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THE CHRISTIANS COMFORT. Text. 2. Chron. 15.2. The Lord is with you, while ye be with him;
THE CHRISTIANS COMFORT. Text. 2. Chronicles 15.2. The Lord is with you, while you be with him;
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and if ye seeke him, he will be found of you; but if ye forsake him, he will forsake you.
and if you seek him, he will be found of you; but if you forsake him, he will forsake you.
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IF it were lawfull to assimilate heauenly verities to earthly fictions, I would compare my Text to the three Graces.
IF it were lawful to assimilate heavenly verities to earthly fictions, I would compare my Text to the three Graces.
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For the parts of it are naturally three, as is their number and as they hold together hand in hand,
For the parts of it Are naturally three, as is their number and as they hold together hand in hand,
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so doe these depend each on other:
so do these depend each on other:
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and as their site and place is so ordered, that for one turning from you, you haue two looking towards you; iust so it is here.
and as their site and place is so ordered, that for one turning from you, you have two looking towards you; just so it is Here.
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And lastly, as they two first looke towards you, before the third turne from you; so here, two parts first behold vs kindly:
And lastly, as they two First look towards you, before the third turn from you; so Here, two parts First behold us kindly:
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The Lord is with you, while ye be with him; and if ye seeke him, he will be found of you. The Lord is with you, while you be with him; and if you seek him, he will be found of you.
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And the third turnes from vs indeed, but not till we turne from it; If ye forsake him, he will forsake you.
And the third turns from us indeed, but not till we turn from it; If you forsake him, he will forsake you.
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A Text highly to be valued, for the Author who speakes it, Azariah a famous Prophet;
A Text highly to be valued, for the Author who speaks it, Azariah a famous Prophet;
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for the auditors who heard it, King Asa, and all Iuda and Beniamin; for the occasion that procured it, a great deliuerance from an vnspeakable danger:
for the Auditors who herd it, King Asa, and all Iuda and Benjamin; for the occasion that procured it, a great deliverance from an unspeakable danger:
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and principally for the matter contained in it, being such as may comfort the weake, terrifie the wicked, stay the wauering,
and principally for the matter contained in it, being such as may Comfort the weak, terrify the wicked, stay the wavering,
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and stir vp the backeward, to draw neere vnto God by repentance, and amendment of life.
and stir up the backward, to draw near unto God by Repentance, and amendment of life.
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It is deuided to my hand: The parts three, but each admitting seuerall partitions, as wee shall heare;
It is divided to my hand: The parts three, but each admitting several partitions, as we shall hear;
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the first in these words, The Lord is with you, while ye be with him. Wherein consider 2. things. 1. The comfort. 2. The condition.
the First in these words, The Lord is with you, while you be with him. Wherein Consider 2. things. 1. The Comfort. 2. The condition.
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The comfort, Dominus vobiscum: The Lord is with you. The condition, Si fueritis ▪ cum eo: while ye are with him. For the first.
The Comfort, Dominus vobiscum: The Lord is with you. The condition, Si fueritis ▪ cum eo: while you Are with him. For the First.
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This sweet saying Dominus vobiscum, may bee taken as a Prayer, or as a promise.
This sweet saying Dominus vobiscum, may be taken as a Prayer, or as a promise.
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As a Prayer, and then it shewes the Pastor his hearty desire for the good of men;
As a Prayer, and then it shows the Pastor his hearty desire for the good of men;
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for a promise, and then it cheares vp the people to the feruent seruice of God.
for a promise, and then it cheers up the people to the fervent service of God.
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The first way it is ancient and generall. Ancient, an ordinary salutation in the Iewish Church, Ruth 2.4. Iud. 6.12. Such as among vs, GOD saue you, or GOD speed:
The First Way it is ancient and general. Ancient, an ordinary salutation in the Jewish Church, Ruth 2.4. Iud. 6.12. Such as among us, GOD save you, or GOD speed:
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not deseruing to bee termed, Short cuts, or shreddings, as the great Cutter of our Church hath vnmannerly termed them;
not deserving to be termed, Short cuts, or shreddings, as the great Cutter of our Church hath unmannerly termed them;
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but hearty and pithie expressions of our vnfained charity one towards another. Generall againe it is:
but hearty and pithy expressions of our unfeigned charity one towards Another. General again it is:
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for it was vsed in the Church, in Cyprian , and Tertullians time, in the Liturgie of S. Iames and Chrysostome, &c. and continued in the Church to this very day.
for it was used in the Church, in Cyprian, and Tertullia's time, in the Liturgy of S. James and Chrysostom, etc. and continued in the Church to this very day.
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Consisting of few words indeed, but including abundant matter;
Consisting of few words indeed, but including abundant matter;
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Insomuch as Petrus Damianus is reported to haue written a whole booke of it, intituled, Dominus vobiscum.
Insomuch as Peter Damianus is reported to have written a Whole book of it, entitled, Dominus vobiscum.
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Take it as a promise, and so we must in this place, if we take it aright,
Take it as a promise, and so we must in this place, if we take it aright,
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and then it is the Prophets Alarum to incourage the hearts of the people against their enemies,
and then it is the prophets Alarm to encourage the hearts of the people against their enemies,
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and may serue to cheare vp all the faithfull against the malice of the whole world.
and may serve to cheer up all the faithful against the malice of the Whole world.
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For, Si Deus nobiscum, quis contranos? Rom. 8. 31. If God bee with vs, who can be against vs? and as Cyprian, Quis ei de seculo metus est, cui Deus in seculo tutor est? What needs hee feare the malice of the world, who hath God his protector in the middest of the world?
For, Si Deus nobiscum, quis contranos? Rom. 8. 31. If God be with us, who can be against us? and as Cyprian, Quis ei de seculo metus est, cui Deus in seculo tutor est? What needs he Fear the malice of the world, who hath God his protector in the midst of the world?
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To procede aright, consider in this defence the author who, and the manner how hee defends.
To proceed aright, Consider in this defence the author who, and the manner how he defends.
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The Author, Dominus, The Lord. A name too great to bee clasped in the marrow palme of our apprehension.
The Author, Dominus, The Lord. A name too great to be clasped in the marrow palm of our apprehension.
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Est enim hoc Dei cognomen, saith Tertullian For this name Sir, is Gods Sir-name. And if Dominus, quasi dans munus, Lord, from Lordly liberalitie; Est enim hoc Dei cognomen, Says Tertullian For this name Sir, is God's Surname. And if Dominus, quasi dans munus, Lord, from Lordly liberality;
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who deserues the name but hee, qui dat esse, & escam, who giues life and liuing to man and beast? If possession make a Lord, Heauen and earth, and all Kingdomes are his;
who deserves the name but he, qui that esse, & escam, who gives life and living to man and beast? If possession make a Lord, Heaven and earth, and all Kingdoms Are his;
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If power, hee can with a breath make & vnmake ten thousand worlds;
If power, he can with a breath make & unmake ten thousand world's;
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If multitude of seruants, this Lord of Hoastes hath his armies in heauen, earth and hell;
If multitude of Servants, this Lord of Hosts hath his armies in heaven, earth and hell;
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If valiant soldiours, he hath millions of millions that haue dyed for him;
If valiant Soldiers, he hath millions of millions that have died for him;
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insomuch as if some are not mistaken , there is neuer a day in the yeere but may challenge eight or nine thousand Martyrs, who haue died in their Masters quarrell.
insomuch as if Some Are not mistaken, there is never a day in the year but may challenge eight or nine thousand Martyrs, who have died in their Masters quarrel.
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Finally, the enioying of his owne will, Psal. 135.6. working all things after his owne counsell, Ephes. 1.11.
Finally, the enjoying of his own will, Psalm 135.6. working all things After his own counsel, Ephesians 1.11.
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and all this without intermission, or intercision, Psal. 10.16 proues him sufficiently, not onely a Lord, but the onely Lord.
and all this without intermission, or intercision, Psalm 10.16 Proves him sufficiently, not only a Lord, but the only Lord.
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And this is the reason that many famous Emperours refused it, as too high a name.
And this is the reason that many famous emperors refused it, as too high a name.
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Augustus Imperij formator, saith Tertullian ne Dominum quidem dicise volebat. Augustus Imperij formator, Says Tertullian ne Dominum quidem dicise volebat.
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Augustus the founder of the Romane Empire (for his father Caesar was but Metator, rather then Imperator the chalker of it out, Augustus the founder of the Roman Empire (for his father Caesar was but Metator, rather then Imperator the chalker of it out,
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then the setter of it vp) This great man would not be called Lord. And of the same mind was Alexander Seuerus , and others.
then the setter of it up) This great man would not be called Lord. And of the same mind was Alexander Severus, and Others.
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And no Emperour affected it till Domitian came, who was so likorish of transcendent highnesse, that hee called himselfe God too.
And no Emperor affected it till Domitian Come, who was so likorish of transcendent highness, that he called himself God too.
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Dominus & Deus noster Domitianus &c. A true forerunner of his successor the Pope, who in the Extrauagants , (and well it deserues to be put there) is stiled Dominus Deus noster Papa; Our Lord God the Pope. Dominus & Deus Noster domitianus etc. A true forerunner of his successor the Pope, who in the Extravagants, (and well it deserves to be put there) is styled Dominus Deus Noster Papa; Our Lord God the Pope.
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Yet what these men vnlawfully vsurpe, others lawfully receiue from him, euen by his owne gift.
Yet what these men unlawfully usurp, Others lawfully receive from him, even by his own gift.
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For he that said, Ego dixi, Dij estis, Psal. 82.6. I haue said yee are Gods;
For he that said, Ego I have said, Dij Ye are, Psalm 82.6. I have said ye Are God's;
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deriuing his owne title to the great Ones of the world, hath also said, Ego dixi Domini estis, I haue allowed you dominion & Lordship in my stead,
deriving his own title to the great Ones of the world, hath also said, Ego I have said Domini Ye are, I have allowed you dominion & Lordship in my stead,
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And, Dicam planè Imperatorem Dominum, saith Tertullian , sed more communi. I will call the Emperour Lord,
And, Dicam planè Imperatorem Dominum, Says Tertullian, said more Communi. I will call the Emperor Lord,
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but in the common phrase, when I am not constrained thereby to preiudice the honour of my Lord God.
but in the Common phrase, when I am not constrained thereby to prejudice the honour of my Lord God.
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And therefore there is no such reasō, that our Reformers should except against the reuerend Prelates of the Church,
And Therefore there is no such reason, that our Reformers should except against the reverend Prelates of the Church,
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for accepting the name of Lord, bequeathed vnto them by religious deuotion. For in two things they goe before other men; in dignity and grauity:
for accepting the name of Lord, bequeathed unto them by religious devotion. For in two things they go before other men; in dignity and gravity:
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and in two things they must be respected of vs, in honour and reuerence. For which cause authority diuine and humane hath giuen them two titles, Lord and Father; Lord, to shew their dignity; Father, to expresse their grauity.
and in two things they must be respected of us, in honour and Reverence. For which cause Authority divine and humane hath given them two titles, Lord and Father; Lord, to show their dignity; Father, to express their gravity.
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Art not thou my Lord Elias, saith good Obadiah? 1. King. 18.7. O my Father, my Father, saith Elizeus of the same, 2. King. 2.12.
Art not thou my Lord Elias, Says good Obadiah? 1. King. 18.7. O my Father, my Father, Says Elisha of the same, 2. King. 2.12.
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Neither neede they feare St. Peter his NONLATINALPHABET, 1. Pet. 5.3. seeing they make a spirituall Hierarchy, not a temporall Tyranny:
Neither need they Fear Saint Peter his, 1. Pet. 5.3. seeing they make a spiritual Hierarchy, not a temporal Tyranny:
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or to vse S. Aug. his phrase ;
or to use S. Aug. his phrase;
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seeing they Lord it, non dominandi superbia: sed officio consulendi, rather by the rule of good counsel, then the loue of soueraignty;
seeing they Lord it, non dominandi superbia: sed Officio consulendi, rather by the Rule of good counsel, then the love of sovereignty;
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and shew themselues Fathers, non principandi superbia: sed prouidendi misericordia , not so much in a proud commanding, as in a prouident mildnesse.
and show themselves Father's, non principandi superbia: sed prouidendi misericordia, not so much in a proud commanding, as in a provident mildness.
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And as Leo , Cum plus agat cohortatio, quàm commotio, plus charitas, quàm potestas: They doe more by exhortation of the mouth, then coercition of the hand:
And as Leo, Cum plus agat cohortatio, quàm commotio, plus charitas, quàm potestas: They do more by exhortation of the Mouth, then coercition of the hand:
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and compassion, not compulsion, is their chiefest attendant. But see how wee are falne from heauen to earth!
and compassion, not compulsion, is their chiefest attendant. But see how we Are fallen from heaven to earth!
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Returne we to our great Lord againe, and let vs heare him speaking and pleading vnto vs, Malac. 1.6.
Return we to our great Lord again, and let us hear him speaking and pleading unto us, Malachi 1.6.
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Si Dominus ego sum, vbi timor? If I be a Lord, where is my feare? Certainely a Lord beares relation to a seruant,Si Dominus ego sum, vbi timor? If I be a Lord, where is my Fear? Certainly a Lord bears Relation to a servant,
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& a seruants badge is feare. He hath bin to vs a Father and a Lord too:
& a Servants badge is Fear. He hath been to us a Father and a Lord too:
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if we will not loue him as Sonnes, yet at least let vs feare him as seruants;
if we will not love him as Sons, yet At least let us Fear him as Servants;
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Especially considering, his seruice procures both dignity and commodity. Honour and profit, the two great baytes of humane affections attend vpon it.
Especially considering, his service procures both dignity and commodity. Honour and profit, the two great baits of humane affections attend upon it.
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Honour it brings, Deo seruire, regnare est: to serue God, is to raigne as a King:
Honour it brings, God seruire, Reign est: to serve God, is to Reign as a King:
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and Philo , NONLATINALPHABET To serue God, is better not onely then liberty or freedome, but a Kingdome or Soueraignty.
and Philo, To serve God, is better not only then liberty or freedom, but a Kingdom or Sovereignty.
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And so commodity it brings too: for by seruing this Lord, wee are saued from all enemies.
And so commodity it brings too: for by serving this Lord, we Are saved from all enemies.
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Augustine well notes, Seruus comes à seruando, a seruant, from being preserued; because, Quiiure belli possent occidi, a victoribus seruabantur. Augustine well notes, Seruus comes à seruando, a servant, from being preserved; Because, Quiiure Belli possent occidi, a victoribus seruabantur.
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Such as by right of warre might haue beene slaine, by the mercy of their Conquerors were kept aliue.
Such as by right of war might have been slain, by the mercy of their Conquerors were kept alive.
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So it was a mutuall pact Serua & seruiā, Preserue thou me, & I will be thy seruant.
So it was a mutual pact Servant & seruiā, Preserve thou me, & I will be thy servant.
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And is not this our case? or is it our case, & shal it not be our duty? Let vs heare Zachary, & he wiltel vs, That we being deliuered from our enemies, might serue him in righteousnesse and holines all the dayes of our life.
And is not this our case? or is it our case, & shall it not be our duty? Let us hear Zachary, & he wiltel us, That we being Delivered from our enemies, might serve him in righteousness and holiness all the days of our life.
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O then, why doe we not humbly serue this great LORD, but proudly striue against him? what intolerable impudence is it for men to vse him as they doe? Some giue him the lie, by vnbeliefe;
Oh then, why do we not humbly serve this great LORD, but proudly strive against him? what intolerable impudence is it for men to use him as they do? some give him the lie, by unbelief;
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others the stab, by swearing & blaspheming; many giue him the Brauado, by an audacious contradicting his settled truth;
Others the stab, by swearing & blaspheming; many give him the Bravado, by an audacious contradicting his settled truth;
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and some the flout, by laughing at the miseries of his Church. Is this to make our selues his seruants, to accompt him as a Lord?.
and Some the flout, by laughing At the misery's of his Church. Is this to make our selves his Servants, to account him as a Lord?.
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who dares vse his Master so? Who will say to th• King, Thou art wicked? & to Princes, Ye are vngodly? Iob 34.18.
who dares use his Master so? Who will say to th• King, Thou art wicked? & to Princes, You Are ungodly? Job 34.18.
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Oh how much lesse should they say it to him, who accepteth not the person of Princes,
O how much less should they say it to him, who Accepteth not the person of Princes,
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nor regardeth the rich more then the poore!
nor Regardeth the rich more then the poor!
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S. Peter 1. Pet. 2.18 bids seruants obey their Masters, though they be froward, much more if they be milde.S. Peter 1. Pet. 2.18 bids Servants obey their Masters, though they be froward, much more if they be mild.
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How then should we be pliant to this great Lord, considering he is euer mercifull and kinde,
How then should we be pliant to this great Lord, considering he is ever merciful and kind,
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or as it is in my text, Nobiscum; euer with vs to helpe and succour vs? And this is the second thing in this Promise, the manner how he defends vs, viz. by being with vs. Is with you.
or as it is in my text, Nobiscum; ever with us to help and succour us? And this is the second thing in this Promise, the manner how he defends us, viz. by being with us Is with you.
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It is true, that God is with all men, and that in all places, and at all times:
It is true, that God is with all men, and that in all places, and At all times:
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but he is especially with his Children and seruants, and euer for some good, for some singular comfort.
but he is especially with his Children and Servants, and ever for Some good, for Some singular Comfort.
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For as in beauen our happinesse is to be with him; so on earth our welfare is, that he is with vs.
For as in beauen our happiness is to be with him; so on earth our welfare is, that he is with us
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And God is with vs in two respects. 1. For our spirituall, 2. for our temporall estates.
And God is with us in two respects. 1. For our spiritual, 2. for our temporal estates.
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For our spiritual estates, St. August. obserues, God is with 〈 ◊ 〉 4. waies;
For our spiritual estates, Saint August. observes, God is with 〈 ◊ 〉 4. ways;
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1 ▪ he is with vs, vt praedestineret nos, for our predestination to life. 2 He is with vs, vt vocaret nos, at and in our vocation on to grace. 3. He is with vs, vt iustificaret nos, at and for our iustification from sinne 4. He is with vs, vt glorificaret nos, for our glorification in heauen ▪ He predestinated vs before we were our selues;
1 ▪ he is with us, vt praedestineret nos, for our predestination to life. 2 He is with us, vt vocaret nos, At and in our vocation on to grace. 3. He is with us, vt iustificaret nos, At and for our justification from sin 4. He is with us, vt glorificaret nos, for our glorification in heaven ▪ He predestinated us before we were our selves;
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he called vs, when we were departed from our selues; he iustified vs when wee were sinfull, & he glorified vs, when we were mortall.
he called us, when we were departed from our selves; he justified us when we were sinful, & he glorified us, when we were Mortal.
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More he could not adde, to raise vs to royall happines; lesse he could not doe, to preserue vs from reall misery.
More he could not add, to raise us to royal happiness; less he could not do, to preserve us from real misery.
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Vpon this Paul shouts in a triumph; Rom. 8.31. If God be with vs, who can •e against vs? or if against vs,
Upon this Paul shouts in a triumph; Rom. 8.31. If God be with us, who can •e against us? or if against us,
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how can he ouercome vs? Man (he is an inferiour enemy) cannot bring vs to death,
how can he overcome us? Man (he is an inferior enemy) cannot bring us to death,
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for God hath predestinated vs to life.
for God hath predestinated us to life.
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The world (that is an exteriour enemy) cannot allure vs from God, for God hath called vs to himselfe.
The world (that is an exterior enemy) cannot allure us from God, for God hath called us to himself.
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The flesh (that is an interiour enemy) cannot driue vs to sinne, for God hath iustified vs by Christ.
The Flesh (that is an interior enemy) cannot driven us to sin, for God hath justified us by christ.
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The Diuell (he is a superior enemy) cannot damne vs in hell, for God hath glorified vs in heauen.
The devil (he is a superior enemy) cannot damn us in hell, for God hath glorified us in heaven.
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Nemo nos laedit, nisi qui Deum vincit, saith Ansel. we are in good case, our soules are safe, no man can hurt vs, Nemo nos laedit, nisi qui God vincit, Says Ansel. we Are in good case, our Souls Are safe, no man can hurt us,
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but he which can ouercome euen God himselfe. Secondly, for our temporall estates, God is with vs there too;
but he which can overcome even God himself. Secondly, for our temporal estates, God is with us there too;
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and that either to defend vs in time of aduersity, as God was with Ioseph in the prison, Gen. 39.21. or to aduance vs in time of prosperity, as God was with Dauid in Sauls Court;
and that either to defend us in time of adversity, as God was with Ioseph in the prison, Gen. 39.21. or to advance us in time of Prosperity, as God was with David in Saul's Court;
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or generally to prosper with happy successe all our actions, and to incline vnto vs all mens affections, or generally to prosper with happy success all our actions, and to incline unto us all men's affections,
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as God was with Iohn Baptist, Luk. 1.66. Take it how you will, euery one of these waies God was with King Asa, as Azariah heretels him.
as God was with John Baptist, Luk. 1.66. Take it how you will, every one of these ways God was with King Asa, as Azariah heretels him.
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First, ••d was with him to prosper his handy worke, for hee built fenced Cities in Iuda, and the land had rest and peace, 2 Chron. 14.6 Secondly, he not onely defended him against an inuincible army, such as I thinke was neuer heard of in the world before,
First, ••d was with him to prosper his handy work, for he built fenced Cities in Iuda, and the land had rest and peace, 2 Chronicles 14.6 Secondly, he not only defended him against an invincible army, such as I think was never herd of in the world before,
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an hoast of a thousand thousand men;
an host of a thousand thousand men;
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but aduanced him & inriched him with their spoyles, whilest he sacked, and ransacked their glorious tents,
but advanced him & enriched him with their spoils, whilst he sacked, and ransacked their glorious tents,
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and carried away innumerable spoiles into his owne Country. Thus the Lord was with him, and be prospered accordingly.
and carried away innumerable spoils into his own Country. Thus the Lord was with him, and be prospered accordingly.
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Would any man be happy in his labour? Let him goe to worke NONLATINALPHABET As Peter laboured all night and caught nothing,
Would any man be happy in his labour? Let him go to work As Peter laboured all night and caught nothing,
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because Christ was not with him, Luk. 5.5.
Because christ was not with him, Luk. 5.5.
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so many sweat and toyle, and striue in the sea of this world, and catch nothing,
so many sweat and toil, and strive in the sea of this world, and catch nothing,
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because God is not with them. If God be with thee, euery thing shall goe well with thee;
Because God is not with them. If God be with thee, every thing shall go well with thee;
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yea, if God be with thee, it matters not what, nor where thou be:
yea, if God be with thee, it matters not what, nor where thou be:
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wert thou with Samson enuironed with an army of Philistines, if the Lord be with thee, thou shalt destroy thē all.
Wertenberg thou with samson environed with an army of philistines, if the Lord be with thee, thou shalt destroy them all.
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Wert thou with the three children in an hot fierie furnace, if the Lord bee with thee, thou shalt come out vnsinged.
Wertenberg thou with the three children in an hight fiery furnace, if the Lord be with thee, thou shalt come out unsinged.
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Wert thou with Ionas in the Whales belly, if the Lord bee with thee, thou shalt be cast safe on the land againe.
Wertenberg thou with Ionas in the Whale's belly, if the Lord be with thee, thou shalt be cast safe on the land again.
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Wert thou with Daniel in the Lyons den, if the Lord be with thee, thou shalt not be touched.
Wertenberg thou with daniel in the Lyons den, if the Lord be with thee, thou shalt not be touched.
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Wert thou with Paul and Barnabas in chaines in the darke dungeon, if the Lord be with thee, thou shalt be set at liberty.
Wertenberg thou with Paul and Barnabas in chains in the dark dungeon, if the Lord be with thee, thou shalt be Set At liberty.
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Wert thou with Iohn in the Caldron of scalding oyle, if God be with thee, thou shalt come out vnhurt.
Wertenberg thou with John in the Caldron of scalding oil, if God be with thee, thou shalt come out unhurt.
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What will not Gods presence doe for vs? To what will it not aduance vs? Esther was raysed from a captiue to a Queene,
What will not God's presence do for us? To what will it not advance us? Esther was raised from a captive to a Queen,
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for God was with her, Est. 5.2. Dauid promoted a pedo ad sceptrum, from the sheephooke to the Scepter, for God was with him, Psal. 78.71.
for God was with her, Est. 5.2. David promoted a pedo ad Scepter, from the sheephook to the Sceptre, for God was with him, Psalm 78.71.
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Ioseph set vp from a prisoner at the bar, to a Magistrate on the bench, for God was with him, Gen. 41.43. Elizeus changed, ab ar atore, in orator om, from a Plowman, to a Preacher, for God was with him, 1. King. 19.20. The Apostles were made, ex piscatoribus, Episcopi, of fishermen, fishers of men, for God was with them; Mat. 4.19.Ioseph Set up from a prisoner At the bar, to a Magistrate on the bench, for God was with him, Gen. 41.43. Elisha changed, ab Are atore, in orator om, from a Plowman, to a Preacher, for God was with him, 1. King. 19.20. The Apostles were made, ex piscatoribus, Bishops, of fishermen, Fishers of men, for God was with them; Mathew 4.19.
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Finally, as Philosophy told Seneca , Bonus vir fine Deo nemo est. No man can be good without God.
Finally, as Philosophy told Senecca, Bonus vir fine God nemo est. No man can be good without God.
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So Christianity tels vs, Beatus vir sine Deo nemo est. No man can be prosperous without God.
So Christianity tells us, Beatus vir sine God nemo est. No man can be prosperous without God.
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And therefore let this Dominus nobiscum, be our Panchrestum, a medicine for all maladies; when wee come to preach, let Dominus nobiscum take vp the text;
And Therefore let this Dominus nobiscum, be our Panchrestum, a medicine for all maladies; when we come to preach, let Dominus nobiscum take up the text;
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when you come to heare, let Dominus vobiscum prepare your attention; whē you go forth, let Dominus vobiscū be your vadè meoum, and inseparable associate;
when you come to hear, let Dominus vobiscum prepare your attention; when you go forth, let Dominus vobiscū be your vadè meoum, and inseparable associate;
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when you part with your friends and seruants to sea, say Dominus vobiscum, for a Pilot to waft them.
when you part with your Friends and Servants to sea, say Dominus vobiscum, for a Pilot to waft them.
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To conclude, as St. Augustine said of his Deo gratius, Thankes be to God; so I of my Dominus vobiscum, The Lord be with you.
To conclude, as Saint Augustine said of his God gratius, Thanks be to God; so I of my Dominus vobiscum, The Lord be with you.
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Hoc nec dici breuius, nec audiri laetius, nec intelligi grandius, nec agi fructuosius potest. Hoc nec dici breuius, nec audiri Laetius, nec intelligi grandius, nec agi fructuosius potest.
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This thing is such, that nothing can bee said more briefly, nothing heard more gladly, nothing vnderstood more largely, nothing done more fruitfully.
This thing is such, that nothing can be said more briefly, nothing herd more gladly, nothing understood more largely, nothing done more fruitfully.
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O but, say some, how shall I gaine him? how shall I bee made partaker of this rich treasure? My text tells you in the next words, Dominus vobiscum, si fueritis cum eo:
Oh but, say Some, how shall I gain him? how shall I be made partaker of this rich treasure? My text tells you in the next words, Dominus vobiscum, si fueritis cum eo:
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The Lord is with you, if you be with him; and that is the second member of this first part. If you be with him. If we be with him.
The Lord is with you, if you be with him; and that is the second member of this First part. If you be with him. If we be with him.
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Why how can that bee? God is in heauen, we on the earth, Eceles. 5.2.
Why how can that be? God is in heaven, we on the earth, Eceles. 5.2.
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How can earth flie vp into heauen to be with God? True, therefore God comes down from heauen to dwel with earth, Psal. 113.6. though his dwelling be in heauen, yet hee humbleth himselfe to behold the things in heauen and in earth.
How can earth fly up into heaven to be with God? True, Therefore God comes down from heaven to dwell with earth, Psalm 113.6. though his Dwelling be in heaven, yet he Humbleth himself to behold the things in heaven and in earth.
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What is meant by beholding, but dwelling? by heauen & earth, but a righteous man? saith Augustine , who is Heauen propter spiritus libertatem, for the libertie of the spirit;
What is meant by beholding, but Dwelling? by heaven & earth, but a righteous man? Says Augustine, who is Heaven propter spiritus libertatem, for the liberty of the Spirit;
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and earth, propter corporis seruitutem, for the seruitude of the body. Now hee with whom God dwels, is certainely with God;
and earth, propter corporis seruitutem, for the servitude of the body. Now he with whom God dwells, is Certainly with God;
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and so wee are with him, because he is with vs. More plainely, two waies a man is said to be with God, in intellectu & affectu, in the vnderstanding and iudgement;
and so we Are with him, Because he is with us More plainly, two ways a man is said to be with God, in intellectu & affectu, in the understanding and judgement;
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and with the will & affections. In our vnderstanding, when we know him; in our affectinos, when wee loue him.
and with the will & affections. In our understanding, when we know him; in our affectinos, when we love him.
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But both these must goe together, to be perfectly with God, Non enim potes saith S. BernardBernard. aut amare quem non nouerit, aut habere quē non amaueris, Thou canst:
But both these must go together, to be perfectly with God, Non enim potes Says S. BernardBernard. Or amare Whom non nouerit, Or habere quē non amaueris, Thou Canst:
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not either loue him whom thou doest not know, or inioy him whom thou doest not loue.
not either love him whom thou dost not know, or enjoy him whom thou dost not love.
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First therefor, we are with him, if we know him; and from him, if we know him not.
First Therefore, we Are with him, if we know him; and from him, if we know him not.
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Not that wee can perfectly know him, and therefore cannot perfectly be with him. That we cannot perfectly know him, the sharpest wits haue confessed.
Not that we can perfectly know him, and Therefore cannot perfectly be with him. That we cannot perfectly know him, the Sharpest wits have confessed.
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Trismegistus among other titles called him NONLATINALPHABET that is, as Lactantius expounds it, Tantus, vt ab bomine not possit aut verbis enarrari, aut sensibus astimari, So great that he can neither be expressed in words, nor conceiued in thought. Trismegistus among other titles called him that is, as Lactantius expounds it, Tantus, vt ab bomine not possit Or verbis enarrari, Or sensibus astimari, So great that he can neither be expressed in words, nor conceived in Thought.
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And as August. sweetly, The best part of our knowledge is, rather to know what hee is not, then what hee is.
And as August. sweetly, The best part of our knowledge is, rather to know what he is not, then what he is.
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For as a curious Statue or forme is composed & brought into perfection by hewing and cutting something still from it, not by adding any thing vnto it:
For as a curious Statue or Form is composed & brought into perfection by hewing and cutting something still from it, not by adding any thing unto it:
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so this great Lord is knowne of vs, by denying him such and such like things as are common to the creatures,
so this great Lord is known of us, by denying him such and such like things as Are Common to the creatures,
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and by •••ing away humane conceits from him, wher• •e goe about to conceiue what he is.
and by •••ing away humane conceits from him, wher• •e go about to conceive what he is.
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But though we know him not wholy as he is in himselfe, yet we may & must know him holily as he is in his Word.
But though we know him not wholly as he is in himself, yet we may & must know him holily as he is in his Word.
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For as the King is knowne what hee is by his Lawes, so God is perceiued who he is by his Will;
For as the King is known what he is by his Laws, so God is perceived who he is by his Will;
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neither is any man so farre from God, as he which knowes not his Word and Commandement.
neither is any man so Far from God, as he which knows not his Word and Commandment.
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And thus two sorts of men are seuered from God; the ignorant, and the erroneous. The ignorant;
And thus two sorts of men Are severed from God; the ignorant, and the erroneous. The ignorant;
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for such are not with God, they are they know not where;
for such Are not with God, they Are they know not where;
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God dwels in light, but the ignorant man is in darkenesse, and therefore he is said to grope, Act. 17.27. In this case were all wee before Christ came, and all Heathens thens now vnto whō Christ is not yet come.
God dwells in Light, but the ignorant man is in darkness, and Therefore he is said to grope, Act. 17.27. In this case were all we before christ Come, and all heathens thence now unto whom christ is not yet come.
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They are not in this world with God, but they are with the god of this world.
They Are not in this world with God, but they Are with the god of this world.
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And the god of this world is the Diuell in the world to come, who shall punish them for not knowing the true God that made them.
And the god of this world is the devil in the world to come, who shall Punish them for not knowing the true God that made them.
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Ignorance, whether ther it be a sin, as in such as might know, or a punishment of sinne,
Ignorance, whither there it be a since, as in such as might know, or a punishment of sin,
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as in such as could not know, it is in both, not iusta excusatio, but iusta damnatio; no iust excusall at the barre of Gods iudgement,
as in such as could not know, it is in both, not Justa excusatio, but Justa damnatio; no just excusall At the bar of God's judgement,
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but a iust refusal from the ioyes of Heauen. And as bad or vvorse is the erroneous man:
but a just refusal from the Joys of Heaven. And as bad or Worse is the erroneous man:
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For he wilfully goes out of the way, when the hand poynts him to the true path.
For he wilfully Goes out of the Way, when the hand points him to the true path.
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Hee is not vvith God, for God is truth, and he is run madding with the many-headed monster, Errour.
He is not with God, for God is truth, and he is run madding with the manyheaded monster, Error.
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How many by a peruersenesse of iudgement, think they are with Christ, when they be with Antichrist? that suppose they bee with the Church of God,
How many by a perverseness of judgement, think they Are with christ, when they be with Antichrist? that suppose they be with the Church of God,
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when they are with the Synagogue of Satan? that imagine they bee vvith Iesus,
when they Are with the Synagogue of Satan? that imagine they be with Iesus,
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when they are with the Iesuits? that hope they are in the gates of heauen,
when they Are with the Iesuits? that hope they Are in the gates of heaven,
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when they bee in the mouth of hell? Sulpitius Seuerus tels a story, That neer the Citie where S. Martin sate, there was a religious place much frequented, on it an Altar built, at it much deuotion vsed,
when they bee in the Mouth of hell? Sulpitius Severus tells a story, That near the city where S. Martin sat, there was a religious place much frequented, on it an Altar built, At it much devotion used,
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because as vvas thought, certain Martyrs there had suffered for the name of Christ.
Because as was Thought, certain Martyrs there had suffered for the name of christ.
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S. Martin being troubled that he knew not vvhat Martyrs they were, after hee had abstained for a vvhile from the place, at time conuenient hee repaired thither,
S. Martin being troubled that he knew not what Martyrs they were, After he had abstained for a while from the place, At time convenient he repaired thither,
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and fell a praying to God, that he would declare vvho and vvhat Martyrs these were, vvhose renowne had so famoused that frequent place.
and fell a praying to God, that he would declare who and what Martyrs these were, whose renown had so famoused that frequent place.
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At last, there starts out a ghost of a gastly and grisly aspect, and tels him his name and his condition, Latronem se fuisse ob scelera percussum, That he vvas no Saint,
At last, there starts out a ghost of a ghastly and grisly aspect, and tells him his name and his condition, Latronem se Fuisse ob scelera percussum, That he was no Saint,
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but a sinner, not of the company of Martyrs, but murderers;
but a sinner, not of the company of Martyrs, but murderers;
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cùm illos gloria, se poena retineret, seeing they were in glory and happinesse, he in paine and torment.cùm Illos gloria, se poena retineret, seeing they were in glory and happiness, he in pain and torment.
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Thus this credulous people thought they vvere with God, or some Saint, vvhen they vvere vvith the Diuell and a Theefe.
Thus this credulous people Thought they were with God, or Some Saint, when they were with the devil and a Thief.
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May wee not iustly thinke our Romanish Samaritanes in the same danger, vvho worship they know not what? That thinke by their deuotion they do seruice to heauen, vvhen.
May we not justly think our Romanish Samaritans in the same danger, who worship they know not what? That think by their devotion they do service to heaven, when.
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it may be, their Saint to whom they be deuoted, is in hell.
it may be, their Saint to whom they be devoted, is in hell.
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And then as their Canus tels them, Nihil refert Diabolum colas, an hominem condemnatum, It is all one, to vvorship the diuell & a damned soule.
And then as their Canus tells them, Nihil refert Diabolum colas, nias hominem condemnatum, It is all one, to worship the Devil & a damned soul.
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I vvil not lay this to their charge, though some of their owne mistrust it,
I will not lay this to their charge, though Some of their own mistrust it,
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nor vvill I say they vvorship some theef, though Antichrist be the greatest theefe in the vvorld, robbing God of his honour, Christ of his office, the Church of the Scripture, Christs Saints of their liues:
nor will I say they worship Some thief, though Antichrist be the greatest thief in the world, robbing God of his honour, christ of his office, the Church of the Scripture, Christ Saints of their lives:
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but thus much I say, they are not where they say they are, for they are in error & blindnesse,
but thus much I say, they Are not where they say they Are, for they Are in error & blindness,
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vvhen they boast they be in light and verity.
when they boast they be in Light and verity.
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And this is so much more in excusable, by how much they shut their eyes against the light,
And this is so much more in excusable, by how much they shut their eyes against the Light,
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and like the Iewes put from them the vvords of eternall life, Act. 13.46. For the learned;
and like the Iewes put from them the words of Eternal life, Act. 13.46. For the learned;
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though they cannot but see many of their errours, yet as Pliny said of some such like, Ignor antiae pudore mentiri non piget;
though they cannot but see many of their errors, yet as pliny said of Some such like, Ignore antiae Pudore mentiri non Piget;
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being ashamed to be found ignorant, they are not afraid to lie.
being ashamed to be found ignorant, they Are not afraid to lie.
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And for the vnlearned, the Iesuiticall blinde obedience hath made them bold to refuse all light of most holy truth;
And for the unlearned, the Jesuitical blind Obedience hath made them bold to refuse all Light of most holy truth;
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insomuch as they will neither be vvith God that made thē, nor their Countrey that bred them,
insomuch as they will neither be with God that made them, nor their Country that bred them,
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nor the Church that begat them, nor their friends that are neere them, nor their Soueraigne that protects them. But for our selues:
nor the Church that begat them, nor their Friends that Are near them, nor their Sovereign that protects them. But for our selves:
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seeing God is vvith vs by preaching, let vs be with him by practice;
seeing God is with us by preaching, let us be with him by practice;
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no place of the vvorld, where God shines so bright as in England; no place of England, like London; no place of London, like this;
no place of the world, where God shines so bright as in England; no place of England, like London; no place of London, like this;
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this is Bethel, the House of God;
this is Bethel, the House of God;
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here haue you the choysest vvits, the grauest heads, the sharpest iudgements, continually emptying themselues vnto you, that vvhosoeuer comes in among you, may truely fal dovvne in admiration,
Here have you the Choicest wits, the Gravest Heads, the Sharpest Judgments, continually emptying themselves unto you, that whosoever comes in among you, may truly fall down in admiration,
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and say, Now verily God is in you indeed. 1. Corinth. 14.25.
and say, Now verily God is in you indeed. 1. Corinth. 14.25.
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Secondly, men are vvith God in affection, and by no affection so much as by loue;
Secondly, men Are with God in affection, and by no affection so much as by love;
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the soule is rather vvhere it loueth, then vvhere it liueth.
the soul is rather where it loves, then where it lives.
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And so that soule vvhich loueth God, is wholy with him in heauen, whilest the body is on earth.
And so that soul which loves God, is wholly with him in heaven, whilst the body is on earth.
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It is true that Augustine notes, that Recta voluntas, is bonus amor, an vpright will is a good loue,
It is true that Augustine notes, that Recta Voluntas, is bonus amor, an upright will is a good love,
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and loue is the Master of the affections, yea the summe of them, for they are all reduced to that;
and love is the Master of the affections, yea the sum of them, for they Are all reduced to that;
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for loue, when it longs for the thing loued, cupiditas est, is then desire; and when it hath the thing it loues, laetitia est, it is then ioy;
for love, when it longs for the thing loved, Cupiditas est, is then desire; and when it hath the thing it loves, Laetitia est, it is then joy;
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On the contrary, when it flies from the thing it affects not, timor est, then it is feare;
On the contrary, when it flies from the thing it affects not, timor est, then it is Fear;
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& when it feeles the thing it desires not, tristitia est, it is sadnesse. Thus all the affections desire, ioy, feare, & griefe, are included in loue.
& when it feels the thing it Desires not, Tristitia est, it is sadness. Thus all the affections desire, joy, Fear, & grief, Are included in love.
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So then, if we loue God, we wil desire to enioy him, saying, Cupio dissolui et esse cum Christo, Phil. 1.23. I desire to bee dissolued, and to bee with Christ.
So then, if we love God, we will desire to enjoy him, saying, Cupio dissolui et esse cum Christ, Philip 1.23. I desire to be dissolved, and to be with christ.
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And hauing enioyed him, wee will reioyce to keepe him, saying, Psal. 4.6. Lord, lift vp the light of thy countenance vpon me.
And having enjoyed him, we will rejoice to keep him, saying, Psalm 4.6. Lord, lift up the Light of thy countenance upon me.
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This is more ioy to men, then wicked men haue, when their corne and Wine and oyle is increased.
This is more joy to men, then wicked men have, when their corn and Wine and oil is increased.
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And hauing so kept him wee will feare to lose him, crying, Psal. 27.9. Hide not thy face from mee:
And having so kept him we will Fear to loose him, crying, Psalm 27.9. Hide not thy face from me:
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put not thy seruant avvay in displeasure.
put not thy servant away in displeasure.
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And feeling him leaue vs, vve will grieue at his absence, with this lamentation, Psal. 22.9.
And feeling him leave us, we will grieve At his absence, with this lamentation, Psalm 22.9.
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My God, my God, why hast thou forsaken me? Thus then by loue we are with God:
My God, my God, why hast thou forsaken me? Thus then by love we Are with God:
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charitie is a bond, yea the bond of perfection, which linketh vs to God, and God to vs;
charity is a bound, yea the bound of perfection, which linketh us to God, and God to us;
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we are vvith him, if we loue him; from him, if we loue him not;
we Are with him, if we love him; from him, if we love him not;
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and loue him we cannot, if vvee loue any thing before him, any thing beside him, any thing beyond him.
and love him we cannot, if we love any thing before him, any thing beside him, any thing beyond him.
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We loue somthing before him, when vve preferre any thing to him; vve loue something beside him, vvhen wee ioyne any thing with him;
We love something before him, when we prefer any thing to him; we love something beside him, when we join any thing with him;
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vve loue somthing beyond him, vvhen wee ioy more in it, then in him.
we love something beyond him, when we joy more in it, then in him.
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Therefore Augustine expounds the precept, Thou shalt loue the Lord thy God, with all thy heart, with all thy soule, with all thy strength, of supereminent and ouerflowing loue;
Therefore Augustine expounds the precept, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, with all thy strength, of supereminent and overflowing love;
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Vt si quid aliud diligendum venerit in animum, illuc rapiatur, quo totius dilectionis impetuss currit: Vt si quid Aliud diligendum venerit in animum, Illuc rapiatur, quo totius dilectionis impetuss Currit:
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That if any other thing offers it selfe to be loued of vs, it should be carried along,
That if any other thing offers it self to be loved of us, it should be carried along,
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and made to runne together with vs to the loue of God.
and made to run together with us to the love of God.
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This is spiritually to bee with him in soule in this world, that soule and body may be eternally with him in the World to come.
This is spiritually to be with him in soul in this world, that soul and body may be eternally with him in the World to come.
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O then, the misery of vncharitable sinners!
Oh then, the misery of uncharitable Sinners!
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who are so hard-hearted that they care not for God, neither is God in all their thoughts, Psal. 13. That say vnto God, Depart from vs,
who Are so hardhearted that they care not for God, neither is God in all their thoughts, Psalm 13. That say unto God, Depart from us,
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for we regard not the knowledge of thy Lawes, Iob 22.17. Amōg which is the ambitious man that dotes vpon Courtlike preferment;
for we regard not the knowledge of thy Laws, Job 22.17. Among which is the ambitious man that dotes upon Courtlike preferment;
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the proud man, that pursues glorious titles & vain applause; the luxurious man, that sets the flesh before the Spirit;
the proud man, that pursues glorious titles & vain applause; the luxurious man, that sets the Flesh before the Spirit;
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the inconstant man, that changes his religion with the time;
the inconstant man, that changes his Religion with the time;
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But principally the couetous man, who is onely with his money, & makes that his God,
But principally the covetous man, who is only with his money, & makes that his God,
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and whose heauie bags, and cram'd chest presseth downe his soule, euen as low as hell it selfe.
and whose heavy bags, and cramed chest Presseth down his soul, even as low as hell it self.
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I reade in the life of Saint Anthony of Padua , a late Saint of the Popes coyning, That he preaching at a rich mans funerall on this text, Where your treasure is, there will your heart bee, added in the end, This text is fulfilled in this couetous man, who making his money his treasure, had his heart stolne away from Almighty God.
I read in the life of Saint Anthony of Padua, a late Saint of the Popes coining, That he preaching At a rich men funeral on this text, Where your treasure is, there will your heart be, added in the end, This text is fulfilled in this covetous man, who making his money his treasure, had his heart stolen away from Almighty God.
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Certaine persons presently going to his Chest to open it, found there his heart, as fresh as if it had been newly taken out of a mans brest.
Certain Persons presently going to his Chest to open it, found there his heart, as fresh as if it had been newly taken out of a men breast.
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I presse no man in this company to beleeue this, but I presume, many men in this company wil moralize this, hauing hearts not mounting to God by the loue of heauen;
I press no man in this company to believe this, but I presume, many men in this company will moralise this, having hearts not mounting to God by the love of heaven;
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but glued to the earth by loue of money, who when they haue done all, can get but Simon Magus his portion;
but glued to the earth by love of money, who when they have done all, can get but Simon Magus his portion;
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they and their money must perish together.
they and their money must perish together.
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Take heede then, Be with God in your desires and affection, and hee will be with you in his benediction and blessing.
Take heed then, Be with God in your Desires and affection, and he will be with you in his benediction and blessing.
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Thus hauing finished the handling of this first part: Come we to the second, yet not forgetting to pray Dominus nobiscum in this also;
Thus having finished the handling of this First part: Come we to the second, yet not forgetting to pray Dominus nobiscum in this also;
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It must not leaue vs euen to the end. And if ye seeke him, he will be found of you, &c.
It must not leave us even to the end. And if you seek him, he will be found of you, etc.
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And this comes by way of answere to a secret question, which some might make. You say, God is with vs, if we be with him;
And this comes by Way of answer to a secret question, which Some might make. You say, God is with us, if we be with him;
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& with him we be, if we know him and loue him: But how shal we come to know him, that we may come to loue him,
& with him we be, if we know him and love him: But how shall we come to know him, that we may come to love him,
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and so be with him? The answere is, By seeking him: If ye seeke him, he will be found of you.
and so be with him? The answer is, By seeking him: If you seek him, he will be found of you.
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In this please you to consider 2. things. First, The worke. 2. The wages. The worke, To seek God.
In this please you to Consider 2. things. First, The work. 2. The wages. The work, To seek God.
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The wages, The finding of him. The first intending to the last, and the last inuiting to the first.
The wages, The finding of him. The First intending to the last, and the last inviting to the First.
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For our promise of finding him, inuiteth vs to the worke of seeking him. For the first, to seeke God:
For our promise of finding him, Inviteth us to the work of seeking him. For the First, to seek God:
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It is true, that in this world wee are all at a losse: for hauing all sinned, wee are depriued of the glorie of God, Rom. 3.23. It came to passe with Adam, as with a griping Vsurer, who extorting more then is due, loseth principall and interest both:
It is true, that in this world we Are all At a loss: for having all sinned, we Are deprived of the glory of God, Rom. 3.23. It Come to pass with Adam, as with a gripping Usurer, who extorting more then is due, loses principal and Interest both:
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for Adam, by struing to know more then was allowed him, lost that knowledge which before was granted him;
for Adam, by struing to know more then was allowed him, lost that knowledge which before was granted him;
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and so became ignorant of God, and ignorant of himselfe.
and so became ignorant of God, and ignorant of himself.
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For as a man that is in the darke, cannat see any thing, no not himselfe:
For as a man that is in the dark, cannat see any thing, no not himself:
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So Adams heires being borne in sinne, which is the thickest darknes, are ignorant, and see not either God their Creator, or themselues his creatures.
So Adams Heirs being born in sin, which is the thickest darkness, Are ignorant, and see not either God their Creator, or themselves his creatures.
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Hence it is, that there is continuall seeking vp and downe in the world; so that if a questiō were made, what all the men in the world doe;
Hence it is, that there is continual seeking up and down in the world; so that if a question were made, what all the men in the world do;
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it might be answered in a word, Quaerunt, they are busie in seeking:
it might be answered in a word, Quaerunt, they Are busy in seeking:
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somewhat we want, somwhat we would haue, though when wee haue it, we are not contented with it,
somewhat we want, somewhat we would have, though when we have it, we Are not contented with it,
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vntill we finde that which is able to satisfie vs, that is, God himselfe.
until we find that which is able to satisfy us, that is, God himself.
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A te Domine sumus, et irrequietum est cor nostrum, donec reuertamur ad te, saith S. Augustine , From thee (O Lord) we be, A te Domine sumus, et irrequietum est cor nostrum, donec reuertamur ad te, Says S. Augustine, From thee (Oh Lord) we be,
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and our hearts are neuer at quiet, till wee bee with thee againe.
and our hearts Are never At quiet, till we be with thee again.
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Now for the finding this blessed God, which will make an end of all our seeking, sundry things are necessary to know, which if they be not vnderstood, may occasion vs to lose all our labour.
Now for the finding this blessed God, which will make an end of all our seeking, sundry things Are necessary to know, which if they be not understood, may occasion us to loose all our labour.
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For, three waies, saith Bernard, men may be frustrated in seeking, Cùm non in tempore quaerunt, aut nen sicut oportet, vel non vbi oportet.
For, three ways, Says Bernard, men may be frustrated in seeking, Cùm non in tempore quaerunt, Or nen sicut oportet, vel non vbi oportet.
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Either if men seeke not in due time, or secondly, in a right manner, or thirdly, in a fit place.
Either if men seek not in due time, or secondly, in a right manner, or Thirdly, in a fit place.
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For the first, We must seeke him in due time, Isa. 55.6. Seeke the Lord while he may be found, call vpon him while he is nigh.
For the First, We must seek him in due time, Isaiah 55.6. Seek the Lord while he may be found, call upon him while he is High.
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Signifiying, that Erit proculdubio cùm inueniri non poterit, There will bee a time, when hee cannot bee found,
Signifiying, that Erit Without doubt cùm inueniri non poterit, There will be a time, when he cannot be found,
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& that is, when this life is ended. Now is the acceptable time, now is the day of saluation, 2. Cor. 6.1. Thou maist put it off, if thou wilt, Et expectato salutem in medio Gehennae, quae facta est in medio terrae, and waite for saluation in the midst of hell, which was wrought for thee in the midst of the earth.
& that is, when this life is ended. Now is the acceptable time, now is the day of salvation, 2. Cor. 6.1. Thou Mayest put it off, if thou wilt, Et expectato salutem in medio Gehenna, Quae facta est in medio terrae, and wait for salvation in the midst of hell, which was wrought for thee in the midst of the earth.
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When this life hath an end, then our seeking hath an end; and if we finde not here, wee shall be sure to misse hereafter.
When this life hath an end, then our seeking hath an end; and if we find not Here, we shall be sure to miss hereafter.
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It is neither Hell, nor Purgatory, nor the Graue that can put vs in any hope of finding God.
It is neither Hell, nor Purgatory, nor the Grave that can put us in any hope of finding God.
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Here if wee misse, we misse for euer.
Here if we miss, we miss for ever.
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O poore seduced Romanists, why should you thinke to finde God in Purgatorie, when yet the wisest men of the Church could neuer find that there is any Purgatory? When Chrisostome tels you,
Oh poor seduced Romanists, why should you think to find God in Purgatory, when yet the Wisest men of the Church could never find that there is any Purgatory? When Chrysostom tells you,
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So long as wee are here, wee haue excellent hope, but being once gone; non est postea situm in nobis poenitere, neque commissa dilüere;
So long as we Are Here, we have excellent hope, but being once gone; non est postea situm in nobis poenitere, neque Commissa dilüere;
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It is not in our power afterwards to gaine repentance, or to wash away sinne. No Purgatorie can then purge vs:
It is not in our power afterwards to gain Repentance, or to wash away sin. No Purgatory can then purge us:
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When Cyprian tels you, Hîc vita aut amittitur aut tenetur, Here life and happinesse is either got or lost. When Epiphanius tels you; When Cyprian tells you, Hîc vita Or amittitur Or tenetur, Here life and happiness is either god or lost. When Epiphanius tells you;
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After this life is ended, Impletum est tempus, certamen perfectum euacua tum est stadium, et coronae datae sunt;
After this life is ended, Impletum est Tempus, certamen perfectum euacua tum est stadium, et coronae Datae sunt;
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The time is fulfilled, the combate ended, the race is runne, and the crownes giuen.
The time is fulfilled, the combat ended, the raze is run, and the crowns given.
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When Augustine tels you, Of amendment of manners, there is no place but in this life;
When Augustine tells you, Of amendment of manners, there is no place but in this life;
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For this life being ended, Quis { que } id habebit, quod in hâc sibi conquisiuit, Euery man shall haue that, which hee hath gained in this life.
For this life being ended, Quis { que } id habebit, quod in hâc sibi conquisiuit, Every man shall have that, which he hath gained in this life.
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Seeke not, expect not, hope not for God when thou art dead, if thou caredst not to finde him when thou wert aliue.
Seek not, expect not, hope not for God when thou art dead, if thou caredst not to find him when thou Wertenberg alive.
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And as we must seeke him onely in this life, so must we seeke him early in this life, Isa. 21.12. The morning comes, and also the night; if you will seeke, seeke.
And as we must seek him only in this life, so must we seek him early in this life, Isaiah 21.12. The morning comes, and also the night; if you will seek, seek.
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If euer you meane to be doing, begin betimes. Imitate the holy women, Mar. 16.1. who sought Christ earely, betimes in the morning.
If ever you mean to be doing, begin betimes. Imitate the holy women, Mar. 16.1. who sought christ early, betimes in the morning.
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Bee stirring in the prime of thy youth; giue God the may den head of thy life:
Bee stirring in the prime of thy youth; give God the may den head of thy life:
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there is no reason Satan should haue the flowr of our daies, & God the bran;
there is no reason Satan should have the flower of our days, & God the bran;
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that were to offer the halt & blind, and lame on his altar, if we begin not to seeke him, till we haue giuen ouer seeking all things else;
that were to offer the halt & blind, and lame on his altar, if we begin not to seek him, till we have given over seeking all things Else;
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yea, it is iust, that he in his age should neuer finde him, who in his youth would neuer seeke him.
yea, it is just, that he in his age should never find him, who in his youth would never seek him.
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Thus then, learne first to seeke him in due time. Secondly, remember also to seeke him in the right place.
Thus then, Learn First to seek him in due time. Secondly, Remember also to seek him in the right place.
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And where is that, saith Greg. but In sinu matris Ecclesiae, in the bosome of our mother the Church.
And where is that, Says Greg. but In sinu matris Ecclesiae, in the bosom of our mother the Church.
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Mary Magdalen sought him in his graue, but S. August. reproues her, Quid quaeris in tumulo, quā adorare debes in coelo? why seekest thou him in the graue below, whom thou shouldest adore in the heauens aboue? Ioseph and Mary sought him in the crowde, and among their kindred; Marry Magdalen sought him in his graven, but S. August. reproves her, Quid Quaeris in tumulo, quā adorare Debes in coelo? why Seekest thou him in the graven below, whom thou Shouldst adore in the heavens above? Ioseph and Marry sought him in the crowd, and among their kindred;
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but S. Bernard demaunds, Quomodo, ô bone Iesu, inter cognatos meos te inueniam, qui inter tuos minimè es inuentus? How, O sweet Iesus, shall I finde thee among my secular acquaintance,
but S. Bernard demands, Quomodo, o bone Iesu, inter cognatos meos te inueniam, qui inter tuos minimè es inuentus? How, Oh sweet Iesus, shall I find thee among my secular acquaintance,
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when thou wert not found among thine owne naturall kinsmen? The Papists seeke him in their Images & Crucifixes;
when thou Wertenberg not found among thine own natural kinsmen? The Papists seek him in their Images & Crucifixes;
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But the Scripture teacheth them, Christ which is the Author of verity, cānot be found in an Image, which is a teacher of lyes, Haba. 2.18.
But the Scripture Teaches them, christ which is the Author of verity, cannot be found in an Image, which is a teacher of lies, Hebe. 2.18.
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And who can thinke, the worke of man can conteine therein the Maker of man;
And who can think, the work of man can contain therein the Maker of man;
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or that that which is not quickned with life in it selfe, can hold Life it selfe that quickneth all things? If any man say,
or that that which is not quickened with life in it self, can hold Life it self that Quickeneth all things? If any man say,
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Lo here is Christ, or lo hee is there, beleeue him not. Math, 24.23. Come therefore to the Scriptures preached in the Church, there shall you finde him, and the Church too.
Lo Here is christ, or lo he is there, believe him not. Math, 24.23. Come Therefore to the Scriptures preached in the Church, there shall you find him, and the Church too.
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For in a sweet and harmonious manner, wee finde the Scriptures in the Church, and the Church in the Scriptures:
For in a sweet and harmonious manner, we find the Scriptures in the Church, and the Church in the Scriptures:
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we finde the Scriptures in the Church; for to her are committed the Oracles of God, Rom. 3.2.
we find the Scriptures in the Church; for to her Are committed the Oracles of God, Rom. 3.2.
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And for this, she is the ground & pillar of truth, 1. Tim. 3.15. And in the Scriptures wee finde the Church, & with the Church, Christ:
And for this, she is the ground & pillar of truth, 1. Tim. 3.15. And in the Scriptures we find the Church, & with the Church, christ:
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Else would not Augustine haue said;
Else would not Augustine have said;
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In sanctis Libris, vbi manifestatur dominus Iesus, ibi et eius Ecclesia declaratur, In the holy Bookes, where our Lord Christ is manifest, there is also declared his holy Church.In sanctis Books, vbi manifestatur dominus Iesus, There et eius Ecclesia declaratur, In the holy Books, where our Lord christ is manifest, there is also declared his holy Church.
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Come then to the Church, if you desire to finde Christ.
Come then to the Church, if you desire to find christ.
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When Ioseph & Mary had lost him, after three dayes labour, at last they found him in the Temple, Luke 2.46.
When Ioseph & Marry had lost him, After three days labour, At last they found him in the Temple, Lycia 2.46.
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There is his Seate, and there he is still, in medio Dictorum, in the middest of his Ministers, to aide them in preaching,
There is his Seat, and there he is still, in medio Dictorum, in the midst of his Ministers, to aid them in preaching,
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yea, and in medio Discipulorum, in the middest of his Disciples, to heare them in praying.
yea, and in medio Discipulorum, in the midst of his Disciples, to hear them in praying.
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It is well noted by Rabanus, Amat medium Mediator Dei et hominum. The Mediatour of God and man, loues the middle part alwaies.
It is well noted by Rabanus, Amat medium Mediator Dei et hominum. The Mediator of God and man, loves the middle part always.
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When he was borne, he was in medio iumentorum, in the midst of the beasts;
When he was born, he was in medio Iumentorum, in the midst of the beasts;
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when he was twelue yeeres old, hee was in medio Doctorum, in the middest of the Doctors;
when he was twelue Years old, he was in medio Doctorum, in the midst of the Doctors;
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vvhen he taught, he stood in medio Discipulorum, in the midst of his Disciples; when he dyed, he was in medio Latronum, in the midst of the Theeues:
when he taught, he stood in medio Discipulorum, in the midst of his Disciples; when he died, he was in medio Robbers, in the midst of the Thieves:
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Now hee is in heauen, hee is in medio Angelorum, in the midst of his Angels;
Now he is in heaven, he is in medio Angels, in the midst of his Angels;
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and yet also in medio Christianorum, in the midst of vs Christians, according to that, Math. 18.20. Wheresoeuer two or three are gathered together in my name, there am I in the middest of them.
and yet also in medio Christians, in the midst of us Christians, according to that, Math. 18.20. Wheresoever two or three Are gathered together in my name, there am I in the midst of them.
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To this house then let vs come: For where should we sind one, but in his owne house? And therefore Cant. 1.7.
To this house then let us come: For where should we sind one, but in his own house? And Therefore Cant 1.7.
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when the Church demanded of Christ, Vbi pascis, vbi cubas in meridie? Where dost thou feed, vvhere dost thou lye at noone-day? she receiued this answere,
when the Church demanded of christ, Vbi pascis, vbi cubas in meridie? Where dost thou feed, where dost thou lie At noonday? she received this answer,
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If thou knowest not, follow the footsteps of the flockes to the tents of the Shepheards.
If thou Knowest not, follow the footsteps of the flocks to the tents of the Shepherds.
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That is, saith Hugo Cardinalis, Attende opera et affectus Eclesiasticorum conuentuum; Looke vpon the actions & affections or the Church assemblies;
That is, Says Hugo Cardinalis, Attend opera et affectus Eclesiasticorum conuentuum; Look upon the actions & affections or the Church assemblies;
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Or as Lyra, Abi post vestigia fidelium ad sedes Doctorum: Follow the footsteps of the faithfull, to the seates of the Doctors:
Or as Lyra, Abi post vestigia Fidelium ad sedes Doctorum: Follow the footsteps of the faithful, to the seats of the Doctors:
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As if he had said, Goe to the Preachers which teach, & the faithfull that heare, there thou shalt quickly & easily finde me.
As if he had said, Go to the Preachers which teach, & the faithful that hear, there thou shalt quickly & Easily find me.
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Thirdly, as we must seeke him in due time, and place fitting, so also in a right manner.
Thirdly, as we must seek him in due time, and place fitting, so also in a right manner.
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And this is all in all:
And this is all in all:
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For though one keepe his Quando, and his Vbi, and obserue not his Sicut oportet, if he keepe time and place,
For though one keep his Quando, and his Vbi, and observe not his Sicut oportet, if he keep time and place,
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and not the right maner, he is neuer the better. Now this Sicut, comprehends sundry other aduerbs, that must be obscrued in seeking God. First, Caste, purely and chastly.
and not the right manner, he is never the better. Now this Sicut, comprehends sundry other adverbs, that must be obscrued in seeking God. First, Cast, purely and chastely.
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Seeke God for himselfe, not for sinister causes, and by-respects. Iesum propter Iesum, seeke IESVS for saluation by IESVS:
Seek God for himself, not for sinister Causes, and by-respects. Jesus propter Jesus, seek JESUS for salvation by JESUS:
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Quisquis à Deo praeter Deum aliquid quaerit, non castè Deum quaerit: Whosoeuer seekes any thing of God, but God himselfe, seekes him not chastly, nor purely. Quisquis à God praeter God Aliquid Query, non castè God Query: Whosoever seeks any thing of God, but God himself, seeks him not chastely, nor purely.
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If a woman loue her husband because he is rich, her loue is not chast:
If a woman love her husband Because he is rich, her love is not chaste:
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for how would she doc if he were made poore? If she cleaue to him for his riches, Non maritum amat, sed aurum mariti, Shee loues not him, but his gold.
for how would she doc if he were made poor? If she cleave to him for his riches, Non maritum amat, sed aurum Mariti, She loves not him, but his gold.
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So hee which seekes God for promotion, for profit, for any thing saue onely for himselfe, seekes him not right.
So he which seeks God for promotion, for profit, for any thing save only for himself, seeks him not right.
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This, saith Bernard, is singular grace, singular perfection, Non modò nil sperare nisi ab eo, sed nil quaerere nisi eum:
This, Says Bernard, is singular grace, singular perfection, Non modò nil sperare nisi ab eo, sed nil quaerere nisi Eum:
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Not onely to expect nothing but from him, but also to seeke nothing but euen him.
Not only to expect nothing but from him, but also to seek nothing but even him.
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Secondly, Veraciter, truly, not fictitiously and hypocritically. It is his promise, Deut. 4.29. Thou shalt finde the Lord, if thou seeke him with thy whole heart, and with all thy soule:
Secondly, Veraciter, truly, not fictitiously and hypocritically. It is his promise, Deuteronomy 4.29. Thou shalt find the Lord, if thou seek him with thy Whole heart, and with all thy soul:
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otherwise, wee haue no assurance to find him. When we seeke but in shew, we shal finde but in shew. Thirdly, Feruenter, zealously & earnestly:
otherwise, we have no assurance to find him. When we seek but in show, we shall find but in show. Thirdly, Feruenter, zealously & earnestly:
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not superficially and perfunctoriously, as if we were indifferent whether we found him or not: but as Salomons Schollers seekes for wisedome, Prou. 2.4. Seeking him as for siluer, & searching for him, as for hid treasure.
not superficially and perfunctoriously, as if we were indifferent whither we found him or not: but as Solomon's Scholars seeks for Wisdom, Prou. 2.4. Seeking him as for silver, & searching for him, as for hid treasure.
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Or as Samson sought drinke, Iudg. 15.18. If thou giue me no water, I die for thirst.
Or as samson sought drink, Judges 15.18. If thou give me no water, I die for thirst.
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So Augustine cryed , Quicquid dare mihi vult Dominus meus, auferat totum, et se mihi det;
So Augustine cried, Quicquid Dare mihi vult Dominus meus, auferat totum, et se mihi debt;
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What-euer my Lord will be pleased to giue mee, let him take all againe, and giue me himselfe.
Whatever my Lord will be pleased to give me, let him take all again, and give me himself.
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Fourthly, Perseueranter, with perseuerance and continuance, Psal. 105. Seeke the Lord and his strength, seeke his face euermore.
Fourthly, Perseveranter, with perseverance and Continuance, Psalm 105. Seek the Lord and his strength, seek his face evermore.
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For when wee haue found him for one thing, yet may we misse him for another thing.
For when we have found him for one thing, yet may we miss him for Another thing.
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Therefore S. Augustine saith, Our seeking for God, signifieth our louing of God. Now loue must continue and increase, et amore crescente, inquisitio crescatinuenti:
Therefore S. Augustine Says, Our seeking for God, signifies our loving of God. Now love must continue and increase, et amore crescente, Inquisition crescatinuenti:
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And as our loue increaseth, so our seeking of him (though we haue found him) must increase too.
And as our love increases, so our seeking of him (though we have found him) must increase too.
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And surely if our hearts be surely set on him, we shall haue little minde on any thing else.
And surely if our hearts be surely Set on him, we shall have little mind on any thing Else.
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Plutarch tels how Nicias a Painter, was so pleased with his owne worke, that he forgat many times his meats, Plutarch tells how Nicias a Painter, was so pleased with his own work, that he forgot many times his Meats,
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& would aske his seruants whether he had dined that day.
& would ask his Servants whither he had dined that day.
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So if our hearts be well fixt on God beauty, we shal minde nothing so much as enquirie after him.
So if our hearts be well fixed on God beauty, we shall mind nothing so much as enquiry After him.
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And as Zacheus hauing found Christ, presently gaue away halfe his wealth at one dash, as if now hee had meant neuer to regard the world;
And as Zacchaeus having found christ, presently gave away half his wealth At one dash, as if now he had meant never to regard the world;
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so when wee haue found God, we shall little regard any thing else, saue only to keepe and retaine him in our soules.
so when we have found God, we shall little regard any thing Else, save only to keep and retain him in our Souls.
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Fiftly, vnicè, we must seeke and inquire for him, and him alone;
Fifty, vnicè, we must seek and inquire for him, and him alone;
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Non aliud tanquam illum, non aliud praeter illum, non aliud post illum, saith Bernard , not any thing as him, not any thing beside him, not any thing after him. Non Aliud tanquam Ilum, non Aliud praeter Ilum, non Aliud post Ilum, Says Bernard, not any thing as him, not any thing beside him, not any thing After him.
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As Iacob said when he heard of his son Ioseph, I haue enough, &c. So when wee haue found Christ our spirituall Ioseph, we should both think and say, I haue enough, I desire no more:
As Iacob said when he herd of his son Ioseph, I have enough, etc. So when we have found christ our spiritual Ioseph, we should both think and say, I have enough, I desire no more:
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For Auare, saith Augustin Quid tibi sufficit, si non sufficit Deus? Couetous wrecth!
For Avare, Says Augustin Quid tibi sufficit, si non sufficit Deus? Covetous wrecth!
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what will serue thy turne, if God be not enough for thee? Therefore a• the East gate in Ezekiels temple, was euer shut,
what will serve thy turn, if God be not enough for thee? Therefore a• the East gate in Ezekiel's temple, was ever shut,
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and must neuer bee opened, because God went once thorow it, Ezek. 24.2.
and must never be opened, Because God went once thorough it, Ezekiel 24.2.
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So the heart of a Christian should bee shut to all other obiects whatsoeuer, and be left open onely to Almighty God.
So the heart of a Christian should be shut to all other objects whatsoever, and be left open only to Almighty God.
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And as they write of the Clitorian Well : Clitorio quicunque sitim de fonte lauârit, Vina fugit, gaudet { que } meris abstemius vndis.
And as they write of the Clitorian Well: Clitorio quicunque sitim de Fonte lauârit, Vina Fugitive, Gadet { que } meris abstemius vndis.
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Whosoeuer dranke of that fountaine, could neuer abide to drinke wine after it:
Whosoever drank of that fountain, could never abide to drink wine After it:
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so we hauing tasted of the blessed waters of life flowing from God himselfe, we should neuer desire nor thirst after the wines of fleshly delights,
so we having tasted of the blessed waters of life flowing from God himself, we should never desire nor thirst After the wines of fleshly delights,
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but cheerefully reioyce & say as the Church, Introduxit mè Rex in cellaria suâ The King hath brought me into his Wine-cellar;
but cheerfully rejoice & say as the Church, Introduxit mè Rex in cellaria suâ The King hath brought me into his Wine-cellar;
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we will be glad and reioyce in thee, wee will remember thy loue more then wine.
we will be glad and rejoice in thee, we will Remember thy love more then wine.
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Thus hee that seekes God, shall bee sure to finde. But one thing wee must not forget to remember, that we can neuer seeke him,
Thus he that seeks God, shall be sure to find. But one thing we must not forget to Remember, that we can never seek him,
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vnlesse he first of al finde vs;
unless he First of all find us;
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for of our selues we haue no power, nor will to looke after him, vntil he hath moued vs,
for of our selves we have no power, nor will to look After him, until he hath moved us,
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and rowzed vs vp to it.
and roused us up to it.
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As all seeking is vaine, vnlesse we seeke him? so all seeking of him is in vaine,
As all seeking is vain, unless we seek him? so all seeking of him is in vain,
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vnlesse he finde vs. Bernard doubted not to say, Nemo, Domine, te quaerere valet, nisi qui prius inuenerit:
unless he find us Bernard doubted not to say, Nemo, Domine, te quaerere valet, nisi qui prius inuenerit:
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No man, O Lord, can seeke thee, but hee who hath first found thee.
No man, Oh Lord, can seek thee, but he who hath First found thee.
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Wouldst thou be found of vs? Thē first doe thou finde vs. Potes quaeri et inueniri, non tamen prae ueniri:
Wouldst thou be found of us? Them First doe thou find us Potes quaeri et inueniri, non tamen Prae ueniri:
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Thou maist be sought and found of vs, but not till thou hast sought and found out vs thy selfe Dauid Psal. 88.13. said, Hee would preuent God with his prayer;
Thou Mayest be sought and found of us, but not till thou hast sought and found out us thy self David Psalm 88.13. said, He would prevent God with his prayer;
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but God must first preuent Dauid with his Spirit: he is first to euery man, no man first to him.
but God must First prevent David with his Spirit: he is First to every man, no man First to him.
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And surely hence it is, that there bee so few that truely seeke God; many that seeke the world and themselues:
And surely hence it is, that there be so few that truly seek God; many that seek the world and themselves:
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some that seeke they know not what.
Some that seek they know not what.
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Either men heare not the voice of God speaking vnto thē, but suffocate and choake vp the good motions of the Spirit,
Either men hear not the voice of God speaking unto them, but suffocated and choke up the good motions of the Spirit,
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or else giue eare to the voice of the world, hearkening rather to the Marchants of Ianus, saying, Quaerenda pecunia primùm est: Seeke money before vertue, rather then to the Ministers of IESVS, speaking, Quaerite primùm Regnum Dei, Math. 6.33. Seeke yee first the Kingdome of God.
or Else give ear to the voice of the world, Harkening rather to the Merchants of Ianus, saying, Quaerenda Pecunia primùm est: Seek money before virtue, rather then to the Ministers of JESUS, speaking, Seek primùm Kingdom Dei, Math. 6.33. Seek ye First the Kingdom of God.
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Neuer Citie, neuer Church had more exhortation to seeke God then this; and yet, O how few doe practise it aright!
Never city, never Church had more exhortation to seek God then this; and yet, Oh how few do practise it aright!
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Pliny saith, There are some trees which are called Arbores indociles, quae in alienas non cōmeant terras: pliny Says, There Are Some trees which Are called Arbores indociles, Quae in alienas non commeant terras:
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indocible trees, that will bee taught to growe no where, but where they were first bred.
indocible trees, that will be taught to grow no where, but where they were First bred.
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Doe not thinke me blind, if I tell you I see many walking in the Garden of this Citie like trees, that are indocible to any thing saue to the course they haue bin bred in, trading for money, and seeking for gaine.
Do not think me blind, if I tell you I see many walking in the Garden of this city like trees, that Are indocible to any thing save to the course they have been bred in, trading for money, and seeking for gain.
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For the purchase of heauen, by expence of earthly pelfe; this Marchandize we cannot teach them, though we labour it neuer so much.
For the purchase of heaven, by expense of earthly pelf; this Merchandise we cannot teach them, though we labour it never so much.
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This they thinke is an vnprofitable studie, they desire not to be conuersant in it. The common search is, Quis ostendet no bis bona? Psal. 4.6.
This they think is an unprofitable study, they desire not to be conversant in it. The Common search is, Quis ostendet no bis Bona? Psalm 4.6.
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Whither shall we goe for a good bargaine? where shall wee finde a good purchase?
Whither shall we go for a good bargain? where shall we find a good purchase?
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And it were infinite to reckon vp other seekers, who greedily pursue euery man his proper delight.
And it were infinite to reckon up other seekers, who greedily pursue every man his proper delight.
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Onely God among them left out, and either not sought for at all, or else in the last place,
Only God among them left out, and either not sought for At all, or Else in the last place,
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when wee are able to seeke nothing else.
when we Are able to seek nothing Else.
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And yet if we should spend all our life in seeking out seuerall delights, peraduenture all would proue but infructuosus labor, vnprofitable paine:
And yet if we should spend all our life in seeking out several delights, Peradventure all would prove but infructuosus labour, unprofitable pain:
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or if we should find them, all would be but fallax suauitas, deceitfull sweetnesse, like S. Iohns booke, sweet as honey in the mouth,
or if we should find them, all would be but fallax suauitas, deceitful sweetness, like S. Iohns book, sweet as honey in the Mouth,
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& bitter as gall in the belly. Onely God is worth the finding; onely, God will not frustrate our seeking; so is his promise:
& bitter as Gall in the belly. Only God is worth the finding; only, God will not frustrate our seeking; so is his promise:
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So our Text tels vs, If ye seeke him, he will be found of you. And this is the second point, The wages.
So our Text tells us, If you seek him, he will be found of you. And this is the second point, The wages.
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We haue heard what is the worke, to seeke God; now are we come to the wages, The finding of him.
We have herd what is the work, to seek God; now Are we come to the wages, The finding of him.
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He will be found of you. He will be found of you.
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There is nothing so acceptable to a man, as not to bee frustrate in his hope & expectation.
There is nothing so acceptable to a man, as not to be frustrate in his hope & expectation.
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Multos expertus sum, qui fallere volunt, saith Augustine qui autem falli neminem: I haue had triall of many that would deceiue, Multos Expertus sum, qui fallere volunt, Says Augustine qui autem Fallen neminem: I have had trial of many that would deceive,
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but neuer of any that would be deceiued. Nothing so welcome to a seeker, as to finde;
but never of any that would be deceived. Nothing so welcome to a seeker, as to find;
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but to finde God, is to a Christian more pleasing, then when the Mariner findes the shore, the Marchantrich wares, the labourer his hire, the Traueller his iourneyes end.
but to find God, is to a Christian more pleasing, then when the Mariner finds the shore, the Marchantrich wares, the labourer his hire, the Traveller his journeys end.
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For God is the Centre to which all hearts mooue, and when they are come to him, they rest as being fully satisfied.
For God is the Centre to which all hearts move, and when they Are come to him, they rest as being Fully satisfied.
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Now there is 2. degrees of finding God; One in this life, the other in the life to come:
Now there is 2. Degrees of finding God; One in this life, the other in the life to come:
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In this world he is found per fidem, by faith; in the other world, per speciem, by sight:
In this world he is found per fidem, by faith; in the other world, per Specimen, by sighed:
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In this world we finde him by faith: for, credere, inuenisse est, Bern. To beleeue, is to haue found him;
In this world we find him by faith: for, Believe, inuenisse est, Bern. To believe, is to have found him;
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but this giues vs not full content, therefore we seek him still;
but this gives us not full content, Therefore we seek him still;
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I am quippe illum inuenit fides, sed adbuc illum quaerit spes, saith Aug. Faith hath found him here, I am quip Ilum inuenit fides, sed adbuc Ilum Query spes, Says Aug. Faith hath found him Here,
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but hope lookes to finde him better hereafter:
but hope looks to find him better hereafter:
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And loue doth both these, Charitas et inuenit eum per sidem, et eum quaer it habere per speciem:
And love does both these, Charitas et inuenit Eum per sidem, et Eum quaer it habere per Specimen:
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Charity hath both found him here by faith, and yet further seekes for him by sight.
Charity hath both found him Here by faith, and yet further seeks for him by sighed.
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And though he dwels in an inaccessible light, whither no man can enter, 1. Tim. 6.16. yet faith pryeth and presseth in vnto him, in his most secret closet of glory:
And though he dwells in an inaccessible Light, whither no man can enter, 1. Tim. 6.16. yet faith pryeth and Presseth in unto him, in his most secret closet of glory:
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yea, Quid non inuenit fides? saith Bernard. What will not faith finde out? Attingit inaccessa, deprehendit ignota, &c. It reacheth to things inaccessible, it findes out things vnvtterable, comprehends things vnmeasurable, apprehends things vnapproachable;
yea, Quid non inuenit fides? Says Bernard. What will not faith find out? Attingit inaccessa, deprehendit ignota, etc. It reaches to things inaccessible, it finds out things unutterable, comprehends things unmeasurable, apprehends things unapproachable;
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yea, it incloseth within the large bosome of it, euen Eternity it selfe.
yea, it encloseth within the large bosom of it, even Eternity it self.
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The benefits which faith gaines by finding God in this life, are two. 1. Remission of sins. 2. Imputation of righteousnesse.
The benefits which faith gains by finding God in this life, Are two. 1. Remission of Sins. 2. Imputation of righteousness.
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First, remission of sinnes, for it translates a man from Moses to the Messias; from the Law condemning, to the Gospell absoluing.
First, remission of Sins, for it translates a man from Moses to the Messias; from the Law condemning, to the Gospel absolving.
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Zacharias was stricken dumbe, when Christ was to be borne, Luk. 1.20. in token that the Law was to besilent whē the Gospell should be preached.Zacharias was stricken dumb, when christ was to be born, Luk. 1.20. in token that the Law was to besilent when the Gospel should be preached.
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And as the womans accusers brought her to Christ, and afterwards dropt away and left none but them two alone, Iohn 8.9. Remansit magna miseria & magnamisericordia, saith August. There remained no body, but misery and mercy together:
And as the woman's accusers brought her to christ, and afterwards dropped away and left none but them two alone, John 8.9. Remansit Magna Miseria & magnamisericordia, Says August. There remained no body, but misery and mercy together:
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So when the Law hath schooled vs with the rod of terror, it atlast brings vs to Christ, the Prince of Peace,
So when the Law hath schooled us with the rod of terror, it atlast brings us to christ, the Prince of Peace,
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& there we finde our iniquities forgiuen, and our consciences at quiet. So also it gaines vs imputation of righteousnes:
& there we find our iniquities forgiven, and our Consciences At quiet. So also it gains us imputation of righteousness:
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For Christ which dwels in our hearts by faith, Eph. 3.17. communicates his gifts and graces where he dwels.
For christ which dwells in our hearts by faith, Ephesians 3.17. communicates his Gifts and graces where he dwells.
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So that what is his, is ours, that is, righteousnes; as once what vvas ours, was made his, that is, sinne.
So that what is his, is ours, that is, righteousness; as once what was ours, was made his, that is, sin.
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And surely, saith Bernard, This righteousnesse, is Tutior donata, quàm innata: More safe when it is giuen vs, then sauing when it is wrought by vs:
And surely, Says Bernard, This righteousness, is Tutior donata, quàm Innata: More safe when it is given us, then Saving when it is wrought by us:
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because, this may haue glory, but not before God.
Because, this may have glory, but not before God.
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No, Ea Deum perfecta, & omnimoda gloriatio est in Deo, saith S. Basil, That is perfect & sound glorying in the sight of God,
No, Ea God perfecta, & omnimoda gloriatio est in God, Says S. Basil, That is perfect & found glorying in the sighed of God,
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when a man feeles himselfe destitute of true righteousnesse, and expects alone by faith to receiue righteousnesse from God.
when a man feels himself destitute of true righteousness, and expects alone by faith to receive righteousness from God.
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Thus we finde him by faith in this world. Secondly, hope findes him by sight in the world to come:
Thus we find him by faith in this world. Secondly, hope finds him by sighed in the world to come:
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and this is truely to find him, because then we shall enioy him; he shall bee with vs, and in vs, yea, all in all, 1. Cor. 15.28. What is all in all? saith S. Aug. Quic quid hic quaerebas, quic quid hic promagno habebas, ipse tibi erit:
and this is truly to find him, Because then we shall enjoy him; he shall be with us, and in us, yea, all in all, 1. Cor. 15.28. What is all in all? Says S. Aug. Quic quid hic quaerebas, quic quid hic promagno habebas, ipse tibi erit:
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Whatsoeuer here thou hast sought after, whatsoeuer heere thou hast admired and pursued, that shall God bee there vnto thee.
Whatsoever Here thou hast sought After, whatsoever Here thou hast admired and pursued, that shall God be there unto thee.
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What? was it meate & drinke thou hungredst after? Why, Erit tibi cibus & potus:
What? was it meat & drink thou hungredst After? Why, Erit tibi cibus & Potus:
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God shall bee meate and drinke vnto thee:
God shall be meat and drink unto thee:
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was it glory and preferment thou gapedst after? God shall be that vnto thee too.
was it glory and preferment thou gapedst After? God shall be that unto thee too.
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It may bee thou wert couetous, and couldst not be satisfied with money? Auare ▪ quid tibi sufficit, si Deus ipse non sufficit? O couetous wretch!
It may be thou Wertenberg covetous, and Couldst not be satisfied with money? Auare ▪ quid tibi sufficit, si Deus ipse non sufficit? Oh covetous wretch!
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what will bee inough for thee, if hauing found God, thou yet findest thy selfe empty? Heere wee are at the Center; here, at the Well-head;
what will be enough for thee, if having found God, thou yet Findest thy self empty? Here we Are At the Centre; Here, At the Wellhead;
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heere wee may drink, & fill all the empty corners of our heart, which could neuer bee satisfied in this world before.
Here we may drink, & fill all the empty corners of our heart, which could never be satisfied in this world before.
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If this will not incourage vs to seeke him, what will? Thus much is certaine:
If this will not encourage us to seek him, what will? Thus much is certain:
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If we seeke him not to finde him, wee forsake him & lose him. And that is the thing which he threatens vs, in the next words:
If we seek him not to find him, we forsake him & loose him. And that is the thing which he threatens us, in the next words:
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If ye forsake him, he will forsake you. Hitherto we haue beene allured with sweet promises, now he comes to seuere menacing:If you forsake him, he will forsake you. Hitherto we have been allured with sweet promises, now he comes to severe menacing:
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And it is worth the noting;
And it is worth the noting;
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here are two alluring promises, for one terrifying threat. Two for one, and those in the first place;
Here Are two alluring promises, for one terrifying threat. Two for one, and those in the First place;
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which shewes how milde, how gracious our God is; and how vnwilling to vse iustice, if mercy would preuaile.
which shows how mild, how gracious our God is; and how unwilling to use Justice, if mercy would prevail.
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In this third member, consider culpa & poena: the finne, and the penalty; The sin, to forsake God;
In this third member, Consider culpa & poena: the fin, and the penalty; The since, to forsake God;
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The penalty, to be forsaken of God. If ye forsake him. For the first, Forsaking of God:
The penalty, to be forsaken of God. If you forsake him. For the First, Forsaking of God:
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One would thinke, that man, the Prince of vnderstanding and reason, should neuer be so subiect to blindnesse and error,
One would think, that man, the Prince of understanding and reason, should never be so Subject to blindness and error,
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as to forsake God, which is the very soule of blisse, and blisse of the soule.
as to forsake God, which is the very soul of bliss, and bliss of the soul.
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I am the Way, the Truth, and the Life, saith Christ, Ioh. 14.16. Whither wouldst thou goe, saith Aug? Christ is the Truth, where wouldst thou tarry? He is the Life, by what path woldst thou trace? He is the Way. I am the Way, the Truth, and the Life, Says christ, John 14.16. Whither Wouldst thou go, Says Aug? christ is the Truth, where Wouldst thou tarry? He is the Life, by what path Wouldst thou trace? He is the Way.
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Doth any man thinke to gaine life by running from it? saith Hugo Card. Yet such is the madnes of man since the Fall, that hee hath no minde to draw neere to God;
Does any man think to gain life by running from it? Says Hugo Card. Yet such is the madness of man since the Fallen, that he hath no mind to draw near to God;
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but as Adam hid himselfe in the thickest of Paradise from the knowledge of God:
but as Adam hid himself in the thickest of Paradise from the knowledge of God:
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so his heires desire to conceale themselues in the mists and foggynes of carnall delights, from the God of knowledge.
so his Heirs desire to conceal themselves in the mists and foggynes of carnal delights, from the God of knowledge.
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As sore eyes desire not to behold the Sunne:
As soar eyes desire not to behold the Sun:
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so a guilty conscience hath no mind to draw neere to God, but rather Cain - like to depart from the presence of the Lord, Gen. 4.16 into the Land of Nod, the land of banishment, to liue in perpetuall exile from all grace and goodnesse.
so a guilty conscience hath no mind to draw near to God, but rather Cain - like to depart from the presence of the Lord, Gen. 4.16 into the Land of Nod, the land of banishment, to live in perpetual exile from all grace and Goodness.
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And this would all men doe, were there not appointed of God, Ministers to call vpon vs, the Word whereby to call,
And this would all men do, were there not appointed of God, Ministers to call upon us, the Word whereby to call,
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and a Church whereinto to call vs; that we may find God for grace here, and glory hereafter.
and a Church whereinto to call us; that we may find God for grace Here, and glory hereafter.
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Although indeed, no sinne be comparable to this, that the creature should fall away & depart from the Creator.
Although indeed, no sin be comparable to this, that the creature should fallen away & depart from the Creator.
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Heare the Prophets, They haue forsaken the Lord, they haue prouoked the Holy one of Israel to anger, they haue gone backeward. And Ier. 2.19. Hear the prophets, They have forsaken the Lord, they have provoked the Holy one of Israel to anger, they have gone backward. And Jeremiah 2.19.
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It is an euill thing and a bitter, that thou hast forsakē the Lord thy God,
It is an evil thing and a bitter, that thou hast forsaken the Lord thy God,
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and that his feare is not in thee. And S. Peter, 2. Pet. 2.21. It had beene better not to haue knowne the Word of Truth, then hauing tasted of it, to fall away into error.
and that his Fear is not in thee. And S. Peter, 2. Pet. 2.21. It had been better not to have known the Word of Truth, then having tasted of it, to fallen away into error.
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And therefore Aquinas s saith, Though Apostasie be not infidelitie properly, yet is it circumstantia aggranans eam, a circumstance aggrauating it, and making it worse.
And Therefore Aquinas s Says, Though Apostasy be not infidelity properly, yet is it Circumstance aggranans eam, a circumstance aggravating it, and making it Worse.
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And it must needs bee so.
And it must needs be so.
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For God is Summum Bonum, the neerer a man comes to God, the neerer hee is to goodnesse ▪ and the further a man departs from him, the further he is from goodnesse.
For God is Summum Bonum, the nearer a man comes to God, the nearer he is to Goodness ▪ and the further a man departs from him, the further he is from Goodness.
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Now as Ambr. Non interuallo locorum Deus relinquitur, sed prauitate morum: God is not forsaken by distance of place, but by lewdnes of manners.
Now as Ambrose Non intervallo locorum Deus relinquitur, sed prauitate morum: God is not forsaken by distance of place, but by Lewdness of manners.
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And he forsakes God most, that is farthest from goodnesse.
And he forsakes God most, that is farthest from Goodness.
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And yet for all this, though by the Word & Sacraments, men are drawne to God, many regard not to come at all,
And yet for all this, though by the Word & Sacraments, men Are drawn to God, many regard not to come At all,
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or else beeing once come, depart from him againe; cleauing to another obiect, as the Prodigall to the Hogheard, Luk. 15.15. embracing vitreum, non verum Margaritum;
or Else being once come, depart from him again; cleaving to Another Object, as the Prodigal to the Hogherd, Luk. 15.15. embracing vitreum, non verum Margaritum;
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a glistring vanity, in stead of celestiall verity. The wayes wherby men more particularly fall from God, are Foure.
a glistering vanity, in stead of celestial verity. The ways whereby men more particularly fallen from God, Are Foure.
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First, as Tostatus well notes, de relinquendo legem Dei, by forsaking Gods Law, that is, his seruice and worship established in the Church.
First, as Tostado well notes, de Relinquendo legem Dei, by forsaking God's Law, that is, his service and worship established in the Church.
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By Religion we are Deoreligati, bound & tyed vnto God.
By Religion we Are Deoreligati, bound & tied unto God.
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Whereupon it is, that such as forsake Religion, saith Lactan. are compared filijs abdicatis, aut seruis fugitiuis, either to forlorn sonnes,
Whereupon it is, that such as forsake Religion, Says Lactan Are compared Filiius abdicatis, Or seruis fugitiuis, either to forlorn Sons,
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or fugitiue seruants, wherof one seekes not to his father, nor the other to his Master.
or fugitive Servants, whereof one seeks not to his father, nor the other to his Master.
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I trust there is no necessity that I should exhort you to constancy in Religion; you cannot but see, how infinitely God hath blessed this Land since the Gospell flourished:
I trust there is no necessity that I should exhort you to constancy in Religion; you cannot but see, how infinitely God hath blessed this Land since the Gospel flourished:
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your bodies haue felt it in case and pleasure; your soules tasted of it in grace and vertue;
your bodies have felt it in case and pleasure; your Souls tasted of it in grace and virtue;
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your estates growne fat by it, in plenty and abundance; your hearts been ioyed with it, in peace and prosperity.
your estates grown fat by it, in plenty and abundance; your hearts been joyed with it, in peace and Prosperity.
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Should wee now feare a defection? What though some few straggling frogs haue been catched in the net of a Popish Fisher? What is this to the See of our Church? What maruell,
Should we now Fear a defection? What though Some few straggling frogs have been catched in the net of a Popish Fisher? What is this to the See of our Church? What marvel,
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though some few seeme to fall to the Popish religion, that were neuer of any before? Certainely, I presume of this place, this City, this Kingdome, that you would desire rather to perish out of the world,
though Some few seem to fallen to the Popish Religion, that were never of any before? Certainly, I presume of this place, this city, this Kingdom, that you would desire rather to perish out of the world,
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then that true Religion should perish out of the Church. And for our comfort, wee haue his Maiesty for our patterne;
then that true Religion should perish out of the Church. And for our Comfort, we have his Majesty for our pattern;
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who as his iudgement and learning informes him against falshood: so his affections & desires confirme him to the truth:
who as his judgement and learning informs him against falsehood: so his affections & Desires confirm him to the truth:
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That should Rome, and all Romanists come to him, and make it a request, to mingle their old dregs with our pure Water of life;
That should Room, and all Romanists come to him, and make it a request, to mingle their old dregs with our pure Water of life;
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as once they came to Valentinian, to intreat for Templorumiura, sacerdotiorum prophana priuilegia: The old ceremonies of Idolatrous Temples, prophane priuiledges of their superstitious Priesthood:
as once they Come to Valentinian, to entreat for Templorumiura, sacerdotiorum Prophane priuilegia: The old ceremonies of Idolatrous Temples, profane privileges of their superstitious Priesthood:
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He would vndoubtedly answere them, as that famous Valentinian did;
He would undoubtedly answer them, as that famous Valentinian did;
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Quod pius frater eripuit, quomodò à me putatis esse reddendum, quum in eo Religio laedatur & frater? That which my Brother King Edward the Sixt, (let meadde my Sister too, Queene Elizabeth of famous memory) did take away,Quod Pius frater Eripuit, quomodò à me putatis esse reddendum, Whom in eo Religio laedatur & frater? That which my Brother King Edward the Sixt, (let mead my Sister too, Queen Elizabeth of famous memory) did take away,
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how would you haue me to restore again, considering, that therein I should wrong Religion,
how would you have me to restore again, considering, that therein I should wrong Religion,
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& them too? Certainely, wee should be very disloyall to his Maiesty, if wee should with a needlesse feare perplexe our selues with that, wherein wee ought to beleeue him most firme and constant.
& them too? Certainly, we should be very disloyal to his Majesty, if we should with a needless Fear perplex our selves with that, wherein we ought to believe him most firm and constant.
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What then, shall we be secure? No; but the more that Satan striues to supplant vs, the firmer footing let vs take.
What then, shall we be secure? No; but the more that Satan strives to supplant us, the firmer footing let us take.
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If Priests and Iesuites swarme in houses, let vs so much more deuoutely flocke together in Churches.
If Priests and Iesuites swarm in houses, let us so much more devoutly flock together in Churches.
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If they seduce the wauering, let vs cōfirme the weake. As they plod for Antichrist, let vs take paines for Christ.
If they seduce the wavering, let us confirm the weak. As they plod for Antichrist, let us take pains for christ.
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Plut. tels vs, that it is a wisemans part to get commodity, euen from an enemie. Plutarch tells us, that it is a wiseman's part to get commodity, even from an enemy.
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Let vs striue to gaine thus much from them, to double our diligence in the preaching and practising of Religion:
Let us strive to gain thus much from them, to double our diligence in the preaching and practising of Religion:
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and then wee neede not feare forsaking of God, by falling from Religion.
and then we need not Fear forsaking of God, by falling from Religion.
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It may be now is a time wherein God would discerne between frumentorum grauitas, & leuitas palearum, as Cyprian and Vincentius speake: It may be now is a time wherein God would discern between frumentorum grauitas, & Leuitas palearum, as Cyprian and Vincentius speak:
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the weight and flowrinesse of good corne, which he reserues for his Garner; and the lightnesse and vnprofitablenesse of chaffe, which he determines for hell fire.
the weight and flowrinesse of good corn, which he reserves for his Garner; and the lightness and unprofitableness of chaff, which he determines for hell fire.
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Hee that is faithfull vnto the death, shall bee sure to inioy the Crowne of Life. Reu. 2.10. The second way whereby men forsake God, is, by forsaking his Ministry, in withdrawing their maintenance and Liuelode from them.He that is faithful unto the death, shall be sure to enjoy the Crown of Life. Reu. 2.10. The second Way whereby men forsake God, is, by forsaking his Ministry, in withdrawing their maintenance and Liuelode from them.
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The Ministry is Seminarium Ecclesiae: The Churches seed-plot: destroy that, and farewell Religion. And destroyed it will be, if not cherished and maintayned by sufficient meanes.
The Ministry is Seminary Ecclesiae: The Churches seed-plot: destroy that, and farewell Religion. And destroyed it will be, if not cherished and maintained by sufficient means.
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O the damned sinne of Sacriledge!
O the damned sin of Sacrilege!
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how it strikes as the roote of Religion, & aimes at the Maiestie of God himselfe!
how it strikes as the root of Religion, & aims At the Majesty of God himself!
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And therefore Lactantius notes, That God punished it among the Heathens, because (though hee cared not for any iniurie done to an Idoll, And Therefore Lactantius notes, That God punished it among the heathens, Because (though he cared not for any injury done to an Idol,
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yet) he would make men afraid of withdrawing any thing from him, whom they in their blind iudgement tooke for the true God. And this was vsuall.
yet) he would make men afraid of withdrawing any thing from him, whom they in their blind judgement took for the true God. And this was usual.
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— Quis enim laesos impunè putaret esse deos? — Quis enim Laesos impunè putaret esse Gods?
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Who euer saw the gods spoyled & robbed, without condigne punishment? And the maintenance of the Ministry is Gods maintenance;
Who ever saw the God's spoiled & robbed, without condign punishment? And the maintenance of the Ministry is God's maintenance;
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because it serues for the vpholding his immediate seruice and worship.
Because it serves for the upholding his immediate service and worship.
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It is true, I grant, that Hugo Cardinalis notes, that the reuenews of the Clergy is the Churches food,
It is true, I grant, that Hugo Cardinalis notes, that the revenues of the Clergy is the Churches food,
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and when the Church was young like a childe, it ouer-ate it selfe, and surfeited. But as surfeiting & diseases of oppletion must be cured with purging:
and when the Church was young like a child, it ouer-ate it self, and surfeited. But as surfeiting & diseases of oppletion must be cured with purging:
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so hath this course been taken, and our Church ouer-purged this way, that she is now on the other side in danger of a Consumption through too much euacuation.
so hath this course been taken, and our Church ouer-purged this Way, that she is now on the other side in danger of a Consumption through too much evacuation.
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I know not how that same auri sacra fames; or auri sacri fames hath growne into euery mans stomacke, that hee thinkes all is well gotten, which is pilfered from the Church.
I know not how that same auri sacra Fames; or auri sacri Fames hath grown into every men stomach, that he thinks all is well got, which is pilfered from the Church.
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I know where I am, and to whom I speake.
I know where I am, and to whom I speak.
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I suppose it is farre from the minde of this City to forsake God or Religion, by withdrawing the Ministeriall maintenance.
I suppose it is Far from the mind of this city to forsake God or Religion, by withdrawing the Ministerial maintenance.
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I know, you giue much, and freely, to painefull and laborious men.
I know, you give much, and freely, to painful and laborious men.
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You loue (I confesse) our preaching, and will countenance it with your presence & purses;
You love (I confess) our preaching, and will countenance it with your presence & purses;
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but giue mee leaue, I beseech you, to tell, that there be in this City, who like not of vs,
but give me leave, I beseech you, to tell, that there be in this city, who like not of us,
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because (though wee preach, yet) wee can worke no Miracles.
Because (though we preach, yet) we can work no Miracles.
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How is that? Because (in plaine English) wee cannot liue now as our Predecessors did an hundred yeeres agoe, of twenty or thirty pounds a yeere;
How is that? Because (in plain English) we cannot live now as our Predecessors did an hundred Years ago, of twenty or thirty pounds a year;
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which to doe, in my iudgement, were no lesse then a Miracle.
which to do, in my judgement, were no less then a Miracle.
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And these men can thinke it fit to raise the fee of euery the meanest officer,
And these men can think it fit to raise the fee of every the Meanest officer,
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and to tye the Minister to his old stint, as if his calling were not worth the vpholding.
and to tie the Minister to his old stint, as if his calling were not worth the upholding.
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Others there he, who are so far from giuing any thing that is their owne, that they withhold what is the Ministers owne.
Others there he, who Are so Far from giving any thing that is their own, that they withhold what is the Ministers own.
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Lastly, some, who had rather giue it to any, then their owne Pastor. I would there were more discretion on euery side:
Lastly, Some, who had rather give it to any, then their own Pastor. I would there were more discretion on every side:
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I would not haue it spoken of this City, as it was spoken of Sylla, Multa eripiebat, donabat plura:
I would not have it spoken of this city, as it was spoken of Sylla, Multa eripiebat, donabat plura:
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He iniuriously wrested many things from the right owners, and gaue away prodigally much vnto others;
He injuriously wrested many things from the right owners, and gave away prodigally much unto Others;
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insomuch as it was a great question, Naturá ne contemptor hominum, an adulator fuerit? Whether naturally he were more a scorner or flatterer of mē.
insomuch as it was a great question, Naturá ne contemptor hominum, an adulator fuerit? Whither naturally he were more a scorner or flatterer of men.
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It would much impeach the wisedome of this City, to bee in this various humour, to offer iniury to one, and shew courtesie to another.
It would much impeach the Wisdom of this city, to be in this various humour, to offer injury to one, and show courtesy to Another.
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I speake not in mine owne behalfe; I thanke God;
I speak not in mine own behalf; I thank God;
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it is a part of my happinesse, that my lot hath falne in such a place,
it is a part of my happiness, that my lot hath fallen in such a place,
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as hitherto hath afforded mee loue and courtesie, not neglect and vnkindnesse; and I wish it had beene so with others also.
as hitherto hath afforded me love and courtesy, not neglect and unkindness; and I wish it had been so with Others also.
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But one thing I beseech you giue mee leaue to informe you in:
But one thing I beseech you give me leave to inform you in:
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I am bound to wish well to the Church in generall, but specially in this City, where I am like to liue (for ought I know) and to spend my dayes;
I am bound to wish well to the Church in general, but specially in this city, where I am like to live (for ought I know) and to spend my days;
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I would not conceale any thing which might doe good. Miser est Imperator apud quem vera reticentur:
I would not conceal any thing which might do good. Miser est Imperator apud Whom vera reticentur:
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as he said, That Prince, that State is in an euill case, from whom the truth is concealed.
as he said, That Prince, that State is in an evil case, from whom the truth is concealed.
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You haue here in this City, many that feede vpon your bounty, who haue Liuings, yea, charge of soules of their owne abroade in the Countrey. You have Here in this city, many that feed upon your bounty, who have Livings, yea, charge of Souls of their own abroad in the Country.
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Do you thinke you doe well, to giue entertainment to these men? When you take the next course to pull downe Religion,
Do you think you do well, to give entertainment to these men? When you take the next course to pull down Religion,
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and to make their people forsake God, as they haue forsaken their people? Will you maintaine a man in the neglect of his owne charge? Can it be honesty for any mans wife, to loue another womans husband? Shall that bee accounted lawfull among vs, which Scriptures, Councels, Fathers, Canons, Papists, Brownists,
and to make their people forsake God, as they have forsaken their people? Will you maintain a man in the neglect of his own charge? Can it be honesty for any men wife, to love Another woman's husband? Shall that be accounted lawful among us, which Scriptures, Counsels, Father's, Canonas, Papists, Brownists,
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and all the world condemnes? O bee aduised in your charity! Spoyle not so excellent a worke in the manner of doing.
and all the world condemns? Oh be advised in your charity! Spoil not so excellent a work in the manner of doing.
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There are ynow will attend you, as sufficient as these. Thinke hereon, I beseech you, and the Lord giue you vnderstanding in all things.
There Are enough will attend you, as sufficient as these. Think hereon, I beseech you, and the Lord give you understanding in all things.
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The third way whereby men forsake God, is, By vnthankfulnesse. For that vice denies God, and withdrawes mans heart from the Lord:
The third Way whereby men forsake God, is, By unthankfulness. For that vice Denies God, and withdraws men heart from the Lord:
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Peremptoriares est ingratitudo, hostis gratiae, inimica salutis, saith Bern. d Ingratitude is a killing sinne, an enemy to grace, a foe to saluation. Peremptoriares est ingratitudo, hostis Gratiae, Inimical Salutis, Says Bern. d Ingratitude is a killing sin, an enemy to grace, a foe to salvation.
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Yea it is a parching & a nipping wind, drying vp the fountaine of mercy & compassion.
Yea it is a parching & a nipping wind, drying up the fountain of mercy & compassion.
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It vtterly separates God and man asunder:
It utterly separates God and man asunder:
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for by it wee runne from him, as the Prodigall from his father, and he departs from vs,
for by it we run from him, as the Prodigal from his father, and he departs from us,
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as the life from the dying limbes.
as the life from the dying limbs.
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It were a shame that wee should be charged with this sinne, who of all people should bee farthest from it.
It were a shame that we should be charged with this sin, who of all people should be farthest from it.
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And yet we must confesse, we haue ill requited the Lord for his mercies.
And yet we must confess, we have ill requited the Lord for his Mercies.
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It is not long, since it pleased him to open the windowes of Heauen, and to send vs abundance of Corne:
It is not long, since it pleased him to open the windows of Heaven, and to send us abundance of Corn:
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which, when it should haue moued thankefulnes; it procured murmuring and complayning on all sides. Since, wee see, how the Lord hath withdrawne his hand, chastened vs with penurie;
which, when it should have moved thankfulness; it procured murmuring and complaining on all sides. Since, we see, how the Lord hath withdrawn his hand, chastened us with penury;
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as appeares (among many other sensible arguments) by the infinite number of Poore, swarming in the streets;
as appears (among many other sensible Arguments) by the infinite number of Poor, swarming in the streets;
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for whom, had not some good order beene taken by the Lord Maior and the graue Senators of the Citie;
for whom, had not Some good order been taken by the Lord Maior and the graven Senators of the city;
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men should not haue quietly passed one by another.
men should not have quietly passed one by Another.
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So wee haue long enioyed a happy Peace, which is indeede, the greatest mercy that Heauen can communicate to earth:
So we have long enjoyed a happy Peace, which is indeed, the greatest mercy that Heaven can communicate to earth:
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And yet may we not heare some weary of ease, and wishing for Warre? Warre, the firebrand of the world, the enemy of content, and bane of hearts-ease.
And yet may we not hear Some weary of ease, and wishing for War? War, the firebrand of the world, the enemy of content, and bane of Heart's ease.
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Whereby, Nobilitas cum plebe perit, laté { que } vagatur Ensis, & ànullo reuocatum est pectore ferrum.
Whereby, Nobilitas cum plebe perit, laté { que } vagatur Ensis, & ànullo reuocatum est pectore ferrum.
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Ruines & destructions come vpon all states of men. Let me tell you a story;
Ruins & destructions come upon all states of men. Let me tell you a story;
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It is of Henry, that famous, but vnfortunate Emperour Hee, in his young yeeres comming into Saxony, obseruing the strength and largenesse of that Countrey;
It is of Henry, that famous, but unfortunate Emperor He, in his young Years coming into Saxony, observing the strength and largeness of that Country;
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vauntingly and vainely said, He wondred, that in so large a Continent as was his Empire, none could be found to rebell, against whom he might exercise his prowesse and valour.
vauntingly and vainly said, He wondered, that in so large a Continent as was his Empire, none could be found to rebel, against whom he might exercise his prowess and valour.
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It was not long, before hee had obiects inow to try his strength vpon:
It was not long, before he had objects enough to try his strength upon:
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for the Pope excommunicating him, his Subiects fell away from him, & his son rose vp in armes against him,
for the Pope excommunicating him, his Subjects fell away from him, & his son rose up in arms against him,
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and misery and beggery vvas his end. Take heed, be not weary of Peace; Mala vota sunt, saith August. optare habere quem oderis, vt esse possit quē vincas:
and misery and beggary was his end. Take heed, be not weary of Peace; Mala vota sunt, Says August. Optare habere Whom oderis, vt esse possit quē vincas:
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It is bad wishing another to bee thine aduersary, in hope thereby to make thy selfe a conquerer. It is bad wishing Another to be thine adversary, in hope thereby to make thy self a conqueror.
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The fourth way, wherby men forsake God, is, by prophanenesse, when they fall to imbrace the world,
The fourth Way, whereby men forsake God, is, by profaneness, when they fallen to embrace the world,
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and sucke the fulsome sweet pleasures of it; As if it were possible, Et hîc gaudere cum seculo, et illic regnare cum Christo:
and suck the fulsome sweet pleasures of it; As if it were possible, Et hîc Rejoice cum seculo, et illic Reign cum Christ:
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Here, to reuell it with the world, and hereafter to reigne with Christ.
Here, to revel it with the world, and hereafter to Reign with christ.
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Such was Demas, who forsooke Pauls company, and Christs seruice, to embrace this present world, 2. Tim. 4.10.
Such was Demas, who forsook Paul's company, and Christ service, to embrace this present world, 2. Tim. 4.10.
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These men are compared to Lots wife, who beeing fetched out by the Angels from Sodom, looked backe,
These men Are compared to Lots wife, who being fetched out by the Angels from Sodom, looked back,
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and was turned into a Piller of Salt, Gen. 19.26.
and was turned into a Pillar of Salt, Gen. 19.26.
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Saint Augustine saith, She was turned into a Piller of Salt, to season all others by her example, that they looke not backe to the Sodom of this world, Saint Augustine Says, She was turned into a Pillar of Salt, to season all Others by her Exampl, that they look not back to the Sodom of this world,
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when they haue beene called from thence by the Ministers, Gods Angels. But S. Peter compareth prophane men to worse things, viz. to Dogs and Swine:
when they have been called from thence by the Ministers, God's Angels. But S. Peter compareth profane men to Worse things, viz. to Dogs and Swine:
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For they verifie the Prouerbe, The Dog is returned to his vomite, and the Sow that was washed, to her wallowing in the mire, 2. Peter 2.22. Men in Baptisme are washed & made cleane, and in associating themselues to the congregation, nequitiam de qua malè saciati fuerant, confitendo proijciunt, faith S. Gregory: they vnloade their stomackes of sin by hearty confession;
For they verify the Proverb, The Dog is returned to his vomit, and the Sow that was washed, to her wallowing in the mire, 2. Peter 2.22. Men in Baptism Are washed & made clean, and in associating themselves to the congregation, nequitiam de qua malè saciati fuerant, confitendo proijciunt, faith S. Gregory: they unload their stomachs of since by hearty Confessi;
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but falling afterwards to prophanenesse, they resume their old filth and garbage, and defile themselues in the dirt of iniquity.
but falling afterwards to profaneness, they resume their old filth and garbage, and defile themselves in the dirt of iniquity.
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A very beastly course, and much to bee detested. Wherefore, let vs take heede of this, it doubles our damnation;
A very beastly course, and much to be detested. Wherefore, let us take heed of this, it doubles our damnation;
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and much better it had beene for vs not to haue knowne the truth, then hauing knowne it, to runne into error.
and much better it had been for us not to have known the truth, then having known it, to run into error.
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No comfort, but all misery gained this way; for by forsaking God, he forsakes vs. And that is the punishment. He will forsake you.
No Comfort, but all misery gained this Way; for by forsaking God, he forsakes us And that is the punishment. He will forsake you.
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No misery vnder heauen, nor vnder earth neither, should we goe as low as hell, to this, that God shold forsake vs. If wealth, prefermēt, honour, life,
No misery under heaven, nor under earth neither, should we go as low as hell, to this, that God should forsake us If wealth, preferment, honour, life,
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or whatsoeuer else should forsake vs, it were no great matter, God is more then al these;
or whatsoever Else should forsake us, it were no great matter, God is more then all these;
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and so long as he is with vs, we cannot be but well.
and so long as he is with us, we cannot be but well.
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When the Heathens iudged the Christiās vnhappy foe suffring pouerty, spoile, banishment, &c. S. Augustine answeres, Hoc sanè miserrimum esset, si aliquò duci potuerunt, vbi Deum suum non inuenirent:
When the heathens judged the Christians unhappy foe suffering poverty, spoil, banishment, etc. S. Augustine answers, Hoc sanè miserrimum esset, si aliquò Duci potuerunt, vbi God suum non inuenirent:
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Now surely their case were miserable, if they could bee carried any whither where they might not finde their God.
Now surely their case were miserable, if they could be carried any whither where they might not find their God.
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But so long as God is with them, they cannot be vnhappy. O but when God is gone from a man, his case is most wretched;
But so long as God is with them, they cannot be unhappy. Oh but when God is gone from a man, his case is most wretched;
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for then euery thing becomes his enemy, yea, his Master and conquerour. A haire in ones milke, may bee our bane, as it was with that Senator;
for then every thing becomes his enemy, yea, his Master and conqueror. A hair in ones milk, may be our bane, as it was with that Senator;
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a flie in the ayre may choake vs, as it was with Pope Adrian. And what is lesse then these,
a fly in the air may choke us, as it was with Pope Adrian. And what is less then these,
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if there be any thing, may doe more then these, if it were possible, when God hath forsaken vs,
if there be any thing, may do more then these, if it were possible, when God hath forsaken us,
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and withdrawne his sauing health from vs. What shall I say? men and Angels cannot expresse the horrour and misery which they are open to, whom God hath forsaken.
and withdrawn his Saving health from us What shall I say? men and Angels cannot express the horror and misery which they Are open to, whom God hath forsaken.
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Sec here Gods iustice, how hee punisheth in analogo! There is beauty and comelinesse in all his workes;
Sec Here God's Justice, how he Punisheth in analogo! There is beauty and comeliness in all his works;
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his very iustice shines gloriously, in the exercise of it. He forsakes such as forsake him:
his very Justice shines gloriously, in the exercise of it. He forsakes such as forsake him:
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So he proportions his punishment to the sinne. See it in others: Pharaoh slew the Male childrē of the Israelites;
So he proportions his punishment to the sin. See it in Others: Pharaoh slew the Male children of the Israelites;
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therfore his firstborne must dye, Exod. 12.29. He drowned them in the greene riuer: God destroyes him in the red Sea. The Sodomites burne with vnnaturall lust;
Therefore his firstborn must die, Exod 12.29. He drowned them in the green river: God Destroys him in the read Sea. The Sodomites burn with unnatural lust;
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Ergo, they must be burned with supernaturall fire, Gen. 19.24. Adonibezek cuts off the thumbes and toes of 70. Kings;Ergo, they must be burned with supernatural fire, Gen. 19.24. Adonibezek cuts off the thumbs and toes of 70. Kings;
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Ergo, Iudah must cut off his for it in the end, Iudg. 1.6. Dauid kills Vriah with the edge of the sword;Ergo, Iudah must Cut off his for it in the end, Judges 1.6. David kills Uriah with the edge of the sword;
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Ergo, the sword must neuer depart from his house, 2. Sam. 12.10. Iezabel shed Naboths bloud by dogged men;Ergo, the sword must never depart from his house, 2. Sam. 12.10. Jezebel shed Naboth's blood by dogged men;
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Ergo, her bloud in the same place, must be licked vp of dogs, 2. King. 9.36. Diues would not giue Lazarus a crumme of bred;Ergo, her blood in the same place, must be licked up of Dogs, 2. King. 9.36. Diues would not give Lazarus a crumb of bred;
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Ergo, Lazarus must not giue him a drop of water, Luke 16.25. Iulian, & Foelix his companion, speake disdainfully of Christ, and misuse his sacred Ornaments;Ergo, Lazarus must not give him a drop of water, Lycia 16.25. Iulian, & Felix his Companion, speak disdainfully of christ, and misuse his sacred Ornament;
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One said of the Church vessels, En, qualibus vasis ministratur Mariae Filio: See what vessels Maries Son is serued in.
One said of the Church vessels, En, Qualibus vasis ministratur Mary Filio: See what vessels Mary's Son is served in.
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He that vented this, presently vents all his bloud at his mouth, & dyes. The other pisseth against the Communion Table:
He that vented this, presently vents all his blood At his Mouth, & dies. The other pisseth against the Communion Table:
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hee therefore could neuer pisse more, but voide his excrements at his mouth. One in Cyprians time denied Christ, he is therefore presently stricken dumbe:
he Therefore could never piss more, but void his excrements At his Mouth. One in Cyprians time denied christ, he is Therefore presently stricken dumb:
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Poena inde caepit, vnde caepit et crimē, saith Cpyrian There began his torment, where began his sinne. Poena inde Capet, vnde Capet et crimen, Says Cyprian There began his torment, where began his sin.
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And vnworthy was that mouth euer after to open, which had euer vsed it selfe to deny Christ.
And unworthy was that Mouth ever After to open, which had ever used it self to deny christ.
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Infinite examples are extant for this point: Let vs feare God and honour him, and then wee neede feare nothing else:
Infinite Examples Are extant for this point: Let us Fear God and honour him, and then we need Fear nothing Else:
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euery thing shall prosper with vs. Againe note heere, that if God forsake vs, it is, because wee first forsake him.
every thing shall prosper with us Again note Here, that if God forsake us, it is, Because we First forsake him.
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This Augustine firmely resolues on, and would haue euery man beleeue, Quia Deus nunquam deserit hominem, nisi priùs ab homine deseratur:
This Augustine firmly resolves on, and would have every man believe, Quia Deus Never deserit hominem, nisi priùs ab homine deseratur:
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God neuer forsakes man, till man hath first forsaken him. See his longanimitie!
God never forsakes man, till man hath First forsaken him. See his longanimity!
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Shall wed beginne with him? Shall we prouoke him to anger? Are we stronger then hee? As yet he hath not forsaken vs. Nay, he hath declared himselfe to be more with vs, then with any nation beside.
Shall wed begin with him? Shall we provoke him to anger? are we Stronger then he? As yet he hath not forsaken us Nay, he hath declared himself to be more with us, then with any Nation beside.
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When warre and discord, famine and sword, plague and mortality hath beene round about vs, yet we haue beene in safety, farre from the reach and contagion of any.
When war and discord, famine and sword, plague and mortality hath been round about us, yet we have been in safety, Far from the reach and contagion of any.
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What remaineth, but that we remember euery man to come neerer vnto him: Ecce, qui elongant, se à te peribunt. Psal. 73.27.
What remains, but that we Remember every man to come nearer unto him: Ecce, qui elongant, se à te peribunt. Psalm 73.27.
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Behold, they which goe far away from thee, shall perish. Let vs draw neere him in grace, so shall wee draw neere him in glory.
Behold, they which go Far away from thee, shall perish. Let us draw near him in grace, so shall we draw near him in glory.
vvb, pns32 r-crq vvb av-j av p-acp pno21, vmb vvi. vvb pno12 vvi av-j pno31 p-acp n1, av vmb pns12 vvi av-j pno31 p-acp n1.
(3) sermon (DIV1)
92
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567
Still let vs recount the Text, He is with vs, if we be with him. He grant that wee may bee with him in knowledge, in loue;
Still let us recount the Text, He is with us, if we be with him. He grant that we may be with him in knowledge, in love;
j vvb pno12 vvi dt n1, pns31 vbz p-acp pno12, cs pns12 vbb p-acp pno31. pns31 vvb cst pns12 vmb vbi p-acp pno31 p-acp n1, p-acp n1;
(3) sermon (DIV1)
93
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568
and then hee will be with vs in his protection on earth, and in felicity in Heauen.
and then he will be with us in his protection on earth, and in felicity in Heaven.
cc cs pns31 vmb vbi p-acp pno12 p-acp po31 n1 p-acp n1, cc p-acp n1 p-acp n1.
(3) sermon (DIV1)
93
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569
Vnto which hee vouchsafe to bring vs in his appointed time, for Iesus Christ his sake;
Unto which he vouchsafe to bring us in his appointed time, for Iesus christ his sake;
p-acp r-crq pns31 vvb pc-acp vvi pno12 p-acp po31 j-vvn n1, c-acp np1 np1 po31 n1;
(3) sermon (DIV1)
93
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570
To whom with the Father, &c. FINIS.
To whom with the Father, etc. FINIS.
p-acp ro-crq p-acp dt n1, av fw-la.
(3) sermon (DIV1)
93
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