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On the first Sermon. THe Lilies pure, delight in waters pure, This Lilie pure delights in waters sure:
On the First Sermon. THe Lilies pure, delight in waters pure, This Lily pure delights in waters sure:
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And what these waters pure? Yea purest be, The waters which the world doe mundifie, The water of the Font, the purest streame, It is the head-spring of our Lilies theame:
And what these waters pure? Yea Purest be, The waters which the world do mundify, The water of the Font, the Purest stream, It is the headspring of our Lilies theme:
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The leaues of this our Lilies Booke doe grow Amidst these waters, whence all comforts flow:
The leaves of this our Lilies Book do grow Amid these waters, whence all comforts flow:
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Gather these leaues, and thou shalt comfort finde, These Lilie leaues will make an humble minde.
Gather these leaves, and thou shalt Comfort find, These Lily leaves will make an humble mind.
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On the second Sermon.
On the second Sermon.
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MAny doe seeke, but few there be who finde, Because that many seeke, but out of kinde;
MAny do seek, but few there be who find, Because that many seek, but out of kind;
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Now, that ye may so seeke, that ye may finde, This Booke directs you, how to seeke in kinde:
Now, that you may so seek, that you may find, This Book directs you, how to seek in kind:
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Seeke not on earth, but seeke in heau'n for blisse, For there is Blisse, where now your Sauiour is.
Seek not on earth, but seek in heaven for bliss, For there is Bliss, where now your Saviour is.
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A Preseruatiue LILIE, to cure Soules. Marke 16.16. He that shall beleeue and be baptised, shall be saued:
A Preservative LILIE, to cure Souls. Mark 16.16. He that shall believe and be baptised, shall be saved:
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but he that will not beleeue, shall be damned. THese words are (almost) the last words our Sauior spake to his Disciples:
but he that will not believe, shall be damned. THese words Are (almost) the last words our Saviour spoke to his Disciples:
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who hauing finished the worke of our Redemption on the Crosse, & risen againe a triumphant conqueror, laden with the spoiles of death,
who having finished the work of our Redemption on the Cross, & risen again a triumphant conqueror, laden with the spoils of death,
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& meaning now to ascend to his Father;
& meaning now to ascend to his Father;
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doth before his departure commit a special charge vnto his Apostles, and in them, to all others succeeding them in any part of that function, which charge S. Mathew in his last chapter expresseth in these words, Go (saith our Sauior) teach all Nations, baptising them, in the name of the Father, the Sonne and the Holy-ghost.
does before his departure commit a special charge unto his Apostles, and in them, to all Others succeeding them in any part of that function, which charge S. Matthew in his last chapter Expresses in these words, Go (Says our Saviour) teach all nations, Baptizing them, in the name of the Father, the Son and the Holy ghost.
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This is the charge which Christ did properly commit to his Disciples;
This is the charge which christ did properly commit to his Disciples;
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but because it was to small purpose to lay this commandement on them, to enioyne them the duty of preaching and administring the Sacraments,
but Because it was to small purpose to lay this Commandment on them, to enjoin them the duty of preaching and administering the Sacraments,
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vnlesse others would embrace their doctrine, and receiue their Sacraments;
unless Others would embrace their Doctrine, and receive their Sacraments;
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to allure men the better, and to draw them, for their owne good, vnto the discharge of this heauenly dutie, he proposeth a reward to him that shall beleeue and be baptised,
to allure men the better, and to draw them, for their own good, unto the discharge of this heavenly duty, he Proposeth a reward to him that shall believe and be baptised,
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and a punishment to them that shall refuse to beleeue, or of contempt reiect his Sacrament:
and a punishment to them that shall refuse to believe, or of contempt reject his Sacrament:
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The reward in these words, Hee shall be saued: the punishment in these;
The reward in these words, He shall be saved: the punishment in these;
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He that will not beleeue, shall be damned. Betweene which two estates, there is no meane, but eyther Saluation or Damnation:
He that will not believe, shall be damned. Between which two estates, there is no mean, but either Salvation or Damnation:
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of which two my meaning is not to dilate; to speake eyther of the Ioyes of Heauen, or Paines of Hell; these are copious Common-places:
of which two my meaning is not to dilate; to speak either of the Joys of Heaven, or Pains of Hell; these Are copious Commonplaces:
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in which, as no man can want matter of discourse, so no man is able to expresse either of them in the least part.
in which, as no man can want matter of discourse, so no man is able to express either of them in the least part.
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But my meaning is to speake of the persons to whom the reward, which is vnconceiueable, is promised;
But my meaning is to speak of the Persons to whom the reward, which is unconceivable, is promised;
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and to whom the punishment or threatning here belongeth: For this I take to be pertinent to the Time, and to this present Occasion.
and to whom the punishment or threatening Here belongeth: For this I take to be pertinent to the Time, and to this present Occasion.
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I will beginne with the persons to whom the reward is promised, set downe, in these wordes;
I will begin with the Persons to whom the reward is promised, Set down, in these words;
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Hee that shall beleeue and be baptised: He that shall believe and be baptised:
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In which words diuers things do offer themselues to bee considered, and that which I thinke first is necessary, is the coniunction of these two:
In which words diverse things do offer themselves to be considered, and that which I think First is necessary, is the conjunction of these two:
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namely, Faith and Baptisme: He that shall beleeue and be baptised, must be read without dis-junction, and make but one proposition:
namely, Faith and Baptism: He that shall believe and be baptised, must be read without disjunction, and make but one proposition:
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For our Sauiour Christ doth not heere meane, that he which is baptised but beleeueth not,
For our Saviour christ does not Here mean, that he which is baptised but Believeth not,
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or that he that beleeueth, and is not baptised, shall be saued: but both are heere ioyned together, He that beleeueth and is baptised.
or that he that Believeth, and is not baptised, shall be saved: but both Are Here joined together, He that Believeth and is baptised.
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Betweene these two, I meane, Faith and Baptisme, Christ doth part the causes of Saluation: yet let none mis-take me, in that I say, these are causes of Saluation:
Between these two, I mean, Faith and Baptism, christ does part the Causes of Salvation: yet let none mistake me, in that I say, these Are Causes of Salvation:
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I doe not say they are principall causes, but instrumentall, adiuvant, secundary, inferiour causes, which it pleaseth God to vse and sanctifie,
I do not say they Are principal Causes, but instrumental, adjuvant, secondary, inferior Causes, which it Pleases God to use and sanctify,
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for the sauing of our soules.
for the Saving of our Souls.
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I doe not say, that either both together, or any one of them by it selfe, is a cause absolutely necessarie to Saluation,
I do not say, that either both together, or any one of them by it self, is a cause absolutely necessary to Salvation,
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so that he that wants either one, or both, must be damned; which in the latter member, I shall more largely declare;
so that he that Wants either one, or both, must be damned; which in the latter member, I shall more largely declare;
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but I say, they are necessarie, in respect of our obedience, and necessarie, because commanded:
but I say, they Are necessary, in respect of our Obedience, and necessary, Because commanded:
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and therefore, if of contempt, or grosse, or affected negligence, we either refuse the one or the other, we incurre the displeasure of God,
and Therefore, if of contempt, or gross, or affected negligence, we either refuse the one or the other, we incur the displeasure of God,
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and by that meanes eternall damnation.
and by that means Eternal damnation.
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In this sence I call them causes, and ioyne them both together, euen as Christ himselfe doth;
In this sense I call them Causes, and join them both together, even as christ himself does;
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Hee that beleeueth and is baptised: both of them are, in their kinde, necessary.He that Believeth and is baptised: both of them Are, in their kind, necessary.
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Of the one, that is, Faith, the Apostle sayth, Without faith it is vnpossible to please God:
Of the one, that is, Faith, the Apostle say, Without faith it is unpossible to please God:
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Of the other, that is, Baptisme, the Apostle sayth, it is Lauacrum regenerationis, the washing of the new birth, Of the other, that is, Baptism, the Apostle say, it is Lavra regenerationis, the washing of the new birth,
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and is resembled by Saint Peter, to the Arke, in which Noah and his children were saued.
and is resembled by Saint Peter, to the Ark, in which Noah and his children were saved.
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The Arke was not a signe onely of the mercy of God, but God vsed it as an instrumentall cause to preserue Noah in that great and vniuersall deluge,
The Ark was not a Signen only of the mercy of God, but God used it as an instrumental cause to preserve Noah in that great and universal deluge,
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and to it is Baptisme compared.
and to it is Baptism compared.
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The ancient Fathers, grounding themselues vpon that, and the like places, doe speake as becomes them, reuerently;
The ancient Father's, grounding themselves upon that, and the like places, do speak as becomes them, reverently;
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resembling Baptisme to the red-Sea, in which Pharaoh, that is, the Diuell, with all his workes, are drowned;
resembling Baptism to the Red Sea, in which Pharaoh, that is, the devil, with all his works, Are drowned;
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and the Israelites, that is, the true Christians regenerate, are deliuered from the wrath of God:
and the Israelites, that is, the true Christians regenerate, Are Delivered from the wrath of God:
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To the Poole of Bethesda, into which the Angell descended at a certaine time, and stirred the water;
To the Pool of Bethesda, into which the Angel descended At a certain time, and stirred the water;
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and who first descended there-into, was cured of his infirmitie; I say, they not onely resemble it, but preferre it before this water;
and who First descended thereinto, was cured of his infirmity; I say, they not only resemble it, but prefer it before this water;
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for that water did onely cure the bodie, but this the soule: in this water but one could be cured at one time, there many are cured:
for that water did only cure the body, but this the soul: in this water but one could be cured At one time, there many Are cured:
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into that water the Angell descended at a certayne time, and before he had stirred the water, it would not worke,
into that water the Angel descended At a certain time, and before he had stirred the water, it would not work,
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and therefore it might bee called Fons signatus, a Fountaine sealed vp: but this water is open and common, and floweth plentifully to all Christians;
and Therefore it might be called Fons Signatus, a Fountain sealed up: but this water is open and Common, and flows plentifully to all Christians;
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according to that prediction of the Prophet Zacharie: In that day, Zach. 13.1.
according to that prediction of the Prophet Zacharias: In that day, Zach 13.1.
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there shall be a fountaine opened to the house of Dauid, and to the house of Ierusalem, for sinne and for vncleannesse. there shall be a fountain opened to the house of David, and to the house of Ierusalem, for sin and for uncleanness.
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In that water God did worke by the ministerie of an Angell, heere he worketh by the ministery of sinfull men,
In that water God did work by the Ministry of an Angel, Here he works by the Ministry of sinful men,
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yet is the effect wonderfull, neither doth our humility derogate from the power and operation of it.
yet is the Effect wonderful, neither does our humility derogate from the power and operation of it.
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I might repeate many other their similitudes to this purpose: many speeches they haue, which some thinke to be Hyperbolicall, and beyond the truth;
I might repeat many other their Similitudes to this purpose: many Speeches they have, which Some think to be Hyperbolical, and beyond the truth;
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but indeed, they are no more, then the Scripture teacheth: A man may as well ascribe too little, as too much to the Sacrament;
but indeed, they Are no more, then the Scripture Teaches: A man may as well ascribe too little, as too much to the Sacrament;
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and as the Papists haue erred in Superstition, so some perhaps in Prophanenesse, to which these our times do too much incline:
and as the Papists have erred in Superstition, so Some perhaps in Profaneness, to which these our times do too much incline:
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A meane may be held betweene both, that is, to thinke of these as they are in effect, causes and instruments by which Christ doth deriue into our soules the efficacie of his precious bloud:
A mean may be held between both, that is, to think of these as they Are in Effect, Causes and Instruments by which christ does derive into our Souls the efficacy of his precious blood:
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He that beleeueth and is baptised shall be saued. He that Believeth and is baptised shall be saved.
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And this is the first thing I thought meete to be obserued, I meane the coniunction of these two, Faith and Baptisme.
And this is the First thing I Thought meet to be observed, I mean the conjunction of these two, Faith and Baptism.
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But, is nothing else (will some say) required to Saluation? Is it sufficient to beleeue and be baptised? VVill these two, without good-workes, bring them that are come to yeares of discretion, to heauen? God forbid any should think so:
But, is nothing Else (will Some say) required to Salvation? Is it sufficient to believe and be baptised? VVill these two, without Good works, bring them that Are come to Years of discretion, to heaven? God forbid any should think so:
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yet some in former times haue beene of that minde: who held, that Faith without Workes was sufficient to Saluation;
yet Some in former times have been of that mind: who held, that Faith without Works was sufficient to Salvation;
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and against that heresie Saint Augustine hath written a whole Booke very learnedly.
and against that heresy Saint Augustine hath written a Whole Book very learnedly.
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Our Aduersaries of the Church of Rome, doe ascribe vnto vs this errour, and say, that we haue reuiued this Heresie:
Our Adversaries of the Church of Rome, do ascribe unto us this error, and say, that we have revived this Heresy:
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wherein, their conscience tells them, they doe vs wrong: It may be, you haue heard some say, that Faith onely is necessary to Iustification, and that is very true;
wherein, their conscience tells them, they do us wrong: It may be, you have herd Some say, that Faith only is necessary to Justification, and that is very true;
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but did you euer heare any say, that onely Faith was necessary to Saluation? I suppose there was neuer any so madde, as once to thinke it.
but did you ever hear any say, that only Faith was necessary to Salvation? I suppose there was never any so mad, as once to think it.
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Bellarmine in this poynt, doth vs right, who sayth, That both they and wee doe hold a necessity of workes, though in a diuers sence:Bellarmine in this point, does us right, who say, That both they and we do hold a necessity of works, though in a diverse sense:
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They hold in workes, necessitatem efficientiae, a necessitie of the efficacie of workes: we holde necessitatem praesentiae, a necessitie of the presence of workes:
They hold in works, necessitatem efficientiae, a necessity of the efficacy of works: we hold necessitatem praesentiae, a necessity of the presence of works:
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In plaine termes, the Question betweene vs, is not, of the necessitie of workes, but of the merit and dignity of workes, in which there is some difference betweene vs;
In plain terms, the Question between us, is not, of the necessity of works, but of the merit and dignity of works, in which there is Some difference between us;
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but the necessity of workes is held of both: and therefore there is no need to refuse the words:
but the necessity of works is held of both: and Therefore there is no need to refuse the words:
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he is supposed to be in the wrong, which taketh away the necessity of a vertuous life, it rather requireth a reall refutation.
he is supposed to be in the wrong, which Takes away the necessity of a virtuous life, it rather requires a real refutation.
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For although it is confessed on both sides, I meane, of Protestants and Papists, that good workes are necessary to saluation;
For although it is confessed on both sides, I mean, of Protestants and Papists, that good works Are necessary to salvation;
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yet, in eyther Religion, many there are, who ouerthrow the confession of their faith, with the notorious sins of their liues, professing they know God,
yet, in either Religion, many there Are, who overthrow the Confessi of their faith, with the notorious Sins of their lives, professing they know God,
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but denying him with their workes, as the Apostle saith: and that is a kinde of indirect and implicite Atheisme.
but denying him with their works, as the Apostle Says: and that is a kind of indirect and implicit Atheism.
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How true this is, the times doe testifie, and I shall easily make knowne, yet not without griefe,
How true this is, the times do testify, and I shall Easily make known, yet not without grief,
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as one that taketh small delight in this discourse, and yet not without profit, for I see a profitable vse of it.
as one that Takes small delight in this discourse, and yet not without profit, for I see a profitable use of it.
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I will beginne then with our Aduersaries, who in contention do iustify themselues and lay heauy imputations vpon others:
I will begin then with our Adversaries, who in contention do justify themselves and lay heavy imputations upon Others:
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but as the old saying is, Hee that condemnes another, ought not himselfe to be faultie.
but as the old saying is, He that condemns Another, ought not himself to be faulty.
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Let vs consider then their demeanour.
Let us Consider then their demeanour.
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Bellarmine, amongst other notes of the Church, saith, that Sanctitas doctrinae, Purenesse of doctrine, both concerning Faith and Manners, is a speciall one;Bellarmine, among other notes of the Church, Says, that Sanctitas Doctrine, Pureness of Doctrine, both Concerning Faith and Manners, is a special one;
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and another is, Sanctitas vitae, Holinesse of life, at the least, in the authors and founders of their seuerall Orders:
and Another is, Sanctitas vitae, Holiness of life, At the least, in the Authors and founders of their several Order:
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But if you should measure truth, either by some of their doctrine taught, or by the practise of some of their Professours, it would goe hard with them.
But if you should measure truth, either by Some of their Doctrine taught, or by the practice of Some of their Professors, it would go hard with them.
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In the Councell of Trent, amongst other things, they haue established Inuocation of Saints, and worshipping of Reliques: in which Councell notwithstanding, the Fathers assembled giue great charges to their Priests, that no superstition of idolatry be committed in eyther of them:
In the Council of Trent, among other things, they have established Invocation of Saints, and worshipping of Relics: in which Council notwithstanding, the Father's assembled give great charges to their Priests, that no Superstition of idolatry be committed in either of them:
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whereby they plainly confesse, that whatsoeuer they teach, the practise of the vulgar is full of corruption & superstition:
whereby they plainly confess, that whatsoever they teach, the practice of the Vulgar is full of corruption & Superstition:
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and that Bellarmine doth intreat, that the weaknesse or ignorance of the common sort, do not preiudice the truth of their doctrine, vsing certaine words of Saint Augustine in a like case:
and that Bellarmine does entreat, that the weakness or ignorance of the Common sort, do not prejudice the truth of their Doctrine, using certain words of Saint Augustine in a like case:
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Noui multos simulacrorum adoratores, &c. Many superstitions are committed by the vulgar, out of ignorance and weakenesse.Noui multos simulacrorum Adoratores, etc. Many superstitions Are committed by the Vulgar, out of ignorance and weakness.
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But if wee should come now from matter of Opinion, to the matter of Life,
But if we should come now from matter of Opinion, to the matter of Life,
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and alledge those things which Bernard spoke, of the corruption of the Church in his time,
and allege those things which Bernard spoke, of the corruption of the Church in his time,
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and that which Petrarch, and sundry others haue written, it will make our haire stand vpright,
and that which Petrarch, and sundry Others have written, it will make our hair stand upright,
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and I do abstain from particular reciting of them; neyther is it my meaning in thus censuring them, to iustifie our selues;
and I do abstain from particular reciting of them; neither is it my meaning in thus censuring them, to justify our selves;
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for I am perswaded, that the scandalous demeanour of many dissolute Protestants, doth make many a Papist,
for I am persuaded, that the scandalous demeanour of many dissolute Protestants, does make many a Papist,
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and that the vnchristian carriage of either sort, doth make many an Atheist:
and that the unchristian carriage of either sort, does make many an Atheist:
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and therefore both sorts should ioyne together, to redeeme our Christian profession from these scandalous imputations, with which diuers doe too truely taxe vs,
and Therefore both sorts should join together, to Redeem our Christian profession from these scandalous imputations, with which diverse doe too truly Tax us,
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and to adorne our calling with good-workes, that the Name of God be not blasphemed by vs,
and to adorn our calling with Good works, that the Name of God be not blasphemed by us,
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and that the mouthes of our enimies may be stopped.
and that the mouths of our enemies may be stopped.
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This is the best way to confute the supposed opinion, which taketh away the necessity of good life;
This is the best Way to confute the supposed opinion, which Takes away the necessity of good life;
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that is, not by VVords, but by VVorkes:
that is, not by VVords, but by Works:
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Let your light so shine before men, sayth our Sauiour, that they maysee your good workes, Let your Light so shine before men, say our Saviour, that they maysee your good works,
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and glorifie your Father which is in heauen. But you will reply and say:and Glorify your Father which is in heaven. But you will reply and say:
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Are not the words of your Text plaine? Doth not Christ say, He that beleeueth, and is baptised, shall be saued? I aunswere, that vnder these two are comprehended good-workes;
are not the words of your Text plain? Does not christ say, He that Believeth, and is baptised, shall be saved? I answer, that under these two Are comprehended Good works;
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without which, Faith or Baptisme is to small purpose. The diuels are not altogether without Faith, for they beleeue and tremble.
without which, Faith or Baptism is to small purpose. The Devils Are not altogether without Faith, for they believe and tremble.
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Simon Magus had both these, Faith and Baptisme: Of his Baptisme, there can be no question; Simon Magus had both these, Faith and Baptism: Of his Baptism, there can be no question;
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for it is plainely set downe in expresse tearmes:
for it is plainly Set down in express terms:
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and why should any make doubt of his faith? for Saint Luke doth not onely say, He beleeued, but he saith it with an emphasis,
and why should any make doubt of his faith? for Saint Lycia does not only say, He believed, but he Says it with an emphasis,
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now Simon himselfe also beleeued, that great sorcerer, that notable Impostor; and that which is more, that he with others beleeued:
now Simon himself also believed, that great sorcerer, that notable Impostor; and that which is more, that he with Others believed:
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And therefore, vnlesse we thinke that all others were hypocrites, and that Saint Luke were deceiued in them all, wee must needes thinke that Simon Magus beleeued and was baptised;
And Therefore, unless we think that all Others were Hypocrites, and that Saint Lycia were deceived in them all, we must needs think that Simon Magus believed and was baptised;
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for both doth the Euangelist affirme; yet his end (as is thought) was most miserable and damnable:
for both does the Evangelist affirm; yet his end (as is Thought) was most miserable and damnable:
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and therfore Faith and Baptisme without good-workes, profite not:
and Therefore Faith and Baptism without Good works, profit not:
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Nay, it is certaine, that both these, I meane, Faith and Baptisme, without goodworkes, when we grow vp to yeares of discretion, doe but increase our damnation,
Nay, it is certain, that both these, I mean, Faith and Baptism, without Goodworks, when we grow up to Years of discretion, do but increase our damnation,
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so farre are they from procuring our saluation.
so Far Are they from procuring our salvation.
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For it is better neuer to haue knowne the way of God, then after they haue knowne it, to turne from the holy Commaundement giuen vnto them.
For it is better never to have known the Way of God, then After they have known it, to turn from the holy Commandment given unto them.
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In Baptisme we bind our selues to the seruice of God; God contracts with vs, and we with him:
In Baptism we bind our selves to the service of God; God contracts with us, and we with him:
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He couenants with vs to be our God, yet conditionally, so wee serue him: VVe couenant with him to renounce the workes of the Diuell,
He Covenants with us to be our God, yet conditionally, so we serve him: We Covenant with him to renounce the works of the devil,
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and to contract our selues wholly to his seruice.
and to contract our selves wholly to his service.
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True it is, that without this contract wee are bound to the same duety, for wee are his creatures,
True it is, that without this contract we Are bound to the same duty, for we Are his creatures,
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and in regard both of our Creation, and Redemption, are bound to serue him;
and in regard both of our Creation, and Redemption, Are bound to serve him;
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but yet by our contract in Baptisme, we bring a speciall Bond and Obligation vpon our selues for euer.
but yet by our contract in Baptism, we bring a special Bound and Obligation upon our selves for ever.
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For euen those things which of themselues doe binde vs, if we binde our selues to them by speciall Obligation, doe binde vs more forcibly.
For even those things which of themselves do bind us, if we bind our selves to them by special Obligation, do bind us more forcibly.
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For example, Iacob doth make a vow, and promise, That if God would bee with him,
For Exampl, Iacob does make a Voelli, and promise, That if God would be with him,
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and keepe him in his iourney, and would giue him bread to eate, and cloathes to put on,
and keep him in his journey, and would give him bred to eat, and clothes to put on,
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so that he come againe to his Fathers house in safety, then should the Lord be his God;
so that he come again to his Father's house in safety, then should the Lord be his God;
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then of all that God gaue him, would hee giue him the tenth: To which duties he was bound without a vow;then of all that God gave him, would he give him the tenth: To which duties he was bound without a Voelli;
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but by this vow hee was double bound.
but by this Voelli he was double bound.
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The Prophet Dauid describing a iust and righteous man, makes this one note of him, that he sweareth to his neighbour,
The Prophet David describing a just and righteous man, makes this one note of him, that he Sweareth to his neighbour,
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and disappointeth him not, though it were to his owne hinderance. No question, but if he promise, he is bound to performe:and disappointeth him not, though it were to his own hindrance. No question, but if he promise, he is bound to perform:
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though it be neuer so nudum pactum, a bare and naked promise, yet is a man in conscience & honesty bound;
though it be never so Nudum Pact, a bore and naked promise, yet is a man in conscience & honesty bound;
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but if he sweare, then is he bound in a greater bond: for these are two bonds of a wonderfull force, the one of Oathe; the other of Vow;
but if he swear, then is he bound in a greater bound: for these Are two bonds of a wonderful force, the one of Oath; the other of Voelli;
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and it is a question, whether is the greater bond. The Casuists obserue, that Obligatio iuramenti est voto firmior;
and it is a question, whither is the greater bound. The Casuists observe, that Obligatio Jura est voto Firmior;
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the Oath is a stronger bond then the Vow, because we sweare by God, though the Vow be sanctior, holier, because we vow to God.
the Oath is a Stronger bound then the Voelli, Because we swear by God, though the Voelli be sanctior, Holier, Because we Voelli to God.
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It is euident then, that the contract wee make in Baptisme, which is as strong as any Oathe or Vowe in the world, doth tie vs more strongly to that duety which of it selfe, without any vow or promise, is simply and absolutely necessarie.
It is evident then, that the contract we make in Baptism, which is as strong as any Oath or Voelli in the world, does tie us more strongly to that duty which of it self, without any Voelli or promise, is simply and absolutely necessary.
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But let vs yet a little consider what manner of bond and obligation it is, that by Baptisme, wee bring vpon ourselues.
But let us yet a little Consider what manner of bound and obligation it is, that by Baptism, we bring upon ourselves.
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VVe call this mystery by the name of Sacrament, which is a borrowed word:
We call this mystery by the name of Sacrament, which is a borrowed word:
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for the Romaines in times past, when they prest any Souldiers, ministred an oathe vnto them, of Fidelity, which they called, Sacramentum militiae, the Oathe of their militarie seruice;
for the Romans in times past, when they pressed any Soldiers, ministered an oath unto them, of Fidis, which they called, Sacramentum militiae, the Oath of their military service;
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without which Oathe, they made a scruple to beare Armes.
without which Oath, they made a scruple to bear Arms.
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VVee, when wee take vp Souldiers, doe not alwayes sweare them, but they receiue Presse-mony, which bindes them sufficiently:
We, when we take up Soldiers, do not always swear them, but they receive Press-money, which binds them sufficiently:
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And what thinke you of a Souldier, that after he hath receiued his Presse-mony, after he is admitted into pay, inrolled in the Booke, shall forsake his Campe, without the leaue of his Generall,
And what think you of a Soldier, that After he hath received his Press-money, After he is admitted into pay, enrolled in the Book, shall forsake his Camp, without the leave of his General,
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as many run-agate souldiers doe, or perhappes, reuolte, and flee into the enemies Campe, or staying in the Campe, haue, notwithstanding, conference with the enemie and (as opportunity serues) deliuers vp the Fort or Holde committed to him,
as many runagate Soldiers do, or perhaps, revolt, and flee into the enemies Camp, or staying in the Camp, have, notwithstanding, conference with the enemy and (as opportunity serves) delivers up the Fort or Hold committed to him,
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as some in our times perfidiously and dishonestly haue done? Or, if hee doe none of these,
as Some in our times perfidiously and dishonestly have done? Or, if he do none of these,
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yet, eyther of cowardise or contempt, neuer fights blowe, neuer doth any seruice to his Captaine or Commaunder? Doe not such Souldiers deserue punishment, greater then if they had refused to serue, to which, notwithstanding, their alleageance doth binde them? So is it in this case:
yet, either of cowardice or contempt, never fights blow, never does any service to his Captain or Commander? Do not such Soldiers deserve punishment, greater then if they had refused to serve, to which, notwithstanding, their allegiance does bind them? So is it in this case:
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In Baptisme wee receiue Gods Presse-mony;
In Baptism we receive God's Press-money;
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then wee beginne to be his Souldiers, and by that mysterie, doe binde our selues as fast as any vowe or oathe can tie vs:
then we begin to be his Soldiers, and by that mystery, do bind our selves as fast as any Voelli or oath can tie us:
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and being thus bound, if we be desertores militiae, forsakers of our Christian profession, and become flat Apostataes, wee then are more guilty then if we had neuer contracted with God to serue him;
and being thus bound, if we be Desertores militiae, forsakers of our Christian profession, and become flat Apostates, we then Are more guilty then if we had never contracted with God to serve him;
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which to doe, wee are euen bound by Baptisme: and heerein, many of vs doe diuers wayes infringe the vowe wee made in Baptisme, fleeing from the Campe of Christ, into the tents of Sathan.
which to do, we Are even bound by Baptism: and herein, many of us do diverse ways infringe the Voelli we made in Baptism, fleeing from the Camp of christ, into the tents of Sathan.
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There are scene amongst vs, God be thanked, that renounce their profession vniuersally, yet many do daily slide to Poperie;
There Are scene among us, God be thanked, that renounce their profession universally, yet many do daily slide to Popery;
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which, as I sayd, though it bee not a totall defection, yet it is an aberration from Christ, and that a grosse one:
which, as I said, though it be not a total defection, yet it is an aberration from christ, and that a gross one:
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But where Christians doe border vpon the Turkes, it is no newes to see Christians turne Turkes; these are Apostataes and runnagate souldiers, out of Christs Campe:
But where Christians do border upon the Turkes, it is no news to see Christians turn Turks; these Are Apostates and runagate Soldiers, out of Christ Camp:
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But though there be none such amongst vs, yet are there disobedient souldiers, whose standing is in Gods Campe,
But though there be none such among us, yet Are there disobedient Soldiers, whose standing is in God's Camp,
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but they fight the Diuells battailes: Such are all notorious and scandalous sinners, who may carry Gods marke in their fore-heads,
but they fight the Devils battles: Such Are all notorious and scandalous Sinners, who may carry God's mark in their foreheads,
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but are the Diuells seruants in their actions;
but Are the Devils Servants in their actions;
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whom I wish, if any such be heere, to repent, and consider what a shamefull thing it is,
whom I wish, if any such be Here, to Repent, and Consider what a shameful thing it is,
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after that they haue receiued Gods Pressemony, & haue bin brought vp in his Campe, to bee at couenant with Sathan, Death, and Hell.
After that they have received God's Pressemony, & have been brought up in his Camp, to be At Covenant with Sathan, Death, and Hell.
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Of all others, Hypocrites, as they are of the greatest number, so are they in the most daunger,
Of all Others, Hypocrites, as they Are of the greatest number, so Are they in the most danger,
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because vnder pretence of fighting Gods battells, they betray the whole army to the enemies.
Because under pretence of fighting God's battles, they betray the Whole army to the enemies.
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And yet, I know not whether I should say, that such as these are of the Campe;
And yet, I know not whither I should say, that such as these Are of the Camp;
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nay rather, as some say, they are but in the camp, not of the Campe; not of the Church, but in the Church:
nay rather, as Some say, they Are but in the camp, not of the Camp; not of the Church, but in the Church:
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and as S. John speakes, Some such are gone out from vs, but they were not of vs;
and as S. John speaks, some such Are gone out from us, but they were not of us;
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for if they had been of vs, they would haue continued with vs; for if they had been of us, they would have continued with us;
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or if they be members of the church, they are but members of the visible Church;
or if they be members of the Church, they Are but members of the visible Church;
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in which there are Tares and VVheat, Sheep and Goates, vessels of honour, and vessels of dishonour:
in which there Are Tares and VVheat, Sheep and Goats, vessels of honour, and vessels of dishonour:
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but how they should be actually members of the Catholike Church, which is the societie of the faithfull,
but how they should be actually members of the Catholic Church, which is the society of the faithful,
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and the mysticall body of Christ, I cannot see.
and the mystical body of christ, I cannot see.
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Our Aduersaries, who will not graunt the difference betweene the visible and inuisible Church, say, that the outward profession of faith, doth make one a member of Christs body;
Our Adversaries, who will not grant the difference between the visible and invisible Church, say, that the outward profession of faith, does make one a member of Christ body;
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and that no internall vertue is required thereunto:
and that no internal virtue is required thereunto:
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but when wee obiect vnto them, such scandalous and grosse sinners, and close and hidden hypocrites,
but when we Object unto them, such scandalous and gross Sinners, and close and hidden Hypocrites,
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as lurke in the body of the Church, then are they driuen to their poore shifts:
as lurk in the body of the Church, then Are they driven to their poor shifts:
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for they affirme, that such are members, though dead members of Christs body; these, say they, are dead members:
for they affirm, that such Are members, though dead members of Christ body; these, say they, Are dead members:
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Others call them not members, but parts or excrements in the body, as all our nayles and haires are but corrupt humours in the body, like biles or inflammations:
Others call them not members, but parts or excrements in the body, as all our nails and hairs Are but corrupt humours in the body, like biles or inflammations:
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But how any such should bee the members of Christ, or appertaine to his mysticall body, is beyond my reach.
But how any such should be the members of christ, or appertain to his mystical body, is beyond my reach.
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For of the Body Christ is the Head, who giueth life and sustenance to euery member of it;
For of the Body christ is the Head, who gives life and sustenance to every member of it;
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men that continue obstinately in any grosse sinne, are the members of Sathan; and how they should be actually the members of Christ, I see not.
men that continue obstinately in any gross sin, Are the members of Sathan; and how they should be actually the members of christ, I see not.
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True it is, that such may appertaine to Gods election, and they may be called, as Saint Augustine speakes, Electi secundum propositum suum; Elected according to his purpose;
True it is, that such may appertain to God's election, and they may be called, as Saint Augustine speaks, Elect secundum propositum suum; Elected according to his purpose;
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for so I see the Scripture speakes;
for so I see the Scripture speaks;
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but actually, they are not the members of Christ, till they be called, sanctified and bring forth fruit:
but actually, they Are not the members of christ, till they be called, sanctified and bring forth fruit:
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neither can a man haue any comfort in Christ, either in regard of an historicall faith,
neither can a man have any Comfort in christ, either in regard of an historical faith,
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or of Baptisme, till hee repent, and become a true souldier to Christ, to which his Baptisme doth binde him.
or of Baptism, till he Repent, and become a true soldier to christ, to which his Baptism does bind him.
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And therefore, if you wish to bee saued, adde to Faith and Baptisme, Good-workes, which though in this place, they are not mentioned, yet are they comprehended.
And Therefore, if you wish to be saved, add to Faith and Baptism, Good works, which though in this place, they Are not mentioned, yet Are they comprehended.
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Neither can I giue better counsell to you, then Iohn Baptist did to the people when they came to be baptised of him:
Neither can I give better counsel to you, then John Baptist did to the people when they Come to be baptised of him:
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For, when they asked him, what they should doe to be saued:
For, when they asked him, what they should do to be saved:
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He answered, Let him that hath two coates, Luke 3.11.12.13.14 giue one to him that hath none;
He answered, Let him that hath two coats, Lycia 3.11.12.13.14 give one to him that hath none;
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and he that hath meat, let him doe likewise: and he that hath meat, let him do likewise:
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by which is not meant, that it is vn-lawfull for a man to haue two coates,
by which is not meant, that it is unlawful for a man to have two coats,
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but that which is redundant and superfluous in our estate, wee must giue to the poore;
but that which is redundant and superfluous in our estate, we must give to the poor;
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or, to speake plainly, relieue the poore, if God hath giuen vs abilitie:
or, to speak plainly, relieve the poor, if God hath given us ability:
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it is in a word, a lesson of Mercie, and that to be performed as time and circumstances require:
it is in a word, a Lesson of Mercy, and that to be performed as time and Circumstances require:
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this was a generall lesson which hee gaue to all the people.
this was a general Lesson which he gave to all the people.
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But when the Publicans came, who were infamous for their polling and oppression, and asked what they should doe, he bade them require no more then that which was appoynted vnto them:
But when the Publicans Come, who were infamous for their polling and oppression, and asked what they should do, he bade them require no more then that which was appointed unto them:
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and when the Souldiers came, who, vnlesse Grace restraine them, are proude, barbarous, and bloudy, and asked what they should doe;
and when the Soldiers Come, who, unless Grace restrain them, Are proud, barbarous, and bloody, and asked what they should do;
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he answeres, Doe violence to no man, neither accuse any man falsely, and be content with your wages.
he answers, Do violence to no man, neither accuse any man falsely, and be content with your wages.
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Vnum omnibus, conueniens singulis responsum dabat: One omnibus, conueniens Singulis responsum dabat:
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Hee gaue a generall answere to them all, and a particular answere to men of seuerall degrees and callings;
He gave a general answer to them all, and a particular answer to men of several Degrees and callings;
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and therein Saint Ambrose commendeth his discretion:
and therein Saint Ambrose commends his discretion:
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For there is a generall dutie, pertaining to all Christians, and that is the duetie of Charitie, of Mercie;
For there is a general duty, pertaining to all Christians, and that is the duty of Charity, of Mercy;
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from which, neither high nor lowe, Priest nor People, neither rich nor poore are exempted; euery man, according to his rancke and abilitie, must be mercifull.
from which, neither high nor low, Priest nor People, neither rich nor poor Are exempted; every man, according to his rank and ability, must be merciful.
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But there are also seuerall dueties appertaining to seuerall men;
But there Are also several duties appertaining to several men;
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for wee all are one body, but in that body are diuers members, some appoynted to one office, some to another:
for we all Are one body, but in that body Are diverse members, Some appointed to one office, Some to Another:
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and if wee will haue comfort by our Baptisme, then it becommeth 〈 ◊ 〉 to practise all generall dueties with all Christians;
and if we will have Comfort by our Baptism, then it becomes 〈 ◊ 〉 to practise all general duties with all Christians;
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and particular also, with faithfulnes and desire to discharge that duty that our particular vocation doth binde vs to,
and particular also, with faithfulness and desire to discharge that duty that our particular vocation does bind us to,
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& then are we trusty & true Souldiers; then keepe we our vow made in Baptisme;
& then Are we trusty & true Soldiers; then keep we our Voelli made in Baptism;
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then wee may take comfort in our Christian vocation:
then we may take Comfort in our Christian vocation:
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For, he that beleeueth and is baptised, and withall, bringeth foorth fruit, liuing answerable to his profession, shall be saued.
For, he that Believeth and is baptised, and withal, brings forth fruit, living answerable to his profession, shall be saved.
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I will not deny but in many things we offend all;
I will not deny but in many things we offend all;
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neither doth any person liue so exactly and walke so innocently as his Christian vocation requireth;
neither does any person live so exactly and walk so innocently as his Christian vocation requires;
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but God passeth by many of our infirmities, and accepteth our seruice, though vnperfect, when wee striue to doe our indeuour,
but God passes by many of our infirmities, and Accepteth our service, though unperfect, when we strive to do our endeavour,
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and haue a care of our conuersation:
and have a care of our Conversation:
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Euen as a man that beares with many infirmities in his sonne, so long as he doth not vtterly cast off the yoake of obedience,
Even as a man that bears with many infirmities in his son, so long as he does not utterly cast off the yoke of Obedience,
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and become, against all nature, treacherous & incorrigible; for that dissolues the bonds of nature, & giues iust cause of disherison:
and become, against all nature, treacherous & incorrigible; for that dissolves the bonds of nature, & gives just cause of disherison:
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so God suffereth and passeth by many ordinary infirmities, which humane frailtie cannot auoyd, and taketh vs for his children, till by our hainous and grosse sinnes,
so God suffers and passes by many ordinary infirmities, which humane frailty cannot avoid, and Takes us for his children, till by our heinous and gross Sins,
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and by our obstinate persisting in them, wee fall from sinne to Sathan, renounce our profession and leaue our standing:
and by our obstinate persisting in them, we fallen from sin to Sathan, renounce our profession and leave our standing:
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and yet when by repentance we returne againe, hee receiueth vs. Two things haue I now dispatched, I haue shewed the necessarie coniunction of Faith and Baptisme; and that vnder those two Good workes are comprehended:
and yet when by Repentance we return again, he receiveth us Two things have I now dispatched, I have showed the necessary conjunction of Faith and Baptism; and that under those two Good works Are comprehended:
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and now some would thinke, that I might conclude this first member, but I cannot yet leaue it.
and now Some would think, that I might conclude this First member, but I cannot yet leave it.
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There is a mystery of Iniquity, which was long since begot, in the time of Ignorance, and brought vp a long time in darkenesse, and neuer saw the Sunne:
There is a mystery of Iniquity, which was long since begotten, in the time of Ignorance, and brought up a long time in darkness, and never saw the Sun:
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but now it is crept out of corners, and aduaunceth it selfe, with impudencie, in the open sight of the world:
but now it is crept out of corners, and Advanceth it self, with impudency, in the open sighed of the world:
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it is a thing which men call Equiuocation, or Mentall Reseruation, which some would haue husht,
it is a thing which men call Equivocation, or Mental Reservation, which Some would have hushed,
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and thinke meete it were supprest in silence: but we know the world hath taken notice of it;
and think meet it were suppressed in silence: but we know the world hath taken notice of it;
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and it is lippis & tonsoribus notum; it is talked of euen in the Barbers shoppe:
and it is lippis & tonsoribus notum; it is talked of even in the Barbers shop:
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and therefore we may say, Publish it in Ashkelon, and proclaime it in the streets of Gath:
and Therefore we may say, Publish it in Ashkelon, and proclaim it in the streets of Gaza:
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Howbeit, I would not deale with it at this time, were I not, in some sort, enforced thereunto;
Howbeit, I would not deal with it At this time, were I not, in Some sort, Enforced thereunto;
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for a speciall Patron of it, is the Iesuite, which peruerteth many Scriptures to this purpose,
for a special Patron of it, is the Iesuite, which perverteth many Scriptures to this purpose,
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and doth not spare this that I now intreate of; Qui crediderit, & baptizatus fuerit, saluabitur:
and does not spare this that I now entreat of; Qui crediderit, & Baptized fuerit, saluabitur:
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Hee that shall beleeue, and bee baptized, shall bee saued: that is, if hee liue well, so saith he.He that shall believe, and be baptised, shall be saved: that is, if he live well, so Says he.
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Is not heere a mentall reseruation, saith he? and shall I (intreating of this Text) suffer it so to be depraued? and shewing out of this place, the necessitie of a good life, suffer the Text to be wrested to the defence of false dealing and dissembling? No, I may not:
Is not Here a mental reservation, Says he? and shall I (entreating of this Text) suffer it so to be depraved? and showing out of this place, the necessity of a good life, suffer the Text to be wrested to the defence of false dealing and dissembling? No, I may not:
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and therefore I must needes say, that neither in this place, nor in any other place of Scripture, is there any mentall reseruation to be found.
and Therefore I must needs say, that neither in this place, nor in any other place of Scripture, is there any mental reservation to be found.
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Christ it was that spake these words, and that he vsed any mentall reseruation, is most false.
christ it was that spoke these words, and that he used any mental reservation, is most false.
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Saint Mathew repeates this charge or doctrine of our Sauiours more largely, Goe teach (sayth our Sauiour) all Nations, baptising them in the name of the Father, the Sonne, and the Holy-ghost: and he addeth;
Saint Matthew repeats this charge or Doctrine of our Saviour's more largely, Go teach (say our Saviour) all nations, Baptizing them in the name of the Father, the Son, and the Holy ghost: and he adds;
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Commaunding them to obserue all things that I haue commanded you: Commanding them to observe all things that I have commanded you:
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which word Nations, Saint Marke omitteth, but Mathew plainely vttereth, speaking of the fulfilling of Gods will, for that Christ commanded:
which word nations, Faint Mark omitteth, but Matthew plainly uttereth, speaking of the fulfilling of God's will, for that christ commanded:
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& therefore it is plaine, that heere is no mentall reseruation vsed.
& Therefore it is plain, that Here is no mental reservation used.
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The question heere is, whether the Euangelist, which repeated not all the words of Christ, vsed any mentall reseruation? No,
The question Here is, whither the Evangelist, which repeated not all the words of christ, used any mental reservation? No,
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for that which is necessarily to bee vnderstood, by the whole drift of the Author,
for that which is necessarily to be understood, by the Whole drift of the Author,
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and coherence of matter, is not reserued, although it bee not expressed with so many words; which euen Boyes doe know; quod necessariò subintelligitur, non deest:
and coherence of matter, is not reserved, although it be not expressed with so many words; which even Boys do know; quod necessariò subintelligitur, non deest:
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that which is necessarily vnderstood, is not wanting, or reserued, but all one as if it were expressed.
that which is necessarily understood, is not wanting, or reserved, but all one as if it were expressed.
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I heere appeale to one of their owne authors, who writing vpon this place, saith;
I Here appeal to one of their own Authors, who writing upon this place, Says;
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that this very speech of our Samours, Hee which belcoueth, and is baptized, shall be saued:
that this very speech of our Samours, He which belcoueth, and is baptised, shall be saved:
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And that of the Prophet Ioel, Whosoeuer calles on the Name of the Lord, shall be saued:
And that of the Prophet Joel, Whosoever calls on the Name of the Lord, shall be saved:
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And that of our Sauiour, Euery one that asketh, receiueth:
And that of our Saviour, Every one that asks, receiveth:
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and in a word, all such generall Sentences, haue a condition annexed vnto them, and that necessarily to be vnderstood:
and in a word, all such general Sentences, have a condition annexed unto them, and that necessarily to be understood:
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which conditions, because they are both in other places of Scripture clearely expressed: and that Christian men are supposed at their very entrance to beleeue them;
which conditions, Because they Are both in other places of Scripture clearly expressed: and that Christian men Are supposed At their very Entrance to believe them;
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(for he that commeth to him, must beleeue, that he is a rewarder of such as seeke him,) cannot be sayd to be reserued.(for he that comes to him, must believe, that he is a rewarder of such as seek him,) cannot be said to be reserved.
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They, I meane our Aduersaries, speake one thing, and think another, or reserue some thing to their owne meaning, which is vnpossible for any man else to know what it is:
They, I mean our Adversaries, speak one thing, and think Another, or reserve Some thing to their own meaning, which is unpossible for any man Else to know what it is:
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But the Scripture setteth downe plainely all things necessary to saluation; for either they are there expressed, or no way;
But the Scripture sets down plainly all things necessary to salvation; for either they Are there expressed, or no Way;
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and therefore, to cloake their dissimulation before men with pretence of Scripture, is to condemne the Scripture of insufficiencie, to wrest them to the defence of Heresie,
and Therefore, to cloak their dissimulation before men with pretence of Scripture, is to condemn the Scripture of insufficiency, to wrest them to the defence of Heresy,
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and to open a doore to Anabaptisme. For if the letter of the Scriptures doe not containe the things appertaining to saluation;
and to open a door to Anabaptism. For if the Letter of the Scriptures do not contain the things appertaining to salvation;
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if out of the words wee can not gather their meaning, then the interpretation must be left to particular reuelations without the VVord,
if out of the words we can not gather their meaning, then the Interpretation must be left to particular revelations without the Word,
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and to this, doth this assertion tend, which by no meanes may be endured.
and to this, does this assertion tend, which by no means may be endured.
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I remember, sometimes there was a controuersie betweene Ierome and Austen; two as famous men as euer the Latine-Church had;
I Remember, sometime there was a controversy between Jerome and Austen; two as famous men as ever the Latine-Church had;
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it was about an interpretation of a saying of S. Paules, where he saith, That he withstood Peter to his face, which S. Ierome thinkes he did not;
it was about an Interpretation of a saying of S. Paul's, where he Says, That he withstood Peter to his face, which S. Jerome thinks he did not;
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and that in saying so, he vsed a kind of dispensation:
and that in saying so, he used a kind of Dispensation:
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and thus doth Jerome say, to stoppe the mouth of Porphiry. But S. Augustine writing to Ierome, tells him, that Paul in that very Epistle maketh this protestation, that he witnessed before God, that the things he wrote vnto them, he lied not:
and thus does Jerome say, to stop the Mouth of Porphyry. But S. Augustine writing to Jerome, tells him, that Paul in that very Epistle makes this protestation, that he witnessed before God, that the things he wrote unto them, he lied not:
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and if he when he sweares he lies not, shall be beleeued, then must we thinke he withstood Peter: and then plainely telling, he did reprehend Peter, and yet did not,
and if he when he swears he lies not, shall be believed, then must we think he withstood Peter: and then plainly telling, he did reprehend Peter, and yet did not,
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then did hee abrogate this, and shew that he could not be beleeued in any thing;
then did he abrogate this, and show that he could not be believed in any thing;
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and that if this gappe were left open, the authority of the Scriptures must needes fall,
and that if this gap were left open, the Authority of the Scriptures must needs fallen,
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and that no place, though neuer so euident, but might be deluded.
and that no place, though never so evident, but might be deluded.
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VVho, were he now aliue, and should see Christ the Author of Truth, in whose mouth there was no guile;
Who, were he now alive, and should see christ the Author of Truth, in whose Mouth there was no guile;
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and the holy Scriptures the oracles of truth, wrested to the defence of deceit, how would he exclaime at such dealing?
and the holy Scriptures the oracles of truth, wrested to the defence of deceit, how would he exclaim At such dealing?
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But if any shall say, that some places are darke & obscure;
But if any shall say, that Some places Are dark & Obscure;
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I grant it, and say, that notwithstanding it is so, (for, Ad edomandum labore superbiam, & ad intellectum à fastidio reuocandum, cui inuestigata plera { que } vilescunt:
I grant it, and say, that notwithstanding it is so, (for, Ad edomandum labour Superbiam, & ad Intellectum à Fastidious reuocandum, cui inuestigata plera { que } vilescunt:
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To tame the pride of man, to make him better esteeme of the truth when he hath it, God hath wrapped vp some places of Scripture in difficulty) yet,
To tame the pride of man, to make him better esteem of the truth when he hath it, God hath wrapped up Some places of Scripture in difficulty) yet,
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if we will speake truly, the darknes is not so much in the Scriptures, as in our harts.
if we will speak truly, the darkness is not so much in the Scriptures, as in our hearts.
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Senecaes wife had a she-foole, who being blind, would yet not acknowledge it, but sayd the house was darke,Senecaes wife had a she-foole, who being blind, would yet not acknowledge it, but said the house was dark,
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and therefore she could not see:
and Therefore she could not see:
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Such a foole S. Ierome saith himselfe was, who for a long time could not relish the scriptures,
Such a fool S. Jerome Says himself was, who for a long time could not relish the Scriptures,
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but delighted more in the workes of Orators and Philosophers, and when I was blinde and sawe not the light, saith he, I thought the fault was not in me, but in the Sunne.
but delighted more in the works of Orators and Philosophers, and when I was blind and saw not the Light, Says he, I Thought the fault was not in me, but in the Sun.
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And such fooles are they, who when they should condemne the hardnes of their hearts, lay all the fault vpon the hardnes of the Scriptures. For as Master Luther saith:
And such Fools Are they, who when they should condemn the hardness of their hearts, lay all the fault upon the hardness of the Scriptures. For as Master Luther Says:
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In some respects, all things are hard & darke in the Scriptures; in some respects, all things are easy:
In Some respects, all things Are hard & dark in the Scriptures; in Some respects, all things Are easy:
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They are hard to flesh and bloud, for they cannot bee assented to, till God open the eyes of our hearts,
They Are hard to Flesh and blood, for they cannot be assented to, till God open the eyes of our hearts,
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as he did to his disciples:
as he did to his Disciples:
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but all things are set downe in termes plaine inough, so we vse diligence to vnderstand them.
but all things Are Set down in terms plain enough, so we use diligence to understand them.
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I say all things, all the mysteries of Religion, without (as they call it) any mentall reseruation.
I say all things, all the Mysteres of Religion, without (as they call it) any mental reservation.
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Yet so besotted are they with this foolish deuice of theirs, as that they stumble euen at the plainest Scriptures.
Yet so besotted Are they with this foolish device of theirs, as that they Stumble even At the Plainest Scriptures.
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S. Mathew reports, that when our Sauiour cometh to iudgement, he shall say to the reprobate;S. Matthew reports, that when our Saviour comes to judgement, he shall say to the Reprobate;
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Nescio vos, I know you not: Nescio vos, I know you not:
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and heere saith the Friar, Christ vseth a mentall reseruation, wherein I know not, whether they are more ridiculous or impious.
and Here Says the Friar, christ uses a mental reservation, wherein I know not, whither they Are more ridiculous or impious.
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For Christ there alludeth to an vsual forme of speech amongst the Jewes, who when they misliked a man, gaue him a Nescio, that is, I know you not: VVhich form of speech is vsed at this day by many: & consuetudo vocabuli, vita vocabuli:
For christ there alludeth to an usual Form of speech among the Jews, who when they misliked a man, gave him a Nescio, that is, I know you not: Which from of speech is used At this day by many: & consuetudo vocabuli, vita vocabuli:
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The custome of speech, is the life of a speech. Neither could our Sauiour more significantly haue expressed his minde or purpose of reiecting them,The custom of speech, is the life of a speech. Neither could our Saviour more significantly have expressed his mind or purpose of rejecting them,
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then in saying, Nescio vos; so far was he from equiuocation or mentall reseruation.
then in saying, Nescio vos; so Far was he from equivocation or mental reservation.
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VVhen we tell them, Hoc est corpus meum, This is my body, is figuratiuely to be vnderstoode;
When we tell them, Hoc est corpus meum, This is my body, is figuratively to be understood;
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they say, figures are not vsed in matters of VVills, which ought to be plaine:
they say, figures Are not used in matters of VVills, which ought to be plain:
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and can they not remember, how the sentence of Iudges ought to be plaine? But these men (in some respect) may be pardoned;
and can they not Remember, how the sentence of Judges ought to be plain? But these men (in Some respect) may be pardoned;
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for, because they, when they are cited, & appeare at the Barre, doe equiuocate and dissemble;
for, Because they, when they Are cited, & appear At the Bar, do equivocate and dissemble;
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they think also, that when Christ shall come to iudgement, and pronounce sentence of saluation or damnation, he shal speak doubtfully.
they think also, that when christ shall come to judgement, and pronounce sentence of salvation or damnation, he shall speak doubtfully.
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But God be mercifull to vs, and make vs of the number of those to whom he shall say;
But God be merciful to us, and make us of the number of those to whom he shall say;
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Come ye blessed of my Father: Come you blessed of my Father:
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For certainly, they to whom it shal be said, Nescio, I know you not, shall not only vnderstand it, but feele it:
For Certainly, they to whom it shall be said, Nescio, I know you not, shall not only understand it, but feel it:
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they shall not neede a Commentary to know the meaning of our Sauiour, whose words they grossely & childishly wrest to the maintenance and defence of their deceit.
they shall not need a Commentary to know the meaning of our Saviour, whose words they grossly & childishly wrest to the maintenance and defence of their deceit.
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I am loath to wade further;
I am loath to wade further;
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and had not this violence bin vsed, to this Text, I should haue abstained at this time:
and had not this violence been used, to this Text, I should have abstained At this time:
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and therefore I will conclude this point with the end of the 15. Psalme, adding withall S. Jeromes obseruation on it.
and Therefore I will conclude this point with the end of the 15. Psalm, adding withal S. Jerome's observation on it.
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He in the 15. Psalme describing a righteous man, addeth, among other things, Who sweareth to his neighbour,
He in the 15. Psalm describing a righteous man, adds, among other things, Who Sweareth to his neighbour,
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and disappointeth him not, though it were to his hindrance: Such a man saith Dauid, shall stand in the Tabernacle of the Lord. and disappointeth him not, though it were to his hindrance: Such a man Says David, shall stand in the Tabernacle of the Lord.
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By which is meant, not onely him that sweareth promissoriê, that taketh a promissory oath, but euen he that sweareth assertiuè, that formally affirmeth or denyeth any thing by oath.
By which is meant, not only him that Sweareth promissoriê, that Takes a promissory oath, but even he that Sweareth assertiuè, that formally Affirmeth or denyeth any thing by oath.
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He that sweareth, whether in promising a thing to come, or in affirming a thing past, shall stand in the Tabernacle,
He that Sweareth, whither in promising a thing to come, or in affirming a thing past, shall stand in the Tabernacle,
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& then he concludes, He that doth this, shall neuer be moued. Out of which S. Jerome inferres this:
& then he concludes, He that does this, shall never be moved. Out of which S. Jerome infers this:
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therefore he that doth, shall be moued. If he that sweareth, and that truly, shall stand in the Tabernacle;
Therefore he that does, shall be moved. If he that Sweareth, and that truly, shall stand in the Tabernacle;
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then he that forsweareth himselfe, that eludeth all others by lying and dissembling, and such trickes,
then he that forsweareth himself, that eludeth all Others by lying and dissembling, and such tricks,
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as the Heathen man did abhorre, shall not stand in the Tabernacle. Sure I am, it is no way to get Heauen;
as the Heathen man did abhor, shall not stand in the Tabernacle. Sure I am, it is no Way to get Heaven;
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the whole Scripture, from the beginning to the ending, in euery place condemneth fraude, lying, periurie, and such like vanitie;
the Whole Scripture, from the beginning to the ending, in every place Condemneth fraud, lying, perjury, and such like vanity;
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extolling sincerity, truth, plain-dealing, both in word and deed: this is the Lawe and the Prophets:
extolling sincerity, truth, plain-dealing, both in word and deed: this is the Law and the prophets:
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this in euery lease is contained, & thus it becommeth men, who are baptized in the name of the Father, the Sonne, and the Holy-ghost.
this in every lease is contained, & thus it becomes men, who Are baptised in the name of the Father, the Son, and the Holy ghost.
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God is the Author of truth, and those that are of him, will say truth;
God is the Author of truth, and those that Are of him, will say truth;
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the Diuell is the father of lies, and his children they are that practise that trade.
the devil is the father of lies, and his children they Are that practise that trade.
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And because I haue tolde you, that there are particular dueties, giue mee leaue, I pray you, to be somewhat particular,
And Because I have told you, that there Are particular duties, give me leave, I pray you, to be somewhat particular,
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as the Text, the Time, and this present honorable Audience doth (in some sort) require.
as the Text, the Time, and this present honourable Audience does (in Some sort) require.
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It were a simplicitie, or rather folly, to thinke it were impossible, to be both a Courtier, and a Christian.
It were a simplicity, or rather folly, to think it were impossible, to be both a Courtier, and a Christian.
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S. Iohn Baptist was a Courtier; for though he kept in the wildernesse, yet sometimes he came to the Court:S. John Baptist was a Courtier; for though he kept in the Wilderness, yet sometime he Come to the Court:
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He was in good grace with Herod, who heard him gladly:
He was in good grace with Herod, who herd him gladly:
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and, could he haue flattered, he might haue obtained any preferment or honour in the Court:
and, could he have flattered, he might have obtained any preferment or honour in the Court:
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but he was plaine, and told the truth.
but he was plain, and told the truth.
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He was not of his opinion that said, Lex alia est solio, alia priuato, that which was adultery in a priuate man, could not be adultery in a Prince.
He was not of his opinion that said, Lex Alias est Solar, Alias priuato, that which was adultery in a private man, could not be adultery in a Prince.
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Daniel and Ezra, and many others were great Courtiers, in high fauour with their princes. daniel and Ezra, and many Others were great Courtiers, in high favour with their Princes.
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How did they vse their fauour? Surely, but little to their owne preferment, wholely to the benefite of the Church of God, and their Country.
How did they use their favour? Surely, but little to their own preferment, wholly to the benefit of the Church of God, and their Country.
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Saint Ierome reporteth of one who was the Emperours Nephew, and yet neuer asked any thing of the Emperour.
Saint Jerome Reporteth of one who was the emperors Nephew, and yet never asked any thing of the Emperor.
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It were to be wished, that men of eminent place, great birth, and in high fauour, would know, that it is one part of their duty to imploy their greatnes to the good and behoofe of the Church of God and their country,
It were to be wished, that men of eminent place, great birth, and in high favour, would know, that it is one part of their duty to employ their greatness to the good and behoof of the Church of God and their country,
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and that God doth require this of them, as a speciall duty. It cannot bee offensiue (I hope) to haue admonished thus much.
and that God does require this of them, as a special duty. It cannot be offensive (I hope) to have admonished thus much.
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The second thing, is that, which in particular pertaineth to women, who (for the most part) are the chiefest in this assembly, at this time,
The second thing, is that, which in particular pertaineth to women, who (for the most part) Are the chiefest in this assembly, At this time,
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and if I speake not to them, to whom should I speake? But what should I say? Tertullian hath written many Bookes against the brauery of that sexe:
and if I speak not to them, to whom should I speak? But what should I say? Tertullian hath written many Books against the bravery of that sex:
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amongst other things, he saith, That siluer, golde, and precious stones, were first found out by Sathan:
among other things, he Says, That silver, gold, and precious stones, were First found out by Sathan:
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and that forasmuch as in Baptisme they professe to renounce the diuell and all his works, the ornaments and attire they weare, is against their vow in Baptisme:
and that forasmuch as in Baptism they profess to renounce the Devil and all his works, the Ornament and attire they wear, is against their Voelli in Baptism:
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But heere I am not altogether of his mind:
But Here I am not altogether of his mind:
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For the things themselues are the good creaturs of God, and may be vsed, so that the minde be not wickedly puffed vp, scandall be auoyded,
For the things themselves Are the good creatures of God, and may be used, so that the mind be not wickedly puffed up, scandal be avoided,
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and decency both in respect of person and condition bee kept.
and decency both in respect of person and condition be kept.
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Yet in one thing, I thinke, women cannot bee excused, and that is in painting of themselues;
Yet in one thing, I think, women cannot be excused, and that is in painting of themselves;
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which howsoeuer some defend, the most religious and learned Fathers haue condemned.
which howsoever Some defend, the most religious and learned Father's have condemned.
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Cyprian sayth, that they which paint themselues, doe (in a sort) make Christ a lier:Cyprian say, that they which paint themselves, do (in a sort) make christ a liar:
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For, whereas our Sauiour sayth, Yee cannot make one haire black or white, they haue a mean to make them all of what colour they list.
For, whereas our Saviour say, Ye cannot make one hair black or white, they have a mean to make them all of what colour they list.
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Another saith, that when a Carpenter or Ioyner hath made a peece of work, he will not thinke well that any should discommend it, or rend and deface it:
another Says, that when a Carpenter or Joiner hath made a piece of work, he will not think well that any should discommend it, or rend and deface it:
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And is it not a disgrace, when God hath framed and fashioned vs well, but wee must ouer-lay Gods worke with the diuels colours? How this may stand with your Christian profession, with your vow in Baptisme, with the modesty of that Sexe, I know not.
And is it not a disgrace, when God hath framed and fashioned us well, but we must overlay God's work with the Devils colours? How this may stand with your Christian profession, with your Voelli in Baptism, with the modesty of that Sex, I know not.
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I know that Figge-tree leaues are found out, to shadow this fault;
I know that Fig tree leaves Are found out, to shadow this fault;
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but (in my opinion) it is but to lay colour vpon colour, to finde out Figge-tree leaues to couer nakednesse withall:
but (in my opinion) it is but to lay colour upon colour, to find out Fig tree leaves to cover nakedness withal:
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How much better were it for Ladies, according to the Apostles counsaile, to array themselues with good-workes, to diminish something of their brauery, that they might be better able to exercise the deedes of Charity,
How much better were it for Ladies, according to the Apostles counsel, to array themselves with Good works, to diminish something of their bravery, that they might be better able to exercise the Deeds of Charity,
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as Dorcas did? This (as I haue said) is a generall duety, to which all of vs are bound, without distinction of sexe or degree,
as Dorcas did? This (as I have said) is a general duty, to which all of us Are bound, without distinction of sex or degree,
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and that by our very vow in Baptisme, in which we are made Christs souldiers:
and that by our very Voelli in Baptism, in which we Are made Christ Soldiers:
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For though women be priuiledged from bearing of Armes, and from the performance of Military seruice,
For though women be privileged from bearing of Arms, and from the performance of Military service,
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yet Christs souldiers they are as well as others, and bound to fight against the VVorld, the Flesh, and the Diuell;
yet Christ Soldiers they Are as well as Others, and bound to fight against the World, the Flesh, and the devil;
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bound to serue God in the generall duety of all Christians, and in the particular duty which their sexe and calling requires:
bound to serve God in the general duty of all Christians, and in the particular duty which their sex and calling requires:
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And hereof I suppose you are not ignorant. The Apostle, if any be ignorant, will at large informe them in their dueties.
And hereof I suppose you Are not ignorant. The Apostle, if any be ignorant, will At large inform them in their duties.
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Art thou a Maide? Be as one that careth for the things of the Lord, how thou mayst please God.
Art thou a Maid? Be as one that Careth for the things of the Lord, how thou Mayest please God.
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Art thou a VVife? Submit thy selfe to thy husband, as is comely in the Lord.
Art thou a VVife? Submit thy self to thy husband, as is comely in the Lord.
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Art thou a VVidowe? Remember that the Widow that liueth in pleasure, is dead. Here a question is moued, which of these estates is the best;
Art thou a VVidowe? remember that the Widow that lives in pleasure, is dead. Here a question is moved, which of these estates is the best;
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but, (in my opinion) a curious one, and not meete to bee handled, especially at this time:
but, (in my opinion) a curious one, and not meet to be handled, especially At this time:
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For they are all good, and commendable, each of them hath seuerall dueties appertaining;
For they Are all good, and commendable, each of them hath several duties appertaining;
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in performing whereof, they shall haue more honour in the eyes of men, more reward with God,
in performing whereof, they shall have more honour in the eyes of men, more reward with God,
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then for al other the nicenesses and trimnesse of the bodie whatsoeuer. But, to shut vp all in a word;
then for all other the nicenesses and trimness of the body whatsoever. But, to shut up all in a word;
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as our Sauiour doth promise saluation to him that is baptized;
as our Saviour does promise salvation to him that is baptised;
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so heere on the contrary, he saith, But hee that is not baptized, shall be damned.
so Here on the contrary, he Says, But he that is not baptised, shall be damned.
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Out of which some haue inferred, that Baptisme is not simply necessary to saluation:
Out of which Some have inferred, that Baptism is not simply necessary to salvation:
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VVhich doctrine, although I take to be very true, yet is it not absolute nor rightly collected out of this place:
Which Doctrine, although I take to be very true, yet is it not absolute nor rightly collected out of this place:
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For our Sauiour doth not in this, ouerthrow that which he spake in the former:
For our Saviour does not in this, overthrow that which he spoke in the former:
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and we must holde a coniunction of both these, I meane Faith and Baptisme, both being (in their kinde) necessary:
and we must hold a conjunction of both these, I mean Faith and Baptism, both being (in their kind) necessary:
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yet, as I said, not so, but that in some cases one may be saued, without either Faith or Baptisme. Some haue no faith, and yet are saued:
yet, as I said, not so, but that in Some cases one may be saved, without either Faith or Baptism. some have no faith, and yet Are saved:
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For, what actuall faith haue Infants? Some think there is actuall faith in them; from which I suppose S. Augustine doth not much swarue:
For, what actual faith have Infants? some think there is actual faith in them; from which I suppose S. Augustine does not much swerve:
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Others haue had Faith, but not Baptisme, as Valentinian, and yet were saued:
Others have had Faith, but not Baptism, as Valentinian, and yet were saved:
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Some haue neither had Faith nor Baptisme, and yet were saued, as children deceased before they could come to receiue Baptisme:
some have neither had Faith nor Baptism, and yet were saved, as children deceased before they could come to receive Baptism:
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It is the ordinarie meanes of Regeneration, and therefore not to be contemned, not to be deferred;
It is the ordinary means of Regeneration, and Therefore not to be contemned, not to be deferred;
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for howsoeuer GOD is powerfull enough without meanes to regenerate, and bring to saluation;
for howsoever GOD is powerful enough without means to regenerate, and bring to salvation;
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yet those holy meanes which himselfe hath appointed & sanctified to that purpose, must by no meanes be contemned nor neglected:
yet those holy means which himself hath appointed & sanctified to that purpose, must by no means be contemned nor neglected:
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For, He that beleeueth, and is baptized, shalbe saued. VVhich fauour God grant vs all, for his Christs sake. Amen. FINIS.
For, He that Believeth, and is baptised, shall saved. Which favour God grant us all, for his Christ sake. Amen. FINIS.
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Seeke to finde. LVKE 24.5. Why seeke yee Him that liueth, among the dead?
Seek to find. LUKE 24.5. Why seek ye Him that lives, among the dead?
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THe blessed and deuout Maries, seeking our Sauiour at his Sepulchre earely in the morning, are encountered with this Angelicall checke;
THe blessed and devout Mary's, seeking our Saviour At his Sepulchre early in the morning, Are encountered with this Angelical check;
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Why seeke ye Him that liueth, among the dead? A question that might easily trouble persons of so weake a sexe, at that season,Why seek you Him that lives, among the dead? A question that might Easily trouble Persons of so weak a sex, At that season,
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and out of the mouth of an Angell too:
and out of the Mouth of an Angel too:
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But though they were amased at the sodainnesse of the voice, yet was not their zeale cooled from seeking him whom their soules loued.
But though they were amazed At the sodainnesse of the voice, yet was not their zeal cooled from seeking him whom their Souls loved.
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In this question of the Angells are two things to be considered. First, a reprehension of their errour:
In this question of the Angels Are two things to be considered. First, a reprehension of their error:
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Secondly, a consolation for their labour.
Secondly, a consolation for their labour.
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First, the reprehension and checke which the Angells gaue to these holy women, for seeking Christ among the dead, was not without iust cause,
First, the reprehension and check which the Angels gave to these holy women, for seeking christ among the dead, was not without just cause,
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for it was an erronious seeking. All of vs are seekers, and (in some sort) seekers of Christ too;
for it was an erroneous seeking. All of us Are seekers, and (in Some sort) seekers of christ too;
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but, few of vs doe finde him, Because wee seeke him amisse.
but, few of us do find him, Because we seek him amiss.
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The errours then where-into men vsually fall in seeking Christ, must be narrowly obserued, that they may the better be auoyded.
The errors then whereinto men usually fallen in seeking christ, must be narrowly observed, that they may the better be avoided.
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The first errour men doe commit in seeking of Christ, is committed in the Time. The time assigned vs, for to seeke Christ, is the terme of this life;
The First error men do commit in seeking of christ, is committed in the Time. The time assigned us, for to seek christ, is the term of this life;
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which opportunity, if we neglect, it is impossible wee should euer obtaine our desires, in finding Christ:
which opportunity, if we neglect, it is impossible we should ever obtain our Desires, in finding christ:
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For after death, There remayneth no sacrifice for sinne, but a fearefull expectation of iudgement, and violent fire, which shall deuoure the Aduersaries.
For After death, There remaineth no sacrifice for sin, but a fearful expectation of judgement, and violent fire, which shall devour the Adversaries.
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Therefore the Apostle willeth, that, Whilest we haue time, we doe good to all men, especially to the houshold of faith.
Therefore the Apostle wills, that, Whilst we have time, we do good to all men, especially to the household of faith.
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There are twelue houres in the day, as our Sauiour teacheth vs, If a man walke in the day, he stumbleth not,
There Are twelue hours in the day, as our Saviour Teaches us, If a man walk in the day, he stumbleth not,
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because he seeth the light of this world. Iob. 12.35. Walke therefore while ye haue light, lest the darkenesse come vpon you. Because he sees the Light of this world. Job 12.35. Walk Therefore while you have Light, lest the darkness come upon you.
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It becommeth vs then not to loose the season of seeking, and herein to apprehend the fittest opportunity.
It becomes us then not to lose the season of seeking, and herein to apprehend the Fittest opportunity.
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For though I will not deny, but Christ may be found at any time, whilest wee liue,
For though I will not deny, but christ may be found At any time, whilst we live,
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yet there is a difference of times; God is debter to no man:
yet there is a difference of times; God is debtor to no man:
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and if hee should subtract his grace vniuersally from vs, yet no man could iustly complaine of him, why he had done so:
and if he should subtract his grace universally from us, yet no man could justly complain of him, why he had done so:
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but God in mercie doth dispence his graces, and knockes at the doores of our hearts, desiring to be let in:
but God in mercy does dispense his graces, and knocks At the doors of our hearts, desiring to be let in:
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yet not at all times, but at certaine seasons, according to the dispensation which seemeth fittest to himselfe:
yet not At all times, but At certain seasons, according to the Dispensation which seems Fittest to himself:
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At which time and season, if wee harden our hearts, how know wee whether the like mercy will be offered againe? and therefore we must with all carefulnesse embrace such times and opportunities,
At which time and season, if we harden our hearts, how know we whither the like mercy will be offered again? and Therefore we must with all carefulness embrace such times and opportunities,
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when hee doth knocke at the doores of our hearts.
when he does knock At the doors of our hearts.
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The custome of most of vs, is to deferre the seeking of God to our olde age,
The custom of most of us, is to defer the seeking of God to our old age,
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and to confecrate our youth to sinne, to tender our decrepite yeares to God, and the crop and creame of our youth to sinne and sathan, not remembring the counsel of Salomon, Eccles. 12.1. Remember thy Creator in the dayes of thy youth.
and to confecrate our youth to sin, to tender our decrepit Years to God, and the crop and cream of our youth to sin and sathan, not remembering the counsel of Solomon, Eccles. 12.1. remember thy Creator in the days of thy youth.
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Nay, do we not deferre the seeking of Christ to the last moment? to the last act of our life? And what can be more vaine? For, as Augustine speakes most truely:
Nay, do we not defer the seeking of christ to the last moment? to the last act of our life? And what can be more vain? For, as Augustine speaks most truly:
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Qui remittit poenitenti peccatum, non promittit peccanti vitam: Qui remittit poenitenti peccatum, non Promittit Sinning vitam:
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God which promiseth the penitent sinner forgiuenesse, doth not promise him length of life, or any certaine number of yeares.
God which promises the penitent sinner forgiveness, does not promise him length of life, or any certain number of Years.
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How many are cut off when they least thought of it? Doth not the incertainty and frailety of our estate tell vs so much euery day? and therefore, not onely while as yet we liue, we must seeke him,
How many Are Cut off when they least Thought of it? Does not the incertainty and frailty of our estate tell us so much every day? and Therefore, not only while as yet we live, we must seek him,
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but we must not neglect any time; yea we must with expedition accept any occasion of seeking Christ;
but we must not neglect any time; yea we must with expedition accept any occasion of seeking christ;
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for wee know not if euer hee will knocke at our doores againe. The second error men commit in seeking of Christ, is in the manner;
for we know not if ever he will knock At our doors again. The second error men commit in seeking of christ, is in the manner;
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it is long ere wee beginne to seeke him, whom we should seeke before all things;
it is long ere we begin to seek him, whom we should seek before all things;
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but when wee doe begin to seeke, it is after a negligent and carelesse manner, as if the matter were not great whether found him, or no.
but when we do begin to seek, it is After a negligent and careless manner, as if the matter were not great whither found him, or no.
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But what saith our Sauiour Christ? Seeke first the Kingdome of God: and by First is meant, not a priority in order, and the anticipation of time, But what Says our Saviour christ? Seek First the Kingdom of God: and by First is meant, not a priority in order, and the anticipation of time,
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but a priority in the earnestnes or intention of our minde:
but a priority in the earnestness or intention of our mind:
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as if he should haue said, Seeke the Kingdome of heauen, not onely before all things,
as if he should have said, Seek the Kingdom of heaven, not only before all things,
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but aboue all things, with greater vehemencie and affection, then you doe any other thing in the world besides.
but above all things, with greater vehemency and affection, then you do any other thing in the world beside.
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This is the meaning of our Sauiour, and so much doth the words of our Sauiour import:
This is the meaning of our Saviour, and so much does the words of our Saviour import:
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Hee that would finde Christ, must seeke him zealously, with feruour and heate: For the Kingdome of heauen suffereth violence, & the violent take it by force:
He that would find christ, must seek him zealously, with fervour and heat: For the Kingdom of heaven suffers violence, & the violent take it by force:
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And after we haue found him, then we must seeke how to keepe him too. To which purpose Tertullian hath a notable admonition;
And After we have found him, then we must seek how to keep him too. To which purpose Tertullian hath a notable admonition;
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and very fit for our times: in which many are like vnto children, Carried about with euerie blast of doctrine;
and very fit for our times: in which many Are like unto children, Carried about with every blast of Doctrine;
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or like those women who were euer learning, 2. Tim. 3.7. and yet neuer came to the knowledge of the truth;
or like those women who were ever learning, 2. Tim. 3.7. and yet never Come to the knowledge of the truth;
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euer seeking and neuer finding, because when they haue found, they loose that they haue found;
ever seeking and never finding, Because when they have found, they lose that they have found;
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either of too much curiositie in seeking, or of too much inconstancie in relecting, and learning to seeke; of whom Tertullian thus speaketh.
either of too much curiosity in seeking, or of too much inconstancy in relecting, and learning to seek; of whom Tertullian thus speaks.
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Our Sauiour saith, Seeke, and yee shall finde, knocke, & it shalbe opened vnto you, aske, and it shall be giuen:
Our Saviour Says, Seek, and ye shall find, knock, & it shall opened unto you, ask, and it shall be given:
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The true vnderstanding of which place, saith he, consists in three points;
The true understanding of which place, Says he, consists in three points;
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For our Sauiour speaketh this, Jnipsis doctrinae primitijs, when first he began to teach, when hee was yet scarce knowne to his Disciples,
For our Saviour speaks this, Jnipsis Doctrine primitijs, when First he began to teach, when he was yet scarce known to his Disciples,
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while as yet Peter had not acknowledged him to be the Sonne of God;
while as yet Peter had not acknowledged him to be the Son of God;
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and so most peculiarly, saith he, doth the speech belong to the Iewes, who did not acknowledge Christ to be the Messias,
and so most peculiarly, Says he, does the speech belong to the Iewes, who did not acknowledge christ to be the Messias,
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and therefore were willed to seeke: He addeth further, admit it be spoken to vs,
and Therefore were willed to seek: He adds further, admit it be spoken to us,
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as in truth it is, yet, saith he, it hath his bounds, and the true vnderstanding of these words consists in three points;
as in truth it is, yet, Says he, it hath his bounds, and the true understanding of these words consists in three points;
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in re, in tempore, in modo; in the thing, in the time, in the manner.in re, in tempore, in modo; in the thing, in the time, in the manner.
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The diuision is not much vnlike that of Bernard; that is, saith he, we must vnderstand what it is wee seeke,
The division is not much unlike that of Bernard; that is, Says he, we must understand what it is we seek,
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how wee seeke, and when wee are to seeke it:
how we seek, and when we Are to seek it:
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That which we ought to seeke, is Christ, and we ought to seeke him till we finde him;
That which we ought to seek, is christ, and we ought to seek him till we find him;
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Et invenisti cùm credidisti; and then thou hast found him, when thou hast beleeued in him;Et invenisti cùm credidisti; and then thou hast found him, when thou hast believed in him;
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and then seeke how thou mayest keepe him;
and then seek how thou Mayest keep him;
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for no man, saith he, seeketh, but he which either neuer had Christ, or else hath lost him.
for no man, Says he, seeks, but he which either never had christ, or Else hath lost him.
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The man in the Gospel who repaired to his friends house, knockt at his doore, desiring him to lend him three loaues, was very importunate to be let in; The man in the Gospel who repaired to his Friends house, knocked At his door, desiring him to lend him three loaves, was very importunate to be let in;
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but as soone as he was let in, he ceased to knocke any more.
but as soon as he was let in, he ceased to knock any more.
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The widdow that lost her Groat, swept the house diligently, till she found it, but after shee once found it, shee gaue ouer seeking and sweeping.
The widow that lost her Groat, swept the house diligently, till she found it, but After she once found it, she gave over seeking and sweeping.
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The widdow was importunate to be heard of the wicked Iudge, but after she was admitted to audience, she gaue ouer her importunity; The widow was importunate to be herd of the wicked Judge, but After she was admitted to audience, she gave over her importunity;
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and therefore there is a measure in Seeking and Knocking:
and Therefore there is a measure in Seeking and Knocking:
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therefore, after we haue, by Faith, working by Charitie, apprehended Christ, we must not seeke after any other Faith:
Therefore, After we have, by Faith, working by Charity, apprehended christ, we must not seek After any other Faith:
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No, nor if wee will follow the policie of some States, not suffer disputation in the question of Faith and Religion;
No, nor if we will follow the policy of Some States, not suffer disputation in the question of Faith and Religion;
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for though disputing of truth be a kind of teaching of truth, and that truth feares no examination or discussion;
for though disputing of truth be a kind of teaching of truth, and that truth fears no examination or discussion;
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yet as often as factious or schismaticall spirits shall offer disputation in the matter of Faith or Gouernemrnt, to accept of that challenge, is to bring those things that are soundly and surely setled, to new trialls,
yet as often as factious or Schismatical spirits shall offer disputation in the matter of Faith or Gouernemrnt, to accept of that challenge, is to bring those things that Are soundly and surely settled, to new trials,
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and to seeke after that which is already found, which neyther the rules of Pollicie nor Diuinitie doe admit.
and to seek After that which is already found, which neither the rules of Policy nor Divinity do admit.
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I speake this, to stop the mouths of some, who with more insolency then confidency, desire, that things in controuersie may be disputed of;
I speak this, to stop the mouths of Some, who with more insolency then confidency, desire, that things in controversy may be disputed of;
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which, according to the sence in which they desire it, were to seeke for that which (indeede) wee haue found,
which, according to the sense in which they desire it, were to seek for that which (indeed) we have found,
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and which without curiositie or distrusting wee ought to maintayne, euen with the perill of our liues:
and which without curiosity or distrusting we ought to maintain, even with the peril of our lives:
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As wee haue learned Christ, so let vs goe on, rooted and grounded in Charitie, and not be moued from the profession of our most holy Faith:
As we have learned christ, so let us go on, rooted and grounded in Charity, and not be moved from the profession of our most holy Faith:
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Neither let vs giue eare to those, who vnder pretence, either of truth in Religion,
Neither let us give ear to those, who under pretence, either of truth in Religion,
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or sincerity in Ceremonie, would alienate your mindes from that obedience and gouernement in which you haue been trayned vp in Christ Iesus:
or sincerity in Ceremony, would alienate your minds from that Obedience and government in which you have been trained up in christ Iesus:
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VVee presume, that we haue found Christ so farre forth;
We presume, that we have found christ so Far forth;
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now our endeuour is, and must be, to keepe him, not onely in our heads, by speculation, that in our hearts, by affection;
now our endeavour is, and must be, to keep him, not only in our Heads, by speculation, that in our hearts, by affection;
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to which purpose, I shall speake more in conuenient place.
to which purpose, I shall speak more in convenient place.
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The third errour men commit, in seeking after Christ, is, that they seeke him not in the place they should seeke him.
The third error men commit, in seeking After christ, is, that they seek him not in the place they should seek him.
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This is the errour committed by these holy women, for which the Angels blamed them; and therefore a little longer to be insisted vpon.
This is the error committed by these holy women, for which the Angels blamed them; and Therefore a little longer to be insisted upon.
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And this error may be collected easily and plainly, from the speach of our Sauiour in the Gospell, who telleth vs, That false Christs, Matt. 24.24 26. and false Prophets shall arise,
And this error may be collected Easily and plainly, from the speech of our Saviour in the Gospel, who Telleth us, That false Christ, Matt. 24.24 26. and false prophets shall arise,
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and shall shew great signes and wonders, saying, Beholde hee is in the wildernesse, hee is in the secret places: and shall show great Signs and wonders, saying, Behold he is in the Wilderness, he is in the secret places:
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On which place, Doctor Stapleton writing, according to his virulent manner, sayth, it is accomplished in our teachers, who leauing the right way, the Kings high-way, the auncient and Apostolike Church, doe seeke after Christ in corners, in the wildernesse of our owne wandring imaginations,
On which place, Doctor Stapleton writing, according to his virulent manner, say, it is accomplished in our Teachers, who leaving the right Way, the Kings highway, the ancient and Apostolic Church, do seek After christ in corners, in the Wilderness of our own wandering Imaginations,
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and amongst such Apostataes, who challenge to themselues the name of the Church:
and among such Apostates, who challenge to themselves the name of the Church:
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But the truth is, it is much better fulfilled amongst them, who confine Christ vnto a certayne place,
But the truth is, it is much better fulfilled among them, who confine christ unto a certain place,
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and thinke he cannot be found out of the limits of their Churches
and think he cannot be found out of the Limits of their Churches
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In times past, the visible Church was in one Kingdome, I meane, among the Iewes: Notus in Iudaea Deus:
In times past, the visible Church was in one Kingdom, I mean, among the Iewes: Notus in Iudaea Deus:
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God is well knowne in Jewrie: But now the time is come which our Sauiour spake of;God is well known in Jewry: But now the time is come which our Saviour spoke of;
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The houre commeth, and now is, that the true worshippers shall worship the Father in Spirit and truth. The hour comes, and now is, that the true worshippers shall worship the Father in Spirit and truth.
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And this was long fore-told by the Prophets, and namely, the Prophet Malachy, who saith, From the rising of the Sunne,
And this was long foretold by the prophets, and namely, the Prophet Malachy, who Says, From the rising of the Sun,
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vnto the going downe of the same, my Name is great among the Gentiles; By which is meant, the calling of the Gentiles:unto the going down of the same, my Name is great among the Gentiles; By which is meant, the calling of the Gentiles:
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And therefore, they are iniurious to binde Christ to Rome; and absurd also, seeing in their Creede, they insert these words;
And Therefore, they Are injurious to bind christ to Room; and absurd also, seeing in their Creed, they insert these words;
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I beleeue the Romaine Catholike Church. I believe the Roman Catholic Church.
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For, the Catholike Church, is the vniuersall society of all the Faithfull or Elect, both of men and Angells:
For, the Catholic Church, is the universal society of all the Faithful or Elect, both of men and Angels:
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the Romaine Church is but a particular Church, as the Church of England or France is;
the Roman Church is but a particular Church, as the Church of England or France is;
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though (to speake the trueth) sometimes a flourishing Church; of which Saint Paul saith, That their Faith was published throughout the whole world.
though (to speak the truth) sometime a flourishing Church; of which Saint Paul Says, That their Faith was published throughout the Whole world.
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One of the originall or mother-churches: a Church (for her constancie in the Faith) reuerenced of other Churches:
One of the original or mother-churches: a Church (for her constancy in the Faith) reverenced of other Churches:
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But now, the case is altered, The faithfull Citie is become a Harlot; Iustice & Iudgement lodged in her;
But now, the case is altered, The faithful city is become a Harlot; justice & Judgement lodged in her;
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but now, those that shined as gold are as blacke as pitch:
but now, those that shined as gold Are as black as pitch:
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And therefore, to seeke after Christ in Rome, is not conuenient, much lesse to appropriate the truth to the Church of Rome: and yet I will not deny,
And Therefore, to seek After christ in Room, is not convenient, much less to Appropriate the truth to the Church of Rome: and yet I will not deny,
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but many in the Romaine Church appertaine to Christ, who grone vnder that grosse superstition;
but many in the Roman Church appertain to christ, who groan under that gross Superstition;
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& Papisme it selfe is not a totall defection, but an aberration from Christ, though a grosse one:
& Papism it self is not a total defection, but an aberration from christ, though a gross one:
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neither is there any cause, why they should obiect vnto vs our paucity, who neither are so few as they would haue vs to be esteemed;
neither is there any cause, why they should Object unto us our paucity, who neither Are so few as they would have us to be esteemed;
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and yet if we were, we know that trueth is not to be measured by multitude:
and yet if we were, we know that truth is not to be measured by multitude:
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Thou shalt not follow a multitude to doe euill. For the most part, euill goeth with the multitude:Thou shalt not follow a multitude to do evil. For the most part, evil Goes with the multitude:
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And Gregory Nazianzene saith, That to esteeme of things according to the multitude, were to preferre the dust of the earth, before the Stars of Heauen;
And Gregory Nazianzene Says, That to esteem of things according to the multitude, were to prefer the dust of the earth, before the Stars of Heaven;
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to neglect Pearles, and to gather pibble-stones, which are infinite. I cannot (hasting to other matters) prosecute this point at full:to neglect Pearls, and to gather pebble-stones, which Are infinite. I cannot (hasting to other matters) prosecute this point At full:
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onely this I wish you, to take heede of the confused clamours of our Aduersaries, in whose mouthes nothing is more frequent,
only this I wish you, to take heed of the confused clamours of our Adversaries, in whose mouths nothing is more frequent,
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then, the Temple of the Lord, the Church, the Faith, the ancient and Apostolike Sea, the Chaire that cannot erre, with a number of like childish vaunts, to bring vs backe vnto Rome, as if Christ were no where to be found but there, where indeede hee is neither so soundly nor sincerely as he ought to be.
then, the Temple of the Lord, the Church, the Faith, the ancient and Apostolic Sea, the Chair that cannot err, with a number of like childish vaunts, to bring us back unto Room, as if christ were no where to be found but there, where indeed he is neither so soundly nor sincerely as he ought to be.
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I would also admonish the Schismatikes, who according to the praediction of our Sauiour, say, Heere is Christ, and there is Christ;
I would also admonish the Schismatics, who according to the predication of our Saviour, say, Here is christ, and there is christ;
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and with them is Christ, & no where else is Christ;
and with them is christ, & no where Else is christ;
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euerie Sect challenging to themselues the name of Christ, and thence excluding the other from any right or title therein.
every Sect challenging to themselves the name of christ, and thence excluding the other from any right or title therein.
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But this occasion requireth other matter at my hands, and therefore leauing other errours committed in seeking Christ, out of due place, I come to that which is heere committed by the VVomen,
But this occasion requires other matter At my hands, and Therefore leaving other errors committed in seeking christ, out of due place, I come to that which is Here committed by the VVomen,
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and here I must repeate our distinction.
and Here I must repeat our distinction.
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The errours, saith Bernard, committed, in seeking of Christ, are, in the time, in the manner, in the place: of which three errors, these women committed onely the last;
The errors, Says Bernard, committed, in seeking of christ, Are, in the time, in the manner, in the place: of which three errors, these women committed only the last;
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for of the former two, we must acquit them:
for of the former two, we must acquit them:
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For how can they be said to erre in the time, who so earely come to the Sepulchre to finde Christ? Christ was crucified on the Friday, the day following was the Sabboath, which caused them to rest:
For how can they be said to err in the time, who so early come to the Sepulchre to find christ? christ was Crucified on the Friday, the day following was the Sabbath, which caused them to rest:
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but the day after, before it was yet light, neither discouraged with the darknesse, nor caring for the VVatch, which might well haue amated them, they come vnto the Sepulchre to finde Christ.
but the day After, before it was yet Light, neither discouraged with the darkness, nor caring for the Watch, which might well have amated them, they come unto the Sepulchre to find christ.
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Neither may they be said to erre in that manner of seeking, which those doe commit that follow Christ in the Desart, not for the Miracle, but for the Meate.
Neither may they be said to err in that manner of seeking, which those do commit that follow christ in the Desert, not for the Miracle, but for the Meat.
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Many there are, that are like vnto these; the Apostle saith, Omnes quae sua sunt, quaerunt:
Many there Are, that Are like unto these; the Apostle Says, Omnes Quae sua sunt, quaerunt:
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Euery man seekes his owne, and not that which is Christs: Every man seeks his own, and not that which is Christ:
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But these holy VVomen, when Christ was now dead, with the perill of their liues, (considering the malice of the Iewes ) with the expence and cost of their goods, come earely to the Sepulchre, intending to performe their funerall rites vnto Christ.
But these holy VVomen, when christ was now dead, with the peril of their lives, (considering the malice of the Iewes) with the expense and cost of their goods, come early to the Sepulchre, intending to perform their funeral Rites unto christ.
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And heerein (for their zeale and loue, though (not according to knowledge) they deserue, if not commendation, yet tolleration.
And herein (for their zeal and love, though (not according to knowledge) they deserve, if not commendation, yet toleration.
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The errour properly committed by them, is their seeking of Christ out of due place:
The error properly committed by them, is their seeking of christ out of due place:
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Cur quaeritis viuentem inter mortuos? Why seeke ye him that liueth, among the dead? Cur Seeking viuentem inter Mortuos? Why seek you him that lives, among the dead?
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The Sepulchre or Graue, is domus mortuorum; The house of the dead, inhabited of rotten carkasses:
The Sepulchre or Grave, is domus Mortuorum; The house of the dead, inhabited of rotten carcases:
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in which it was vnpossible that Christ should either remaine or putrifie. He tolde them, That hee would rise the third day;
in which it was unpossible that christ should either remain or putrify. He told them, That he would rise the third day;
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which they forgetting, or not beleeuing, come with their odours to embalme him, and to that end, doe seeke him among the dead:
which they forgetting, or not believing, come with their odours to embalm him, and to that end, do seek him among the dead:
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For which cause, the Angell doth somewhat taxe them:
For which cause, the Angel does somewhat Tax them:
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Cur quaeritis viuentem inter mortuos? Why seeke yee the liuing among the dead? This is their errour, about the place;Cur Seeking viuentem inter Mortuos? Why seek ye the living among the dead? This is their error, about the place;
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and so is it ours to, and much more grosse:
and so is it ours too, and much more gross:
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and I now speake of the ordinarie errours committed, call them how you will, either in the manner of seeking; or about the place.
and I now speak of the ordinary errors committed, call them how you will, either in the manner of seeking; or about the place.
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Christ, when they did seeke him, was risen, but he was not yet ascended:
christ, when they did seek him, was risen, but he was not yet ascended:
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but now heis both risen and ascended, sitting on the right hand of God, where wee ought to seeke him.
but now heis both risen and ascended, sitting on the right hand of God, where we ought to seek him.
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If Christ be risen, let vs seeke him where he sits, at the right of God.
If christ be risen, let us seek him where he sits, At the right of God.
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But we, like wormes, lie groueling on the earth, whose NONLATINALPHABET, or Conuersation, ought to be in heauen.
But we, like worms, lie groveling on the earth, whose, or Conversation, ought to be in heaven.
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If you vnderstand not my meaning, I will make it plaine:
If you understand not my meaning, I will make it plain:
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The Apostle taxing certaine persons, among other things, brandeth them with this title, namely, That they minded earthly things;
The Apostle taxing certain Persons, among other things, brandeth them with this title, namely, That they minded earthly things;
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then the which, nothing is more opposite to the finding of Christ. Christ, as he is God, filleth all places;
then the which, nothing is more opposite to the finding of christ. christ, as he is God, fills all places;
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as hee is Man, hee is contained in one place; namely, in Heauen, where is the Kingdome of Glorie:
as he is Man, he is contained in one place; namely, in Heaven, where is the Kingdom of Glory:
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where our affections, desires, and thoughts, ought to be.
where our affections, Desires, and thoughts, ought to be.
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For if we seeke him on earth, who now raignes in Heauen, wee shall neuer finde him.
For if we seek him on earth, who now reigns in Heaven, we shall never find him.
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Men naturally looke vp-wards to heauen, whereas the beast looks downe wards:
Men naturally look upwards to heaven, whereas the beast looks down wards:
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But is it not absurd, that with the eyes of our bodies, we should looke vp-wards,
But is it not absurd, that with the eyes of our bodies, we should look upwards,
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and with the eyes of our hearts looke downe-wards? Yet so it is:
and with the eyes of our hearts look downwards? Yet so it is:
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which he saith, is, to transforme the Image of God, into the Image of a Beast:
which he Says, is, to transform the Image of God, into the Image of a Beast:
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and thus speaketh he to him, to make him blush for shame: For whereas thou art made streight, and oughtest to looke vp to heauen;
and thus speaks he to him, to make him blush for shame: For whereas thou art made straight, and Ought to look up to heaven;
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thou, with the beasts, dost creepe on the earth, like a brutish creature, & so art become beastiall in heart, in the stowping of thy soule to the earth.
thou, with the beasts, dost creep on the earth, like a brutish creature, & so art become bestial in heart, in the stooping of thy soul to the earth.
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If hee did thus say vnto them, doe not wee stand in need to stirre vp our selues by all meanes, to the contemplation of the heauenly life,
If he did thus say unto them, do not we stand in need to stir up our selves by all means, to the contemplation of the heavenly life,
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and to shake off this earthlinesse of minde? The Prophet speaking to the Iewes, begins thus; Hearken, O earth, earth, earth; three times repeated:
and to shake off this earthliness of mind? The Prophet speaking to the Iewes, begins thus; Harken, Oh earth, earth, earth; three times repeated:
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May it not be said to many of vs, who are nothing but earth? Earth in respect of body, earth in respect of our thoughts, which are onely occupied about earth,
May it not be said to many of us, who Are nothing but earth? Earth in respect of body, earth in respect of our thoughts, which Are only occupied about earth,
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and earthly matters, how wee may make here and there a purchase, ioyning house to house,
and earthly matters, how we may make Here and there a purchase, joining house to house,
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and land to land, as the Prophet speaketh, euen till there be no roome left. Some will obiect:
and land to land, as the Prophet speaks, even till there be no room left. some will Object:
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Doe you condemne purchasing? No: then were I very simple;
Do you condemn purchasing? No: then were I very simple;
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I know that buying and selling are lawfull contracts, as necessary as eating and drinking are:
I know that buying and selling Are lawful contracts, as necessary as eating and drinking Are:
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But giue mee leaue, I pray you, to put you in remembrance of our Sauiours words;
But give me leave, I pray you, to put you in remembrance of our Saviour's words;
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Let not your hearts be oppressed with surfetting and drunkennesse, and cares of this life: And of the Apostles words; Let not your hearts be oppressed with surfeiting and Drunkenness, and Cares of this life: And of the Apostles words;
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That they that vse this world, be as though they vsed it not; for the fashion of this world goeth away: That they that use this world, be as though they used it not; for the fashion of this world Goes away:
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VVhere the Apostle compares vs to Actors, and the world to a Stage, which must shortly be remoued.
Where the Apostle compares us to Actors, and the world to a Stage, which must shortly be removed.
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Therefore we may vse these things so farre forth, as they are helpes vnto vs in our seeking of Christ,
Therefore we may use these things so Far forth, as they Are helps unto us in our seeking of christ,
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but to set our affections on them;
but to Set our affections on them;
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and for loue of these, to neglect the dueties of Christianity, is heere to seeke Christ on earth, who now raigneth in heauen.
and for love of these, to neglect the duties of Christianity, is Here to seek christ on earth, who now Reigneth in heaven.
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I will adde but one thing, and so end this point; The Prophet saith:
I will add but one thing, and so end this point; The Prophet Says:
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That God stretcheth out the earth, and the Buddes thereof, hee giueth breath vnto the people vpon it, That God Stretcheth out the earth, and the Buds thereof, he gives breath unto the people upon it,
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and his Spirit, Calcantibus eam, to those that treade vpon it: which Text is diuersly expounded;and his Spirit, Calcantibus eam, to those that tread upon it: which Text is diversely expounded;
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But Saint Augustine, among others, hath a notable Meditation, or rather, Interpretation on it.
But Saint Augustine, among Others, hath a notable Meditation, or rather, Interpretation on it.
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For, whereas the Prophet saith, Hee stretcheth forth the earth, and giueth breath vnto the people,
For, whereas the Prophet Says, He Stretcheth forth the earth, and gives breath unto the people,
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and his Spirit to them that tread on it; and his Spirit to them that tread on it;
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his meaning is, that he communicates the graces of his Spirit, to such as contemne the earth and earthly things.
his meaning is, that he communicates the graces of his Spirit, to such as contemn the earth and earthly things.
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The heauen of heauens appertains to God, but the earth hee hath giuen to the children of men, who treade it vnder their feet.
The heaven of heavens appertains to God, but the earth he hath given to the children of men, who tread it under their feet.
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If then we would finde Christ, we must treade on it with the feete of our affections:
If then we would find christ, we must tread on it with the feet of our affections:
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I meane, contemne and trample it vnder foote, as we doe those things we care not for;
I mean, contemn and trample it under foot, as we do those things we care not for;
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because he giueth his Spirit, as the Prophet saith, Calcantibus eam, To those that treade on it;
Because he gives his Spirit, as the Prophet Says, Calcantibus eam, To those that tread on it;
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that is, that doe not reckon or esteeme it, but euen treade it vnder their feete, and contemne it: Qui amore Coelestium, terrena contemnunt:
that is, that do not reckon or esteem it, but even tread it under their feet, and contemn it: Qui amore Coelestial, Terrena contemnunt:
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For the loue of heauen do despise earthly things, and all the wealth and glory thereof;For the love of heaven do despise earthly things, and all the wealth and glory thereof;
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to them, saith he, and to them onely doth God giue his Spirit.
to them, Says he, and to them only does God give his Spirit.
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In this manner let vs liue on earth, not as men bewitched & besotted with the earth,
In this manner let us live on earth, not as men bewitched & besotted with the earth,
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but as contemners and tramplers on the earth;
but as contemners and tramplers on the earth;
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hauing our feete walking on the earth, but our Faith and Affections dwelling in the heauens:
having our feet walking on the earth, but our Faith and Affections Dwelling in the heavens:
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being like vnto the Cedar, which Radicem terris, comam nubibus inserit, Hath his roote deepe in the ground,
being like unto the Cedar, which Radicem terris, Coman nubibus inserit, Hath his root deep in the ground,
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but toucheth the Cloudes with his toppe: but touches the Clouds with his top:
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Or to the Sunne-beames, which do shine on the earth, yet are they fastened to the body of the Sun in heauen:
Or to the Sunbeams, which do shine on the earth, yet Are they fastened to the body of the Sun in heaven:
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so demeaning our selues on earth, we may inioy Christ which is in heauen. 2. I haue spoken of the Text as it is Reprehensory;
so demeaning our selves on earth, we may enjoy christ which is in heaven. 2. I have spoken of the Text as it is Reprehensory;
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I will now speake of it, as it is Consolatory, to the women seeking Christ,
I will now speak of it, as it is Consolatory, to the women seeking christ,
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and also to all such, who liuing on earth, doe notwithstanding seeke Christ sitting in heauen.
and also to all such, who living on earth, do notwithstanding seek christ sitting in heaven.
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Quid quaeritis viuentem inter mortuos? (saith the Angell) Why seeke yee the liuing amongst the dead? which words containe, not only a reprehension,Quid Seeking viuentem inter Mortuos? (Says the Angel) Why seek ye the living among the dead? which words contain, not only a reprehension,
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but also a consolation, of singular moment.
but also a consolation, of singular moment.
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For the women comming to seeke Christ, and finding the Stone rolled away, and the Body gone, (which is plaine by the speech of Mary Magdalen, Tulerunt Dominum;
For the women coming to seek christ, and finding the Stone rolled away, and the Body gone, (which is plain by the speech of Marry Magdalen, Tulerunt Dominum;
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They haue taken away my Lord: ) were sore discomforted.They have taken away my Lord:) were soar discomforted.
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The appearance of the Angells in maiesty, as it is likely, made some impression of feare in their tender hearts:
The appearance of the Angels in majesty, as it is likely, made Some impression of Fear in their tender hearts:
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which the Angels perceiuing, doe speake comfortably to them; Feare you not: mixing (as I haue said) Consolation with Reprehension:
which the Angels perceiving, do speak comfortably to them; fear you not: mixing (as I have said) Consolation with Reprehension:
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For, without all question, it sounded ioyfully in the eares of the women, who being perswaded that Christ was dead;
For, without all question, it sounded joyfully in the ears of the women, who being persuaded that christ was dead;
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and hearing the Angell tell them, that hee was aliue, that hee was risen, could not,
and hearing the Angel tell them, that he was alive, that he was risen, could not,
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but be greatly comforted, when they heard, Quid quaeritis viuentem inter mortuos? Why seeke yee the liuing among the dead? You are perswaded that he is dead, that he is stolne away out of the Graue: No, it is not so;
but be greatly comforted, when they herd, Quid Seeking viuentem inter Mortuos? Why seek ye the living among the dead? You Are persuaded that he is dead, that he is stolen away out of the Grave: No, it is not so;
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Christ liueth, as before he told you: Goe tell his brethren, that he goes before them into Galile.
christ lives, as before he told you: Go tell his brothers, that he Goes before them into Galilee.
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VVas not this (thinke you) a comfortable speach to women oppressed with feare and griefe?
Was not this (think you) a comfortable speech to women oppressed with Fear and grief?
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The words then of the Angell were, not onely Reprehensory, but Consolatory: not to them onely, but to vs also, for whom these wordes were spoken.
The words then of the Angel were, not only Reprehensory, but Consolatory: not to them only, but to us also, for whom these words were spoken.
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VVhat can be more comfortable then to consider and know that Christ liueth? that hee is ascended? that he sitteth at the right hand of God in maiesty and honour? VVhen Iacob saw the Chariots which Ioseph had sent to carry him, he said, I haue enough; Ioseph my sonne is yet aliue:
What can be more comfortable then to Consider and know that christ lives? that he is ascended? that he Sitteth At the right hand of God in majesty and honour? When Iacob saw the Chariots which Ioseph had sent to carry him, he said, I have enough; Ioseph my son is yet alive:
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But how much greater cause haue we to say, It is enough for vs, that Christ our head liueth, that he is risen againe from the dead? Except the wheate corne fall into the ground, and die, it abideth alone;
But how much greater cause have we to say, It is enough for us, that christ our head lives, that he is risen again from the dead? Except the wheat corn fallen into the ground, and die, it Abideth alone;
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but if it die, it bringeth forth much fruite. but if it die, it brings forth much fruit.
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In which words, our Sauiour doth expresse the fruite of his Death and Resurrection, which is, the resurrection of all those that sleep in the dust of the earth:
In which words, our Saviour does express the fruit of his Death and Resurrection, which is, the resurrection of all those that sleep in the dust of the earth:
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for though Christus resurrexit solus; Christ did rise alone, who is the first fruits of them that rise;
for though Christus resurrexit solus; christ did rise alone, who is the First fruits of them that rise;
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yet not totus, all Christ did not arise:
yet not totus, all christ did not arise:
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for hee is the head and we are his members, who are now raised in hope,
for he is the head and we Are his members, who Are now raised in hope,
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and shall be raised, verily, indeede, in the time which he hath appointed, and liue with him, by the vertue & power of that life which now is in him.
and shall be raised, verily, indeed, in the time which he hath appointed, and live with him, by the virtue & power of that life which now is in him.
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It is enough for vs, that Christ our head, our brother liueth, hee is Bone of our bone, and Flesh of our flesh:
It is enough for us, that christ our head, our brother lives, he is Bone of our bone, and Flesh of our Flesh:
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If the First-fruites be holy, then is the whole lumpe holy. Neither is there any action of Christs, but yeeldes much comfort:
If the Firstfruits be holy, then is the Whole lump holy. Neither is there any actium of Christ, but yields much Comfort:
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For heere, he died for our sinnes, and rose againe for our iustification:
For Here, he died for our Sins, and rose again for our justification:
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but first hee was buried, descended into the Graue, which is, domus mortuorum, the house of the dead, where hee remayned,
but First he was buried, descended into the Grave, which is, domus Mortuorum, the house of the dead, where he remained,
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but yet as liber inter mortuos; as free among the dead. The women did seeke him in the Graue, to which Christ descended;
but yet as liber inter Mortuos; as free among the dead. The women did seek him in the Grave, to which christ descended;
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partly to proue vnto vs, the verity of his death and resurrection;
partly to prove unto us, the verity of his death and resurrection;
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partly, to secure vs, and to defend vs from the feare of the Graue, into the which (for our sakes) the Lord descended:
partly, to secure us, and to defend us from the Fear of the Grave, into the which (for our sakes) the Lord descended:
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Jt is appoynted for all men once to die, Iob 17 14. and then commeth the Iudgement. It is appointed for all men once to die, Job 17 14. and then comes the Judgement.
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And wee must say with Iob vnto the wormes, Thou art my mother and sister:
And we must say with Job unto the worms, Thou art my mother and sister:
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and to corruption, Thou art my father. But be of good cheare, Christ who was dead, now liueth;
and to corruption, Thou art my father. But be of good cheer, christ who was dead, now lives;
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he that was in the graue, is now ascended: now, Vltra non dominatur mors; Death hath no dominion ouer him;
he that was in the graven, is now ascended: now, Vltra non dominatur mors; Death hath no dominion over him;
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but he hath now the dominion of death.
but he hath now the dominion of death.
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Hee did both enter into his graue, and arise againe, to assure vs, that howsoeuer our bodies may putrifie in the Graues,
He did both enter into his graven, and arise again, to assure us, that howsoever our bodies may putrify in the Graves,
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yet God shall restore them againe; Et fragile hoc lutum in purissimam & solidissimam testam excoquetur:
yet God shall restore them again; Et fragile hoc lutum in purissimam & solidissimam Testament excoquetur:
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This house of Clay shall be made farre firmer then Stone, more glorious then Golde or any such corruptible matter. This house of Clay shall be made Far firmer then Stone, more glorious then Gold or any such corruptible matter.
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VVhy then are we afraid to descend into the graue;
Why then Are we afraid to descend into the graven;
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which, howsoeuer in it selfe fearefull, yet, to those that seeke Christ zealously, as these women did, it is a bed of rest and quietnesse,
which, howsoever in it self fearful, yet, to those that seek christ zealously, as these women did, it is a Bed of rest and quietness,
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as the Prophet calleth it, or a Receptacle or Sanctuary against the troubles of the world? and so is it called, Esay 65. Christ liueth (saith the Angell) and as a Conqueror of death, he is risen from his house of death,
as the Prophet calls it, or a Receptacle or Sanctuary against the Troubles of the world? and so is it called, Isaiah 65. christ lives (Says the Angel) and as a Conqueror of death, he is risen from his house of death,
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and made it, to such as seeke him, a repose, a rest, a treasury, in which they are safely kept and stored vp against the day of Resurrection. and made it, to such as seek him, a repose, a rest, a treasury, in which they Are safely kept and stored up against the day of Resurrection.
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This is the benefit we haue by Christs liuing; by his rising from the graue: As his resurrection is for our benefit, so is his ascension.
This is the benefit we have by Christ living; by his rising from the graven: As his resurrection is for our benefit, so is his Ascension.
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Jascend (saith Christ) to prepare a place for you, to take possession of Heauen in our name, in our nature:Jascend (Says christ) to prepare a place for you, to take possession of Heaven in our name, in our nature:
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and here he sitteth at the right hand of God, pleading our cause, and shall come in maiesty to iudge vs at the last day.
and Here he Sitteth At the right hand of God, pleading our cause, and shall come in majesty to judge us At the last day.
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A point worthy to be considered; and which (among other things) the Angell also meant, saying; Feare not.
A point worthy to be considered; and which (among other things) the Angel also meant, saying; fear not.
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Now, as it pleased God, that an Angell should publish the Resurrection, so also by an Angell was the Ascension published:
Now, as it pleased God, that an Angel should publish the Resurrection, so also by an Angel was the Ascension published:
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for as heere the women are first rebuked, and afterwards instructed; so the Angell seeing them gazing and looking after Christ, rebuked them in this manner:
for as Here the women Are First rebuked, and afterwards instructed; so the Angel seeing them gazing and looking After christ, rebuked them in this manner:
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Whygaze yee you men of Galile? And then afterward comforted them and in structed them, concerning the Resurrection, adding withall:Whygaze ye you men of Galilee? And then afterwards comforted them and in structed them, Concerning the Resurrection, adding withal:
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This Iesus shall come againe euen so as you haue seene him ascend, that is, he shall returne in the same nature in which he ascended;This Iesus shall come again even so as you have seen him ascend, that is, he shall return in the same nature in which he ascended;
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which our Sauiour himselfe saith, is to be, in the glory of his Angells:
which our Saviour himself Says, is to be, in the glory of his Angels:
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But some may say, a fire shal go before him, the powers of heauen shall be shaken,
But Some may say, a fire shall go before him, the Powers of heaven shall be shaken,
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and all the Tribes of the earth shall lament before him; how then doth he come againe as he ascended? I answer;
and all the Tribes of the earth shall lament before him; how then does he come again as he ascended? I answer;
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That though there be some difference in the circumstances, yet shall he returne in the verity of his body, in the very same body, shape and members glorified, in the which hee was crucified:
That though there be Some difference in the Circumstances, yet shall he return in the verity of his body, in the very same body, shape and members glorified, in the which he was Crucified:
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And it is a point most comfortable, that the Father of all mercies will vouchsafe by Man to iudge men, that the similitude of Nature in so great feare and perturbation, might giue vs assured confidence.
And it is a point most comfortable, that the Father of all Mercies will vouchsafe by Man to judge men, that the similitude of Nature in so great Fear and perturbation, might give us assured confidence.
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If then, his death, resurrection, ascension, glorification, and comming to iudgement, be all for our comfort,
If then, his death, resurrection, Ascension, glorification, and coming to judgement, be all for our Comfort,
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so that we seeke him heere, it is plaine, that this speech of the Angells, hath both Consolation and Reprehension.
so that we seek him Here, it is plain, that this speech of the Angels, hath both Consolation and Reprehension.
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These women had a sharpe reprehension by the Angell, for seeking him that was liuing amongst the dead:
These women had a sharp reprehension by the Angel, for seeking him that was living among the dead:
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but because otherwise their zeale was good, God doth pardon their infirmity, and comforteth them in their misery.
but Because otherwise their zeal was good, God does pardon their infirmity, and comforts them in their misery.
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As the speech was vnto them, so is it vnto vs. I hope there is none of vs so perfect,
As the speech was unto them, so is it unto us I hope there is none of us so perfect,
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but may very wel indure the Angell taxing our earthlinesse, and stirring vs vp to the seeking of Christ,
but may very well endure the Angel taxing our earthliness, and stirring us up to the seeking of christ,
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now sitting at the right hand of God:
now sitting At the right hand of God:
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and if wee profite by the reprehension, then appertaineth the consolation vnto vs, if we seeke him deuoutly heere.
and if we profit by the reprehension, then appertaineth the consolation unto us, if we seek him devoutly Here.
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For the Prophet saith truely, Lord, thou art good vnto that soule that seeketh thee: neither is it said, to that soule that findeth thee:
For the Prophet Says truly, Lord, thou art good unto that soul that seeks thee: neither is it said, to that soul that finds thee:
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for hee that according to his humanity raigneth in Heauen, by his grace reigneth in the heart;
for he that according to his humanity Reigneth in Heaven, by his grace Reigneth in the heart;
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Et prope estinuocantibus ipsum: Hee is neare to them that call vpon him. Et Prope estinuocantibus ipsum: He is near to them that call upon him.
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VVe neede not (as the Apostle saith) to climbe vp into heauen, nor descend into the depth, heere hee is at hand within vs,
We need not (as the Apostle Says) to climb up into heaven, nor descend into the depth, Here he is At hand within us,
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if there we will nourish him, and giue him entertainement.
if there we will nourish him, and give him entertainment.
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The finding of him then, is not hard, so wee seeke him earely, whilst he may be found;
The finding of him then, is not hard, so we seek him early, while he may be found;
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and all dependeth on this point.
and all dependeth on this point.
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And, that men doe not seeke him by lifting vp their hearts vnto him, I will shew you, both the reason,
And, that men do not seek him by lifting up their hearts unto him, I will show you, both the reason,
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and the remedy, and so end.
and the remedy, and so end.
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A man (saith Lactantius ) is made, ex repugnantibus, of contrary principles, of a soule and a body;
A man (Says Lactantius) is made, ex repugnantibus, of contrary principles, of a soul and a body;
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in respect of his soule, hee is of affinity with the Angells; in respect of the body, he is of affinity with the beasts:
in respect of his soul, he is of affinity with the Angels; in respect of the body, he is of affinity with the beasts:
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the soule originally lookes vpwards, in respect of his body, hee is apt and prone to sensualitie;
the soul originally looks upwards, in respect of his body, he is apt and prove to sensuality;
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of these contrarieties, there do arise in man, distractions of minde, the soule carrying him one way, the frailety of the flesh another;
of these contrarieties, there do arise in man, distractions of mind, the soul carrying him one Way, the frailty of the Flesh Another;
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and this warre betweene the spirit and the body, some doe thinke had beene euen in the state of innocency,
and this war between the Spirit and the body, Some do think had been even in the state of innocency,
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but that God gaue vnto Adam, Donum supernaturale, a supernaturall gift;
but that God gave unto Adam, Donum supernatural, a supernatural gift;
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which was, instar aureifreni, like a golden Bridle, by which he might pacifie the strife of these contrary parts,
which was, instar aureifreni, like a golden Bridle, by which he might pacify the strife of these contrary parts,
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& make the body subiect to the spirit, and the spirit subiect to God.
& make the body Subject to the Spirit, and the Spirit Subject to God.
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But after Adam offended, he lost, not onely that supernaturall gift (if any such he had) but euen Nature it selfe was now corrupted.
But After Adam offended, he lost, not only that supernatural gift (if any such he had) but even Nature it self was now corrupted.
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He that before was prone to Sensuality, in respect of his body, was made sensuall and carnall in his very soule:
He that before was prove to Sensuality, in respect of his body, was made sensual and carnal in his very soul:
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For, as flesh obeying the spirit, may be called spirituall; so the spirit whilest it obeyes the flesh, is carnall:
For, as Flesh obeying the Spirit, may be called spiritual; so the Spirit whilst it obeys the Flesh, is carnal:
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and in this estate of corrupt nature, man cannot but looke downe, his soule and body in respect, being but earth, fleshly and sensuall.
and in this estate of corrupt nature, man cannot but look down, his soul and body in respect, being but earth, fleshly and sensual.
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But it seemed good to God, to dissolue the workes of the Diuell, and to send his owne Sonne, who both dyed for sinne,
But it seemed good to God, to dissolve the works of the devil, and to send his own Son, who both died for sin,
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and applieth the power and efficacy of his bloud, by the Sacraments, to the regenerating and renewing of the soule;
and Applieth the power and efficacy of his blood, by the Sacraments, to the regenerating and renewing of the soul;
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which is purified from corruption and indewed with strength and grace to rise and mount vp vnto Heauen.
which is purified from corruption and endued with strength and grace to rise and mount up unto Heaven.
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Yet, forasmuch, as this renouation is not pure, but in part, there remayneth still, and euen in the best of vs, this combate and contradiction, betweene the flesh and the spirit, the spirit coueting vpwards, and the body hanging downwards:
Yet, forasmuch, as this renovation is not pure, but in part, there remaineth still, and even in the best of us, this combat and contradiction, between the Flesh and the Spirit, the Spirit coveting upwards, and the body hanging downwards:
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and as this corpus corruptibile, this corruptible body doth weigh downe the soule, so the soule doth make the body mount vp to heauen: And heereof proceedes our earthlinesse;
and as this corpus corruptibile, this corruptible body does weigh down the soul, so the soul does make the body mount up to heaven: And hereof proceeds our earthliness;
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wee are made of earth, and so apt to fixe our mindes on the earth, vnlesse the spirit vanquish this earthlinesse in vs, whereon dependeth the victorie.
we Are made of earth, and so apt to fix our minds on the earth, unless the Spirit vanquish this earthliness in us, whereon dependeth the victory.
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For, as while Aaron and Hur held vp Moses hands strongly, the Israelites preuailed against the Amalekites; but when they fainted and waxed weary, the Amalekites preuailed against the Israelites: so while our hearts are set on heauen, the Diuell is vanquished by vs,
For, as while Aaron and Hur held up Moses hands strongly, the Israelites prevailed against the Amalekites; but when they fainted and waxed weary, the Amalekites prevailed against the Israelites: so while our hearts Are Set on heaven, the devil is vanquished by us,
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but when this heauy lump of Clay, this body of ours, with our sensuality doth weigh downe the soule,
but when this heavy lump of Clay, this body of ours, with our sensuality does weigh down the soul,
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then the Diuell preuailes against vs.
then the devil prevails against us
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Therefore our care must bee to keepe downe and represse, this sensualitie of ours, to mortifie the affections and desires,
Therefore our care must be to keep down and repress, this sensuality of ours, to mortify the affections and Desires,
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and to make them obedient to the spirit, that our earthly affections beeing subdued, our spirits with the wings of the morning may climbe vp to God,
and to make them obedient to the Spirit, that our earthly affections being subdued, our spirits with the wings of the morning may climb up to God,
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and in zeale of heart, say with Dauid, Psalme 42. Euen as the Hart desireth the water brookes,
and in zeal of heart, say with David, Psalm 42. Eve as the Heart Desires the water brooks,
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so longeth my soule after thee, O God: so Longeth my soul After thee, Oh God:
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to which, there is nothing more auaileable then frequent meditation of the life to come, of Christs ascending, of his sitting at the right hand of God, receiuing of the Sacrament, with such other holy exercises of deuotion:
to which, there is nothing more available then frequent meditation of the life to come, of Christ ascending, of his sitting At the right hand of God, receiving of the Sacrament, with such other holy exercises of devotion:
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which if you doe, assure your selues, you shall finde him, enioy him, and pray to him with much comfort in the Spirit;
which if you do, assure your selves, you shall find him, enjoy him, and pray to him with much Comfort in the Spirit;
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ye shall conuerse with him familiarly, and take more pleasure in him, then in all earthly pleasures beside;
you shall converse with him familiarly, and take more pleasure in him, then in all earthly pleasures beside;
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which are but vaine and momentany, blazing like a fire of Thornes, but suddenly extinguished:
which Are but vain and momentany, blazing like a fire of Thorns, but suddenly extinguished:
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whereas the things that are not corporall, God bestowes on his, whilest, by setting their mindes on him, they seeke Christ aboue, whereby he brings them to raigne in glory with himselfe for euer:
whereas the things that Are not corporal, God bestows on his, whilst, by setting their minds on him, they seek christ above, whereby he brings them to Reign in glory with himself for ever:
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to whom with the Father, and the holy Spirit, be all praise and glory, now, and for euermore, Amen. { inverted ⁂ } FINIS.
to whom with the Father, and the holy Spirit, be all praise and glory, now, and for evermore, Amen. { inverted ⁂ } FINIS.
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