Certaine sermons vpon diuers texts of Scripture. Preached by Gervase Nid Doctor of Diuinitie

CERTAINE SERMONS Vpon diuers Texts of Scripture .

Preached by GERVASE NID Doctor of Diuinitie .

LONDON , Printed by NICHOLAS OKES for WALTER BURRE

1616

❧ TO THE MOST REVEREND FATHER IN God GEORGE , by the prouidence of God , Lord Arch-bishop of Canterbury , Primate of all England , and Metropolitane , and one of his Maiesties most Honourable Priuy Councell . My good Lord

JT is not vaine ostentation which hath moued mee to publish these Sermons ; they that know mee , know , that I was neuer any of those whom S. Basil cals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which I haue heard your Grace well interprete , Selfe-putting-forth fellowes . But being to leaue your Graces seruice , I thought meete to depose these as a small testimony of my thankfulnesse . Secondly , intending to commend another Treatise to your Graces Patronage , I resolued to premise these : it being some difficulty to finde roome for things of smaller valew in this voluminous age , which is so piled vp with bookes : for who sees not , that now the fate of Witters is the same with Preachers , whereof Saint Ierome complaines in his time : Com. in Eccles. 9.11 . Nam videas in Ecclesia imperitissimos quosque florere , & quia nutrierunt frontis audaciam , & volubilitatem linguae consequuti sunt , prudentes se & cruditos arbitrantur , maxime si fauorem vulgi habuerint : You may see how in the Church the most ignorant are most esteemed , and because they haue profited in boldnesse of front , and volubility of tongue , they thinke themselues wise and learned men ; especially if the vulgar fauour them . But I know your Grace euer hated long Salutations , therefore I hast to take my leaue : resting ,

Your Graces humble seruant to bee commanded . GERVASE NID .

THE FIRST SERMON . Of Murther . 1 IOH. 3.12 .

Not as Cain who was of the deuill and slew his brother , and wherefore slew hee him ? because his owne workes were euill and his brothers good .

IT is the will of God that deadly sinnes should not die , that they which take away the life of men , should not bee able to take away life from the memory of their wicked deeds : Wherefore in Diuine History the detestable facts of sinners are infamous and eminent spectacles threatening and admonishing a farre off : To this end the pillar of Salt was erected , and Saint Peter saith , of the combustion of Sodom , and her neighbour Citties , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they lye out as an apparant , and prominent spectacle : that bituminous lake doth still demonstrate the ebullition of vnnaturall lust . So Cain who murdered his brother in the beginning of the world , still hangeth vpon a gibbet vntill the worlds end .

All manner of death is mute , Psal. 115.17 . and the graue is called Domus silentum : onely those that are murdered talke after they are dead , Reu. 6.10 . How long Lord : and in the 11 to the Hebrewes , Abel the iust being dead , yet speaketh : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Where speakes hee ? marry in Scripture , saith Beza : wheresoeuer there is relation of this murther , they bee the words of the bloud of Abel . So the words which I haue read suppose them to bee sighes of Abel rendred from his graue : Gemitus lachrymabililis im● , auditur tumulo , as the bloud of Polydor in Virgil , biddeth flie or depart : so the bloud of Abel bids beware , eschew : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Be not like to Cain who slew his brother , &c. which words haue three parts : First , a dehortation from being like vnto Cain , in the first words , Not as Cain . Secondly , a description of the person to whom wee must not bee like : 1. from his nature , or quality , he is of the deuill : 2. from his fact , he slew his brother . The third part containes the cause that moued Cain to this horrible fact , consisting of a question and an answere , the question , wherefore slew hee him , the answere because , &c. heere be two motiues ; one outward , the sight of his brothers vertues , the other inward , the beholding of his owne vices : the comparison of which two , strucke such a fire of hatred within him ( strange monster ) as would not bee extinguished but by his brothers bloud .

First then of the dehortation , or prohibition , Not as Cain . The sacred Scripture which euer suffered more calumniation from her owne , was slandered by heretickes for the narration of euill deeds ; whereas , saith Saint Augustine , wicked facts are alwaies expresly condemned , either where they are related , or in some other place of Scripture : Indeed there are ambiguous facts of the Fathers , as Abrahams cuasion to Abimelech , and Iacobs simulation to his father , which as wee must not condemne , so wee must not imitate , not knowing whether they were sinnes , or no sinnes in them : but for the manifest crimes occurring in the History of the Booke of God , what madnesse to esteeme them otherwise then as euill actions , in good men to bee pittyed that they cannot alwaies bee good , and to bee detested in euill men because they would neuer but doe euill . Manacheus . Yet such spirits of errour haue not wanted ; some condemning the Scriptures because they record wicked deeds . Others commending wickednesse because it is recorded in Scriptures , Tertul. praser . as the followers of Marcion and Carpecrates . And for the other kind which were doubtfull actions whether they were good or euill : if they were euill , Facta credamus , non facienda : Beleeue that they were done , beleeue not that they ought to be done . And if they were good in those men , it was by extraordinary dispensation which is not granted vnto vs : and therefore such examples , do neither excuse the old Priscilians from lying , nor the faithlesse generation of Equinocators , which sweare with their tongues but keepe their mindes vnsworne .

Now for these words , Not as Cain : Who would beleeue that any iudgement were so corrupt , as either to praise Cains fact , or to honour his person ? but that wee reade in Tertullian , Epiphanius , S. Austine , and others , of a brood of heretickes called Caiani , who did honour Cain , affirming that hee was a worthy man , conceiued by some powerfull nature , which therefore shewed it selfe mighty within him , that his brother was conceiued of a weaker and inferiour conception : The same Heretickes honoured Core , Dathan , and Abiram , as men of courage and resolution : yea , they adored Iudas the traitor , being perswaded that some Diuine operation , and Propheticall instinct , did direct him , that by deliuering of his Maister to the Iewes , all men might bee deliuered from the deuill . Thus Adams eating of that forbidden fruite , hath put the iudgements of his posterity out of taste . Hence woemen long for meates that are noysome , taking it from the first woman , and all men being conceiued in that corruption haue their iudgements and appetites so absurd , as Dauid complaineth , according to the Greeke Tranflation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : in sinnes my mother longing hath conceiued mee : This Insipience appeareth strangely in some , that they affect and like such things as bee openly repugnant vnto right reason , and distastefull vnto nature corrected : So the Persians admired Nero , that hatred of God and men ( and as Suctonius reporteth ) whom all others thought vnworthy of common buriall : they sent yearely some with flowers and odours to adorne his sepulcher : Thus , as Saint Ierome saith , there are men which admire none but the basest wits and obscurest Authours : Neque est fere tam ineptus scriptor quin sui similem inueniet lectorem : What stupidity to preferre Cartright & Brightman , & such trash , before all the Worthies , both new and old . What is this , but in our iourny towards heauen to forsake the glorious Lampes which haue guided all our Ancestors , and to follow euery Ignis fat●●s : euery new light : These are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 senselesse appetites , 1. Tim. 6.9 . as Saint Paul cals them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is of men whose iudgements are corrupted , and out of taste : Wherefore almighty God is not so much displeased with Israel for her spirituall fornications , although hee was displeased , as that shee doated vpon such beastly and clownish louers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Asses and stallions : Ezechiel 23.30 Septuag. Like Pasiphae , which doted on a Bull. The like infection is in all-those vnderstandings which relish nothing that is plaine and profitable , ancient and honest , but profane nouelties : Euery worthy man hath his imperfections : There is no fish without bones ; yet some embrace nothing but these , Colligentes spinas librorum : Gathering thornes out of bookes , whence proceed all these bitter pamphlets and inuctiues : All these are appetites of absurd Cainites , whom Saint Iohn did in these wordes preuent : And iointly all of that humour : peruerse louers , and peruerse imitators : which thing also in his third Epistle , and verse 11 , hee generally forbiddeth .

Beloued be not imitators of that which is euill : the Holy Ghost fore-saw that such besotted iniquities would arise , that the examples of wickednesse would bee so abused , therefore hee thought it not needlesse to set this marke vpon them , Not as Cain , enuious and murtherous , and Heb. 12.16 . not as Esau , fornicators and prophane . It is the crooked disposition of man to promote his sinfull actions by such examples as should restraine him . So whereas amongst the Grecians some vsed to drinke out of a dead mans scull , to moderate their pleasures by consideration of their mortality , others applyed it to the prouocation of intemperance , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 let vs eate and drinke , for to morrow wee shall dye .

Further , if they doe not thus peruert examples , yet how little are they moued by them : wherefore doth the world still offend vpon the same , and no sinne can be consumed by punishment , although the monuments of precedent ages doe exclaime against vs , and there is no offender which hath not seene others perish by the same sinne . O seeke not your death in the error of your life : looke vpon your predecessors : Thou intendest murder , behold Caine , how he is stricken with the palsie of an affrighted conscience , a quaking runnagate , restlesse when he resteth , tormented with repentlesse horrour , and vnprofitable griefe . And is not euery homicide signed in the forehead ?

Now followeth the description of this wicked person , first of his nature , and badnesse of disposition , he was of the Diuell . Euery worker of imquity is the Diuels bastard , and the Diuell is a father , not by substantiall procreation , but by originall cause and similitude of disposition . For as there is semen Dei , the incorruptible seed , whereby the begotten of God are the sonnes of God : so there is semen Diabolt , and that is concupiscence , which conceiueth and bringeth forth vnto the Diuell : hence sloweth that similitude of nature which discouereth the true father of the children : first in countenance , none are like vnto him , but they that paint saith Tertullian : but in speech , in gesture , in action innumerable : in speech , all slaunderers and detracters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he Diuels , and she Diuels , Tit us 2.3 . In gesture , hee that winketh with his eye , treades with his foote , signifieth with his fingers for to raise dissention , he is a sonne of Beliall , Pro. 6.13 . as Salomon describeth : and as for action , when iniquity is growne to ripe age , and maturitie of defection , the children of Sathan doc so resemble their father , that they bee often supposed fiends incarnate : so S. Paul calleth Elimas the Magician son of the Diuell , Acts 13.10 . because he was replenished with all deceit .

Now Caine is not onely begotten , but first begotten of this euill one , the first branch of sinne , the first propagated euill . Marke how soone ill weeds shoote vp : the mother is corrupted of the serpent , and the first she beares is a serpent , who no sooner growne able , but declares his father : the father the first murtherer of soules , the sonne the first murtherer of bodies : the father procures the first curse vpon the earth , the sonne procures the second : the father first brought in death , the sonne vntimely death . And sure , if you obscrue the progeny of Satan , ( let no discreet man bee offended ) you shall finde that it much tanne vpon the elder brothers . First , besides that Satan may bee called an elder brother , being the chiefe of the wayes of God , Iob. 34. Cain was the first eldest brother in the old world , then cutsed Cham the eleldest of the new world , and wild Ismael the eldest to the father of the faithfull , and prophane Esau , which sold his birth-right , the father of all vnthrifty heires , which sell their honour for their pleasure . Lastly , Ruben , which defiled his fathers bed . But we reade in the Gospel , that the elder liued soberly at home : the running Prodigall was a yonger brother . This I obserue , first to note the despite of Satan , because the first borne is Gods , therefore he endeuoureth his vtmost for that : secondly , how the Almightie suffers him to carry it oftentimes , perhaps to signifie that these first fruits of nature are not in such high request with God : there is a new creature , a second Adam which he esteemeth , which therefore he causeth to spring often out of yonger & inscrior Nature , because the excellencies of nature were so vngratefull vnto him . Againe , to abate the admiration of prime Nature , wherewith the most spirituall sonnes of God haue been taken . O that Ismael might liue in thy sight , saith Abraham . And Isaac would gladly haue blessed Esau , but God would not . So Ioseph would gladly put the right hand of his father vpon Manasseth : and in Iacob I heare the voyce of Nature Iamenting , Ruben my eldest sonne , my might and the beginning of my strength , the excellency of dignitie , and the excellency of power : thou wast light as water , thou canst not be excellent , and thy dignitie is gone . To conclude , seeing in this corrupt masse of humanitie , the first generation that was formed was euill , it argues that no man is good which is not first regenerated out of euill . Nemo bonus qui non ex mal● bonus , saith S. Augustine against the spirit of Pelagius . Who knowes not the vanitie of the Manichies , and the dotage of Illirieus , who out of this and other places made sinne substantiall , and the Diuell a creator of sinfull men : which follies to name is to confute them .

Neither am I perswaded , that euill spirits haue any part in the generation of the most vngratious natures , although the worthiest Christian wits did hold , that they had knowledge of the faire daughters of men , and thence to haue proceeded the race of Giants , as monstrous for their vices and conditions , as vast and enormious in their bodies , that this infectious and detestable seed being dispersed through the whole earth , doth now and then spring vp and produce such abhominable monsters as Heliogabalus and Mahomet , and other carnall fiendes . The prodigious lewdnesse of some violent , and in corrigible natures hath caused this opinion more probable then true : howsocuer , it is sure the Diuel hath a lineage vpon earth , and Cain is the most ancient of that kindred .

In this paire of brothers were the two houses first diuided , and as they begun with fighting , so they haue continued vntill now . Hence multiplied the two Cities , Cinitas Dei , & Terrena ciuitas . whose beginnings , proceedings , and wonderful variety of fortunes , how learnedly hath S. Austin followed in those sweet bookes which begin Gloriosissimam ●iuitatem Dei . Where he teacheth how euery man belongs to one of those Citties , being descended either of the malignity of Cain , or of the bloud of Abel which Cain spilt . There are but two factions : if thou beest of Abels bloud , declare what house thou commest of , by thy innocency , & patience of the Saints : If thou art of Caines kindred , then deny not thy name , bee content to bee numbred amongst thine owne . And thus much of the nature of Cain . Of the stocke and discent : he is ex maligno of the Diuel , of the malignant faction : to conclude , a vessell of dishonour , made of the corrupt masse : for if he had not beene of the euill , he should not haue beene euill : hac enim , Aug. epist. 106 massa , si ita esset media : vt quemadmodum nihil bont ita nec mali aliquid mereretur non frustra videretur iniquitas vt ex ea fierent vasa in contumeliam . This masseis it were of indifferent quality neither good nor euill , there might be cause to thinke it iniustice in God to make out of it any vessels of dishonour .

Now such as the tree is , such is the fruit . Who was of the Dinell , there is the tree : who slew his brother , there is the fruit : bitter and deadly fruit , especially in the manner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word signifies to cut in peeces like a sacrifice , because he had sacrificed so well . Cain would sacrifice him . So Pilat mixed the Galileans bloud with their sacrifice . And at the time of Immolation of the Passouer , the Iewes sacrificed the innocent lambe of God : thus the innocent when they are murdered , they are offered to God in contempt of God , and his worship , that they may seeme to perish by him in whom they trusted . Another circumstance is of the time how soone Cain shed bloud , and the Diuell slaieth in the morning : in the morning of youth , and in the morning of the world . By him death entered , and how hee longeth to see it worke ? and that in the first blossome of vertue . It is his cunning to stop the first step to goodnesse , therefore haue care of the beginning of thy wayes of thy youth and good endeuours , for there the Diuell is most instant ; he knowes well , that in euery beginning is contained more then a beginning . As soone as the Temple began to be re-edified , he opposed mainly , hee stirred euery stone , that no stone might bee stirred . And immediately when the Sauiour of our soules beganne the office of Christ , the Diuell tempted him in the desart : so in the natiuity of the creation , he slew the first innocency of Nature , and in the entrance of generation , the first innocencie of grace . So he persecuted the tender infancie of our Lord , and he made the Primitiue Church to swim with bloud . Hee knew that if the world were stained when it was a new vessell , that colour would continue vnto the end . So Rome an Epitome of the world , in token that it should be died with the bloud of Martyrs , the foundations of her walles were dipt in brothers bloud . Cain and Romulus , both elder brothers , both furious & potent : Cain in his name , which signifieth possession , shewed that he had elenen parts against one : so Achab killed Naboth , and tooke possession , and euer the greater part ouercommeth the better : Abel could not kill Cain if he would ; but where might and malice , wealth and wrath are ioyned , there breake forth iniuties and oppressions . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wealth brings forth wrong . Wherfore God set a marke vpon Cain , that men might beware of him . As the Romans vsed to bind some hay to the hornes of a madde Bull , to signifie ( saith Plutarke ) that too much fodder made him mad ; wherevpon they applyed this prouerbe : Foenum habet in cornu : beware of him that is iniurious and rich . Now as Cain was a patterne of all oppressours , hauing power , and doing wrong : so Abel signifying vanity , in the beginning , was a type not onely of death , but of the vanity of life ; for euery man liuing is altogether vanity : How many haue their sunne-setting in the morning , and they which haue the longest day , liue but a day , so soone doe wee appeare , and vanish . Vanity in apparell , walking in a vaine shadow , talking vainely , disquietting our selues in vaine , vaine hopes , and vaine desires . In the daies of my vanity ( saith Salomon ) I saw this and that vanity , and whatsoeuer I beheld was vanity of vanities . Another thing was allegorized in this History , namely , how our Sauiour Christ , the second Adam , was murthered by the Elders of the Iewes , and his Bloud shed , though speaking better things then that of Abel . without the gates , as Abels in the fields : for which horrible sinne of God-slaughter , the Iewes shall bee errant vagabonds vnto the worlds end , signed by God , that although all men hate and eschew them , yet none shall kill them . Destroy them not O God ( saith the Psalmist ) least my people forget it , but scatter and despearse them : So they are aliens in the whole earth , a common prouerbe , a common prey , not borne but by leaue , nor breathing but by good will . And surely it is seldome seene , but shame and beggery is the end of those which destroy the innocent , either by the mouth of the sword , or by the sword of the mouth : and they which kill mens soules by heresy and selusme , and they which slay by hatred , and they which rauen and oppresse . As the great fish eates the lesse , and the greater cates the great , and the greatest the greater ; so greedy Cainites deuoure and are deooured , but at last the biggest ( saith S. Basil ) comes into the net , and the deuill rips the prey out of his bowels , thou appeares the insatiablenesse of these swallow-goods that haue more riches then they can digest , when the whole estate of such and such a man , shall bee found in their bags indigested . The last degree of Cain his exceeding wickednesse , that hee killed his brother , his naturall brother , and his onely brother ; and which aggrauates his villany , in whom were all the kinds and degrees of brother-hood vndiuided . For then there were not brothers , some by the father , some by the mother , brothers by friendship not by bloud , brothers by affinity not by consanguinity , brothers , that is , the same Country-men not strangers , brothers of the same Religion and not diuers , but all these strings of loue and affection they were vnited in one . Neither did he it for want of lands and territories : for was he not heire of the whole earth ? but Ambition and Couetousnesse are impatient of consort and fellowship , be they neuer so much dilated . Further , by this murther Caine is guilty of the bloud of Christ , and all the blessed Progeny , which should haue beene deriued from him . Nay yet further , he hath slaine all posterities that followed , all generations may call him cursed : For if God had destroyed him , and giuen Eue no more children , as iustly he might haue done , the propogation of man-kind had beene cut off , and this faire world shut vp , as soone as it was made , like goodly new houses which haue no inhabitants .

But the loue of brothers will not suffer me to passe it thus , which the more sacred it is , with the greater sinne was it violated by this vnnaturall . Why did he not consider that hauing a brother his strength was doubled ? For what are brothers but two in one , two in labour but one in enioying , two against all others , one betwixt themselues ? What aduantage is it to bee in two places at once , to watch when he sleepeth , to haue his health when hee is sick , and all this not by a deputy , but by himselfe ? for this vnion is in some sence naturall , not onely of affection . Two hands , two feet , two eyes , two cares , in one body , do resemble brothers , which are two bodies in one . Wherefore fraternall loue being a patterne of all loue , when wee would haue any to loue entirely wee stile them by the name of brethren . As brethren enuy not one another : for the loue of husband and wife though it bee great , yet it is not naturall but grafted , the loue of parents and children greater , but not reciprocall , for loue descendeth not ascendeth , but the loue of brothers is naturall and collaterall , neither ouer-awed with reuerence , nor by satiety intermitted .

How full of sweetnesse is it , to remember , ( saith Valerius ) that we liued in the same lodging before that we were borne , and past the time of our infancy in the same cradle , smiled vpon the same parents , preserued by the same prayers and vowes , drawing equall honour from the same Ancestors ? hauing had the same parents , the same wombe , the same bloud , the same beginning , the same education , the same nobility , the same estate , the same discipline , why should they not will and nill the same , bee of the same minde and affections ? But this is the mischiefe of sinne and of the deuill , that the sweetest loue turneth into the sharpest hatred , brothers being incensed are vnquenchable ; as much water will not quench their loue , so not the Ocean their hatred . Because euery iniury is more grieuous proceeding from a friend , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; what will Brutus stab Caesar ? that strikes him to the heart . And our Sauiour to his Apostles , Iohn 6. will you also forsake mee ? you ? But this woefull discord of brethren is not vsually kindled but by extraordinary wrong . What was it that enslamed Cain , wherefore slew he him ?

This interrogation is to stirre vs to attention , and makes way for an euident reason following : Rom. 9.22 . for no man will demand of himselfe vnlesse his answere be plaine and ready . Then the reason is because his owne workes were euill , and his brothers good . Because his owne workes were euill , therefore will he make them worse ? and because his brothers workes were good , did that onely offend him that his brother did not offend ? if he liked his owne euill workes better , why was he not content with them ? and if he loued his brothers good workes , why did he not make his owne like them ? So wickednesse is loathsome to the wicked , yet he will retaine it , and thought he chuse to bee euill , yet he would not bee so accounted . But what were his euill workes ? No man is extremely sinfull all at once , vice groweth vpon men by degrees , therefore before this oblation it is probable that he was disobedient to his parents , proud , voluptuous , preferring the world , despising the simplicity of innocency , and the infirmity of vertue , and comming thus affected how could his offering please God ? how could the fruites of the earth be acceptable , when the fruites of good workes were wanting ? an honest man will not take a gift from a knaue , much lesse will God admit of such giftlesse giftes . Thought he by those giftes to bribe the Almighty , and procure conneiuance to his sinnes ? so it was : and so it is the daily practise of secular manners , to serue God onely to make vse of him : for as religious men ( saith Saint Austine ) doe vse the world that they may enioy GOD ; so the vngodly do vse GOD that they may more freely enioy the world , which indeed is to make themselues a friend of the righteous GOD , that they may more plenteously enioy the vnrighteous Mammon . Abel was not thus conditioned , but offered vnto God himselfe also by mortification , and sacrificed in the faith of that alone Sacrifice , to come with liuing sacrifice God accepted , neglecting the inanimate oblation of Cain , Viua accipien● terrenarecusans , saith Prudentius : the sight of these vertues made Cain to deiect his countenance , and enuy followed , and murther the brood of enuy . So the brethren of Ioseph being moued with enuy , sold him into Egypt , and there can bee nothing excellent , but the eye of enuy espyes it . An euill eye ( saith our Sauiour ) therfore euill because anothers is good , a sore eye which cannot endure to looke vpon a quality that is bright and amiable in his brother . This insatiable vice being that which first moued the Diuell against our nature intire , and first moued Cain against Abel , it is one also of the first vices which appeareth in our nature . Vidi puerum amaro vultu in tuentem collactaneum suum . I haue seene an infant ( saith S. Augustine ) looke bitterly vpon his fellow-suckling , Confess . and it is one of the last sinnes . Hence is bewitching commonly in old women , which antiquitie did beleeue to be effected by the poyson of an enuious eye , as appeareth by the name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and fascinus that is , killing with the eye : this made them so fearefull of any singular or admirable nature , least it should bee blasted with enuy , and perish , especially if it were a maturitie before his season , praecox fructus , a hasty fruit , wit or valour aboue his yeares . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith Menander , therfore when any one praised it , they were wont to say , prefiscini , God blesse it ; least perhaps selfe-loue might breed within it , or rather , because enuy did pretend flattery ; I omit superstition : but sure it is , whether the world be not worthy of things worthy , or because God permits the diuel still to exercise his inueterate enuy , or whether the substance of these beauties is not durable , howsoeuer it is , things wonderfully amiable , haue no long continuance . Whilst vertue is in health , malice hates it , and loue neglects it ; and if it perish not quickly of it selfe , enuy murders it : enuy will consume it selfe vntill it bee consumed . Which coniunction of enuy and murther , the Greekes expressed in the similitude of their names : there is but one letter betweene enuy & death ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and that is a deadly and dismall letter . So the Apostle ioynes them together : Rom. 2.19 Full of enuy and murther . And Gal. 5.2 . The workes of the flesh are enuies and murthers . Wherefore if thou wilt preuent the one , suppresse the other . Thou beholdest in another that good which is not in thy selfe : either it is thine owne fault , or in recompence thou hast that which hee wanteth . Or why doest thou maligne him when God gaue it him ? or may not God dispose of his owne ? or is there not another world to giue euery man satisfaction ? Further , alasse what is there in this world worthy of enuy ? is not euery good thing haunted with his spirit ? are not the vertues of the best poore inough , but wee must paire them by detraction ? if thou wilt needs enuy , enuy within thy self , to see the worse part get the better , to see the prosperitie & insolencie of the flesh aboue the spirit . Woe to them ( saith Saint Iude ) which walke in the way of Cain : for they contemne the simplicitie of Grace , for they admire things transitorie , and there is no loue in them . From which sinnes the blessed spirit of loue preserue vs , which combineth the Father and the Sonne , vnto whom one GOD bee all honour , praise , and confession for euermore . Amen .

The end of the first Sermon .

THE SECOND SERMON . Of Humane Miserie . IOB . 3.20 .

Wherefore is the light giuen to him that is in misery , and life to them which are bitter in spirit ?

THINGS Tragicall which in themselues are fearefull and vnpleasant , notwithstanding they are represented or remembred with delight . But besides that the suffsrings of the Saints recorded in Scripture , doe affoord vnto a Christian further instruction , namely with the Greeke Church to pray to haue his purgatorie in this life , and to say with S. Austen ; Domine hic seca , hic vre , vt in aeternum parcas . Lord here lance mee , and here lash me , that thou maist spare mee for euer . A famous patterne of these passions was happy Iob , and amongst other his tragicall exclamations is this miserable and dolefull complaint powred out of the aboundance of his griefe . In which text consider two things , First the griefe and passion of Iobs minde expressed by an interrogation , quare , wherefore . Secondly , the cause and matter of his griefe in the words following , which is the misery of mankind , and that hee diuides into two kinds , the troublesome things which we do , out of these words , light and labour : and the miserable things that we suffer in the words following , and life to them that are bitter in spirit . For hee thinketh that light doth aggrauate our labours , and life augment our sufferings .

This interrogation wherefore is not a word of indignation or murmure against God , but of sorrow and complaint . For sighes and groanes , and miserable outcries , they are the irruptions of a heart burdened with griefe , which if it should not finde passage that way , would bee combust , or cleaue asunder . And they are caused oftentimes from extreame heate and affection of loue , when the minde being stricken with some vnexpected accidents , vttereth tearmes which seeme to be of hatred and disgrace , which notwithstanding doe indeed proceed onely from the affection of loue troubled and distracted . Such affectionate speeches the Psalmes , the Canticles , and the booke of Iob , they be full of ; where the Saints of God are expressed , varying themselues into all shapes of affections . Into feare , into hope , into chiding , into weeping , into sudden silence , into shew of despaire , into forsaking , and suddenly into earnest intreating . Hence we learne two things : The first , that the violence of affection and griefe , it may be pleasing vnto God sometimes , and compatible with the gouernement of reason and of grace . There is in vs naturally in some more , in some lesse , a softnesse and flexiblenesse of nature , which takes impression of griefe : it is created of God , and the operations of it are not in vaine : When God is angry hee will haue vs grieue : when hee chides , or when hee scourges , hee will haue vs weepe and powre out our soules into deprecations and complaints . Yea then our loue appeares to him , when wee melt like waxe before the heate of his anger , when we seeke him , and sorrow that wee cannot find him , and when wee feele the discontinuance of his fauour . This bleeding of the heart of man , it is delightsome both to God and to vs , therefore saith Saint Austine : Possumne audire abs te Domine , Cur fletus dulcis sit miseris ? an hoe tibi dulce est quod speramus ex audire te ? Neither is the extremity of any passion to be blamed , but the perturbation , or disobedience to reason ? Therefore wee read in Scripture of the boly men of God when they were afflicted with any occasion of griefe , that their sorrow is expressed in termes of greatest lamentation . They rend their hearts and their garments , they afflict their soules with fasting , they put on sackecloth and ashes , because as Saint Ierome saith , Ieiunus venter & hahitus lugubris Ambitiosius dominum deprecantur . Lastly , their words are dolefull aboue all the Tragicall exclamations that Art can find . How exceeding great was the lamentation of Ieremy , for the good King Iosias ? that it came to bee a Prouerbe , as the mourning of Hadadrimon in the valley of Megiddon . Wherefore there being a meane and measure in mourning , two extremities are to be auoided : the first is dulnesse and sencelessenes of heart , a pretended calmenesse , but indeed a stoicall and vnnaturall carelessenesse , proceeding from the loue of case and want of compassion and affection , either in our owne troubles , or the troubles of others . These men will neither weepe , nor exclaime , nor giue any signes of violent passions , as if this were fortitude and patience , which is rather stupidity and want of charity . What father will like his sonne if vpon his displeasure he shew himselfe nothing daunted , nor moued in his countenance , nor stricken at the heart , to looke pale , or to humble his voyce , or to weepe , or to deiect his eyes ? Will a father call this patience , or stubbornesse , in his sonne ? Such are they , who when their heauenly Father afflicts them make hast presently to stop their passions , that neither teares , nor groanes , nor complaints , may finde any passage , through too much selfe-loue , or indolence , hasting to heale their hearts before they are wounded , and to comfort their consciences before they be afflicted . Heerevpon they condemne all deep sorrow and lamentation as soft and effeminate , or want of faith and patience , all funerall rites and ceremonies as Heathenish and Vnchristian , all solemne afflicting of the soule , himnes , supplications , fasting , and almes deeds ; which notwithstanding hath beene practised of holiest men and women in all ages . In the eighth of the Actes , the second verse , deuote men beare out the body of the blessed Martyr Saint Stephen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and made great lamentation . The word signifies extremity of griefe with beating and knocking of the breast . With what extraordinary sorrow did Saint Austine mourne for the death of his mother ? Et libuit flere in conspectu tuo de Illa & pro illa , de me & pro me & dimisi , lachrimas vt effluerint quantum vellent . Lastly , which is the greatest commendations of this goodnesse and softnesse of nature , wee reade that our Sauiour Christ was deeply moued , and did weep at the departure of his friend , wherevpon the Iewes obserued how greatly hee loued him . God hath created in our hearts , Dulce nomen : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , this sweete name of naturall affection . Which is as a sparke of that eternall loue wherewith the indiuided Trinity is enslamed . Which is so spirituall and actiue , that being moued it doth presently heat and dissolue the heart into passion .

The second extreme to be auoided is , immoderation of griefe , which proceeds from impatience and vnbeleefe . For when men beleeue not that God is the God of the dead , as well as of the liuing , and of the sicke as of the whole ; that all things worke vnto the good of the godly : then loue sayling them , and their hope , they sorrow like them which haue no hope . And how can they haue any hope , when they want the Comforter , who is so called , saith Saint Austiue , that they which suffer losse of things temporall might bee comforted with hope of things eternall . Therefore when any crosse befals them , through immoderate loue of these transitory things , they are infinitely deiected , full of bitter thoughts , of cursing and howling , Desperate mourners , not capable of consolation ; accusers of God , reuolters from Religion . One example for all , take the King of Israell in that miserable siege and famine of Samaria , how he railes ; first , against the Prophet of God ; secondly , against God himselfe , for that is the methode , and these are his blasphemous words : Behold what euill commeth from the Lord ! why should I wait longer vpon the Lord ? Ecce tantum malia Domino , quid amplius expectabo à Domino ? A true example of impatience and insidelity . Likewise the Gentiles when the hand of God was vpon them , they vsed to breake out into exclamations and accusations against God ; as in that : Atque Deos , atque astra vocat crudelia mater . As Quiutilian : quis mihi alius vsus vocis quam vt incusem Deos ? And , Iure per mala mea per infelicem conscientiam , Hence rise their funerall pompes , and superstitious exequies for the dead : Sacrificing of men and women , in honour of the defunct ; ertificiall howling and cutting of their flesh , ambitious Sepulchers , and excessiue feasts of many daies continuance : In which kind euery Nation had some peculiar vanity and superstition aboue the rest . Lastly , in all their troubles and calamities they captiuate their vnderstandings to their affections , wayling without restraint , raging against God and his creatures . But Iobs lamenting was not of this kinde ; neither are his words otherwaies to bee interpreted , then as signes of extraordinary griefe easing his oppressed heart , although not without some perturbation . Hitherto of the griefe and passion of Iobs minde , expressed by this interrogation , Quare , wherefore ? Which is a word of sorrow not of indignation .

Now to the matter and cause of his griefe : namely , that such benefites of God as light and life , should bee so blotted with miseries and vexation of spirit . Although according to the vsuall interpretation , these words haue one and the same sence ; light and life , and labour and bitternesse of soule ; yet their proper acception , and signification , will affoord vs this difference of discourse . All the misery of man is either labour , or bitternesse of soule : By labour vnderstand all that wee do with difficulty and impediment , whether they be actions , and operations , of the mind or body . By bitternesse of soule is ment all that wee suffer in our soules , either immediately or from the body , or any outward affliction . These two diuers kinds of misery do planely and distinctly appeare in that sentence of woe which God pronounceth against Adam , In dolore comedes , heere is the misery of suffering : In sudore comedes , there is the misery of working . In like manner the good things which we enioy , they bee either such as guide and ease our actions , which Iob comprehends vnder the name of light : or those which sustaine and benefite our passions , which are contained in the word Life . For the first , Light is of three sorts ; sensible , intellectuall , and spirituall . Sensible light is either artificiall , or naturall : Concerning naturall light , as of it selfe nothing is more sweet and cheerefull , so to the spirit which is in wearinesse and toyle , nothing is more tedious . In the 10 of Eccle. the 7 verse : Lighe is sweete . And in the Creation , light is the first creature that is made , and first hallowed . Hence is it adorned with so many Epithits in Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Therefore as poore labourers by singing do sweeten their paines ; for which cause S. Basil cals their singing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the sauce of their toyle : So the light of the Sunne doth lighten their labour , and makes them more cheerefull in their worke . Yet how much pleasanter is light to them that are at liberty and rest ? which haue leasure to contemplate the beauty of the heauens , or to discourse of the benefites of light . But if they bee bound to some grieuous taxe , and incessant labour , as the Israelites , then light is but an eye-sore . Whilst they see their owne vexation , and how much worke they haue to doe : whilst they see others sporting and themselues toyling . Lastly , whilst they see their misery to bee exposed to the sight of all . They see youth dancing , and age wooing ; women walking to theaters to see and to be seene . Lastly , they see the day distribrute beauty and cheerofulnesse to all creatures but vnto themselues : vnto birdes , vnto buildings , to the clouds , to the aire , to the earth , to the waters . And therefore vnto them which in time of old tyranny , were condemned ad lapicidiuas , yet this was some comfort , that they neither so much saw their own miserie , nor the happinesse of others . The Sunne in the creation was ordained for signes and seasons , to rule the day , and to shine vpon the earth : but after sinne had brought in labour , the sun became a taske-maister to call men forth vnto their worke , as it is in the 104 Psalme . The sunne riseth , and man goeth forth vnto his labour vntill the euening . Likewisese Ecclesiastes the King , speaking of toyle and labour , hee vsually stiles it , Labour vnder the sun . What profito hath a man of all his labour wherein hee labours vnder the sinne ? So that as the eye of the maister vrgeth the seruants worke : so the eye of heauen exacts labour , and vpbraids rest vnto miserable and mortall men . And yet when the sunne is downe , still light continues labour by artificiall lampes and candles , holding them to their taske . Whereupon from the name of light this labour is called Lucubration . Therefore Iob lamenting the affliction of mankinde , doth fitly vse this speech , Wherefore is light giuen to them that labour ? the sweete sight whereof they cannot enioy . Which haue no leasure to feed their eyes with pleafant colours , or with sights and theaters ? Wherefore doe they see light ? light the measure of paines , the renewer of wearinesse , the enemy of rest , the opener of the eyes which want sleepe . Wherefore is light giuen to augment labour , and pursue the poore seruants in the night ? The painfull housewise rises in the night , and holds her maides to their taske . Prou. 31. Noctem addens operi , famulasque ad lumina longo exercet penso , castum vt seruare cubile coniugis & possit paruos educere natos . So euery Carpenter and Workemaister that labours day and night , and watches to finish a worke , operi perficiendo inuigilat . The Smith also by the Anuill , early and late , are not his eyes put out with too much light ? whiles the vapour of the fire wastes his flesh , and the noyse of the hammer is euer beating in his earer , & ad poliendum opus aduigilat , and he watcheth to polish his worke . To conclude then , seeing as light was first ordained for delight and pleasure , and to direct and illustrate our actions ; So now since wee were condemned to labour and trauell , it is become tedious and cruell ; let vs with Iob bewaile our finnes , which haue so altered our condition , and sigh to be deliuered from the house of bondage into that libertie where the wearied be at rest , where the seruant is free from his maister , and the voyce of the oppressour is not heard .

Now besides this sensible light , there is also the light of knowledge and vnderstanding , which in stead of ioy and delight , how it addes affliction vnto those that labour , doth more easily appeare . For as it is Eccles. 1. vlt. in multa sapientia multa indignatio , & qui addit sapientiam , addit laborem . The eye of the vnderstanding is so owlish , that the light of knowledge doth offend it . So that most men do either decline wisedome & experience , or else complaint of the labour wherewith it is accompanied . It is true which Salomon saith , Ecles . 2. That wisedome excelles folly as much as light excelles darknesse : and that the eyes of a a wise man are in his head , but the foole walkes in darknesse . Yet when the light that is within vs is darknesse , saith our Sauiour , how greatis that darkenesse ? For which cause wee may complaine with Iob , Wherefore is knowledge giuen to them that labour ? Wherby they know this one thing , that they know nothing whereby they know God , but better what he is not then what he is . Whereby they know themselues to be most misescrable and wretched . Wherefore is knowledge giuen to those that labour ? whereby their labour is more increased by knowledge , then their knowledge by labour . Whereby they know what it is to labour . For as children and fooles are most indefatigable in paines , because they do not prize nor esteeme labour : so wise men , the more wisedome they haue , the more sensible they are of pains , and the cogitation and weighing of their labour , makes it appeare more grieuous and more weightie vnto them . Pueris continuus lusus , & totius dici discursus non nocet , quia pondus illis abest , nec se ipsi grauant . Children ( saith Quintilian ) are not weary , because they haue not weight of vnderstanding : but in men consideration and iudgement makes their mindes more ponderous , and so labour becomes more difficult and burdensome vnto them . Lastly , this modell of knowledge which this world affords vs , is so small , that as the Oratour sayes of the poore pittance of a paisoner , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it neither can strenthen the body , nor will suffer it to die . So this knowledge neither can make a man happy , nor will suffer some men to seeke for that knowledge which would make them happy . But this is true of intellectuall light , it is not so of spirituall . Yet surely euen this light also hath his spots of darkenesse . For the beames of spirituall graces which are extraordinarily infused by the holy Ghost , being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , illuminations , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sanctifications they are mixed with the imperfections and frailties of these corrupt soules and bodies of ours . We here see in part , and we know in part ; and the beautie of our puritie consisteth more in the loue of God , then in the louelinesse of man .

Now followes the last part of Iobs complaint . And life to them that are bitter of soule . Where he laments two things : The misery of life , and the life of miserie . Bitternesse of soule , there is the miserie of life . And life to them that are bitter in soule , that is the life of miserie .

When the childe is borne into the world , he weepes , prophesying ( saith S. Austen ) of his miserie to come . His cradle is his graue : hee suckes errour with his milke : and when his vnderstanding first appeares , the weedes of bad affections spring vp with it . Before hee knowes what vice is , hee becomes vicious . Further , how many cruelties do they suffer ? whilst some are snatcht from their mothers breasts , and either exposed with Moses , or dasht against the stones as the children of Babylon . Whilst some are the death of those that beare them , and loose their mothers before they can smile vpon them . Whilst some doe but once by breath take in the aire , and then breathe out their soules into the aire . Whom God onely shewes vnto the world , and takes them away as soone as he hath giuen them . And if they liue till youth , what saith the wise man of youth ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Youth is vanitie it selfe . ruled by fancie and affection , adoring pleasure , and treasuring vp matter of repentance for age , full of hopes and crednlity , ouer-growne with vice : by waste and prodigalitie making warre against himselfe , as disobedient to reason , as to his parents . Lastly , what is youth , but the boyling of outragious , bloud , which when it is decocted , and somthing more moderate by age , although it bee lesse boasting , yet is it more pernicious and hurtfull . For most men when they grow to experience and yeares , they striue to put off simplicitie , and to put on craft . And then they haue well profited , when they can deceiue , and not bee deceiued . Their knowledge is now to vnlearne that they learned before . Their bodies how much the stronger , so much the longerenduring of sicknesse , of consumption , of death . Vaine-glorious , cruell , dissembling , rising by the ruines of others . Lastly , what is man-age , but the Giantnesse of sinne , and the power of miserie ? But when these ages of childe-hood , youth , and man-hood are worne into old age , then you haue the recapitulation of humane miserie : the infirmitie of childe-age , the incorrigibilitie of Boy-age , the subtiltie of Man-age : and all these greater here then in the former Ages . Here the prodigalitie of youth is dried vp into auarice : pride , and lust bee sinnes here out of fashion , but not out of vse , vndecent and vnbeseeming vices . Here wisedome doateth , and of power to sinne is left a will to sinne , the greater torment . Lastly , what is old age , but the store-house of repentance and obliuion , the ragges of life , the ashes of a lustfull body , and wearinesse of a wandring minde ? Atque hi sunt manes quos patimur : these are the miseries which we suffer in all ages , sin , and sorrow , and folly , vexation and bitternesse of spirit . Hence spring complaints and discontent , either for want , or disease , or the frustration of our hopes , or some other euill . No prosperitie without change , and in the midst of laughter the heart is heauie . What way and course of life can a man cut out , wherein there is not trouble and vexation of spirit ? Theologie neuer so full of questions , the law as full of difficulties as men of quarrels . Physicke as manifold in cures as the appetite in absurd desires . In Courts few prosper , and those that prosper perish . The Countrey makes beasts , and the Citie Diuels . Single life is solitarie , and marriage ill company .

This is the miserie of life . Now followes the life of Miserie . Who knowes not that life , and all the comforts of life , they bee but increase of afffliction to those that are plunged in griefe ? What pleasure is there in melodie to a man that mournes ? And to him that is in an ague , how vnseasonable is the discourse of loue and iollitie . Eternitie of torment is the hell of hell : so continuance , or life in miserie , there is the misery of misery . Space of time diminishes sorrow that is past , but increaseth that which is present , because it weakens patience , and prolongs the hope of deliuerance . Therefore the Patriarch complaines that his dayes were few and euill . Not euill and few . For to haue a short time allotted him , and yet euill dayes intermixed , is more euill . But being afflicted with euill yeares , to haue them shortened , is lesse euill . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . O daies few and euill , briefe and tedious . How it lies vpon vs beloued , to lengthen them by good deeds . And so much the more because the shortest of the yeare is certaine , but the shortest of our life is vncertaine . Let vs frustate the tenure of iniquitie , and in euery age doe the vertue of the age , not the sinne of the age ; that so not liuing after custome , but after truth , nor making profusion of the bloud of CHRIST , that it may not faile vs at our greatest neede , wee may preserue the seale of our redemption inuiolate , and bee bold euery one of vs to pray : O my GOD , let not the end of my deuotion bee suddaine , but after much mortification of heart , and long consumption of languishing desires to see thee , make a ripe dissolution of my flesh and spirit , close vp my wearied thoughts , and receiue mee to thy mercie . Amen .

Liue sweete IESV , and reigne with the Father , and Holy Ghost , one God , &c.

The end of the second Sermon ,

THE THIRD SERMON . Of the loue of Christ . 1. PET. 1.8 .

Whom you loue though yee haue not seene .

THAT which blessed Saint Peter commends in the dispersed Iewes of Asia , Pontus , Cappadocia , that they loued Iesus whom they had not seene . The same is the praise of all deuout Catholickes , who haue liued these many yeares , that being scattered from sea to sea , vnder euery starre , and throughout all lands , yet they loue their one Head vnseene ; as they loue their many fellow-members vnseene . Which is a singular commendation in the Daughter of Christ dispersed , His espoused Church , so deerely to affect Him whom Shee neuer saw : Whereas the daughters of men make sight a necessary antecedent of affection , and will esteeme highly of no obiect vntill the eye haue set a price of it .

This word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( though ) contained in the aduerbe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or else vnderstood , not expressed in the originall : implies another loue of Christ ; namely , as hee was visible in the state of Mortality , making that to be the greater , but this the harder . As if hee should say : You loue Christ whom you haue not seene ; How much more vehement would your loue haue beene if you had seene him ? These then be the two parts of my Text : First , the loue of Christ being seene : Secondly , the loue of Christ being not seene . If any man loue not our Lord Iesus Christ , let him be Anathema Maranatha . Of all the senses there is none so proper a mediator of loue , as is the sight : It is the beginning of loue , according to the Prouerb , exaspectu nascitur amor : and it is the perfection thereof , whilst we desire to see that whereof we haue much read , or heard . Therefore we loue our eves aboue all parts of our body , giuing them the names of the most louely creatures in the world : as the Sunne and Moone : O oculi gemiua sydeva : And that which wee loue deerest wee compare it to the eye : as , Ocule , ocelle ni ; and Psal. 7.8 . Keepe mee as the apple of an eye . Now the causes why sight so much procureth loue . First , it is the most spirituall sense , and may bee called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a corporall minde , whereby we vnderstand things sensible . By reason of which affinity , videre is put for intelligere : For this cause the mind best liketh that obiect which is commended to her by the eye . Secondly , it is the quickest sense , and therefore doth soonest fire the affections : According to that , Segnius irritant animos immissa per aures , quam quae sunt oculis subiecta sidelibus . Thirdly , it is the surest euidence , and most certaine demonstration : Whence , by metaphor , the word demonstration is drawne : And therefore the fruition of eternall happinesse is called Vision . Lastly , it is the most vnwearied , and vnsatiable sense ; the eye being neuer satisfied with seeing . Which makes for the continuance of loue . For loue hateth nothing more then mutability , and fastidious inconstancie . For these causes , I say , sight is the most peculiar Factor for Loue .

Now that wee may the better vnderstand this loue of Christ which they had that saw him in the flesh : let vs consider a little of the diuers kindes of loue .

There is a sensuall loue , or rather lust , which the base Iewes , nor other Infidels , euer suspected in Christ Iesus , although hee loued the two sacred sisters of Bothania ; and though Saint Iohn leaned in his bosome , and many woemen vsed to accompany him : therefore the malicious Iewes , amongst all their false accusations , durst not offer to staine his credite with the least suspition of any folly . There is another loue rising from concupisence of the eye , which is not lust , but curiositie : When men desire to see rare , or strange things , without any further benefite but to satisfie the eye . Such loue , no doubt , had many of the Iewes , who desired to see Iesus for his fame and wonders , but with a naturall and humane loue . Other loues there be whereof some bee lawfull , some vnlawfull ; some sensuall , some intellectuall ; but all naturall and humane . But the loue which wee enquire after , is spirituall and sacred ; yet much communicating with sense and affection . For the vnderstanding whereof , I must premise these .

I haue obserued a double loue of God . There is a kind of loue which is holy , but meerely spirituall ; when the soule being a spirit loueth the Father of Spirits , in spirit : abstracting all mediation of body , and bodily accident , vsing no helpe of imagination , or any sense : But considering him to bee an eternall Goodnesse , Incorporeall , Incomprehenble , the Authour of all being , and of all good . Whereupon the will doth immediately embrace this obiect of Goodnesse , resteth her selfe in the loue , and delight thereof . This loue will haue no communion with sense , or any imagination drawne from sense , or any affection , accounting them to bee perturbations , and staines of this sincere delight . This religious loue is more contemplatiue , and therefore in the Angels , and in men of knowledge and vnderstanding , nourished by vision , and by discourse . To this the Platonicks speake proportionably , who were esteemed the most Theologicall Phylosophers . They making the perfection of mans felicity to consist in this intellectuall loue : and , as I may say , abstracted ideall delight : spend much inke in blacking and dispraising bodily and sensible things : calling them shadowes of things spirituall , images , and not substances , obscurers of the vnderstanding : And the body to bee the sepulcher of the soule , and the affections to bee as the rebellious rogues , and vnquiet multitude in a Common-wealth .

There is another kind of sacred loue which is placed in the affections , being not meerely spirituall , but making vse of all sensible obiects , for the enslaming thereof . Thus wee loue God whilst wee consider the excellent beauty of all his creatures , giuing him the eminencies of them all ; and turning our affections from euery creature to burne towards him which is the Authour of all these . And this is most properly called deuotion , nourished by sense , and sensible accidents : without which no Religion of any Age , or Nation , euer flourished . Wherefore the most wise God knowing man by nature , to haue so much commerce with body and bodily things , ordained so many Ceremonies , and Sacraments , in his worship : And , at the time appointed , sent his Sonne in the visible forme of a man , that Hee being Spirit and flesh , both these , our loues , both spirituall and carnall might bee spent on him . That our affections might haue something to feede on , as well as our vnderstandings . And this is the loue whereof the Apostle heere speakes which was in the Saints that see Christ in the flesh : Which is seated in the affections , and is called deuotion . And surely , if wee looke into the examples of piety , and deuotion , in all times , you shall finde that the most holy and pious men , were men of the most hottest affections : as the Prophets , as King Dauid , as Saint Augustine , who after their loues were diuerted from doting vpon vanity , and worldly shadowes . They out-stripped all men in the ardencie of deuotion , as their Writings and Meditaons witnesse : breathing nothing but spirit . Psal. 18.1 . Ex intimis visceribus diligam te demine : And S. Austens Workes to a iudicious Reader , will plainely shew , that though hee bee the most profound Father , yet hee speakes more out of his heart , then his head , full of actionate deuotion , euen then when the subiect of his Discourse is subtilty and vnderstanding . Hence it is , that woemen bee called the deuoute Sexe , by reason of the feruencie of their loue : According to that , Thy loue to mee was wonderfull passing the loue of woemen . Whereof excepting the mother of God , amongst thousand others , the most eminent examples be Mary Magdalene , and Mary the Egyptian : Which two holy women , the one hauing seene Christ , the other the place where hee was crucified , they changed their lewd lusts , for hallowed , and incorruptible loue : they washed their wanton eyes with teares : And for the latter , her whole flesh which had beene fired with lust , shee sacrificed it an whole burnt-offering vnto God , exhaling it with fasting and penance vntill her dying day . Lastly , deuout old age , which after much dammage and losse of grace , would gladly preserue the relique of deuotion : they keepe it in the warmth of their affections , as appeareth by their tendernesse to Religion , often weeping , fasting , and Almes-deeds . This being so naturall a ground , that deuotion especially confisteth in affection , and that affections are chiefly moued by sensible obiects , and bodily exercise : Therefore all Religions necessarily haue Ceremonies , and inuitations of this kind : Some profitable , some necessary , some superstitious . For the eye , as goodly Temples , ornaments of pictures , vestures , and such like . Musick for the eare . See Caluin . Instit. q. 4. c. 10 Set times of fasting , prayers , offering , and other outward actions : The ruine whereof ouerthrowes deuotion . See the Marginall note in the Geneua Bible . Hither you may referre Allegories and Metaphors , which bee the greatest part of cloquence in Sermons , and bee nothing else but speaking pictuers , according to that Gal. 3.1 . Before whose eyes Christ Iesus was described crucified with in you . Seeing then that these things cannot bee gaine-said ; How ill do they deserue of Christianity , who delight in nothing so much as ruines of Churches , Church Orders , and Church Ceremonies . They place no more holinesse in a Temple then a Schoole-house ; Counsell them to fast , they answer they fast from sinne ; Tell them of sitting bare at Diuine Seruice , they answere , all things are vncouered before God . They giue no honour to the Sacraments ; bid them kneele at the entring into a Church , and when they receiue the holy Eucharist , they answere , they bow the knees of the heart . They offer no other sacrifice but the calues of their lippes . Insteed of Almes , they giue poore men good counsell , as if men could eate precepts , and drinke good counsell . They are affected with the sight of no sacred Monument . Nay , if our Sauiour himselfe were aliue they would not go farre to see him , or not haue worshipped him for feare of superstition . Hence comes it that they haue so common a conceit of the blessed Virgine that bare him in her wombe ; that they giue so little priuiledge to the Apostles that eate and drunke with him : Finally , to any holy place where hee walked , or any Saint to whom hee appeared . They would hold it no happinesse to haue touched the hemme of his garment . Then Nathaniel was vnwise who desired to see Iesus , and little Zacheus who climed the Tree to looke downe vpon him that was higher then the skie : Then the Wise men of the East were not worthy of that name , who came so farre to see him . Saint Ierome might haue made a better wish then aboue all things to haue seene Christ in the flesh . But our Sauiour himselfe condemnes these men , when he saith ; the Queene of Saba shall rise vp in iudgement against this Generation , for shee came farre to heare the wisedome of Salomon , and behold a greater then Salomon is heere . And Luke 10.25 . Blessed are the eyes that haue seene what you see : for I say vnto you many Prophets haue desired to see that which you see , and could not see it : Which is ment of seeing Christ Iesus in his mortall estate . Foelix qui potuit fontem boni visero lucidum : To apply that speech vnto this sence . If the eye of a man were suddenly made able to behold the Heauens , the Sun , and Moone , and Starres , in their iust splendure , and bignesse : Or to see the whole earth with all the creatures in it , at once : Vuo & distincto intuitu : How would his mind bee rapt with admiration ? But the sight of God manifested in the flesh , was a farre more admirable obiect , the extasie of men and Angels , and as I may say the proper end why the eye was created . Of which fight , if the senselesse creatures had beene made capable , How , thinke you , would the Sunne haue desired to shine continually in that climate where Hee breathed : And the other parts of the earth haue contended that they also might haue receiued the impression of His sacred feete , enuying the felicity of Canaan .

Then let all true Christians honour the happy memories of those blessed Saints , who were ordained to see that Iust One , and to bee eye-witnesses of that Mysterie , into which the immateriall Angels do delight to pry . And as for vs , wee that had not that prerogatiue to see him in the flesh , yet for increase of our deuotion , let vs euer beare Him in our fancies , and vse all meanes that wee may seeme to see him , that with a readier passage wee may feele him , and beare him in our hearts . This is the recompence of absence , and onely solace vnto true loue , by imagination to fill vp the distance of time and place , and transforme things past into things present . Quem vidistis pastores ? whom saw yee shepheards ? tell vs , tell vs . We saw the Omnipotent infant , and Angels worship him . But where ? and when ? and how ? tell mee some circumstance that I may seeme to see him . Vidimus Deum parvulum pannis inuolutum , matrem vbera admouentem . Wee saw God a little one , swadled and lying in a cribbe , and his mother giuing him suck . O happy sight ! O vnspeakeable mysterie . O gratissimi vagitus per quos eternos ploratus euasimus ! O foelices pannim , quibus peccatorum sordes abstersimus ! O praesepe splendidum vbi iacuit panis angelorum . Lacta Maria creatorem tuum , lacta virgo gloriesa . O foelicia oscula lactentis labijs impressa . It is S. Austens meditation . Sapientia si oculis cerneretur quantos amores excitaret sui ? Wisedome ( saith Plato ) if it could be seene with bodily eyes , how would it stirre vp men to loue it ? But the wisedome of God became visible and manifested in the flesh , and how should it stirre vp men to loue it ? This did so inflame the beloued Disciple , him which dranke wisedome our of the bosome of our Lord , that his Epistle which is wholly precepts of loue , hee beginnes with , mention of seeing Christ , and repeates the same word againe and againe . That which wee haue seene with our eyes , which wee haue looked vpon , and our hands haue handled of the word of life . For the life appeared , and we haue seene it , and it appeared : that I say which wee haue seene and heard , declare wee vnto you . And the whole number of the twelue , when after his last farewell hee ascended , how stood they gazing on him , as being loth to loose the last minute of his visible presence . And no maruell : for the very sight , no doubt , conueighed vnto the faithfull , a benigne influence prefigured in the old Testament , where to looke stedfastly vpon the brasen Serpent , was soueraigne against the poysonfull sting of fierie Serpents . What deuout Christian now liuing , would not giue the whole world if he had it , for to see him ? To see him either in his childe-hood , or in in his youth , in his humilitie , or in his maiestie . When it pleased him sometimes to make his glorious deitie shine through his man-hood , as Saint Ierome thinkes he did when he called S. Peter & S. Andrew , who therefore presently laid away and followed him . Heare the meditation of the blessed Father S. Austen vpon this poynt . Hei mihi quia videre non potui Dominum angelorum , heu quod tam inaestimabili pietati presens obstupescere non merui . And further . Cur ô anima , &c. Wherfore ô my soule , wast thou not present that thou mightst haue beene pierced through with sharpest griefe , when thy Sauiours side was pierced with a speare ? where thou couldst not haue endured to haue seene the hands and feet of thy maker rent with nailes : that thou mightst haue swounded to haue seene the bloud of thy redeemer spilt , that thou mightest haue condoled with the blessed virgin . O gracious good Lady , what streames of teares may I thinke flowed out of thy most chaste eyes when thou beheldedst thy innocent , thy onely son bound , scourged , murdered , flesh of thy flesh , & bone of thy bone so cruelly cut & mangled . And further , vtinam cum felice Iosepho dominum meum de cruce deposuissem , cur non fui deosculatus loca vulnerum ? &c. Thus holy men were wont to incense their loue , and their deuotion , to cleanse their imaginations from the idols of carnall beautie , which hauing entred at the eyes haunt the disquiet fancies of poore youth , and cannot be spelled , nor expelled , but with the image of God incarnate .

For this cause our venerable ancestors from all clymates of the Christian world , haue resorted to the holy Cittie , that although they could not see their Sauiour , yet they might see and worship where his feete had trode or walked , where he wept , and swet , and bled , and died . There was the price of our redemption numbred , that earth and that heauens shal witnesse , that there the summe was tendered , and that innocent heart-bloud powred out , which none can powre into his breast againe . This made good Paula , and her daughter Eustochium , Romane Ladies of the honourable family of the Grachi , remoue with all their substance to Bethleem , and there they liued , and there they died with S. Ierom. This made S. Helen honour of our English nation , the happy mother of great Constantioe , so deuoutly to visite euery place where our Lord conuersed , and euery where to erect so many famous memories , so many goodly Churches . This caused S. Ierom to spend the greatest part of his life there . There hee commented , there he indited , there hee translated . And for this cause many learned Diuines , amongst whom S. Ierom & Eusebius , with diuers of late memorie , haue carefully described all the sacred places , and religious monuments of the Holy land , that those which haue not seene them really , might see them imaginarily , and nourish their Diuine cogitations without supestition , without any great cost , or trouble : I that they might see Canaan a farre off , as Moses did from mount Phasga .

Now looke what hath been said concerning deuotion nourished by sight , the same is true likewise of the other learned sense , namely , hearing , as the hearing of musicke , or eloquent discourse , which being vsed without curious scrupulositie , and affectation , how greatly they increase the loue of God , and of his true worship , it appeares to any liberall and ingenious disposition , vnlesse any man thinke the vse of musicke proper to stirre vp vanity , to nourish pleasure , to maintaine lightnesse and obscenitie . And not

1 To raise vp mens minds to meditation of heauenly ioyes , whereof musick may seeme a kinde of type .

2 To consider the harmonie and consent of the world , how all Ages , all Nations , all Languages praise Him .

3 Out of the mouthes of Babes sucklings hee prepareth praise .

4 To expiate the eares which haue beene polluted by wanton madrigals , and lasciuious ditties .

5 To kindle the affections with loue of God .

6 Lastly , to praise him with learned hymnes , who is the giuer of all excellencies . Vnlesse any man thinke that eloquence was giuen naturally to adorne folly , and flatteries , to ouerthrow right , to colour falshood , and deceaue simplicity , and to be misvsed , when it is appliyed to strengthen truth , to sweeten diligence , and commend pietie . Quis ita desipiat vt hoc sapiat ? saith Saint Augustine 4. de Dectrina . Chr. And if any man obiect that Saint Austin could not resolue himselfe concerning the lawfull vse of artificiall Musicke in Churches , it is false : For though hee speakes of his owne experience , that the delight of his sense did sometimes preuaile aboue reason ; yet hee confesses the excellent vse of Musick for deuotion . And for being too scrupulous hee checkes himselfe , calling it nimia seueritas ; and concludes that hee approues the custome of the Church : Vt per oblectamenta aurium infirmior animus in affectum pietatis assurgat : That by delight of the eare , the weake minde of man might rise vp into pious affections : whereof hee makes himselfe an example , with delightsome remembrance how hee was moued to teares at the hearing of artificiall Church Musicke : Cum reminiscor lachrymas quas fudi ad cantus ecclesiae tuae , magnam instituti huius vtilitatem agnosco : Besides , what Saint Austine saith there of artificiall musicke , may bee as well an argument against plaine song , and common tunes in Churches , which affect some men as much , and of many are sung with as great affectation . Againe , if for this difficulty , they would wholy reiect the lawfull vse of musicke , let them reade the two chapters next going before , & they shal find that he maketh the same difficulty in the vse of all the senses , which if they will refuse therefore , then must they neither see , nor smell , nor eate , nor drinke . But this holy man there expresses his carefulnesse to auoide sin ; as also did Saint Athanasius , whom hee there citeth . But how farre their spirit was from preiudicing others , or from scrupling mens consciences in the vse of the approued Institutions of the Church , their other speeches and actions are sufficient witnesses . Wherefore to shorten this discourse , let vs all endeuour to haue a zealous and deuout loue of Christ ; both that which riseth out of knowledge and vnderstanding , and that which riseth out of sense and affection . And to this purpose vse all those meanes which the practise of most holy Fathers . and the law of Nature her selfe doth warrant : which is not sensuall loue , but affectionate , and holy , raised out of sense . As they which saw Christ loued him the more , not for the lineaments of his body ; but being enflamed with consideration that they should see their Creator become Flesh , who is in his owne Nature inuisible . That they should see the same passions as in themselues , in him which was Impassible : and all their owne infinrmities without deformitie of sinne : That man might not now chuse but loue God , vnlesse he would not loue himselfe : This , I say , bred admiration and loue in them , a spirituall loue , yet raised out of sense , and is chiefe part of that which wee properly call deuotion .

And thus much of the first part of my Text ; namely , the loue of Christ , being seene : Where I haue shewed how much sight augmenteth loue : And how all other sensible meanes and externall practises are incitements and inuitations to encrease deuotion . Deuotion , which is the onely happinesse of this life , and to be preferred before wisedome , subtilty , or discourse , being indeed the end and perfection of all . The delicious taste of heauenly ioyes , which God giues vnto his Saints here , that they may long after the fruition of the whole : Whereof Saint Austine speakes in the 40 chap. of the 10. booke of his Confessions : Et aliquando intromittis me Domine in affectum multum inusitatum introrsum ad nescio quam dulcedinem , quaesi perficiatur in me nescio quid erit , quod vita ista non erit .

Now to the second part , which is the loue of Christ not seene : Quem cum non videritis diligitis : whom yee loue , though yee haue not seene . This , not onely S. Peter heere , but S. Paul also , with many other Worthies haue admired ; to see how soone the world , without compulsion , consented to follow , and to loue Him whom they neuer saw : How so many thousands and millions were moued with such a strange instinct , to leaue their goods , their wiues , their children , parents , their deerest Country : and lastly , to loose their liues so willingly for loue of him whom they neuer saw . This amazed the vnbeleeuing world , to see her number daily minished , and most furious persecutors become the hottest louers . What secret influence so raigned in mens hearts ? what cruel loue made them so impatient that they ranne showting to their death ? Wherefore forsooke they all their present ioyes , which they not onely saw , but caryed in their eyes , to loue him whom they saw not ? Crying , Hunc amemus , huno amemus . Nothing could bribe them , or abalienate their mindes . Youth was not moued with beauty , nor old age with money , nor children with feare of death , nor States-men with preferment : No contumelies , no disgraces preuailed , they suffered all things , they endured all things , and all this for the loue of him whom they neuer saw . The new married preferred the graue before the bed . Honourable and beautifull maides choose rather to bee called virgins of Christ , then queenes to great Princes . The fraile sexe was crowned with Martyrdome , and compassionate mothers ouercomming nature , beheld with cheerefull countenance their swete infants killed for the loue of Christ , as wee read of that happy childe which died with the constant martyr Romanus . How willingly his mother gaue him to the hands of the tormentor ; kissing him but once , which was as little as a mother could doe .

Nee immorata est fletibus tantum osculum Impressit vnum , vale , ait , dulcissime , Et eum beatus regna Christi intraueris Memento matris .

Now if a man inquire into the inward mouing cause for which the world was so strangely carried away with affection vnto Christ , hee shall find it to bee faith . Which faith though the Scripture opposeth to vision , yet calleth it a kinde of sight . So faithfull Abraham desired to see Christs day , and saw it , and reioyced . By faith Moses indured patiently as if he had seene the inuisible . And by the eye of faith all the Saints since the Apostles , beleeuing them that saw him , haue loued him as firmly as if themselues had seene him . They seeing the head , beleeued of the body : wee seeing the body , beleeue concerning the head . Namque habet fides oculos suos , quibus quodammodo videt verum esse quod nondum videt . For faith hath it eyes , whereby in some manner it sees that to be true , which as yet it sees not , saith S. Austen . Faith is opposed to the corporall view of things visible , and to the demonstratiue knowledge of things intelligible . Which knowledge is also called intuitiue knowledge . Now the bodily sight of Christ in his humilitie , was onely proper to them that liued in his time . Though by imagination wee can likewise represent vnto our selues the same . But the sight of his spirituall and glorified body shall be the reward of all . And as for the intelligible visiun of invisible glory of the Godhead of Christ , and of the eternall Trinitie ; they that see it here in twy-light , shall then behold it as at noone day , and loue it there with incomparable feruencie of spirit , if they continue here in that modell of warmth which this life affoordeth . The hope whereof how greatly doth it sustaine the patience of his absence , and confirme the constancy of louing Christ vnseene , when we haue so good assurance to see his spirituall body , and that happinesse which neuer eye hath seene ? Where if he shew his fiue wounds , and the veritie of all which hee did and suffered in this life , what can be wanting to the destruction of that which is in part , and conuerting faith into vision ?

Meane while wonderfull is that grace which makes vs now to loue him . For although the conuersion of the world , the strange preseruation of the Catholicke Church , the authoritie of the same Church , the bloud of so many Martyrs , the fulfilling of Prophecies , the superexcellent learning of Catholicke Writers , and Catholick Gouernours , with many other vnanswerable arguments , haue in a manner demonstrate the whole truth of Christian Religion : Insomuch that hee which will not now beleeue without seeing wonders , is himselfe a wonder , saith S. Austen . Yet in many ages when God hath permitted generall inundations of Gothes and Vandals , of Turkes and Saracens ouer the Christian world , which the old serpent hauing spued out of his mouth , desired to make 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the woman to bee carried away of the floud ; or when fearefull tempests of heresie doe obscure the Church , that for a time neither Sunne nor moone appeare , till controuersies bee determined , till ancient records bee se arched , and vnquiet nouelists suppressed , the safest way was alwayes to cast himselfe into the bosome of the Church , that faith might support where knowledge failes , and the loue of Christ continue , where he was not seene .

Faith is the subsistence of matters hoped for , and the euidence of things not seene , by the firme embracing whereof in the midst of all miserable temptations , and inuestigable errours , the faithfull louers of Christ Iesus haue loued him whom they neuer saw neither with the eye of sense , nor the eye of reason . Great friendship hath there beene betwixt men which neuer saw one anothers faces , yet true report of wisedome and vertue hath bred strange coniunction and familiaritie of mindes , as if their soules had met together in the night when their bodies rested : or because that mindes being incorporeall , neede not visible presence to vnite them , nor are their loues separated by distance of place . Which if it be true in natural loue , and humane affection , how much more certaine is it in spirituall and Diuine ? where not onely similitude of nature combines , but also vnitie of spirit . If thou louest none but whom thou seest ( saith S. Austen ) then shouldst thou not loue thy selfe . Neque enim teipsum nisi in speculo vides .

Many men there be , whose wisdome will not suffer them to bee credulous , their hands haue eyes , and their hearts haue eyes : they beleeue that which they see , and they will loue that which they see : vnknowne vnbeleeued , vnseene vnloued . But vnto the most of faithfull Christians , Almightie God hath left more things to bee beleeued then knowne , that there might bee place for reward . For hope that is seene , is no hope . Euery one could not liue at that time when Christ was liuing , nor see the wonders which he wrought , or which his Prophets did before him , or his Apostles after him . Yet many will say hereafter , if we had liued in those times , or if whe had talked with one risen from the dead , we had surely repented . Indeede the Tyrians & Sidonians , if they had seene the miracles at Corazin and Bethsaida , they would haue turned their purple into sackcloth : but they had sufficient helpes , and so hast thou : neither knowest thou whether thou mightst be so obdurate , through thine owne first wilfull negligence , that the sight of Christ wold haue caused no more loue in thee , then it did in Herod , who defired of long to see him , and not beleeuing Moses and the Prophets , neither wouldest thou beleeue if one should rise from the dead . S. Austen sayes hee was often tempted to desire a signe from God concerning him selfe ; but by Gods grace he alwayes resisted that temptation . So our Sauiour taxeth the Gentleman of Cana in Galilee , whose sonne was sick at Capernaum , Vnlesse you see signes and wonders you will in no wayes beleeue . The Atheist if he might see the Diuell , he would hate him . And the Idolater , if hee may haue a palpable visible God , hee will worship him . Make vs Gods to goe before vs , cry the Israelites , as if things that were inuifible , were not . They that desire to see the holy Cittie , vpon distrust or curiositie , which is concupiscence of the eye , or dwelling farre off , greatly indanger their present estate , their fame , their liues , and neglect their necessary functions . I see not how they can warrant that action . Against which S. Gregorie Nissen speakes in an Epistle of his . Locall motiou ( saith he ) makes thee not neerer vnto God , which is in all places . And it is better to goe a pilgrimage from thy body to God , then from thy countrey to Iurie : for whilst wee are at home with the body , wee are steangers vnto God . Ierusalem is not now the necessary place of worship , the word is neere thee , and euery faithfull soule is Ierusalem . For as goodly vineyard which cost the Husbandman much care , and his servants long labour , being the sweetest plot of ground which hee could chuse , and hauing the indulgence of the heauens , and all the elements to cherish it , whilst it was tender , and flourished , and at the time of vintage all men resorted thither , to see the beauty and temperate situation , and to reape the fruit which grew not else where : but after the fruite was gathered , the hedges being broken , and the swine hauing defaced it , and other beasts haunting it , though the Winter beautie thereof be louely , yet the necessity of comming thither it abolished , and the conuenience of seeing is much limitted : So Ierusalem that pleasant Citty of God , where the word of life grew , so watred by Prophets , so watched by Angels , during the beautie and glory of her summer age , thither the Tribes came vp , and from all Countries there they worshipped : but when the fulnesse of time was come , wherein the grapes of this holy vine were pressed , and the bloud thereof conueighed by Apostles and Euangelists throughout the world , to cheare the hearts euen of the coldest nations , Ierusalem became 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Prophet speaketh , no longer necessary , and though euer holy and reuerend , yet often dangerous to be visited , being polluted by wilde infidels , and now possessed of vnchristened Turkes . The orchard of Balsamon is remoued from the Hilles of Engaddi into Egypt , and so saluation , which was only of the Iewes , is now translated to the Gentiles , Et Assyrium vulgo nascitur amomum . To conclude then , although the most worthy and deuoute Christians haue increased their deuotion and pietie by sight of the holy monuments at Ierusalem , yet many who neuer saw them , haue beene more godly then some others that haue seene them , and beleeue as firmely , and loue Christ Iesus their redeemer as deerly as if they had seene him , or seene the place where he was seene . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For ( sayes Gregory Nissen ) if thy inward man be full of bad thoughts , although thou standest vpon Golgotha , or mount Oliuet , or vnder the monument of his resurrection , thou art as farre from Christ , as they which neuer acknowledged him . The same is true of all sensible meanes , and outward actions , which if they bee not ioyned with sinceritie of the spirit , they are vnprofitable to vs , and disstastfull to the father of spirits . Many are content to performe these externall actions , which they do perfunctory , meerely for fashion , without any tincture of spirit : Especially where there is a multitude of ceremonies , as in the Romane Church , and in the superstition of the Easterne Churches , is most apparant . Wee are all by nature ready to chuse that which is of eafier performance : and in actions , & matters of Religion which of all others are most tedious , because they touch the conscience , the crafty Mind would gladly rest herselfe , and thinke to discharge all by light workes of the body , and of the senses . Is this the fast which I haue chosen , saith God , for a man to bow his necke , being weake with abstinence , to put on sackecloth and ashes : Is this the fast which I haue choson ? Nay , is not this the fast which I haue chosen , to loose the bands of wickednesse , and to let the oppressed go free ? and to deale thy bread vnto the hungry : Where God hates the outward obedience , if it bee without fasting from sinne . And in comparison , better spirituall worship without externall , then externall without that which is spirituall . So hee saith , Rend your hearts and not your garments . And I will haue mercy and not sacrifice , Where the aduerbe is a Comparatiue rather then a Negatiue : And therefore the Septu . well translate it : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sub 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God forbids neither , nay hee commands both ; but preferres the one before the other . So many , saith Saint Austine , they will eate no flesh in Lent , but they will bite and deuoure their brethren : They will drinke no wine , but they will drink iniquity like water . What profites it to bee pale with fasting , and at the same time to bee leane with hatred , and euuy ? What profites it if wee abstaine from flesh , which is sometime lawfull , and do those things which are neuer lawfull ? therefore I say with Scripture , and with holy Fathers , that as the presence and sight of Christ would little haue encreased loue in his Disciples , vnlesse they had also seene him with the eyes of the inward man : No more doe any sensible , and externall meanes further deuotion , if they bee separated from the inward and spirituall motions of the heart My sonne giue mee thy heart . Why drawest thou neere mee with thy lips when thy heart is farre from mee ? To proceed then , though euery one haue not that glorious pretogatiue giuen them to bee Martirs ; to die for loue of him that died for their saluation : Yet euery one may mortifie his earthly members , and die to sin , which is a kind of Martirdome . In like manner , though euery one could not see Christ , and so loue him ; yet they may loue him whom they haue not seene by faith , which is a kind of sight . Nay , if they which saw him , and loued , were such as would not loue him vnlesse they had seene him ; greater is their reward that loue him whom they haue not seene . For what said our Lord to Saint Thomas : Thomas because thou seest , thou beleeuest ; happy are they which beleeue and see not . What remaines now but to prouoke you to the loue of him whom you doe not see : who first loued you , vnseene ? Nay , when you were worse then nothing : Whom you hope to see , and see him as he is . Let mee say vnto the afflicted that liue in obscurity , and misery , wait till the cloud bee broken , and the Sunne shine out . Let mee say vnto the simple and ignorant , but louing and faithfull : bee constant , and you shall see as you are seene . Let mee say vnto the wise and learned : helpe yee the weak sighted , and make him louing that is blind . Lastly , to all men , though you loue him which is vnseene , yet let your loue bee seene . Loue in deed , and not in word : By this wee know that wee loue him , if wee keepe his Commandements . If your loues burne vehemently vpon things temporal and visible ; how are you said to loue him whom yee haue not seene . Siluer , and gold , and gay apparell , ample possessions , and goodly buildings , faire flesh and bloud compounded of corruptible elements , whatsoeuer deceiptfull time hath coloured , or the world hath set a glosse on : if yee bee euer gazing and admiring these things , how are yee said to loue him whom you haue not seene ? When woemen go to see , and to bee seene : when men , the litle good they do , they do it to be seene of men : When most had rather seeme then bee good : how are they said to loue him whom they haue not seene ? He that longs to see euery strange thing hee heares of , and to haue euery costly thing which he sees , how can this loue of Christ bo in him ? He which hateth his brother whom he daily sees , how can hee loue his Sauiour whom hee neuer saw ? When the concupiscence of the eye is waxen dimme , and the faire forbidden fruit is faded : Alas , how will yee wish that yee had seene lesse , and lesse loued that yee saw , and more loued him whom yee neuer saw . Behold him in his members , behold him in his poore distressed members ; behold him harbourlesse and naked , behold him hungry and thirsty : Cloth him , lodge him , feed him , if you loue him : that when you shall see him comming in the Clouds , with glory , yee may heare , Come yee blessed , for when I was hungry you fed mee , when I was naked you clothed mee . Which happinesse Hee grant vs , that liueth and raigneth with the Father , and Holy Ghost , to whom bee all praise and glory euermore . Amen .

The end of the third Sermon .

THE FOVRTH SERMON . Of the frailty of Man . 1. PET. 1.24 .

All flesh is as grasse , and all the glory of man as the flower of grasse .

THIS is the echo of a cry in the fortieth chapter of Esay , the sixth verse , rebounding from the solidity of Peter : The voice said cry : Because all flesh , the whole world , must heare . And because the whole world is so ingurgitate in the dulnesse of flesh , that without a cry they , cannot heare : It seemes then that God will haue this cry to bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , à resonance , in our eares , which no melodie of pleasure should take away . The Heathen man caused one to cry daily vnto him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Remember thou art a man . And there are two maine cries in the Scripture : The one puts vs in minde of our immortality , which S. Ierom saith hee heard alwaies sounding in his eares , Arise you dead and come to iudgement . The second of our mortality , and is of necessity precedent to the former , proclaimed by this Harbinger : Omnis caro foenum : All flesh is grasse , and all the glory of man : Wherefore , hee that hath eares to heare let him heare : 1. the common meannesse of his nature , al flesh is grasse . All , there is the community , Flesh , that is the name of his nature : thirdly , Grasse , there is the meanenesse of his nature . In the second part , the meanenesse of the excellency of his nature : The glory of man , that is the execllency ; The flower of grasse , there is the frailty of his excellence . Lastly , without exception all : all the glory of man is as the flower of the grasse .

All flesh is grasse : For God hauing made all men 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of one bloud , although they haue variety of distinction , yet they all meete in this ground that they are grasse . I am no better then my fathers , saith Elias . And the Apostles make themselues leuell in the same vaile of miserie , with the common people of Iconium , that they were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , subiects of the same sufferings . For this cause the Holy Ghost calles the poore mans body the flesh of the rich . Despise not thou thine owne flesh . Now the second poynt is the name of our nature , which is here called flesh . The body is our worse halfe , and flesh the worse of the worse : for it is tender , and subiect to change and losse . Further , the flesh lusteth against the spirit . Therfore S. Gregori cals it with contempt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this enuious little flesh . By this name the Scripture calling the body , or the whole man , and vsing the part for the whole , yet would not haue the part to bee the whole : for then we should bee like the Cretians , who were nothing but belly and beast : or as the Israelites , who seeking to fat their flesh , the Psalmist saith , that God sent leanesse into their soules . Howsoeuer then you interpret the word flesh , either of the body , or of the nature and estate of man , which confisteth much of things bodily , or of carnalitie , which is perishing of the soule in fauour of the body . Of all these the Prophet cries aloud , Omnis caro foenum , all flesh is grasse .

To enter then vpon this argument , which is the grassie substance of our nature , did not the first man spring out of the earth ? and though he grew amongst the delicious fruits of paradice , and had no poyson in his roote , yet he continued not in honour , but being transplanted into that common where we grow , spred his degenerous of-spring ouer the whole earth , whose seed multiplying innumerable , was nourished with no other food vntill the floud came , and corrupted the vertue thereof . Since which time , although our diet bee changed , and flesh be nourished with flesh , yet the chiefe of that flesh is but grasse concocted and conuerted into flesh : and the flesh of men and beasts are both resolued into one dust , which dust by perpetuall reuolution in the same circuit , sends forth againe that aliment which sustames both them and vs . Before that iust and vniversall deluge had discoloured the earth , it seemeth probable that as the dayes of man were of a greater length ; so the vegerable verdure of the earth was of more continuance in all habitable elymates thereof . But after that calamitie immediatly in the distinction which tho Almighty established , a greater portion was allotted to the harder times , the sweet seasons of the yeare were contracted , and decaying Autumne , & the aspetitie of barren Winter prolonged . Agreeably whereunto the spaces of our life were measured . The yong springall soone passeth through his greene hopes , and ripe manhood being straightned in the middest , encroching age extends the rest in trouble and tempest vntill death . There is Cruda viridisque senoctus , whom the Greekes call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who through the indulgence of a milde Winter , besides the venorable antiquitie of their gray haires , which is the uncture of wifedome , and sage experience , haue also fresh vigour in their bloud , and actinity in their wittes and vnderstandings . But for the most part the strength of these yeares is labour and sorrow : for it is soone cut downe , and with one blast of Gods anger they flye away . So the famous Champion sighed to see his ●ere and dead armes : And Helen wept when shee sawe her withered beautie in the glasse . So that the Philosophy of nature doth restraine our pride , comprising the progresse and perfection of our life within the period of one yeare . Quale gonus foliorum , tale est & hominum . There is a time of growing , and a time of fading : but no part of our time passeth out of this compasse . Which affordeth matter of consideration . For as plants depend vpon the planots , and are more beholding to the Suimne their father , then the Earth their mother : so that which we liue , although it be supplied by an inward cause , like to that power where with the earth was first indued by the creating Word ; yet the fauour or displeasure of heauen conferreth more to this effect , then either the natiue facultie within vs , or all our owne industry and endeuours . That which we plow , and sow , and grinde , and bake , it is not our worke , but Gods . So sings the Psalmist : Hee brings forth bread out of the earth . Not corne , but bread . What should I speake of the Mildew of Serenes , of feuers and consumptions , which like canicular feruours , burne vp our bodies by the rootes ? What of blasting of cankers , and the greene sicknesse ? all which doth shew the similitude of our flesh with grasse . The remembrance of which originall God hath signed vpon our heads , whose change of colour , and leafe-fall declareth plainly that his body is Congestum cespite culmen , a poore cottage , whose toppeds couered with a sodde of earth . Earth , earth , earth , ( saith the Prophet ) earth thou wast , and earth thou art , & earth thou shalt be , whose bones are stones whose veines are riuers , onely in this it differs ; the earth is fixed , and immoueable , man is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , earth walking vpon earth . Can any cogitation make vs more humble , or more humane ? Humus aut humi repens es . Grasse , or grasse-hopper , saith Dinine Esay . Hee sitteth vpon the circle of the earth , and the inhabitants thereof are as grassehoppers . Poore grashoppers , that sing care away , merry and pleasant in their summer-dayes , and not prouiding for the aduersity of Winter , and of want . O remember thy Creator before the yeares draw nigh , when thou shalt say , I haue no pleasure in them . When all the daughters of musicke shall bee brought low , when the Grashhopper shall bee a burthen , & dissipabitur capparis , and appetite shall faile , when man goeth to his long home , and the mourners goe about the streets , and the voyce saith Cry . what shall I cry ? All flesh is grasse , and euery man is vanitie . Vanitie of vanities ( saith the preacher ) all is vanitie . Omnis caro , all ; but especially the many , vere foenum est populus , surely the people , which grow so triuiall , and so innumerable vpon the the face of the earth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Clemens , the domesticals of worldly delight . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Earth liuing , & earth louing , & affecting any thing but truth . vere foenum est populus , surely the people are grasse : the multiplying multitude , foecunda paupertas , saith Lucan , prolifical & fertile poore . Who when they be as poore in spirit as in substance , are the most proper subiect of Gods mercy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the mercifull Lord Iesus , my bowels are tender to this poore multitude : but when their sinnes spread as themselues , luxuriant , and infinite , the displeasure of Almighty , God mowes them downe by whole millions at once , they are troden vnder the feet of Souldiers , pestilence and famine do depopulate great Cities , and for an embleme of sinfull flesh , grasse groweth in the streetes . Poore Christian brethren , saith S. Chrysostome , you that replenish the earth , why do ye cumber the ground ? and make the land grone , and lade God with your iniquities , and presse him vnder you , as a Cart that is pressed with straw . Your sinnes turne you into straw , and know ye not that God is a consuming fire ? For if you lust , lye , sweare , purloyne , & will not trust him for raiment , which clothes the grasse of the field : you make your selues like to that grasse which is to day , and to morrow is cast into the ouen . When the root of bitternesse springs into infidelitie , and thorny cares choake the word , & when that saying of the Pharisees is verified , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the people are accursed being ouer-growne and ouer-grast with thistles , and malice , with cursings , with drunkennesse , and other venemous and vitious weeds , what are they but fruites of the first malediction , whose end is to bee burnt ? Thus Sodom , which was greene as the garden of God , whem their sinnes were ranke , and growne ouer their heads , they were destroied with fire from heauen . And the populous Israelites , which grew as plentifull as the grasse of Goshen , their carkasses were strowed in the drie wildernesse , and of all that preuailing multitude , but two were planted in the land of Promise . Calamitie comes of Calamus , the conflagration of a whole countrey like a stubble field . And in Christian landes , what wofull desolation hath deuoured the miserable vulgar ? As an Oxe licketh vp the grasse round about him , Numb . 22. Or as the Prouerbe speakes , that where the foote of the grand signior his horse treadeth , nothing will grow that is greene . Popule , popule mi , my people , my people , saith Almightie God , quid potui facere , quodnon feet ? What could I doe for you which I haue not done ? I haue watered you with the deaw of Heauen , giuing you showers and fruitfull seasons , nourishing your sucklings with the sweetest iuyce , filling your hearts with ioy and gladnesse , couering your imperfections with mercie , and remembring that you were but flesh . But because you longed for anger , behold your land is left vnto you desolate .

Beloued in our Lord , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are these things so ? hath God wasted our brethren , and made way for his wrath through the throngest of them , and shall wee muster our sinnes , and thinke our selues as farre remoued from God , as we are diuided from the whole world ? when wee shall haue beene , shall praeterciroumcised Saracens , or other outlandish locusts graze on our posteritie , and deglut our labours ? Barbarus has segetes ? shall barbarous miscreants swallow these fields ? shall the abhominable Alcoran supplant our Bibles , or vnknown language bellow in our Churches , or the bodies be prostrate to infernal Mahomet , whose knees would not bow to the blessed name of Iesus ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I heare the soft murmure of your hearts , God forbid . Then let vs seeke Him , before He slay vs : and bee not like the Israelites , who when He slew them , they sought Him , and sought Him early , when it was too late . But hitherto the Apostle hath compared the common frailty of our nature with the ordinarie pasture of the field . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , gramen , aut stramen , grasse withered , or greene . But is there nothing excellent and glorious in humane estate aboue this ? Yes , and that 's the second poynt . What is the glory of man ? As the flower of grasse ( saith the Apostle ; or as the Prophet stiles it , All his goodlinesse is as the flower of the field .

The top of eminence is a crowne , and that 's as Circular , and of as short continuance as the crowne of the yeare , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psalm . 65. the two great Caesars haue their names in two moneths , which are the strength and glory of the yeare , as they the Maiesty and maturitie of the Romane Empire . Neither was euer knowne more then one 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or summer vigor in the period of any kingdome . What constance then in a voluble Diademe , which being carried about 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the course of nature , hath ben translated from the Cedar to the brier ; from the Maister to the seruant , which proud Popes haue spurned from the heads of Princes , and was disparaged in that Thorny Wrearh that pierced the sacred temples of our Lord . Roses and Lillies are the ensignes of this happy Kingdome : long may they flourish . For this is the peculiar honour of our state , Not Salomon in all his royalty was clothed like one of those : And though the Lillie withered is of no vse , yet Roses retaine their sweetnesse after death . If supreme Potentates , and mighty Monarches of the earth , had considered how transitorie is that felicity whereon they boasted : then would they haue endeuored , as they were flowers of ornament , so to haue bin fruites of benefite to the Country where they grew ; but when their chiefe end was to shine in admiration , and to draw the eyes of the world vpon the colour of their present glory , Hee consumed their short daies in vanity , and no more was spoken of them but that they had flourished . As Iob cals them , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yesterdaies men , who like to Solstitinlis herba , suddenly sprung vp , and suddenly decayed . When Nabuchadonosor out-braued God , he was deposed from his throne , he fed on grasse , and the dew of heauen wet him like grasse , to make him know by sensible experience what insimilitude he would not vnderstand . Lord what is man that thou regardest him , saith Dauid ? the poore sonne of Adam , or the rich Sonne of Man . Man that is borne of woman hath no long time to liue , he commeth forth like a flower , and is cut downe : Take him in his beauty , what is beauty ? but a brag of nature , an illusion of desire , exhaling into vanity : a selfe adoring idoll , the first baite of sin , which breathing vpon the concupiscentiall eye of the woman , hath euer since with her , and by her , continued the concubine of a doting soule . This felicity of body ( saith Tertullian ) what is it , but vrbana vestis , a trimme suit vpon the soule which inuites the Thiefe and Murderer , and is often extreme dangerous to them that weare it : Witnesse the examples of Sara and Ioseph , whose wanton Mistresse would haue stript him also of his chastity . But in the lustre of those colours , if the white of simplicity , and the red of modesty bee away , it may take the vulgar , but the wise esteeme it no other then a garish garment on the backe of fooles . Come on therefore , let vs enioy the good things that are present , and let no flower of the spring passe by vs . Let vs crowne our selues with Rose-buds before they bee withered : let vs take our part of iollitie , and leaue the signes of voluptuousnesse in all places . Thus talke these wantons , when they inuite their fellowes to repentance : which being seasonable follies are more excusable , but when age reuokes these fugitiue pleasures , renewing youth with artificiall deuices , as if they were ashamed of that season which brings them neerer vnto God , & deliuers them from the vnquiet perturbations of the flesh , What argues it but that they are resolued to make the vtmost farthing of the good of this life , and will forgoe no delight heere for hope of recompence in the life to come . A painted flower in Summer who respects when they are produced by nature ? and in Winter which hath other fruitions , it is vnseasonable and against Nature . Now well doth the Apostle heere call this , and whatsoeuer is amiable , the flowre of grasse , or the flower of the field . For after that Adam was translated out of Paradice , all his glory was but wild and common : as best appeareth in the barbarous vast Regions of the earth , where verus cultus the true worship is wanting , where euery flower of beauty is the prey of violent , and vnruled lust . And yet these small parcels of ciuill States which are so fenced with Lawes and Religion , where beauty is manured by education , nourished by speciall care , and cherished by best counsell , according to that , Quem mulcent aurae , firmat sol , educat imber : Yet how seldome is it preserued and kept safe , that the inuasion of forraine lust do not breake in and deflowre it ? But let these flowers fade , the glory of wealth will not leaue vs . Saint Iames answereth , As the flower of the grasse , the rich passe away . For the Sun is no sooner risen with a burning heate , but it withereth the grasse , and the flower thereof falleth , and the grace of the fashion of it perisheth : So also shall the rich man fade away in his waies . Name mee any other excellence , and yee shall find it but a choice flower of short continuance . Wit , and eloquence are but blossomes , which falling off , the fruit of wisedome succeedeth and vnderstanding . To conclude , whatsoeuer is desireable in the world , whatsoeuer fawnes vpon the fancy of men , whatsoeuer makes our wils idolatrous : all is but a flower of grasse , a thing of small vse , but no fruition . Yea the Diuine Maiesty hath so abbreuiated all earthly glory , that those excellencies which spring from an immortall roote , and are by nature not lyable to vanity and consumption , yet they will not thriue vpon earth : and though they bee illustrious for a time they are suddenly snatcht from vs . Piety , and goodnesse , and Diuine knowledge , which perfume the sinfull world , and send vp a sweet sauour of pacification into heauen , how thinnely do they grow , and how quickly are they exhaled ? Saluete flores martyrum , quos lucis ipso in limine , Christi insecutor sustulit , ceu turbo nascentes rosas , flores martyrum : Innocent martyrs , whose names Christ hath written red in letters : of bloud in earth , and of gold in heauen . The Flower of Iesse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : whether you will call him a Starre , or a Flower , the skill of neither languague can determine : and the Holy Ghost ( I thinke ) left it ambiguous , to signifie that Hee is the Off-spring of both , both heauen and earth . As flowers are starres on earth , and starres are heauenly flowers . This coelestiall Flower was no sooner sprung , and declared by a Starre , but the rude hand was ready to nip him off : and Hee had not long adorned the earth with His glorious presence , but in the latitude of his goodliest yeares , Hee breathed out his sweete Soule , And who can expresse the abrupt cruelty of His bitter ending ? he bowed downe his Head : It is a circumstance which none but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Disciple of his bosome obserueth : — Inque humeros ceruìxcollapsa recumbit , Purpureus veluti cum flos succisus aratro Languescit moriens , lassoue papauera collo Demisere eaput . —

By this gesture hee might signifie that his triumphant Soule was now descending to the lowest parts of the earth : Whence , according to the deepe roote of his humiliation , hee rose againe , and ascended aboue the highest heauens , and we with him : For heere s our comfort , that being complanted in the similitude of his death , wee shall bee made partakers of his resurrection . All flesh is grasse , there is mortality and depression , all flesh shall see the saluation of God , there is the spring and resurrection . This is the true condition of our nature : Although death reape a whole field , & leaue no flower , nothing that is greene , yet the roote remaining , all flesh shall bee restored , all glory shall be new coloured : Yea and with aduantage : Lucrodamno , saith Tertullian , with lucre-losse , with honest vsury . It heere growes in weakenesse , it shall there rise in strength ; it is cut downe in dishonor , it springs in honour : here naturall , there spirituall . It is a Plant whose flower shal bee exasperate with no thorny care , not greennesse be euerwithered . What hurt , what hurt then can death doe vs ? wee shall not laugh heere : Nor shall wee weepe . We shall not bee admired , neither shall wee bee contemned : But wee shall do no more good , but the good we haue done shall follow vs : But we shall not liue to lament sinne , but the sinnes wee haue lamented shall bee forgiuen vs . Lastly , as the day springs after night , and the Sunne reuiues , and flowers returne , and the earth is refreshed : Sic nos resurgere deuota mente credimus , So wee beleeue to liue againe : Which that wee may do with him , he grant which liueth and raigneth , &c.

The end of the fourth Sermon .