TWO SERMONS: Viz. 1. A preservative Lily to cure Souls. AND 2. How to Seek to find Christ. Preached by that famous and judicious Divine, PETER LILY, Doctor of Divinity, and sometime Fellow of jesus College in Cambridge. Except a man be borne of Water and of the Spirit, he cannot enter into the kingdom of God. john Chap. 3, Vers. 5. LONDON, Printed by Thomas Snodham, 1619. TO THE RELIGIOUS and Noble Lady, the Lady BARBARA VILLIERS: Increase of all Graces and Honours in this life, and in the life to come, eternal Felicity. Madame; SEeing the importunities of many great and worthy Persons will not suffer the Author of these Sermons to lie hid in obscurity; I do here present you with a mite of his Labours: your Virtues justly challenging at my hands richer returns, than a bandfull of Lilies. Yet, as the learned and judicious eye, will haply delight it self to behold the resemblance of the Authors face; so I trust your humble and religious heart will somewhat recreate itself with the heavenly savour of his gracious words. Let them that knew not his person, judge his worth by these living Images of his soul: for they that knew him, do afford him the testimony of a mild and humble spirit, fraught with all rich jewels of excellent learning and knowledge. Of his virtues, what greater evidence can be, than the sweet savour of a good name? Of his learning, what better proof can we have, than the admirable commendations of them who most excel in all excellent knowledge? O the admirable height of judgement, and depth of learning that dwelled within the lowly mind of this true humble man! great in all wisemen's eyes, except his own. With what gravity and majesty of speech did his Tongue and Pen utter heavenly mysteries? What sweet streams of sanctified eloquence did flow from his gracious lips? whose eyes, in the true humility of his heart, were always cast down to the ground: all things that proceeded from his blessed mouth, were sweetly breathed out, as from the spirit of Love; so that the most famous University of Cambridge, once his nursing-Mother, gives this honourable testimony of him; That for Life and Learning, the whole world hath not many such men. But what shall I say more? His praise is with God. I here then (good Madam) salute your Ladyship with this little Mite; knowing you to be furnished with many Graces; but chief, the ground of all grace, and nobleness, true Humility, which never takes offence at good-meanings: Therefore all happiness, shall ever be wished to you, and all yours; by me, which will ever live, Your Ladyships, in all true affection, Dorothy Lily. The Epistle to the Christian Reader. REader, this Book was penned with single heart, But yet this Book was penned with double Art; And therefore, read this Book with single eye, And it with double honour dignify. On the first Sermon. THe Lilies pure, delight in waters pure, This Lily pure delights in waters sure: 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: The leaves of this our Lilies Book do grow Amidst these waters, whence all comforts flow: Gather these leaves, and thou shalt comfort find, These Lily leaves will make an humble mind. On the second Sermon. MAny do seek, but few there be who find, Because that many seek, but out of kind; Now, that ye may so seek, that ye may find, This Book directs you, how to seek in kind: Seek not on earth, but seek in heaven for bliss, For there is Bliss, where now your Saviour is. pattern of Learning, Patron of learned men, Eternised be thy fame by learned Pen; The * For the Lily being white, is emblem of purity. Lily notes thy spotless purity: Emblem is * For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word for Peter, signifies a Rock, and is the emblem of Constancy. Peter of thy constancy; Rare are these Patterns for Posterity. Learn then of Lily (Christians) pure to be, It is the thing his blessed Soul longs to see: Learn of this Saintlike Peter constancy, Ye that with him will live eternally. Maria Lily moesta Authoris filia, haec secum maerens meditata est. I joy that I have found him whom I lost, Whose death so many tears mine eyes hath cost; I lost a Father, but have found him be, A Father to the Church, as well as me: The Church yet calls him Father, so will I, His Works do live, and he shall never die. Aliud eiusdem. I Grieve that I have lost him, whom I had, Life of my life, who so my soul did glad: But do I grieve, or am I rather glad, That such a peerless Father once I had? Yet do I grieve, and yet again am glad, That I shall find in heaven him, whom I had. M. L. A preservative LILY, to cure Souls. Mark 16.16. He that shall believe and be baptized, shall be saved: but he that will not believe, shall be damned. THese words are (almost) the last words our Saviour spoke to his Disciples: who having finished the work of our Redemption on the Cross, & risen again a triumphant conqueror, laden with the spoils of death, & meaning now to ascend to his Father; doth 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 expresseth in these words, Go (saith our Saviour) teach all Nations, baptizing them, in the name of the Father, the Son and the Holy-ghost. This is the charge which Christ did properly commit to his Disciples; but because it was to small purpose to lay this commandment on them, to enjoin them the duty of preaching and administering the Sacraments, unless others would embrace their doctrine, and receive their Sacraments; 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 baptized, and a punishment to them that shall refuse to believe, or of contempt reject his Sacrament: The reward in these words, He shall be saved: the punishment in these; He that will not believe, shall be damned. Between which two estates, there is no mean, but either Salvation or Damnation: of which two my meaning is not to dilate; to speak either of the joys of Heaven, or Pains of Hell; these are copious Common-places: in which, as no man can want matter of discourse, so no man is able to express either of them in the least part. But my meaning is to speak of the persons to whom the reward, which is unconceivable, is promised; and to whom the punishment or threatening here belongeth: For this I take to be pertinent to the Time, and to this present Occasion. I will begin with the persons to whom the reward is promised, set down, in these words; He that shall believe and be baptized: In which words divers things do offer themselves to be considered, and that which I think first is necessary, is the conjunction of these two: namely, Faith and Baptism: He that shall believe and be baptised, must be read without dis-junction, and make but one proposition: For our Saviour Christ doth not here mean, that he which is baptized but believeth not, or that he that believeth, and is not baptized, shall be saved: but both are here joined together, He that believeth and is baptized. Between these two, I mean, Faith and Baptism, Christ doth part the causes of Salvation: yet let none mistake me, in that I say, these are causes of Salvation: I do not say they are principal causes, but instrumental, adiuvant, secondary, inferior causes, which it pleaseth God to use and sanctify, for the saving of our souls. I do not say, that either both together, or any one of them by itself, is a cause absolutely necessary to Salvation, so that he that wants either one, or both, must be damned; which in the latter member, I shall more largely declare; but I say, they are necessary, in respect of our obedience, and necessary, because commanded: and therefore, if of contempt, or gross, or affected negligence, we either refuse the one or the other, we incur the displeasure of God, and by that means eternal damnation. In this sense I call them causes, and join them both together, even as Christ himself doth; He that believeth and is baptized: both of them are, in their kind, necessary. Of the one, that is, Faith, the Apostle saith, Without faith it is unpossible to please God: Hebr. 11.6. Of the other, that is, Baptism, the Apostle saith, Titus 3.5. it is Lavacrum regenerationis, the washing of the new birth, and is resembled by Saint Peter, 1. Pet. 3.20.21. to the Ark, in which Noah and his children were saved. The Ark was not a sign only of the mercy of God, but God used it as an instrumental cause to preserve Noah in that great and universal deluge, and to it is Baptism compared. The ancient Fathers, grounding themselves upon that, and the like places, do speak as becomes them, reverently; resembling Baptism to the red-Sea, in which Pharaoh, that is, the Devil, with all his works, are drowned; and the Israelites, that is, the true Christians regenerate, are delivered from the wrath of God: To the Pool of Bethesda, into which the Angel descended at a certain time, and stirred the water; and who first descended there-into, was cured of his infirmity; I say, they not only resemble it, but prefer it before this water; 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: into that water the Angel descended at a certain time, and before he had stirred the water, it would not work, and therefore it might be called Fons signatus, a Fountain sealed up: but this water is open and common, and floweth plentifully to all Christians; according to that prediction of the Prophet Zacharie: In that day, Zach. 13.1. there shall be a fountain opened to the house of David, and to the house of jerusalem, for sin and for uncleanness. In that water God did work by the ministery of an Angel, here he worketh by the ministry of sinful men, yet is the effect wonderful, neither doth our humility derogate from the power and operation of it. I might repeat many other their similitudes to this purpose: many speeches they have, which some think to be Hyperbolical, and beyond the truth; but indeed, they are no more, than the Scripture teacheth: A man may as well ascribe too little, as too much to the Sacrament; and as the Papists have erred in Superstition, so some perhaps in Profaneness, to which these our times do too much incline: A mean may be held between both, that is, to think of these as they are in effect, causes and instruments by which Christ doth derive into our souls the efficacy of his precious blood: He that believeth and is baptized shall be saved. And this is the first thing I thought meet to be observed, I mean the conjunction of these two, Faith and Baptism. But, is nothing else (will some say) required to Salvation? Is it sufficient to believe and be baptized? Will these two, without good-works, bring them that are come to years of discretion, to heaven? God forbidden any should think so: yet some in former times have been of that mind: who held, that Faith without Works was sufficient to Salvation; and against that heresy Saint Augustine hath written a whole Book very learnedly. Our Adversaries of the Church of Rome, do ascribe unto us this error, and say, that we have revived this Heresy: wherein, their conscience tells them, they do us wrong: It may be, you have heard some say, that Faith only is necessary to justification, and that is very true; 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. Bellarmine in this point, doth us right, who saith, That both they and we do hold a necessity of works, though in a divers sense: They hold in works, necessitatem efficientiae, a necessity of the efficacy of works: we hold necessitatem praesentiae, a necessity of the presence of works: 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; but the necessity of works is held of both: and therefore there is no need to refuse the words: he is supposed to be in the wrong, which taketh away the necessity of a virtuous life, it rather requireth a real refutation. For although it is confessed on both sides, I mean, of Protestants and Papists, that good works are necessary to salvation; yet, in either Religion, many there are, who overthrow the confession of their faith, with the notorious sins of their lives, professing they know God, but denying him with their works, Tit. 1.16. as the Apostle saith: and that is a kind of indirect and implicit Atheism. How true this is, the times do testify, and I shall easily make known, yet not without grief, as one that taketh small delight in this discourse, and yet not without profit, for I see a profitable use of it. I will begin then with our Adversaries, who in contention do justify themselves and lay heavy imputations upon others: but as the old saying is, He that condemns another, ought not himself to be faulty. Let us consider then their demeanour. Bellarmine, amongst other notes of the Church, saith, that Sanctitas doctrinae, Pureness of doctrine, both concerning Faith and Manners, is a special one; and another is, Sanctitas vitae, Holiness of life, at the least, in the authors and founders of their several Orders: 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. In the Council of Trent, amongst other things, they have established Invocation of Saints, and worshipping of Relics: in which Council notwithstanding, the Fathers assembled give great charges to their Priests, that no superstition of idolatry be committed in either of them: whereby they plainly confess, that whatsoever they teach, the practice of the vulgar is full of corruption & superstition: and that Bellarmine doth 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: Novi multos simulacrorum adoratores, etc. Many superstitions are committed by the vulgar, out of ignorance and weakness. But if we should come now from matter of Opinion, to the matter of Life, and allege those things which Bernard spoke, of the corruption of the Church in his time, and that which Petrarch, and sundry others have written, it will make our hair stand upright, and I do abstain from particular reciting of them; neither is it my meaning in thus censuring them, to justify ourselves; for I am persuaded, that the scandalous demeanour of many dissolute Protestants, doth make many a Papist, and that the unchristian carriage of either sort, doth make many an Atheist: and therefore both sorts should join together, to redeem our Christian profession from these scandalous imputations, with which divers do too truly tax us, and to adorn our calling with good-works, that the Name of God be not blasphemed by us, and that the mouths of our enemies may be stopped. This is the best way to confute the supposed opinion, which taketh away the necessity of good life; that is, not by Words, but by Works: Matth. 5.16 Let your light so shine before men, saith our Saviour, that they maysee your good works, and glorify your Father which is in heaven. But you will reply and say: Are not the words of your Text plain? Doth not Christ say, He that believeth, and is baptized, shall be saved? I answer, that under these two are comprehended good-works; without which, Faith or Baptism is to small purpose. The devils are not altogether without Faith, jac. 2.19. for they believe and tremble. Simon Magus had both these, Faith and Baptism: Act. 8.13. Of his Baptism, there can be no question; for it is plainly set down in express terms: and why should any make doubt of his faith? for Saint Luke doth not only say, He believed, but he saith it with an emphasis, now Simon himself also believed, that great sorcerer, that notable Impostor; and that which is more, that he with others believed: And therefore, unless we think that all others were hypocrites, and that Saint Luke were deceived in them all, we must needs think that Simon Magus believed and was baptized; for both doth the Evangelist affirm; yet his end (as is thought) was most miserable and damnable: and therefore Faith and Baptism without good-works, profit not: Nay, it is certain, that both these, I mean, Faith and Baptism, without good-works, when we grow up to years of discretion, do but increase our damnation, so far are they from procuring our salvation. For it is better never to have known the way of God, 2. Pet. 2.21. then after they have known it, to turn from the holy Commandment given unto them. In Baptism we bind ourselves to the service of God; God contracts with us, and we with him: 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, and to contract ourselves wholly to his service. True it is, that without this contract we are bound to the same duty, for we are his creatures, and in regard both of our Creation, and Redemption, are bound to serve him; but yet by our contract in Baptism, we bring a special Bond and Obligation upon ourselves for ever. For even those things which of themselves do bind us, if we bind ourselves to them by special Obligation, do bind us more forcibly. For example, Genes. 28.20 21.22. jacob doth make a vow, and promise, That if God would be with him, and keep him in his journey, and would give him bread to eat, and clothes to put on, so that he come again to his Father's house in safety, then should the Lord be his God; then of all that God gave him, would he give him the tenth: To which duties he was bound without a vow; but by this vow he was double bound. The Prophet David describing a just and righteous man, Psal. 15.4. makes this one note of him, that he sweareth to his neighbour, and disappointeth him not, though it were to his own hindrance. No question, but if he promise, he is bound to perform: though it be never so nudum pactum, a bare and naked promise, yet is a man in conscience & honesty bound; but if he swear, then is he bound in a greater bond: for these are two bonds of a wonderful force, the one of Oath; the other of Vow; and it is a question, whether is the greater bond. The Casuists observe, that Obligatio juramenti est voto firmior; the Oath is a stronger bond than the Vow, because we swear by God, though the Vow be sanctior, holier, because we vow to God. It is evident then, that the contract we make in Baptism, which is as strong as any Oath or Vow in the world, doth tie us more strongly to that duty which of itself, without any vow or promise, is simply and absolutely necessary. But let us yet a little consider what manner of bond and obligation it is, that by Baptism, we bring upon ourselves. We call this mystery by the name of Sacrament, which is a borrowed word: for the Romans' in times past, when they priest any Soldiers, ministered an oath unto them, of Fidelity, which they called, Sacramentum militiae, the Oath of their military service; without which Oath, they made a scruple to bear Arms. We, when we take up Soldiers, do not always swear them, but they receive Press-money, which binds them sufficiently: 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, as many run-agate soldiers do, or perhaps, revolt, and flee into the enemy's 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, as some in our times perfidiously and dishonestly have done? Or, if he do none of these, yet, either of cowardice or contempt, never fights blow, never doth any service to his Captain or Commander? Do not such Soldiers deserve punishment, greater than if they had refused to serve, to which, notwithstanding, their allegiance doth bind them? So is it in this case: In Baptism we receive God's Press-money; then we begin to be his Soldiers, and by that mystery, do bind ourselves as fast as any vow or oath can tie us: and being thus bound, if we be desertores militiae, forsakers of our Christian profession, and become flat Apostates, we then are more guilty than if we had never contracted with God to serve him; which to do, we are even bound by Baptism: and herein, many of us do divers ways infringe the vow we made in Baptism, fleeing from the Camp of Christ, into the tents of Satan. There are scene amongst us, God be thanked, that renounce their profession universally, yet many do daily slide to Popery; which, as I said, though it be not a total defection, yet it is an aberration from Christ, and that a gross one: But where Christians do border upon the Turks, it is no news to see Christians turn Turks; these are Apostates and runagate soldiers, out of Christ's Camp: But though there be none such amongst us, yet are there disobedient soldiers, whose standing is in God's Camp, but they fight the devils battles: Such are all notorious and scandalous sinners, who may carry God's mark in their foreheads, but are the devils servants in their actions; whom I wish, if any such be here, to repent, and consider what a shameful thing it is, after that they have received God's Press-money, & have been brought up in his Camp, to be at covenant with Satan, Death, and Hell. Of all others, Hypocrites, as they are of the greatest number, so are they in the most danger, because under pretence of fight Gods battles, they betray the whole army to the enemies. And yet, I know not whether I should say, that such as these are of the Camp; nay rather, as some say, they are but in the camp, not of the Camp; not of the Church, but in the Church: and as S. John speaks, 1. john 2.19. Some such are gone out from us, but they were not of us; for if they had been of us, they would have continued with us; or if they be members of the church, they are but members of the visible Church; in which there are tars and Wheat, Sheep and Goats, vessels of honour, and vessels of dishonour: but how they should be actually members of the Catholic Church, which is the society of the faithful, and the mystical body of Christ, I cannot see. Our Adversaries, who will not grant the difference between the visible and invisible Church, say, that the outward profession of faith, doth make one a member of Christ's body; and that no internal virtue is required thereunto: but when we object unto them, such scandalous and gross sinners, and close and hidden hypocrites, as lurk in the body of the Church, then are they driven to their poor shifts: for they affirm, that such are members, though dead members of Christ's body; these, say they, are dead members: 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: But how any such should be the members of Christ, or appertain to his mystical body, is beyond my reach. For of the Body Christ is the Head, who giveth life and sustenance to every member of it; men that continue obstinately in any gross sin, are the members of Satan; and how they should be actually the members of Christ, I see not. True it is, that such may appertain to God's election, and they may be called, as Saint Augustine speaks, Electi secundum propositum suum; Elected according to his purpose; for so I see the Scripture speaks; but actually, they are not the members of Christ, till they be called, sanctified and bring forth fruit: neither can a man have any comfort in Christ, either in regard of an historical faith, or of Baptism, till he repent, and become a true soldier to Christ, to which his Baptism doth bind him. And therefore, if you wish to be saved, add to Faith and Baptism, Good-workes, which though in this place, they are not mentioned, yet are they comprehended. Neither can I give better counsel to you, than john Baptist did to the people when they came to be baptized of him: For, when they asked him, what they should do to be saved: He answered, Let him that hath two coats, Luke 3.11.12.13.14 give one to him that hath none; and he that hath meat, let him do likewise: by which is not meant, that it is unlawful for a man to have two coats, but that which is redundant and superfluous in our estate, we must give to the poor; or, to speak plainly, relieve the poor, if God hath given us ability: it is in a word, a lesson of Mercy, and that to be performed as time and circumstances require: this was a general lesson which he gave to all the people. But when the Publicans came, who were infamous for their polling and oppression, and asked what they should do, he bade them require no more than that which was appointed unto them: and when the Soldiers came, who, unless Grace restrain them, are proud, barbarous, and bloody, and asked what they should do; he answers, Do violence to no man, neither accuse any man falsely, and be content with your wages. unum omnibus, conveniens singulis responsum dabat: He gave a general answer to them all, and a particular answer to men of several degrees and callings; and therein Saint Ambrose commendeth his discretion: For there is a general duty, pertaining to all Christians, and that is the duty of Charity, of Mercy; 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. But there are also several duties appertaining to several men; for we all are one body, but in that body are divers members, some appointed to one office, some to another: and if we will have comfort by our Baptism, than it becometh 〈◊〉 to practise all general duties with all Christians; and particular also, with faithfulness and desire to discharge that duty that our particular vocation doth bind us to, & then are we trusty & true Soldiers; then keep we our vow made in Baptism; then we may take comfort in our Christian vocation: For, he that believeth and is baptized, and withal, bringeth forth fruit, living answerable to his profession, shall be saved. I will not deny but in many things we offend all; neither doth any person live so exactly and walk so innocently as his Christian vocation requireth; but God passeth by many of our infirmities, and accepteth our service, though unperfect, when we strive to do our endeavour, and have a care of our conversation: Even as a man that bears with many infirmities in his son, so long as he doth not utterly cast off the yoke of obedience, and become, against all nature, treacherous & incorrigible; for that dissolves the bonds of nature, & gives just cause of disherison: so God suffereth and passeth by many ordinary infirmities, which human frailty cannot avoid, and taketh us for his children, till by our heinous and gross sins, and by our obstinate persisting in them, we fall from sin to Satan, renounce our profession and leave our standing: 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: and now some would think, that I might conclude this first member, but I cannot yet leave it. There is a mystery of Iniquity, which was long since begot, in the time of Ignorance, and brought up a long time in darkness, and never saw the Sun: but now it is crept out of corners, and advanceth itself, with impudency, in the open sight of the world: it is a thing which men call Equivocation, or Mental Reservation, which some would have hushed, and think meet it were suppressed in silence: but we know the world hath taken notice of it; and it is lippis & tonsoribus notum; it is talked of even in the Barber's shop: and therefore we may say, Publish it in Ashkelon, and proclaim it in the streets of Gath: Howbeit, I would not deal with it at this time, were I not, in some sort, enforced thereunto; for a special Patron of it, is the jesuite, which perverteth many Scriptures to this purpose, and doth not spare this that I now entreat of; Qui crediderit, & baptizatus fuerit, saluabitur: He that shall believe, and be baptised, shall be saved: that is, if he live well, so saith he. Is not here a mental reservation, saith 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: 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. Christ it was that spoke these words, and that he used any mental reservation, is most false. Saint Matthew repeats this charge or doctrine of our saviours more largely, Mat. 28.19. Go teach (saith our Saviour) all Nations, baptizing them in the name of the Father, the Son, and the Holy-ghost: and he addeth; Commanding them to observe all things that I have commanded you: which word Nations, Saint Mark omitteth, but Matthew plainly uttereth, speaking of the fulfilling of God's will, for that Christ commanded: & therefore it is plain, that here is no mental reservation used. The question here is, whether the Evangelist, which repeated not all the words of Christ, used any mental reservation? No, for that which is necessarily to be understood, by the whole drift of the Author, 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: that which is necessarily understood, is not wanting, or reserved, but all one as if it were expressed. I here appeal to one of their own authors, who writing upon this place, saith; that this very speech of our Samours, He which belcoveth, and is baptised, shall be saved: And that of the Prophet joel, Whosoever calls on the Name of the Lord, shall be saved: And that of our Saviour, Every one that asketh, receiveth: and in a word, all such general Sentences, have a condition annexed unto them, and that necessarily to be understood: 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; (for he that cometh to him, must believe, that he is a rewarder of such as seek him,) cannot be said to be reserved. 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: But the Scripture setteth down plainly all things necessary to salvation; for either they are there expressed, or no way; 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, and to open a door to Anabaptisme. For if the letter of the Scriptures do not contain the things appertaining to salvation; if out of the words we can not gather their meaning, than the interpretation must be left to particular revelations without the Word, and to this, doth this assertion tend, which by no means may be endured. I remember, sometimes there was a controversy between Jerome and Austen; two as famous men as ever the Latine-Church had; it was about an interpretation of a saying of S. Paul's, where he saith, That he withstood Peter to his face, Galat. 2.11. which S. Jerome thinks he did not; and that in saying so, he used a kind of dispensation: and thus doth Jerome say, to stop the mouth of Porphiry. But S. Augustine writing to Jerome, tells him, that Paul in that very Epistle maketh this protestation, Galat. 1.20. that he witnessed before God, that the things he wrote unto them, he lied 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, then did he abrogate this, and show that he could not be believed in any thing; and that if this gap were left open, the authority of the Scriptures must needs fall, and that no place, though never so evident, but might be deluded. Who, were he now alive, and should see Christ the Author of Truth, in whose mouth there was no guile; and the holy Scriptures the oracles of truth, wrested to the defence of deceit, how would he exclaim at such dealing? But if any shall say, that some places are dark & obscure; I grant it, and say, that notwithstanding it is so, (for, Ad edomandum labore superbiam, & ad intellectum à fastidio revocandum, cui investigata pleraque vilescunt: 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, if we will speak truly, the darkness is not so much in the Scriptures, as in our hearts. Senecaes' wife had a she-foole, who being blind, would yet not acknowledge it, but said the house was dark, and therefore she could not see: Such a fool S. Jerome saith himself was, who for a long time could not relish the scriptures, but delighted more in the works of Orators and Philosophers, and when I was blind and saw not the light, saith he, I thought the fault was not in me, but in the Sun. 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 saith: In some respects, all things are hard & dark in the Scriptures; in some respects, all things are easy: They are hard to flesh and blood, for they cannot be assented to, till God open the eyes of our hearts, as he did to his disciples: but all things are set down in terms plain enough, so we use diligence to understand them. I say all things, all the mysteries of Religion, without (as they call it) any mental reservation. Yet so besotted are they with this foolish device of theirs, as that they stumble even at the plainest Scriptures. S. Matthew reports, that when our Saviour cometh to judgement, he shall say to the reprobate; Nescio vos, I know you not: and here saith the Friar, Christ useth a mental reservation, wherein I know not, whether they are more ridiculous or impious. For Christ there alludeth to an usual form of speech amongst the Jews, who when they misliked a man, gave him a Nescio, that is, I know you not: Which form of speech is used at this day by many: & consuetudo vocabuli, vita vocabuli: 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, then in saying, Nescio vos; so far was he from equivocation or mental reservation. When we tell them, Hoc est corpus meum, This is my body, is figuratively to be understood; they say, figures are not used in matters of Wills, which ought to be plain: and can they not remember, how the sentence of judges ought to be plain? But these men (in some respect) may be pardoned; for, because they, when they are cited, & appear at the Bar, do equivocate and dissemble; they think also, that when Christ shall come to judgement, and pronounce sentence of salvation or damnation, he shall speak doubtfully. But God be merciful to us, and make us of the number of those to whom he shall say; Come ye blessed of my Father: For certainly, they to whom it shall be said, Nescio, I know you not, shall not only understand it, but feel it: 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. I am loath to wade further; and had not this violence been used, to this Text, I should have abstained at this time: and therefore I will conclude this point with the end of the 15. Psalm, adding withal S. Jeromes observation on it. He in the 15. Psalm describing a righteous man, addeth, among other things, Who sweareth to his neighbour, and disappointeth him not, though it were to his hindrance: Such a man saith David, shall stand in the Tabernacle of the Lord. By which is meant, not only him that sweareth promissoriê, that taketh a promissory oath, but even he that sweareth assertiuè, that formally affirmeth or denieth any thing by oath. He that sweareth, whether in promising a thing to come, or in affirming a thing past, shall stand in the Tabernacle, & then he concludes, He that doth this, shall never be moved. Out of which S. Jerome infers this: therefore he that doth, shall be moved. If he that sweareth, and that truly, shall stand in the Tabernacle; then he that forsweareth himself, that eludeth all others by lying and dissembling, and such tricks, as the Heathen man did abhor, shall not stand in the Tabernacle. Sure I am, it is no way to get Heaven; the whole Scripture, from the beginning to the ending, in every place condemneth fraud, lying, perjury, and such like vanity; extolling sincerity, truth, plaindealing, both in word and deed: this is the Law and the Prophets: this in every lease is contained, & thus it becometh men, who are baptised in the name of the Father, the Son, and the Holy-ghost. God is the Author of truth, and those that are of him, will say truth; the Devil is the father of lies, and his children they are that practice that trade. And because I have told you, that there are particular duties, give me leave, I pray you, to be somewhat particular, as the Text, the Time, and this present honourable Audience doth (in some sort) require. It were a simplicity, or rather folly, to think it were impossible, to be both a Courtier, and a Christian. S. john Baptist was a Courtier; for though he kept in the wilderness, yet sometimes he came to the Court: He was in good grace with Herod, who heard him gladly: and, could he have flattered, he might have obtained any preferment or honour in the Court: but he was plain, and told the truth. He was not of his opinion that said, Lex alia est solio, alia privato, that which was adultery in a private man, could not be adultery in a Prince. Daniel and Ezra, and many others were great Courtiers, in high favour with their princes. 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. Saint Jerome reporteth of one who was the emperors Nephew, and yet never asked any thing of the Emperor. 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, and that God doth require this of them, as a special duty. It cannot be offensive (I hope) to have admonished thus much. 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, 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: amongst other things, he saith, That silver, gold, and precious stones, were first found out by Satan: and that forasmuch as in Baptism they profess to renounce the devil and all his works, the ornaments and attire they wear, is against their vow in Baptism: But here I am not altogether of his mind: 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, and decency both in respect of person and condition be kept. Yet in one thing, I think, women cannot be excused, and that is in painting of themselves; which howsoever some defend, the most religious and learned Fathers have condemned. Cyprian saith, that they which paint themselves, do (in a sort) make Christ a liar: For, whereas our Saviour saith, Ye cannot make one hair black or white, they have a mean to make them all of what colour they list. Another saith, 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: And is it not a disgrace, when God hath framed and fashioned us well, but we must over-lay God's work with the devils colours? How this may stand with your Christian profession, with your vow in Baptism, with the modesty of that Sex, I know not. I know that Figtree leaves are found out, to shadow this fault; but (in my opinion) it is but to lay colour upon colour, to find out Figtree leaves to cover nakedness withal: 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, 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, and that by our very vow in Baptism, in which we are made Christ's soldiers: For though women be privileged from bearing of Arms, and from the performance of Military service, yet Christ's soldiers they are as well as others, and bound to fight against the World, the Flesh, and the Devil; bound to serve God in the general duty of all Christians, and in the particular duty which their sex and calling requires: And hereof I suppose you are not ignorant. The Apostle, Colos. 3.18. if any be ignorant, will at large inform them in their duties. Art thou a Maid? 1. Cor. 7.32. Be as one that careth for the things of the Lord, how thou mayst please God. Art thou a Wife? Coloss. 3.18. Submit thyself to thy husband, as is comely in the Lord. Art thou a Widow? 1. Tim. 5.6. Remember that the Widow that liveth in pleasure, is dead. Here a question is moved, which of these estates is the best; but, (in my opinion) a curious one, and not meet to be handled, especially at this time: For they are all good, and commendable, each of them hath several duties appertaining; in performing whereof, they shall have more honour in the eyes of men, more reward with God, then for all other the nicenesses and trimness of the body whatsoever. But, to shut up all in a word; as our Saviour doth promise salvation to him that is baptised; so here on the contrary, he saith, But he that is not baptised, shall be damned. Out of which some have inferred, that Baptism is not simply necessary to salvation: Which doctrine, although I take to be very true, yet is it not absolute nor rightly collected out of this place: For our Saviour doth not in this, overthrow that which he spoke in the former: and we must hold a conjunction of both these, I mean Faith and Baptism, both being (in their kind) necessary: 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: For, what actual faith have Infants? Some think there is actual faith in them; from which I suppose S. Augustine doth not much serve: Others have had Faith, but not Baptism, as Valentinian, and yet were saved: Some have neither had Faith nor Baptism, and yet were saved, as children deceased before they could come to receive Baptism: It is the ordinary means of Regeneration, and therefore not to be contemned, not to be deferred; for howsoever GOD is powerful enough without means to regenerate, and bring to salvation; yet those holy means which himself hath appointed & sanctified to that purpose, must by no means be contemned nor neglected: For, He that believeth, and is baptised, shallbe saved. Which favour God grant us all, for his Christ's sake. Amen. FINIS. Seek to find. LUKE 24.5. Why seek ye Him that liveth, among the dead? THe blessed and devout Maries, seeking our Saviour at his Sepulchre early in the morning, are encountered with this Angelical check; Why seek ye Him that liveth, among the dead? A question that might easily trouble persons of so weak a sex, at that season, and out of the mouth of an Angel too: But though they were amazed at the suddenness of the voice, yet was not their zeal cooled from seeking him whom their souls loved. In this question of the Angels are two things to be considered. First, a reprehension of their error: Secondly, a consolation for their labour. First, the reprehension and check which the Angels gave to these holy women, for seeking Christ among the dead, was not without just cause, for it was an erroneous seeking. All of us are seekers, and (in some sort) seekers of Christ too; but, few of us do find him, Because we seek him amiss. The errors then whereinto men usually fall in seeking Christ, must be narrowly observed, that they may the better be avoided. 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; which opportunity, if we neglect, it is impossible we should ever obtain our desires, in finding Christ: For after death, Hebr. 10.26 72 There remaineth no sacrifice for sin, but a fearful expectation of judgement, and violent fire, which shall devour the Adversaries. Therefore the Apostle willeth, Galat. 61.0. that, Whilst we have time, we do good to all men, especially to the household of faith. There are twelve hours in the day, job. 11.9. as our Saviour teacheth us, If a man walk in the day, he stumbleth not, because he seethe the light of this world. job. 12.35. Walk therefore while ye have light, lest the darkness come upon you. It becometh us then not to lose the season of seeking, and herein to apprehend the fittest opportunity. For though I will not deny, but Christ may be found at any time, whilst we live, yet there is a difference of times; God is debtor to no man: and if he should subtract his grace universally from us, yet no man could justly complain of him, why he had done so: but God in mercy doth dispense his graces, and knocks at the doors of our hearts, desiring to be let in: yet not at all times, but at certain seasons, according to the dispensation which seemeth fittest to himself: At which time and season, if we harden our hearts, how know we whether the like mercy will be offered again? and therefore we must with all carefulness embrace such times and opportunities, when he doth knock at the doors of our hearts. The custom of most of us, is to defer the seeking of God to our old age, 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. 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: Qui remittit poenitenti peccatum, non promittit peccanti vitam: God which promiseth the penitent sinner forgiveness, doth not promise him length of life, or any certain number of years. How many are cut off when they least thought of it? Doth 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, but we must not neglect any time; yea we must with expedition accept any occasion of seeking Christ; 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; it is long ere we begin to seek him, whom we should seek before all things; but when we do begin to seek, it is after a negligent and careless manner, as if the matter were not great whether found him, or no. Matth. 6.33. But what saith our Saviour Christ? Seek first the Kingdom of God: and by First is meant, not a priority in order, and the anticipation of time, but a priority in the earnestness or intention of our mind: as if he should have said, Seek the Kingdom of heaven, not only before all things, but above all things, with greater vehemency and affection, than you do any other thing in the world beside. This is the meaning of our Saviour, and so much doth the words of our Saviour import: He that would find Christ, must seek him zealously, with fervour and heat: Mat. 11.12. For the Kingdom of heaven suffereth violence, & the violent take it by force: And after we have found him, than we must seek how to keep him too. To which purpose Tertullian hath a notable admonition; and very fit for our times: in which many are like unto children, Ephes. 4.14. Carried about with every blast of doctrine; or like those women who were ever learning, 2. Tim. 3.7. and yet never came to the knowledge of the truth; ever seeking and never finding, because when they have found, they lose that they have found; either of too much curiosity in seeking, or of too much inconstancy in relecting, and learning to seek; of whom Tertullian thus speaketh. Our Saviour saith, Seek, and ye shall find, knock, & it shallbe opened unto you, ask, and it shall be given: The true understanding of which place, saith he, consists in three points; For our Saviour speaketh this, Jnipsis doctrinae primitijs, when first he began to teach, when he was yet scarce known to his Disciples, while as yet Peter had not acknowledged him to be the Son of God; and so most peculiarly, saith he, doth the speech belong to the jews, who did not acknowledge Christ to be the Messiah, and therefore were willed to seek: He addeth further, admit it be spoken to us, as in truth it is, yet, saith he, it hath his bounds, and the true understanding of these words consists in three points; in re, in tempore, in modo; in the thing, in the time, in the manner. The division is not much unlike that of Bernard; that is, saith he, we must understand what it is we seek, how we seek, and when we are to seek it: That which we ought to seek, is Christ, and we ought to seek him till we find him; Et invenisti cùm credidisti; and then thou hast found him, when thou hast believed in him; and then seek how thou mayest keep him; for no man, saith he, seeketh, but he which either never had Christ, or else hath lost him. Luke 11.5. The man in the Gospel who repaired to his friend's house, knocked at his door, desiring him to lend him three loaves, was very importunate to be let in; but as soon as he was let in, he ceased to knock any more. The widow that lost her Groat, Luke 15.8. swept the house diligently, till she found it, but after she once found it, she gave over seeking and sweeping. Luke 18.3. The widow was importunate to be heard of the wicked judge, but after she was admitted to audience, she gave over her importunity; and therefore there is a measure in Seeking and Knocking: therefore, after we have, by Faith, working by Charity, apprehended Christ, we must not seek after any other Faith: No, nor if we will follow the policy of some States, not suffer disputation in the question of Faith and Religion; for though disputing of truth be a kind of teaching of truth, and that truth fears no examination or discussion; yet as often as factious or schismatical spirits shall offer disputation in the matter of Faith or Governemrnt, to accept of that challenge, is to bring those things that are sound and surely settled, to new trials, and to seek after that which is already found, which neither the rules of Policy nor Divinity do admit. I speak this, to stop the mouths of some, who with more insolency than confidency, desire, that things in controversy may be disputed of; which, according to the sense in which they desire it, were to seek for that which (indeed) we have found, and which without curiosity or distrusting we ought to maintain, even with the peril of our lives: 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: Neither let us give ear to those, who under pretence, either of truth in Religion, or sincerity in Ceremony, would alienate your minds from that obedience and government in which you have been trained up in Christ jesus: We presume, that we have found Christ so far forth; now our endeavour is, and must be, to keep him, not only in our heads, by speculation, that in our hearts, by affection; to which purpose, I shall speak more in convenient place. The third error men commit, in seeking after Christ, is, that they seek him not in the place they should seek him. This is the error committed by these holy women, for which the Angels blamed them; and therefore a little longer to be insisted upon. And this error may be collected easily and plainly, from the speech of our Saviour in the Gospel, who telleth us, That false Christ's, Matt. 24.24 26. and false Prophets shall arise, and shall show great signs and wonders, saying, Behold he is in the wilderness, he is in the secret places: On which place, Doctor Stapleton writing, according to his virulent manner, saith, it is accomplished in our teachers, who leaving the right way, the King's highway, the ancient and Apostolic Church, do seek after Christ in corners, in the wilderness of our own wandering imaginations, and amongst such Apostates, who challenge to themselves the name of the Church: But the truth is, it is much better fulfilled amongst them, who confine Christ unto a certain place, and think he cannot be found out of the limits of their Churches In times past, the visible Church was in one Kingdom, I mean, among the jews: Notus in judaea Deus: God is well known in Jewrie: But now the time is come which our Saviour spoke of; john 4.23. The hour cometh, and now is, that the true worshippers shall worship the Father in Spirit and truth. And this was long foretold by the Prophets, and namely, the Prophet Malachy, Mala. 1.11. who saith, From the rising of the Sun, unto the going down of the same, my Name is great among the Gentiles; By which is meant, the calling of the Gentiles: And therefore, they are injurious to bind Christ to Rome; and absurd also, seeing in their Creed, they insert these words; I believe the Roman Catholic Church. For, the Catholic Church, is the universal society of all the Faithful or Elect, both of men and Angels: the Roman Church is but a particular Church, as the Church of England or France is; though (to speak the truth) sometimes a flourishing Church; Rom. 1.8. of which Saint Paul saith, That their Faith was published throughout the whole world. One of the original or mother-churches: a Church (for her constancy in the Faith) reverenced of other Churches: But now, the case is altered, The faithful City is become a Harlot; justice & judgement lodged in her; but now, those that shined as gold are as black as pitch: And therefore, to seek after Christ in Rome, is not convenient, much less to appropriate the truth to the Church of Rome: and yet I will not deny, but many in the Roman Church appertain to Christ, who groan under that gross superstition; & Papisme itself is not a total defection, but an aberration from Christ, though a gross one: 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; and yet if we were, we know that truth is not to be measured by multitude: Thou shalt not follow a multitude to do evil. For the most part, evil goeth with the multitude: And Gregory Nazianzene saith, That to esteem of things according to the multitude, were to prefer the dust of the earth, before the Stars of Heaven; to neglect Pearls, and to gather pebble-stones, which are infinite. I cannot (hasting to other matters) prosecute this point at full: only this I wish you, to take heed of the confused clamours of our Adversaries, in whose mouths nothing is more frequent, 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 Rome, as if Christ were no where to be found but there, where indeed he is neither so sound nor sincerely as he ought to be. I would also admonish the Schismatics, who according to the prediction of our Saviour, say, Hear is Christ, and there is Christ; and with them is Christ, & no where else is Christ; every Sect challenging to themselves the name of Christ, and thence excluding the other from any right or title therein. But this occasion requireth 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 Women, and here I must repeat our distinction. The errors, saith 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; for of the former two, we must acquit them: 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 Sabboath, which caused them to rest: 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. 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. Many there are, that are like unto these; the Apostle saith, Philip. 2.21. Omnes quae sua sunt, quaerunt: Every man seeks his own, and not that which is Christ's: But these holy Women, when Christ was now dead, with the peril of their lives, (considering the malice of the jews) with the expense and cost of their goods, come early to the Sepulchre, intending to perform their funeral rites unto Christ. And herein (for their zeal and love, though (not according to knowledge) they deserve, if not commendation, yet toleration. The error properly committed by them, is their seeking of Christ out of due place: Cur quaeritis viventem inter mortuos? Why seek ye him that liveth, among the dead? The Sepulchre or Grave, is domus mortuorum; The house of the dead, inhabited of rotten carcases: in which it was unpossible that Christ should either remain or putrefy. He told them, That he would rise the third day; which they forgetting, or not believing, come with their odours to embalm him, and to that end, do seek him among the dead: For which cause, the Angel doth somewhat tax them: Cur quaeritis viventem inter mortuos? Why seek ye the living among the dead? This is their error, about the place; and so is it ours to, and much more gross: and I now speak of the ordinary errors committed, call them how you will, either in the manner of seeking; or about the place. Christ, when they did seek him, was risen, but he was not yet ascended: but now heis both risen and ascended, sitting on the right hand of God, Coloss. 3.1. where we ought to seek him. If Christ be risen, let us seek him where he sits, at the right of God. But we, like worms, lie groveling on the earth, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Conversation, aught to be in heaven. If you understand not my meaning, I will make it plain: The Apostle taxing certain persons, among other things, brandeth them with this title, namely, Philip. 3. That they minded earthly things; then the which, nothing is more opposite to the finding of Christ. Christ, as he is God, filleth all places; as he is Man, he is contained in one place; namely, in Heaven, where is the Kingdom of Glory: where our affections, desires, and thoughts, aught to be. For if we seek him on earth, who now reigns in Heaven, we shall never find him. Men naturally look up-wards to heaven, whereas the beast looks down wards: But is it not absurd, that with the eyes of our bodies, we should look up-wards, and with the eyes of our hearts look downwards? Yet so it is: which he saith, is, to transform the Image of God, into the Image of a Beast: and thus speaketh he to him, to make him blush for shame: For whereas thou art made straight, and oughtest to look up to heaven; thou, with the beasts, dost creep on the earth, like a brutish creature, & so art become bestial in heart, in the stowping of thy soul to the earth. If he did thus say unto them, do not we stand in need to stir up ourselves by all means, to the contemplation of the heavenly life, and to shake off this earthliness of mind? The Prophet speaking to the jews, gins thus; jerem. 22. Hearken, O earth, earth, earth; three times repeated: 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, and earthly matters, how we may make here and there a purchase, joining house to house, and land to land, as the Prophet speaketh, even till there be no room left. Some will object: Do you condemn purchasing? No: then were I very simple; I know that buying and selling are lawful contracts, as necessary as eating and drinking are: But give me leave, I pray you, to put you in remembrance of our saviours words; Luke 21.34. Let not your hearts be oppressed with surfeiting and drunkenness, and cares of this life: And of the Apostles words; 1. Cor. 31. That they that use this world, be as though they used it not; for the fashion of this world goeth away: Where the Apostle compares us to Actors, and the world to a Stage, which must shortly be removed. Therefore we may use these things so far forth, as they are helps unto us in our seeking of Christ, but to set our affections on them; and for love of these, to neglect the duties of Christianity, is here to seek Christ on earth, who now reigneth in heaven. I will add but one thing, and so end this point; The Prophet saith: Esay 42.5. That God stretcheth out the earth, and the Buds thereof, he giveth breath unto the people upon it, and his Spirit, Calcantibus eam, to those that tread upon it: which Text is diversly expounded; But Saint Augustine, among others, hath a notable Meditation, or rather, Interpretation on it. For, whereas the Prophet saith, He stretcheth forth the earth, and giveth breath unto the people, and his Spirit to them that tread on it; his meaning is, that he communicates the graces of his Spirit, to such as contemn the earth and earthly things. The heaven of heavens appertains to God, but the earth he hath given to the children of men, who tread it under their feet. If then we would find Christ, we must tread on it with the feet of our affections: I mean, contemn and trample it under foot, as we do those things we care not for; because he giveth his Spirit, as the Prophet saith, Calcantibus eam, To those that tread on it; that is, that do not reckon or esteem it, but even tread it under their feet, and contemn it: Qui amore Coelestium, terrena contemnunt: For the love of heaven do despise earthly things, and all the wealth and glory thereof; to them, saith he, and to them only doth God give his Spirit. In this manner let us live on earth, not as men bewitched & besotted with the earth, but as contemners and tramplers on the earth; having our feet walking on the earth, but our Faith and Affections dwelling in the heavens: being like unto the Cedar, which Radicem terris, comam nubibus inserit, Hath his root deep in the ground, but toucheth the Clouds with his top: Or to the Sunbeams, which do shine on the earth, yet are they fastened to the body of the Sun in heaven: so demeaning ourselves on earth, we may enjoy Christ which is in heaven. 2. I have spoken of the Text as it is Reprehensory; I will now speak of it, as it is Consolatory, to the women seeking Christ, and also to all such, who living on earth, do notwithstanding seek Christ sitting in heaven. Quid quaeritis viventem inter mortuos? (saith the Angel) Why seek ye the living amongst the dead? which words contain, not only a reprehension, but also a consolation, of singular moment. For the women coming to seek Christ, and finding the Stone rolled away, and the Body gone, (which is plain by the speech of Mary Magdalen, Tulerunt Dominum; They have taken away my Lord:) were sore discomforted. The appearance of the Angels in majesty, as it is likely, made some impression of fear in their tender hearts: which the Angels perceiving, do speak comfortably to them; Fear you not: mixing (as I have said) Consolation with Reprehension: For, without all question, it sounded joyfully in the ears of the women, who being persuaded that Christ was dead; and hearing the Angel tell them, that he was alive, that he was risen, could not, but be greatly comforted, when they heard, Quid quaeritis viventem 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; Christ liveth, as before he told you: Go tell his brethren, that he goes before them into Galilee. Was not this (think you) a comfortable speech to women oppressed with fear and grief? 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. What can be more comfortable then to consider and know that Christ liveth? that he is ascended? that he sitteth at the right hand of God in majesty and honour? When jacob saw the Chariots which joseph had sent to carry him, Genes. 45.27 28. he said, I have enough; joseph my son is yet alive: But how much greater cause have we to say, It is enough for us, that Christ our head liveth, that he is risen again from the dead? john 12.24. Except the wheat corn fall into the ground, and die, it abideth alone; but if it die, it bringeth forth much fruit. In which words, our Saviour doth express the fruit of his Death and Resurrection, which is, the resurrection of all those that sleep in the dust of the earth: for though Christus resurrexit solus; Christ did rise alone, who is the first fruits of them that rise; yet not totus, all Christ did not arise: for he is the head and we are his members, who are now raised in hope, 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. It is enough for us, that Christ our head, our brother liveth, he is Bone of our bone, and Flesh of our flesh: If the Firstfruits be holy, then is the whole lump holy. Neither is there any action of Christ's, but yields much comfort: For here, he died for our sins, and rose again for our justification: but first he was buried, descended into the Grave, which is, domus mortuorum, the house of the dead, where he remained, but yet as liber inter mortuos; as free among the dead. The women did seek him in the Grave, to which Christ descended; partly to prove unto us, the verity of his death and resurrection; partly, to secure us, and to defend us from the fear of the Grave, into the which (for our sakes) the Lord descended: It is appointed for all men once to die, job 17 14. and then cometh the judgement. And we must say with job unto the worms, Hebr. 9.27. Thou art my mother and sister: and to corruption, Thou art my father. But be of good cheer, Christ who was dead, now liveth; he that was in the grave, is now ascended: now, Vltra non dominatur mors; Death hath no dominion over him; but he hath now the dominion of death. He did both enter into his grave, and arise again, to assure us, that howsoever our bodies may putrefy in the Graves, yet God shall restore them again; Et fragile hoc lutum in purissimam & solidissimam testam excoquetur: This house of Clay shall be made far firmer than Stone, more glorious than Gold or any such corruptible matter. Why then are we afraid to descend into the grave; which, howsoever in itself fearful, yet, to those that seek Christ zealously, as these women did, it is a bed of rest and quietness, as the Prophet calleth it, or a Receptacle or Sanctuary against the troubles of the world? and so is it called, Esay 65. Esay 65. Christ liveth (saith the Angel) and as a Conqueror of death, he is risen from his house of death, 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. This is the benefit we have by Christ's living; by his rising from the grave: As his resurrection is for our benefit, so is his ascension. Jascend (saith Christ) to prepare a place for you, to take possession of Heaven in our name, in our nature: 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. A point worthy to be considered; and which (among other things) the Angel also meant, saying; Fear not. Now, as it pleased God, that an Angel should publish the Resurrection, so also by an Angel was the Ascension published: 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: Whygaze ye you men of Galilee? And then afterward comforted them and in struct them, concerning the Resurrection, adding withal: This jesus shall come again even so as you have seen him ascend, that is, he shall return in the same nature in which he ascended; which our Saviour himself saith, is to be, in the glory of his Angels: But some may say, a fire shall go before him, the powers of heaven shall be shaken, and all the Tribes of the earth shall lament before him; how then doth he come again as he ascended? I answer; 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: 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. If then, his death, resurrection, ascension, glorification, and coming to judgement, be all for our comfort, so that we seek him here, it is plain, that this speech of the Angels, hath both Consolation and Reprehension. These women had a sharp reprehension by the Angel, for seeking him that was living amongst the dead: but because otherwise their zeal was good, God doth pardon their infirmity, and comforteth them in their misery. As the speech was unto them, so is it unto us. I hope there is none of us so perfect, but may very well endure the Angel taxing our earthliness, and stirring us up to the seeking of Christ, now sitting at the right hand of God: and if we profit by the reprehension, then appertaineth the consolation unto us, if we seek him devoutly here. For the Prophet saith truly, Lord, thou art good unto that soul that seeketh thee: neither is it said, to that soul that findeth thee: for he that according to his humanity reigneth in Heaven, by his grace reigneth in the heart; Et prope estinuocantibus ipsum: He is near to them that call upon him. We need not (as the Apostle saith) to climb up into heaven, nor descend into the depth, here he is at hand within us, if there we will nourish him, and give him entertainment. The finding of him then, is not hard, so we seek him early, whilst he may be found; and all dependeth on this point. And, that men do not seek him by lifting up their hearts unto him, I will show you, both the reason, and the remedy, and so end. A man (saith Lactantius) is made, ex repugnantibus, of contrary principles, of a soul and a body; in respect of his soul, he is of affinity with the Angels; in respect of the body, he is of affinity with the beasts: the soul originally looks upwards, in respect of his body, he is apt and prone to sensuality; of these contrarieties, there do arise in man, distractions of mind, the soul carrying him one way, the frailty of the flesh another; and this war between the spirit and the body, some do think had been even in the state of innocency, but that God gave unto Adam, Donum supernaturale, a supernatural gift; which was, instar aureifreni, like a golden Bridle, by which he might pacify the strife of these contrary parts, & make the body subject to the spirit, and the spirit subject to God. But after Adam offended, he lost, not only that supernatural gift (if any such he had) but even Nature itself was now corrupted. He that before was prone to Sensuality, in respect of his body, was made sensual and carnal in his very soul: For, as flesh obeying the spirit, may be called spiritual; so the spirit whilst it obeys the flesh, is carnal: and in this estate of corrupt nature, man cannot but look down, his soul and body in respect, being but earth, fleshly and sensual. But it seemed good to God, to dissolve the works of the Devil, and to send his own Son, who both died for sin, and apply the power and efficacy of his blood, by the Sacraments, to the regenerating and renewing of the soul; which is purified from corruption and endued with strength and grace to rise and mount up unto Heaven. 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: and as this corpus corruptibile, this corruptible body doth weigh down the soul, so the soul doth make the body mount up to heaven: And hereof proceeds our earthliness; 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. 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, but when this heavy lump of Clay, this body of ours, with our sensuality doth weigh down the soul, than the Devil prevails against us. Therefore our care must be to keep down and repress, this sensuality of ours, to mortify the affections and desires, 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, and in zeal of heart, say with David, Psalm 42. Even as the heart desireth the water brooks, so longeth my soul after thee, O God: to which, there is nothing more available than frequent meditation of the life to come, of Christ's ascending, of his sitting at the right hand of God, receiving of the Sacrament, with such other holy exercises of devotion: which if you do, assure yourselves, you shall find him, enjoy him, and pray to him with much comfort in the Spirit; ye shall converse with him familiarly, and take more pleasure in him, then in all earthly pleasures beside; which are but vain and momentany, blazing like a fire of Thorns, but suddenly extinguished: 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: to whom with the Father, and the holy Spirit, be all praise and glory, now, and for evermore, Amen. * ⁎ * FINIS.