THE DEVOVT SOVLES SEARCH With the happie issue of Comfort found IN A SERMON Preached at Paules Crosse Ian. 14. 1610. By Thomas Myriell Preacher of the word of God at Barnet Bonus es domine animae quaerenti te Si quaerenti quanto magis inuenienti Si tam dulcis est memoria qualis erit praesentia Bern. LONDON Printed by T. C. For Iohn Budge and are to be sold at his shoppe at the great South dore of Poules 1610. TO THE RIGHT REVEREND FATHER IN God the Lord Byshop of Bath and Wells my very good Lord heauenlie grace and earthlie peace RIGHT Reuerend Father in God my very good Lord. THere is no such motiue to giue life nor meanes to preserue life in the affection of loue as loue it selfe Neither is anie thing so kindely to mans nature or so naturall to mankinde as to loue when one is beloued Therefore euen hee which is loue it selfe takes this course hee loues vs first that wee may loue him first and last Quid tam populare quam gratia saieth that generous Byshop Fauour and grace as we affect and desire nothing more So nothing so much affecteth and delighteth vs. Hence my Lord it is that as by dutie I must not but honor so by affection I cannot but loue your Lordship my selfe in particular hauiÌ„g receiued as good cause to doe this as you giue to others in generall iust reason to doe that Your Lordships promise that you would remember mee doth make me vowe neuer to forget you Your kinde affection in wishing you might do me good did me much good presently as soone as you wished it And certes I no wayes doubt such is your Lordships loue and respect with God himself in heauen and his vice-gerent vice-regeÌ„t in earth such your dignitie and eminencie in the Church and Court that anie reasonable matter is or can be so difficult that your Lordship may wish for it and yet not haue it I know your Lordship looke for no requitall and indeed I can make none Yet if I should not so much as once shew some willingnes I should more then make shewe of great vnworthinesse Aeschines a poore scholler to Socrates when hee saw manie of his companions bestow great gifts on their maister himselfe grieuing hee could not be a companion with them in giuing rewards as hee was in receiuing Learning thus said Nihil dignum te quod dare tibi possim inuenio Et hoc vno modo pauperem me esse sentio Itaque dono tibi quod vnum habeo meipsum Hoc munus rogo qualecunque est boni consulas cogiteâ—que alios cum multum tibi darent plus sibi reliquisse I can finde nothing to giue you which is anie way worthie of you and heerein onely I finde my selfe to be poore Therefore loe euen all that I haue I giue you that is My selfe This gift I desire you be it neuer so simple to take in good worth and to reckon of others that though they gaue much to you yet they kept more for theÌ„selues To whom Socrates made this answere Quidni tu mihi magnum munus dederis nisi forte paruo te aestimas Habebo itaque curae vt te melioreÌ„ tibi reddam quà m accepi Without doubt thou hast giuen me a great gift vnlesse thou accountest thy selfe little worth I will therefore endeuour that I may restore thee againe vnto thy selfe better worth then I tooke thee at the first The like gift my Lord I a poore Aeschines doe most willingly bequeath to your Lordship that because I verelie hope that with graue and wise Socrates you will ere long restore mee to my selfe againe now scarcely apud me through an Ocean of worldlie crosses much better then you now find me And for a pledge of this gift I beseech your Lordship to accept this rude sermon and to giue it your countenance to grace it and protection to defend it And then I doubt not but as it was once carefully attended from my mouth by honorable and religious hearers since earnestly requested from my hands by worshipful and deare friends So now much more it will be thankfully receiued in the hearts of all deuout Christians not because it is any longer mine but for that it is become whollie your Lordships And so humblie crauing pardon of your Lo for my boldnes I cease further to trouble you euer resting your Lordships humbly to be commanded Thomas Myriell TO THE READER DEare Christian Reader for deare I reade thee if thou be a Christian To thee I trust I need not Apologize for Printing this Sermon If it profit spoken it cannot but profit written For other if any complaine a Eccl. 12.12 There is no end of making many bookes I answere it is meant of many books made to no end But for a Sermon there is great reason as to make it out of a book in the pulpit so to make it into a booke in the Presse Euery good thing the more coÌ„mon the more commodious And it is no lesse griefe to the spirituall father to see that his ofspring bred of his braine and brought forth by his breath should die as soone as it begins to liue theÌ„ it is for the naturall mother to behold one and the selfe same day to be vnto her child dies natalis and dies fatalis a day of birth and a day of death And surely wee liue in an age where all knowledge abounds saue the true experimentall and practicall knowledge of Christ and therefore wee had need now with the Prophets of old to b Isa 28.10 adde praecept vpon praecept by speaking and line vnto line in writting These reasons with the importunitie of many friends haue made me yeeld to the publishing heereof Vse it and enioy it in the Lord in whom and to whome I leaue thee euer resting c August ad licent epist 41. Seruus tuus per ipsum conseruus sub ipso Thomas Myriell THE DEVOVT SOVLES SEARCH Mark 16.6 But he said vnto them Be not afraid Ye seeke Iesus of Nazareth which was crucified he is risen he is not heere behold the place where they put him THough the wisest of the Sonnes of men had not saide it yet the experience of the sonnes of men had long since prooued it that a Can. 8.6 Loue is as strong as death Cant. 8.6 As strong saith Augustine in a double respect b Siue quia nemo eam vincit sicut mortem siue quia in hac vita vsque ad mottem est meosura charitatis August ad Hieron Epist 29. Either because no man ouercomes loue no more then death or else because the measure of loue extendeth euen vnto death so as the partie louing shrinketh not at the sharpest sting of death to expresse his affection to the partie beloued Nay if we say loue is stroÌ„ger then death we say no more then reason will defend which telleth vs Death may extinguish life but
is not able to extenuate loue Faith and hope two great victors c 1. Cor. 13.13 but the geeatest of these is loue 1. Cor. 13.13 The greatest though not for the d NoÌ„ propter eminentiam sed propter permanentiam August emineÌ„cie here in this life yet for the permanency when this life is done Which threefold strengh of loue is well exemplified in these three holie women who loued Christ in his life and e Luc. 8.3 ministred vnto him of their substaÌ„ce Lu. 8.3 Loued him at his death f Ioh. 19.25 wept for him at his Crosse Ioh. 19.25 Loued him after death g Mar. 16 1. and ran with oyntments and odours to embalme him in his graue Mar. 16.1 Where their forward deuotion beeing preuented by his early resurrection and their sorrowful eies in stead of his dead bodie presented with the sight of a glorious Angell suddenly their hearts were filled with as much new fear as before they were cloyed with old vexing griefe But hee which defraudes not good intention of the due incouragemeÌ„t neither denies simple deuotion of her right instruction purposely sent his Angell both to direct theÌ„ against their errour to comfort them against their feare which made the Angell according to his charge kindely to bespeake them saying Be not afraid yee seeke Iesus of Nazareth which was crucified c. In which words Right honorable Right worshipfull and welbeloued Christians we may consider two things First the persons speaking or doing Secondly the matter spoken or done The persons in these words But hee saide vnto them And they are two The Angell directing the women enquiring The matter in these wordes Be not afraid ye seeke Iesus of Nazareth which was c. And it is threefold First the Angells consolation Be not afraid Secondly the womens enquisition Ye seeke Iesus of Nazareth which was crucified Thirdly Christs resurrection He is risen he is not here behold the place where they put him Of these in order And first of the persons Touching the first of the two persons Our Euangelists heere calleth him h Mar. 16 5. a young man Mark 16.5 But Saint Matthew plainely chap. 28.2 calleth him i Mat. 28.2 the Angell of the Lord. An Angell then it was in the forme of a youÌ„g man which outward forme Angels sometimes vsed as one vseth a garment to put on and off at pleasure as also their eating of meate done saith Saint Augustine k August ad Deogratias Epist 49. non necessitate sed potestate not by any necessitie which was in themselues but by a power which they had from God vsing things agreeable with vs and carrying themselues suteable vnto vs that their strangenesse might not be terrible but their familiaritie comfortable This Angel therefore being sent to comfort not to astonish tooke on him the forme of a young man in his apparition to these most deuout women Of a man a forme customable that he might not affright of a young man a forme amiable that hee might delight Now the word Angell signifieth a messenger A name saith Augustine l August in Psal 104. Ex eo quod est spi iâ—u est ex eo quod agit ang luâ— est Ibid. officij non naturae declaring an Office not describing a nature For in that he is he is a spirit in that he is sent he is an Angell but a name wel beseeming those pure louing and ready spirits who alwayes beholding Gods face in heauen are readie to execute his commaund on earth The chiefe of all Gods creatures excellent in all things but for three things most excelleÌ„t that is to say purenes of substance readines of obedience feruentnes of charitie Which three things the Psalmist couertlie notes Psal 104.4 m Ps 104.4 He maketh his Angels spirits and his Ministers a flame of fire Hee maketh them spirits there is their pure substance He maketh theÌ„ Ministers there is their readie obedience he maketh theÌ„ a flame of fire there is their heate of loue But Moyses declares these thinges more plainely in the making of the Cherubims which were placed ouer the mercy-seate in the Temple These he made n Exo. 25.19 of the purest golde with their wings stretched out and their faces one towardes another Exod. 25.19 Of the purest gold there is the dignitie of their substance for of all mettalls gold is most excellent With their wings stretched out there is the readines of their obedience for of all creatures winged are swiftest With their faces one towards another there is the feruentnesse of their charitie for of all the gestures of the body none is so amiable as kindly to behold him in sight to whom we are beholden of dutie That their nature is pure their mansion declares o Mat. 18 10. For they alwayes behold the face of God in heauen Matth. 18.10 Into whose presence no impure thing can be admitted p Reu. 21.27 Reuel 21.27 Hence for their shining they are called Starres and for their brightnes in shining q Iob. 38.7 Starres of the morning Iob. 38.7 That their obedience is swift their name declares A quo dominatio ab eo denominatio From the the qualitie super-eminent is the name deriued Hauing then the name of a messenger they are signified to be most diligent in executing a message Hence as for brightnes they are compared to the starres so for swiftnes they are likened to the windes r Psal 18.10 Hee rode vpon Cherub and did flie hee came flying vpon the wings of the wind Psalm 18.10 That their charitie is most seruent the scripture is euident For euery way they desire our welfare Touching our inward estate so much wish they our greatest good that they ioy in our Å¿ Luc. 15.10 conuersion to God Luk. 15.10 Not only for that by the conuersion of good men i Iacob de vorag dom 3. post Tri. their number is made vp againe u Stell in Luc. 15.10 Nor yet onely for that they see such a glorious fruit of their custodie and charge that men by repentace forsake the Tents of vngodlines like good Christian Souldiours warre vnder the banner of Christ But also for that by the conuersion of the faithful * Chrysost in Matth. bom 1. Facta est vna omnium perixtio saith Saint Chrysostome there is made a mixture of all creatures together the Angels ioyne company with men in praising God on earth as it fell out when Christ was borne and men are added to the quiers of holy Angels in heauen as it comes to passe when a Christian dies For our outward estate they waite on vs as if they were more ours then their owne a Mat. 18.10 See saith our Sauiour that yee despise not one of these little ones for I say vnto you their Angels doe alwaies behold the face of my father which is in heauen Mat. 18.10 Iustly he saith their Angels for they are
b Heb. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring spirits sent out for their good which shall be heires of eternall life Heb. 1.14 Not that we are able certainely to determine that euery one hath his owne Angell c Specialiter defignaâ—um Lomb. lib. 2. distinc 1â— Rhem. annot in Mat. 18.10 specially allotted vnto him as they of Rome teach but that many Angels are appointed vnto one suruant if necessitie require as the scriptures of god teach d Psal 91.13 Psal 91.13 They staÌ„d sentinell alway by vs and pitch their tents about vs. e Psal 34.7 Psal 34.7 And the more herein is shewed Gods goodnes to vs the more hereby should be manifested our confidence in him He hath giuen his Angels charge ouer thee saith the holy Ghost f Bern. in 〈◊〉 Quihabitat vers 13. QuaÌ„tam tibi debet hoc verbum inferre reuerentiam afferre deuotionem conferre fiduciam This sweet word of his saith Bern. how great reuerence should it strike how great deuotion breed how great confidence kindle Reuerence for the prefence of the Angels deuotion for their beneuolence confidence for their custodie g Bern. ibid. Caute ambula walke warily the Angels of God are present with thee when all men on earth are absent from thee presume not to doe that in the sight of an heauenly Angel which thou wouldst shame to doe in the prefence of an earthly man And thus much touching the first person The second persons are the women which seeke Now who they were in particular none of the Euangelists in my iudgement haue so fully set downe as this our Euangelist S. Marke For he vers 1. of this chapter hath set downe their number and their names Their number three Their names Marie Magdalen Marie the mother of Iames and Salome Together also with the ende of their comming and the time of it The ende to embalme the dead bodie of Iesus The time verie early in the morning while the Sunne was rising Verie forward deuotion indeed you will say so soone to be stirring but what might moue them hereunto Some peraduenture will say pittie of the dead corps For women haue this nature when entreatie cannot moue them pittie will driue them When the ioy of his life could not bring them to his loue the sorrow of his death did fetch them to his graue Some againe happily may say Desire of newes For women like the men of Athens h Act. 17.21 giue theÌ„selues wholy either to heare or to tell some newes Act. 17.21 So they which were wearie of his sight while he was aliue did now long after it when he was dead But God forbid so charitable creatures should euer vndergoe so vncharitable a censure I say therefore it was loue it was pietie it was decencie First it was loue For i Luc. 7.47 He loueth much to whom much is forgiuen Luk. 7.47 But Christ not only forgaue theÌ„ much but gaue them much k Bern. super Cant. Ser. 20. Dilectionem non reddidit fed addidit saith Bern He returned not loue as a debt but bestowed it as a gift And therefore if you maruell why thus they loued him Saint Iohn answereth for himselfe and them also l 1. Ioh. 4.19 We loue him because he loued vs first 1. Ioh. 4.19 Hereunto adde that beside his generall loue wherewith he loued them as his elect he also affected them in particular loue as his friends One of them Marie Iacobi was his mothers sister and his loue was not wanting either to her or her children Not to her selfe he made her his Aunt Not to her children For of her fower sonnes Iames Ioses Simon Iude he chose two the eldest and the youngest to be his holy Apostles A fauour so great and a priuiledge so high that if he had made them Monarches it had come short of this But to Marie Magdalen he shewed more loue and so much the more appeares it for that she was not of his kinred She neuer wanted either his good deeds to comfort her or his good words to excuse her Not his good deeds for her comfort either for her selfe or her friends Not for her selfe m Luk. 8.3 Out of her he cast seauen diuels Luk. 8.3 Not for her friends n Ioh. 11.44 Her brother Lazarus he raised from dead Ioh. 11.44 o Luc. 10.38 Her sister Martha he graced with his presence and preaching in her house Luk. 10.38 As she had his good deeds so had she alwaies his good words For he excused her three times First to the Pharisee who said she was a sinner p Lu. 7 39 Luk. 7.39 Secondly to her sister who said she was idle q Luc. 10.41 Thirdly to Iudas who said she was prodigall r Mat. 26.10 Mat. 26.10 What could Christ doe more for them while he was aliue or they lesse for Christ now he was dead Secondly it was pietie wherein they exceeded men For as they shewed more sorrow then men at Christs passion so they shewed more deuotion then men at his resurrection Whilst then men were securely sleeping in the nightly graue of their beds these deuout women were religiously seeking Christ in the quiet bed of his graue They feared not the darkenesse of the night which might haue produced dangerous effects they respected not the malice of the Iewes which hated such as loued Christ they shrunke not at the horror of the dead corpes which is a thing that flesh trembles at they were not daunted at their owne weakenesse the stoutest of them being but a woman mulier mollis aer a soft and tender breath faemina ferens minus least able to endure and hold out not any of these not all of them could hold them backe from seeking of him whom their soule loued Å¿ Cant. 3.1 Cant. 3.1 Loe here deare Christians most deuout charitie most charitable deuotion Loe how true it is that women as by nature they paralell men in wit so by grace they equall them in vertue What can you say against them If one were a cause of death another was a meanes of life One indeed receiued t verbum adificatorium mor t Tenull lib. de came Christi is the word that set vp death but another conceiued verbum extructorium vitae the word which set vp life againe One beleeued the diuell and another gaue credit to the Angel u Tertull. ibid. Ei quod illa credendo deliquit haec credendo deleuit what the first by rash crediting lost the other by true beleeuing got againe x Verbum diaboli semen illi fuit 〈◊〉 est One by beleeuing denique diabolum fratricidam Contra Maria eum edidit qui carnalem fratrem Israel interemptorem suum salâ—â—m quandoque praestaret Tertull ibid. the diuell brought forth a murtherer that slew his brother in the field the other by beleeuing God broght forth a Sauiour slaine by his brethren in the flesh Finally
Eue signifieth life and Marie importeth bitternesse but they were both coÌ„trarie to their names for Eue in stead of life brought death and Marie in steed of bitternesse brought sweetnes Now these women were the reporters and proclaimers of this benefite The gloriousest message that euer was was first committed to a woman because the woman first hasted to heare it As Marie was the meane betweene God and man to beare Christ and bring meanes of saluation so these women were the meane betweene the Angell and men to preach Christ and bring newes of the resurrection As there was a progresse in the denunciation of death from the diuell to the woman from the woman to the man so there was a processe in the anunciation of life from the Angell to the women from the women vnto men For a Missae ab angelo opus faciant Evangeli siae factaque Apostole apostoloruÌ„ festiuantad annunciandum mane miseritordiam dominâ— Bern. super Cant. Ser. 75. sent from a Angell they doe the worke of an Euangelist and being made Apostles to the Apostles they goe forth with speed to sing the mercies of the Lord betimes in the morning b Quae prima iuit ad culpam nuÌ„e prima currit ad veniam Ludolp de vit Chri. patt 2. cap. 71. The woman therefore which first fell to transgression doth now first fell to transgression doth now first bring newes of remission and she which at first brought death into paradise doth now first of all fetch life from the sepulchre c Id ibid. Contenders de morte rapere vitam quae offendens de vita rapuit mortem contending saith one out of death to fetch life which before offending out of life did bring death Thirdly it was decencie Decencie two waies First naturally which allowes it neither for customable nor commendable for matrons to goe alone And indeed in so heauy a case as death at so vnwoÌ„ted a season as night to so dismall a place as the graue if they had gone single they might haue fainted and fallen d Eccle. 4.7 vasoli saith the Preacher Eccl. 4.7 Woe be to him that is alone especially if he be alone in his woe Therefore as all had lost so all sought and happily blessedly all found Secondly spiritually which required that amidst so many enemies of the resurrection sufficient witnesse should be produced to confirme the truth thereof Now the scripture saith e Deu. 19.15 in the mouth of two or three witnesses euery word shall stand Deu 19.15 Two then might haue serued but here were three and f Eccle. 4.12 a three-fold cord is not easily broken Eccle. 4 12. In a word then As deuotion stirred vp these women to seeke and finding incouraged their deuotion so let precept moue vs to be deuout that practise may bring vs to the like blessed finding A first we all shamed not to imitate woman in following the diuell to damnation let vs now much lesse shame to imitate these women in running to Christ for saluation Though they be women their example is notable Peter himselfe at their word ran out Iohn not onely runnes out with Peter but g Ioh. 20.4 out-runnes him Ioh. 20.4 Peter hath his name from Petra a rocke and yet he relented at the loue of Christ but h O grauiores saxo plumbo quos ta ti a noris vinculum non tâ—â—bit fâ—rsum ad deum ex quo prins tâ—aâ—it deum corsum ad homines â—nselme lib. de simil Oh harder and heauier than stone and lead are their hearts saith Anselme who are not drawne from earth to loue God in heauen by that band which drew God out of heauen to loue man on earth The graue of Christ is our hiding place As the beastes that are hunted by men flie into dennes and holes of the earth for safetie against the furie of dogges so let vs which are become like the beastes that perish when we are hunted by Sathan that mightie Nimrod flie hide our selues in the graue of Christ There and no where else i Et Reuera vb firma tutaque secutitas est oisi iâ— vulucribus Saluatoris Bern super Cant. Serm. is firme and safe securitie to be found It is his promise he will not shrinke froÌ„ it Trie him O feeble soule in thy greatest need k Psal 91.3 he shall preserue thee from the snare of the hunter Ps 91.3 Thus much touching the persoÌ„s The matter follows first of the Angells consolation Be not afraid At the first hearing whereof peraduenture some may be afraid that it is not the voice of a good Angell from heauen it sounds so like the rotten stay of securitie which the Diuell gaue our first parents to rest on earth wheÌ„ he said Ye shall not die at all l Gen. 3.5 Gen. 3.5 For doth not the Scripture by precept commaund Feare Do not all holie men by practise commend it Was it not at first created and framed a qualitie in the soule of man Was it not afterwardes an affection in the soule of him which was both God man Hearken deare Christians He saith not Feare not at all but he meaneth m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne auonito stupore exterreamini Feare not too much And indeed in this dutie great discretion is to be vsed Therefore the scripture sometime saith Feare sometimes againe Be not afraid Feare for too little feare is want of grace Be not afraid too much feare is want of faith Feare too little feare is presumption Be not afraid too much feare is desperatioÌ„ And this very precept Be not afraid instructs vs in three points First who it is that ought to be feared Not men not Angells not diuels but God only The seruant feares not his fellowes in the familie but n Mal. 1.6 Mal. 1.6 God is Paterfamilias maister of the familie and the Angells be o Reu. 22 9 our fellow seruants Reu 22 9. Againe whom we must worship him must wee feare for feare is a speciall part of Gods worship But p Mat. 4 10. Thou must worship the Lord thy God onely and him alone serue Matth. 4.10 Therefore the Lord God must onely be feared Secondly who it is that ought to feare Not such as q Custodes quideÌ„ digni sunt qui â—erreâ—ntur vos autem discipulae domini ne terreâ—mini The op in Mat. 8. seek Christ like these blessed women but such as kill Christ like the cursed Iewes As there is a twofold composition of men that is of pride and humilitie so there is double disposition in God of Iustice mercie He which is r Lactant. Instâ—t lib. 1. cap. 1. ergâ—pios indulgentissimus Pater a most louing and gentle Father to the righteous the same is also aduersus impios rectissimus iudex A most seuere and iust iudge to the wicked And heere the verse same God by his Angel so frighted the wicked
doth this commend absolutely because so many seek him dissolutely For it is certaine some corruptly seek the true Iesus Some carefully pursue a false Iesus While the true Iesus was on earth some sought him corruptly viz. for the cure of their bodies rather theÌ„ the sauing of their soules to behold his miracles rather then to admire his vertues to fill their mouths with bread rather then their hearts with faith and to catch him in his words rather theÌ„ to be catched by his word The 9. leapers cried after him to be cleÌ„sed but neuer returnd to giue him thaÌ„ks t Luk. 17.17 Herode u Lu. 23.8 desired to see a miracle presently sent him back to Pilate to be crucified Luc. 23.8 The Capernaits x Ioh. 6.60 eat of the loaues were filled afterwards murmured and forsooke him Ioh 6.60 The Pharisies and Sadduces had all their questions answered and then y Mat. 26.5 gathered a Councell to put him to death Matth. 26.3 Thus the true Iesus was corruptly sought That Iesus which holy Ignatius saith is z Igna. Epist ad Roman vita fidelium life to the faithfull in the bitterest death and which as Bernard saith is a Bern super Canuc Ser. 15. mel in ore in aure melos in coâ—de iubilus honie in the mouth melodie in the eare ioy and ionisance in the hart sought after for corrupt and sinister respects no whit profiteth the greedie seekers Some againe carefully pursue a false Iesus proposing to their minde safetie in that thing which they most affect and reposing in their hearts a confidence therein Yea almost euery kingdome in the world almost euery citie in a kingdome almost euery man in a citie hath a false Iesus in whom he delighteth and in whom he seuerely restes The Turkes Iesus is their brainsicke prophet Mahemet in him they place their faith of him they hope for saluation To his bountie they impute the largenesse of their empire the fertilitie of their soile and to his right hand b Lactan. Institut lib. 2. cap. 7. quicquid est propter quod furta latrocinia homicidia quotidie saeuiunt whatsoeuer it is for purchasing whereof thefts robberies murders are euery day among them outragious and whole cities and townes ouerthrowne and demolished as LactaÌ„tius once said of the superstitious heathen The Romanists Iesus is the Pope For of him they expect all which is onely to be receiued from the true Iesus of Nazareth which was cruâ—ified Remission of sinnes imputation of righteousnes validitie of merits inheritance of glorie they think to receiue from him which alas hath it not for himselfe Hath it not which is more hath lesse meanes to haue it then any as being most contrarie to Christ of all Christ hath an high title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of Kings and Lord of Lords c Reu. 19.21 Reu. 19.21 yet an humble carriage d Phil. 2.8 He tooke on him the form of a seruaÌ„t Phi. 2.8 CoÌ„trary the pope hath an huÌ„ble title Seruus seruorum Dei the seruant of the seruants of God but a most pompous and pontificall cariage far exceeding the mightiest monarchs Christ refused soueraigntie three times contrarie the Pope takes 3. soueraignties at once The scriptures say of Christ that he is deus homo both God man the Canonists say of the Pope that he is nec deus nec homo neither god nor man I know not theÌ„ what to make of him but verie Antichrist To come to our selues Who is it but hath a Iesus by himselfe The couetous mans Iesus is his money Did not the rich man hope for saluation in his riches when he said e Luc. 12.19 Soule thou hast much goods laid vp in store for many years eate drinke and take thine ease Luk. 12.19 So the gluttons God is his belly Paul calls it so Phil. 3.19 f Phil. 3.19 Whose God is their bellie whose glorie is to their shame which minde earthly things So the ambitious mans God is honour the lasciuious mans God is pleasure as the heathen saith of a man in loue if he hath what he loueth g Plautus id habet pro cibo it is meate drinke to him So I may say of euery mans delight which his minde and heart is set vpon id habet pro deo it is a Iesus vnto him For there is no man in the world but as by nature he desires his owne safetie so by religion he chuseth his owne Sauiour religion with men of the world being nothing else h Lactant. Instit lib. 2. cap. 7. quam quod cupiditas humane miratar but that which a mans fancie is in loue withall So true it is which that graue and iudicious Father Saint Augustine hath obserued i August de ciuit dei lib. 14. cap. 4. Beatus vult esse homo etiam non sic viuendo vt possit esse Man would be blessed and happie though he so liues as he neuer treades the right way too it Amongst these many vaine seekers of Iesus I may most fitly insert the sert of Iesuites who because they would make the world beâ—eeue that they none but they had found Iesus they haue taken away his name from al others and appropriated it to themselues k Verbum cauponantes Iesum vendentes Ignat. ad Trallian In the meane time they play the merchants with the word and the Indaffas with Iesus And whilst they thus seeme to haue gotten Iesus from all others it is come to passe that they haue lost Christ froÌ„ theÌ„selues Let holy Ign tius the Martyr speake against their Ignatius â—arola l Ignatibid Qui inim alio nomine appellatur praeter islud hic non est dei Whosoeuer is called by any other name then the name of a Christian is â—one of Gods Some therefore call them not Iesuites but Iebusites and I thinke not without verie good cause For as they of Ierusalem set vp a company of blind and lame Iebusites on the walls of their citie in disgrace of Dauid m 2. Sam. 156 when he came vnto them m 2. Sam. 3.6 Sam. 5.6 So they of Rome haue set vp these Iebusites â—lind through ignorance of the truth lame through peruersenes in life on the walls of the city of God vp to the height of preferment in the Church in disgrace of Christ and all his annointed Kings But no doubt as Dauid fetched downe those base people because his n 2. Sam. 5.8 soule hated them Christ will one day plucke downe this proud Sect and disperse them with the breath of his mouth and dispatch them with the sword of the spirit But I hast to the third degree Yee seeke Iesus of Nazareth Neither doeth this commend more then the former For thus some haue sought him without profit in the Gespell thus some seeke him all for profit in the world Read how vnprofitably