur. then thoſe that are ſuch it becomes Magiſtrates very well to advance, to protect; to ſet a burning and ſhining light upon a Golden Candleſticke, and to make a Caſtle, a Caſtle at leaſt of horne-worke, to defend and protect them, that theſe lights may be according to that in the ſtory; the lampe that never went out: that they may not eaſily be puffed or blowne out, by thoſe that doe maligne and oppoſe them; and thoſe that have power in this kinde of Iuriſdiction, influence and over-ſight, ſhould remember they may be ſnuffers to make the light burne [Page] more cleere; they muſt not be extinguiſhers to extinguiſh and to quench the light, they themſelves ſhould be lights, lampes; take heede, take order that ſuch perſons be not dampes to put out the light. The Flye whether buſily or enviouſly, clings about the light, but ſinges his owne wings with it, and they that thinke to extinguiſh the light will but burne their owne wings.

And to adde one word to the particular occaſion, that which Pariſienſis ſayd ſometimes concerning excommunicating of men for trifles, it is (ſaith he) as if a man ſhould ſee a flye or flea on a mans forehead, and for that ſhould preſently take a bettle and knock him in the head to kill the flye: It muſt not be for toyes and trifles; and ſo likewiſe not for every ſmall failing and exorbitancie or defect in the light, preſently to extinguiſh and put out the light, but rather to recover and to helpe it.

And for ſuch as are not ſuch,2. Non tales amoveant. not burning and ſhining lights. The Canon law, as it is reported out of that and it is very pertinent to make this order and conſtitution (according to the Popiſh faſhion) if the Hoaſt be conſumed (ſay they) in a nights viſitation, the Prieſt ſhall be bound to put out the Candle, leſt the people ſhould worſhip an empty Pix ſo if there be any that have conſumed integritie, and holineſſe of life, if the hoſt [Page] be gone, it is fit that the Candle ſhould bee put out, that men doe not worſhip an empty Caske, which hath no worth anſwerable.

In the laſt place (I ſee I muſt of neceſſity be forced to contract things, but I had rather breake off abruptly, than incroach too much on the time,3. Ad Clerum. and other occaſions) the laſt concernes the Miniſters and the Clergie: I ſhould have preſcribed ſomething both concerning their duty;1. Officia. a little to have preſt home the things that are contained in the application of their duty:1. Splendor vitae. For holineſſe of life for diligence of Doctrine: to be painefull and industrious in Preaching, joyn'd with a holy life,2. Fulgor Doctrinae. for otherwiſe, as it is ſaid of a ghoſt, a leane meager ghoſt, with a Torch in the hand, it makes it looke more gaſtly; ſo to have a Miniſter that hath light in his Doctrine, and yet an ugly and filthy life, there is not a more gaſt and ugly ſight in the world: and for another thing too:3. Candor Animi. to have commended that Candidneſſe, and that ingenuity of brethren towards their brethren, which wee ſee our Saviour affords to Iohn, that not to backebite, or detract, or draw downe the price and excellencie of our fellow Miniſters, ſuppoſe they doe as they may out-ſtrip us, but candidly an ingenuouſly to give them their due; He is a burning and a ſhining light, and to agree unanimouſly, and lovingly, and [Page] Chriſtianly; there is nothing of more conſequence, nor more uſe than for Miniſters to cohere, and ſo to ſtregthen and fortifie themſelves. The ſcales of the Leviathan (as Luther makes the compariſon) ſticke cloſe together, wickedmen in their projects and their deſignes, ſticke cloſe like the ſcales of the Leviathan, repreſenting the Devill as moſt interpreters expreſſe it. And the ſtones of the Temple (they ſay) were ſo cloſe, ſo ſimented together, as if there were but one ſtone, there was no pieecing appear'd or was ſeene by any, though they looked narrowly. The ſtones of the Temple, they that would helpe to build up Gods Temple, ſhould ſtand cloſe together, and remove bones of contentions, and difference, and rivality, and emulation. It was a Noble ſpeech of but a Heathen man: a Lacedemonian, when he happened not to be choſen (where the Citie expected it ſhould be ſo) into the number of the 30. to be one of the principall officers of the Citie, when all the reſt of his friends were diſcontent and angrie to ſee that hee the moſt noble and worthy of all the reſt (as they thought) was paſt over, he himſelfe tooke it well; I am glad ſayes hee that the Citie hath ſo many men of more worth than my ſelfe. It ſhould be the honour and ingenuity of every one to rejoyce that there bee thoſe that doe excell them, not to deſire the [Page] priority, or precedencie themſelves, but to be content to put it where God hath given it.

And in the laſt place principally for zeale, to have preſt that,4. Ardor. Zeli. all light, and all diligence, and all holineſſe, and all unanimity, except there be ſome edge of zeale put upon it, is nothing worth: and I thought to adde ſome directions:2. Incentivum. 1. Tempus erigit. Peccantes Gigantes. and in the laſt place ſome Incentives that might ſtirre and kindle all to the exerciſe of this heavenly grace; the time requires it, ſinne is Gyant-like, Popery growes bold, witneſſe the late fire (I thought to have added ſomething more concerning it.) If they be bold to claime kinne of us, and to beare the world in hand, that our owne Articles maintaine a ſecret correſpondence with Popery, it is time for our zeale to breake out to quit the Church, this Noble and honourable Church, from ſuch a diſhonourable imputation: The Act it ſelfe of zeale is very opportune and ſeaſonable: Nunc ſi unquam, 2. Actus. 1. Oportunus. niſi nunc quando? as the ſaying is: if not now when ſhall we ſhew our ſelves zealous; when Popery growes ſo bold and ſo high, ſhall we expect greater matters, and is it not time to make an oppoſition againſt them, and now if ever.

They that write the ſtory of the Travailes of the Apoſtles report that Simon Zelotes, preached here in England; if ever there needed [Page] ſome Zelotes to come againe it is now, ſuch as Epiphanius ſpeakes of Eliah, that hee ſuckt fire out of his Mothers breſt, that have beene moulded to a holy heate and fire: nothing elſe can defend and preſerve the chaſtitie and integritie of the Church. A cold modeſty betrayes a woman invites, and provokes an impudent ſoliciter, a coy magnanimous countenance muſt vindicate her aſſaulted Chaſtity. An angry countenance drives away fleerers, and fawners, and flatterers, it hinders ſo much as the attempt, whereas coldneſſe gives way, and hope and poſſibilite.

Againe,2. Fructu oſus. as the time requires it, and the act very ſeaſonable, I will adde this too; Our timely and ſeaſonable zeale may bee more effectuall than perhappes wee may imagine. The leaſt beame of light is able to breake through the thickeſt darkeneſſe, to ſhine in the darkeſt place. The leaſt ſparke of fire is enough (if well husbanded and improved) to kindle the whole world. And as at the day of Conflagration, that purgatory fire that ſhall purge and refine all the elements, is conceived it ſhall be out of a contribution and commixion of ſtarres. That of all the burning and ſhining lights, there ſhall be made that great heate that ſhall conſume all the burning and ſhining lights of Sathans Kingdome, if they would contribute and [Page] make a ſhot together of their zeale, to make an oppoſition of ſinne and ſuperſtition.

And in the laſt place,3. Munus. our duty and office doth require it, it is as proper for to have zeale in the Miniſtry,1. Neceſſarium in nos incumbit. as to have fire in the Altar. We are the keepers (as it were) of the fire, to ſee that the fire goes not out; as thoſe of Athens in the Games in which they runne with,1. Cura. Lampes in their hands, One ranne as farre as hee could and there delivered it to another, to carry farther, and to a third, and ſo the ſucceſſion was continued. We have received the Lampe of Gods Word and truth from our Predeceſſors, who have delivered it us: let us runne on cheerefully and couragiouſly, to deliver it to our ſucceſſors, and ſo to all poſterity. Though fire in the houſe may be dangerous, there's no man but deſires to have fire on the hearth that's uſeful: though among inferiour and ignorant people, heate with light may be dangerous, yet among the Clergie, among the Judicious and able Clergie, if their light were quickned to heate, there would be no danger but excellent uſe of it.

And the world expects ſo much of us,2. Culpa: and will be ready to lay all the blame on us; that which Luther ſayd ſometimes Nunquam periclitatur Religio niſi inter Reverendiſsimos: The vulgar are ready enough to take this up as a Maxime, as an Oracle. It is obſerved [Page] when Chriſt was Crucified, Pilate the civill Magiſtrate abſolved him, Caiphas the high Prieſt condemned him, Iudas his Diſciple he betrayed him to the People: the Laity are willing to waſh their hands as Pilate did, and thinke they have done all wel enough, if they can lay the blame at the doore of the Clergy: all the blame will lye on the unfaithfull Miniſters that ſhould be burning and ſhining lights if ſin grow to a height, if ſuperſtition increaſe all will lye there, it concernes therefore and God expects it, as having laid the charge upon us, I will ad this one thing by way of concluſion, I have not yet ſpoken one ſtrong line, (as they ſay) affectedly▪ but give me leave to conclude with one ſtrong line drawne out of the Proverbe of the Germans, the pavement of hell (ſay they) is made of the bare ſculs of the Prieſts, or ſhaved Prieſts, & the glorious Creſts of great gallants. The meaning is, the greater and more eminent any one is in the Church, and doth not employ his Eminency for the maintenance of Gods truth, they ſhal lye loweſt in hell, they will have the deepeſt condemnation: and now the choyſe is betwixt theſe two, we muſt either burne in zeale or hazard it to burne in hell: and therefore to conclude all, I know not whether is more admirable, the reſolute meſſage that Mordecai ſent to Heſter, (Let not the Queene thinke that ſhe ſhall eſcape in the Kings houſe, more than the [Page]reſt of the Iewes, for if thou hold thy peacnow, deliverance ſhall come from another place but thou and thy houſe ſhall periſh) or the Noble reſolution of Heſter upon this meſſage, (If I periſh, I periſh, I will goe to the King though contrary to the Law, I will interceede and interpoſe the utmoſt grace that I have with the King, caſting away all care, and committing unto God in a holy, pious, and zealous way) I know not whether is more admirable: but I will winde up all; let us all learne to be burning and ſhining lights, ſo to conſume and chaſe away the darkneſſe of Ignorance, the dregs of ſin, and all the ſtubble of Superſtition; and then though the people ſhould be inconſtant and profidious, though our fellow brethren ſhould be malignant and cenſorious, though our fathers ſhould not be ſo benigne norr opitious: yet who is ſuch a Coward that dares not venture all upon the expectation of a Chriſtian and gracious abſolution from our Saviour; though all faile, miſ-judge, mm-report, and miſ-thinke, we ſhall be ſure to have a free, a candid teſtimony from our Saviour at the great Day: He was a burning and a ſhining Light.

FINIS.

§

[Page]

THE Burning Light. A SERMON PREACHED at a Viſitation in CHRISTS Church, London.

LONDON, Printed by Thomas Cotes for Daniel Frere. 1640.

Information about this book

Title statement

Choice sermons preached upon selected occasions Viz. The happinesse of peace: before K. James at Trinitie Colledge in Cambridge. The love-sick spouse: at St. Pauls Crosse. The burning light: at a visitation in Christs Church, London. The magistrates commission, or wisdome justified: before the judges. By John Stoughton, Doctor in Divinitie, sometime fellow of Emanuel College in Cambridge, late preacher of Aldermanbury, London. According to the originall copie which was perfected by the author before his death.

Stoughton, John, d. 1639.

Edition statement

1640

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Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A68783

ID [STC]

STC 23302

ID [STC]

ESTC S101828

ID [EEBO-CITATION]

99837631

ID [PROQUEST]

99837631

ID [VID]

1967

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This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

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Early English books online.

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(EEBO-TCP ; phase 1, no. A68783)

Transcribed from: (Early English Books Online ; image set 1967)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1293:06, 1396:05)

Source

— Choice sermons preached upon selected occasions Viz. The happinesse of peace: before K. James at Trinitie Colledge in Cambridge. The love-sick spouse: at St. Pauls Crosse. The burning light: at a visitation in Christs Church, London. The magistrates commission, or wisdome justified: before the judges. By John Stoughton, Doctor in Divinitie, sometime fellow of Emanuel College in Cambridge, late preacher of Aldermanbury, London. According to the originall copie which was perfected by the author before his death., Stoughton, John, d. 1639., Burgess, Anthony, d. 1664..

Extent

[8], 156, [2], 32, 64 p.

Printed by Richard Hodgkinson for Daniel Frere, and are to be sold at the Red Bull in Little Britaine,. London :: 1640.. (Dedication signed by the editor: A.B.) ("The happinesse of peace" and "The love-sick spouse" have separate titlepages; pagination and register are continuous. "The burning light", which has imprint "Printed by Thomas Cotes for Daniel Frere", and "The magistrates commission", which has imprint "Printed by T. Cotes for Daniel Frere", have separate title pages, pagination sequences and registers. All title pages are dated 1640.) (Also issued as part 1 of STC 23306, his "XV. choice sermons", 1640.) (Some print faded and some show-through, some pages stained. Beginning to page 35 from Cambridge University Library spliced at end.) ("The burning light" formerly STC 23301.) ("The burning light" identified as STC 23301 on UMI microfilm reel 1293.) (Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library.) (Appears at reel 1396 and at reel 1293 ("The burning light" only).)

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Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.