Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE HIDDEN MANNA. THE XXVI. SERMON.

APOC. 2.17.

I will give to eat of the hidden Manna.

Right Honourable, Right Worshipfull, &c.

IN the Old Testament we heare, Sic ait Jehovah, So saith the Lord, God the Father; in the Gospell, Thus spake Jesus; but in this booke for the most part, Thus writeth the Spirit; as in this verse. Wherein you are to observe,

• 1 Literam Spiritus, The letter of the Spirit.
• 2 Spiritum Literae, The Spirit of the letter.

Or, to use rather the Allegory in the text, fixe the eye of your coonsidera∣tion upon

• 1 The golden Pot, the elegant and figurative expression.
• 2 The hidden Manna, the abstruse and spirituall meaning.

To him that overcommeth. Hee who biddeth us stand upon the highest staire, consequently commandeth us to runne up all the rest; so hee that would have us to overcome, implicitely comandeth us, 1. To have our names enrolled in our Captaines booke: 2. To bee trained in military exercise: 3 To follow our Generall into the field: 4. To endure hard∣nesse, and inure our selves to difficult labour: 5. When battell is joyned to stand to our tacklings, and acquit our selves like men; never giving over till wee have, 1. repelled, next chased, lastly discomfited and utterly de∣stroyed our ghostly enemies: and when wee are in the hottest brunt, and most dreadfull conflict of all, by faith to looke upon Christ holding out a crowne from heaven unto us; and after wee have overcome in some great

temptation, and seeme to be at rest, to looke upon the labell of this crowne, and there wee shall finde it written, Vincenti dabo, To him that overcom∣meth indefinitely, not in one, but in all assaults of temptation; not in one, but in all spirituall conflicts, till hee have overcome the last enemy, which is death. There are many, too many, in the militant Church, who drinke wine in bowles, and sing to the pipe and violl, and never listen to Christs ala∣rum: others there are who hearing the alarum, desire to be entertained in his service, and give their names unto him, but are not like Timothy trained up in Martiall discipline: a third sort like of training well where there is little danger, but when they are to put themselves into the field, like the children of Ephraim, turne backe in the day of battell: lastly, many like the ancient Gauls, begin furiously, but end cowardly; in the first assault they are more than men, in the second lesse than women. None of these shall taste of the hidden Manna, nor handle the white stone, nor read the new name, but they who by a timely resolution give their names to Christ, by pri∣vate mortification, fasting, watching, and prayer, are trained for this service, by faith grapple with their ghostly enemies, and by constancy hold out to the end. For as Hannibal spake sometime to his souldiers, Qui hostem vice∣rit mihi erit Carthaginensis, hee that conquereth his enemy, what countrey man soever hee bee, hee shall bee unto mee a Carthaginian, that is, I will hold him for such, and give him the priviledge of such an one: so Christ speaketh here to all that serve in his warres, Hee that overcommeth his e∣nemie, of what countrey or nation soever hee bee, I will make him free of the celestiall Jerusalem, I will naturalize him in my kingdome in heaven. In other kingdomes there are severall orders ofa 1.1 Knights, as of Malta, of the Garter, of the Golden Fleece, of Saint John of Jerusalem, of Saint Sa∣viour, of Saint James, of the holy Ghost, and divers others: but in the king∣dome of Christ wee finde but one onely sort, viz. the order of Saint Vin∣cents. In all other orders some have beene found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, white-livered souldiers, or carpet-Knights, that either never drew sword, nor saw battell, or basely fled from their colours: but of this order never any either fled from his colours, or returned from battell without the spoiles of his ghost∣ly enemies. Hee therefore that will bee of this order must bee of good strength and courage, well armed continually, exercised in Martiall disci∣pline, vigilant to take all advantages, inured to endure all hardnesse: to strength hee must adde skill, to skill valour, to valour industry, to industry patience, to patience constancy, and to all, humility; not to challenge the rewards here proposed as due to his service, but onely by vertue of the pro∣mise of him who here saith, To him that overcommeth

I will give. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will render or repay: for it is not so in this warre as in others, wherein the souldier who carrieth himselfe valiantly in warre, and ventureth his life for his Prince and countrey, may challenge his pay of desert; because wee beare not our owne armour, nor fight by our owne strength, nor conquer by our owne valour, nor have any colour for our service on earth to pretend to a crowne in heaven. In which regard though wee may expect, yet not challenge; looke for, yet not sue for; de∣sire, yet not require as due the reward here promised.b 1.2 Feare not little flock, saith our Saviour, for it is your fathers pleasure to give you a kingdome; it is

not his bargaine to sell you it. Albeit the wages of sinne is death, and there we may plead merit: yet the Apostle teacheth us that eternall life is the gift of God. Upon which words Saintc 1.3 Austines observation is very remarkeable; Whereas the Apostle might have continued his Metaphor, and said, the wages of righteousnesse is eternall life, because eternall life is the reward of righte∣ousnesse, as death is of sinne, yet hee purposely put the word gift in stead of wa∣ges, that wee might learne this most wholesome lesson, that God hath predesti∣nated and called us to eternall life, not for our merits, but of his mercy, accor∣ding to those words of the Psalmist, He crowneth thee in compassion. If there be any merit, in S. Bernards judgement, it is in denying all merit; Sufficit ad me∣ritum scire quod non sufficiant merita. And verily had the Church of Rome all faith, as her proselytes suppose that she hath all the good works, yet her standing upon tearms with God, & pleading merit, would mar all her merit, and justly fasten upon her the ill name of Meretrix Babylonica, the whore of Babylon. For Meretrix, saith Calepine, à merendo sic dicta est, hath her name from meriting. When wee have done all that wee can,d 1.4 Christ teacheth us to say, wee are unprofitable servants, we have done but that which was our duty to doe. Nay, have wee done so much as wee ought to doe? Venera∣ble Bede, to checke our pride who are apt to take upon us for the least good work we doe, telleth us no; quod debuimus facere, non fecimus; we have not done what was our duty to do: and if the best of us have not done what was our duty to doe, wee merit nothing at our Masters hands but many stripes. Yet the Church of Rome blusheth not to define it as a doctrine of faith in her conventicle at Trent, that oure 1.5 good workes doe truely merit eternall life. In which assertion, as Tertullian spake of venemous flowers, quot colores tot dolores, so many colours so many dolours or mischiefes to man; so wee may of the tearmes of this proposition, quot verba tot haereses, so many words so many heresies: for

First, it is faith which intituleth us to heaven, not workes, by grace wee are savedf 1.6 through faith, and that not of our selves: it is the gift of God: not of works, lest any man should boast. Fides impetrat quod lex imperat, Faith ob∣taineth that which the Law commandeth.

Secondly, if workes had any share in our justification, yet we could not merit by them, because as they are ours they are not good, as they are good they are not ours but Gods,g 1.7 who worketh in us both the will and the deed: it is God which worketh in you both to will and to doe of his good pleasure: forh 1.8 we are not sufficient of our selves to thinke any thing, as of our selves, but our sufficiency is of God. Whence St.i 1.9 Austin strongly inferreth against all plea of mans merit, If thy works are good they are Gods gifts, if they are evill God crowneth them not; if therefore God crowneth thy workes, he crownes them not as thy merits, but as his owne gifts.

Thirdly, the workes that may challenge a reward as due unto them in strict justice must be exactly and perfectly good, but such are not ours.k 1.10 For if we say that we have no sinne, or that our best works are not some way tainted, we deceive our selves, and there is no truth in us. Woe (saith St.l 1.11 Au∣stine) to the commendable life of men, if thou examine it in rigour without mer∣cy. In which passionate straine he seemeth to take the note fromm 1.12 David: If thou Lord shouldest marke iniquities, O Lord who should stand? and hee

fromn 1.13 Job; How should man be just before God? if he contend with him he cannot answer one of a thousand.

Fourthly, were our workes free from all aspersion of impurity and suspi∣tion of hypocrisie, yet could they not merit at Gods hands any thing, to whom we owe all that we can or are, Dei omne est quod possumus, quod su∣mus. The greatest Champion of merit Vasques the Jesuit, here yeelds the bucklers, because we can give nothing to God which he may not exact of us by the right of his dominion: we cannot merit any thing at his hand by way of justice. Foro 1.14 no man can demand any thing as his due for meer∣ly discharging his debt, no not so much as thankes. Luke 17.9. Doth hee thanke that servant because he did the things that were commanded him? I trow not.

Fiftly, might our workes taken at the best, merit something at Gods hands, yet not eternall life. For there is no proportion betweene our finite workes and such an infinite reward:p 1.15 no finite thing, be it never so great, canq 1.16 weigh downe that which is infinite.

That our workes may beare scale in the Sanctuary, and poyse the re∣ward, five graines must be added to them:

• 1 Propriety.
• 2 Liberty.
• 3 Utility.
• 4 Perfection.
• 5 Proportion.

First, propriety: wee can merit by nothing that is not our owne worke, no more than wee can oblige a man to us by repaying him his owne coyne. Certainly that which is not our worke is not our merit.

Secondly, liberty: wee can challenge nothing by way of merit for a worke, which wee are engaged by duty to performe, no more than oblige a man to us for discharging a bond, which wee were bound under a great penalty by a precise day to satisfie.

Thirdly, utility or profit: if that wee doe to another no way advantage him, if hee be no whit the better by it, what colour have wee to exact, or reason to expect a reward from him for such a worke?

Fourthly, perfection: unlesse a worke be done sufficiently, the labourer cannot in justice demand his hire, nor the workeman require his price.

Fiftly, proportion: no labour or worke can merit more than in true esti∣mation it is worth: the labourer deserveth his hire, such a hire as is corre∣spondent to his paines, but no other. Hee that labours but a day, deserveth not two dayes, much lesse a weeke, or a moneths hire.

If the plea of merit is overthrowne by the defect of any one of these con∣ditions, how much more by the defect of all? 1. If wee have no interest in the worke, be it never so meritorious in it selfe, wee cannot merit by it, because it is not ours. 2. Let it bee ours, and meritorious in another that were not bound to performe it, yet weee cannot merit by it if wee are any way obliged in duty to performe it, because it is not free. 3. Let the worke be free, yet if what wee doe no way redound to his benefit from whom we

expect a reward, wee cannot justly demand any recompence from him, be∣cause our worke is not profitable to him. 4. Let the worke be profita∣ble, yet if it bee not done as it should bee in every circumstance, wee cannot sue for the price agreed upon, because the worke is not perfect. 5. Let the worke bee perfect and exact, yet wee can exact no more for it than the skill, or the paines together with the materials deserve. Presse we each of these circumstances, and much more if we presse them all together, they will yeeld the doctrine of Saintr 1.17 Basil upon the 114. Psalme: There re∣maines a rest eternall for them who here strive lawfully, not according to the merit of workes, but according to the grace of our most bountifull God. Let us once more squeze them.

First, a meritorious act must be our owne, if wee have any expectance for it; these wee call ours are not so: By the grace of God, saith the Apostle, I am that I am: and his grace in mee was not in vaine: But I laboured more than they all, yet not I, but thes 1.18 grace of God which was with mee. And this the Prophtt 1.19 Esay professeth in his prayer to God; Lord thou wilt ordaine peace for us: for thou also hast wrought all our workes in us. If these texts are not cleare enough, the Apostles question is able to non-plus all the Pelagi∣ans in the world:u 1.20 Who maketh thee to differ from another? and what hast thou that thou hast not received? There is no good worke which is not compri∣sed within the will or the deed, and both, as we heard before, are the work of grace in us. Upon this firme ground Saint* 1.21 Austine buildeth a strong fort for grace against mans merit: If thou renderest any thing to God of thine owne, thou renderest sinne; for all the good thou hast, thou hast received from God: thou hast nothing which thou maist call thine owne but sinne: And else∣where when the Apostle saith, It is not of him that willeth, nor of him that runneth, but of God that hath mercy; wee are thus to understand him, That wee ought to ascribe the whole unto God, who both prepareth the will of man to bee helped, and helpeth it being prepared.

Secondly, a meritorious act must be free, in our power, and at our choice to doe or leave undone; our workes are not so: for whenx 1.22 wee have done all that wee can, wee are commanded to say wee are unprofitable servants, we have done that which it was our duty doe. This wedge Marcus they 1.23 Hermite dri∣veth in forcibly: The Lord, saith hee, willing to shew that all the commande∣ments are of duty to be performed, and that the adoption of children is freely gi∣ven to man by his blood, saith, when yee have done all things that are comman∣ded you, say, wee are unprofitable servants, &c. therefore the kingdome of hea∣ven is not the hire of workes, but a gift of the Lord prepared for his faithfull ser∣vants.

Thirdly, a meritorious worke must bee of use, and some way beneficiall to him of whom a reward in strict justice is demanded; ours are not so: forz 1.24 our goodnesse extendeth not unto God, hee is farre above it. This naile Sainta 1.25 Austine excellently fasteneth: If we serve and worship God as wee ought, the whole benefit thereof accrueth to our selves, and not unto God: for no man will say that the fountaine gaineth any thing by our drinking of it, &c.

Fourthly, a meritorious act must bee compleat, perfect, and without ex∣ception; ours are not so: forb 1.26 b 1.27 wee cannot pray as wee ought, and our very best actions are so stained, that the Prophet Esay calleth them no better

thanc 1.28 filthy ragges or menstruous clouts. This arrow Saintd 1.29Gregory drives to the head: Our very righteousnesse, if it bee scanned by the rule of divine ju∣stice, will prove injustice; and that will appeare foule and sordid in the strict scanning of the Judge, which shineth and seemeth most beautifull in the eye of the worker.

Fiftly, a meritorious worke must hold some good correspondency and equivalence with the reward; ours doe not so: for if wee might offer to put any worke in the ballance, certainely our sufferings for Christs sake; but these are too light, yea so farre too light,e 1.30 that they are not worthy to be com∣pared with the glory which shall bee revealed in us. Upon this anvile Saintf 1.31 Chrysostome formeth a steele weapon; No man sheweth such a conversation of life that hee may bee worthy of the kingdome, but this is wholly of the gift of God; and although wee should doe innumerable good•• deeds, it is of Gods pity and mercy that wee are heard; although we should come to the very top of ver∣tue, it is of mercy that wee are saved: Andg 1.32 Anselme steepeth it in oyle; If a man should serve God most devoutly a thousand yeeres, hee should not de∣serve to be halfe a day in heaven. What have our adversaries to say to these things? what doth the learned Cardinall, whose name breathes* 1.33 Warres, Armes, and Threats? here hee turnes Penelope, texit telam & retexit, hee does and undoes, hee sewes and ravels: after many large books written for merit, in the end

Quae dederat repetit, funemque reducit;

hee dasheth all with his pen at once, saying, Tutissimum est, it is the safest way to place all our confidence onely in Gods mercy, that is, to renounce all merit. Now in a case so neerely concerning our eternall happinesse or misery, hee that will not take the safest course, needs not to bee confuted, but either to bee pittied for his folly, or cured of his frenzie. To conclude this point of difference; the conclusion of all things is neere at hand: well may men argue with men here below the matter of merit, but, as St.h 1.34 Au∣stine feelingly speaketh of this point, When the righteous judge (from whose face heaven and earth fled away) shall sit upon his throne; who will then dare say my heart is cleane? nay what hope for any man to be saved, if mercy at that day get not the upper hand of justice? I need plead no more for this (Da∣bo) in my text; if it plead not for us at that day, wee shall never eat of the Manna promised, but it shall bee for ever hidden from us. I will give

To eat. The sight of Manna, which the Psalmist calleth Angels food, es∣pecially of the hidden Manna, which by Gods appointment was reserved in a golden pot, had beene a singular favour; but the taste thereof is a farre greater. The contemplation of celestiall objects is delightfull, but the frui∣tion of them much more. Even of earthly beauties the sight is not so great contentment as the enjoying, neither is any man so affected with delight at the view of a rich cabinet of jewels, as at the receiving any one of them for his own. Now so it is in celestial treasures & delights; through Gods boun∣ty & abundant goodnesse unto us we own what we see, & we taste what we touch, and we feel what we believed, and we possesse what we have heard, and our heart entreth into those joyes in heaven, which never entred into

the heart of man on earth. In which respect the Psalmist breaketh out in∣to that passionate invitation;i 1.35 O taste and see how gracious the Lord is: and S. Paul into that fervent prayer;k 1.36 And this I pray, that your love may abound yet more and more in knowledge and in all sense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and Saintl 1.37 Austine in that heavenly meditation; O let mee enjoy thee, the light, the sound, the food, the love and embracement of my inward man; thou art light to the eye, musicke to the eare, sweet meats to the taste, and most delight∣full embracings to the touch of my soule: in thee that shineth to my soule which no place comprehendeth; and that soundeth which no time measureth, or snatch∣eth away; and that smelleth which no blast dissipateth; and that relisheth which no feeding upon diminisheth; and that adhereth which no satiety can plucke away. When therefore the ancients define celestiall happinesse to be the beatificall vision of God, grounding themselves especially upon these texts of scripture:m 1.38 Blessed are the pure in heart, for they shall see God, and seeke his face evermore. My heart said unto thee, thy face Lord will I seeke; and,n 1.39 I will behold thy face in righteousnesse: I shall be satisfied, when I awake, with thy likenesse. And,o 1.40 Now we see through a glasse, darkely, but then face to face; wee are to understand these speeches by a figure called Synecdo∣che, wherein a part is put for the whole: for certainely there is a heaven in the will and in the affections, as well as in the understanding. God hath en∣riched the soule with many faculties, and in all of them hath kindled mani∣fold desires; the heat whereof, though it may bee allayed for a time with the delights and comforts which this life affordeth, yet it can never bee quenched but by himselfe who made the hearth, and kindled these fires in it. As the contemplation of God is the understandings happinesse, so the adhering to him is the wils; the recounting of his blessings, the memories; the embracing him, the affections; and generally the fruition of him in all parts and faculties, the felicity of the whole man. To apply this observation to the words in my text: When the dispensers of the mysteries of salvati∣on open the scriptures, they set before us heavenly treasure, they point unto, and shew us the golden pots of Manna: but when by the hand of faith we receive Gods promises, and are enriched by the graces of the spirit, then we owne the pearles of the Gospell. To heare one who hath the tongue of the learned discourse of the worke of grace, enlightning the minde, regenera∣ting the heart, rectifying the will, moderating the desires, quieting the af∣fections, and filling the soule with unspeakable joy, is a great delight to us; yet nothing to that we take when we feele grace working upon our soules, and producing all these divine effects within us. When wee read in holy Scriptures what are the priviledges of the sonnes of God, wee see the hid∣den Manna; but when thep 1.41 Spirit testifieth to our spirit that wee are the sons of God; and if sonnes then heires, heires of God, and joint heires with Christ: then we eat

The hidden Manna. Some take the hidden Manna in my text for the my∣steries of the Gospel, others for the secret vertues of the Sacraments.q 1.42 Pri∣masius for Christ himselfe, who, as he saith, was made man that man might eate Manna the food of Angels: Pererius for incomparable sweetnesse in the contemplation of heavenly things: Cornelius à Lapide for spirituall comforts after temptations: all in generall speake to good purpose. But if

you demand of me in particular, what is this hidden Manna; I must answer as Cato did when one asked him what he carried so fast lockt up in a chest: It is lockt up (saith he) that thou shouldest not looke into it nor know. I cannot tell you what it is, because it is hidden: onely this is open and mani∣fest in the Scriptures, that in the Word, the Sacraments, Prayer and Medi∣tation, the Elect of God find hidden Manna, that spirituall sweetnesse which may be compared unto, or rather preferred before the relish of Manna to the corporall taste. And what St. Cyprian speaketh of the worke of grace in our conversion, Sentitur priusquam dicitur, it is felt before it can be ut∣tered, may be applied to this hidden Manna, gustatur priusquam dicitur, no tongue can speake of it worthily that hath not tasted it: asr 1.43 David did, who preferreth it before the hony and the hony-combe. And St.s 1.44 Austine, O what pleasure tooke I in abandoning all worldly pleasure! for thou, O Lord, enteredst into me for them sweeter than any pleasure. And St. Jerome, who calleth God to witnesse that sometimes he found heaven upon earth, and in his spirituall elevations and raptures thought that hee communed with quieres of Angels. And St.t 1.45 Ephraim, who was so over-filled with joy in the Holy Ghost that he made a strange prayer; O Lord for a little while de∣part from me, and restraine the influence of spirituall joy, lest the vessell breake. And St.u 1.46 Tiburtius, whose inward joyes and spirituall raptures so drowned his bodily tortures, that when he trod upon live coales he cryed out, saying, These live coales seeme to me no other than red roses. The scholars of Pytha∣goras beleeved that the celestiall bodies by their regular motions caused an harmonicall sound, and made admirable musicke, though neither he nor a∣ny other ever heard it: and shall not we beleeve that there is hidden Man∣na, though we never tasted it, if not upon the report of these Saints who spake of their owne sense and experience, yet upon the credit of him who both promiseth to give this hidden Manna, and is it himselfe?x 1.47 I am the li∣ving bread which came downe from heaven.

Christ and his word retaine not only the name of Manna, but the chiefe qualities and properties thereof.

First, Manna rained from the skies; Christ and his word came from heaven.

Secondly, Manna had a most sweet yet a new and strange taste, so hath the word; it is sweeter than hony to the spirituall tast, though the carnall man like better of the flesh pots of Egypt than of it.

Thirdly, Manna relished according to the stomackes of them that ate it, and answered all appetites: so the word of God is milke to children, and strong meat to men.

Fourthly, Manna erat cibus reficiens & nunquam deficiens, the children of Israel fed on Manna in the wildernesse till they entred into the earthly Canaan: in like manner the Word and Sacraments are our spirituall food till we arrive at the celestiall Canaan.

Fiftly, Manna was eaten by it selfe without any other meat or sauce ad∣ded to it: the word of God must not be mingled with human traditions and inventions. They who goe about to sweeten it with such spices marre the tast of it, and may more justly be taxed than that King of Persia was by Antalcidas, who by pouring oyntment upon a garland of roses corrupted

the naturall smell and fragrancie thereof by the adulterors sophistication of art.

Sixtly, some portion of the Manna was laid up in the Arke, and kept in a golden pot for after-times; and part of the mysteries of holy Scripture are reserved for us till we come to heaven: and in regard of such truthes as are not ordinarily revealed in this life, some conceive the word to be here ter∣med

Hidden Manna. Howbeit, we need not restraine the words to those ab∣struse mysteries, the declaration whereof shall be a part of our celestiall hap∣pinesse: for the whole doctrine of the Gospell may in a true sense be called hidden Manna, because it containeth in it Sapientiam Dei in mysterio, the wisedome of Godx 1.48 hidden in a mysterie. For albeit the sound of the word is gone into all the world, yet the harmonie in it is not observed by all. The chapters and verses of the Scripture are generally knowne, but not all the contents. He that saw the outside of Solomons tents could not ghesse at the royaltie of that Prince: but he that entred in, and took a particular view and inventory of his pretious furniture, rich hangings, massie plate, full coffers, orient jewels, and glittering apparell, might make a good estimate thereof. A blind man from his birth, though he may heare of the Sun, and discourse of his golden raies from the mouth of others, yet can he not possibly conceive what delight the seeing eye taketh in beholding that glorious brouch of heaven, and Prince of the starres. When we heare the last will of a rich man read unto us, which we beleeve little concerneth us, though it be never so well penned or copied out, it little affecteth us: but if we have certaine notice that by it some great legacie in lands or money is bequeathed unto us, then we hearken to it with thirsty eares, and as curiously observe every line and sillable therein as Jewellers doe every carrat in a Diamond. Such is the difference betweene the carnall and the spirituall mans apprehension and affection in the reading and hearing of the written word: the letters and points are not hidden to any that can reade, but the treasures of wise∣dome and knowledge laid up in it, the power and efficacy of it, the price and value of it is hidden to all thosey 1.49 whose heart God openeth not as he did the heart of Lidia. And if the Manna of the word be thus hidden, how much more the Manna of the Spirit, I meane the inward comforts and joyes of thez 1.50 bidden man of the heart?a 1.51 Diogenes the Philosopher bid every day ho∣ly in a good mans calendar: turne Diogenes his good man into a regenerate Christian, and his Philosophy will prove good Divinity. For to a sanctified soule every day is holy, on which he keepeth a great feast, theb 1.52 feast of a good conscience; at which the principal service is the hidden Manna in my text. In the fields ofc 1.53 Enna in Sicily there is a continuall spring, and flowers all the yeere: so are there in the mind of a faithfull Christian, it is spring there all the yeere: and though he hath not alwayes the sense and smelling, because sometimes his spirituall nostrils are stuffed with earthly cares and worldly comforts, yet he hath alwaies within him the sent of the flowers of Para∣dise. I grant there is a time to rejoyce, and a time also to weepe: and I ac∣knowledge that the devoutest man upon earth, who is most ravished with divine contemplation, yet doth not alwayes actually rejoyce, that is, appre∣hend or expresse his joy: yet as St.d 1.54 Prosper soundly argueth, He can never

be without joy and comfort, whose joy is Christ, because the fuell of this sacred flame is eternall. Though the earth be sometimes, as now it is beyond the seas, full of darknesse and cruell habitations, yet there is stille 1.55 light in Go∣shen, in the conscience of a righteous man.

Light is as it were the joy of the skie, and joy is the light of the minde: now as lights, so joyes are of two sorts:

• 1 Purer and finer:
• 2 Impurer and grosser.

The purer lights burne clearer, last longer, and leave a sweeter savour behinde them: the grosser and impurer burne dimly, spend fast, running into gutters, and goe out with an ill favour. You may observe the like dif∣ference betweene carnall and spirituall joyes; carnall delights that are fed with impure matter, such as are the lusts of the flesh, and the lusts of the eye,

1. Burne dimly, they yeeld no cleere light of comfort to the minde, they are mixed joyes, and insincere; Medio de fonte leporum surgit amarum aliquid.

2. They spend fast, and are quickly over. Seneca rightly observeth,f 1.56 That pleasure is quenched in the kindling of it, much like dry thorns under a pot, which make a blaze, & sodainly are turned into ashes. In which regard the Romans set up the image of Angerona the goddesse of anguish and sor∣row, in the Temple of Volupia, the Goddesse of pleasure, to shew that pain treadeth upon the heele of pleasure, and anguish of mirth.

3. They goe out with a stinke; they leave behinde them amara & foe∣da vestigia, as Saint Bernard speaketh, a bitter fume, and noysome stench in our consciences, and a foule print upon our name. But spirituall joyes on the contrary,

1. Burne clearely, send forth a bright flame; for these joyes are sin∣cere, exceeding unspeakable and glorious.

2. They last long; for they are, as Saint Austine calleth them,* 1.57 fortes delitiae, & solida gaudia, during delights, and solid joyes.

3. They leave a sweet savour behind them; a good report in the world, and a sweet contentment in the soule. For they are Solomonsg 1.58 Dulcedo a∣nimae, Davidsh 1.59 Oleum laetitiae, Saint Paulsi 1.60 Odor suavitatis, and S. Johns Manna reconditum, sweet to the soule, and health to the bones, the oyle of gladnesse, the savour of life, the hidden Manna: O felix & paucis nota vo∣luptas! The world is all set upon a merry pinne, though God knowes there is little cause; we are all for pleasure, but it is a paine to a righteous soule to thinke what pleasure, it is griefe to name what joy. In Pontus there is a flower called Rodo-dendrum, of which the honey that is made is rank poy∣son; such is the sensuall delight that is taken in the use, or rather the abuse of worldly pleasures; it distempereth the taste, and poysoneth the soule. Not to forsake the Metaphor in my text; all inordinate pleasures, immode∣rate joyes, and impure delights are like the Manna that was gathered on the Sabbath day, which corrupted suddenly, and became full of wormes: but pure and spirituall joyes are like that Manna, which Moses by Gods ap∣pointment laid up in a golden pot, which corrupted not, but preserved it selfe from putrefaction, and the gold also from rust; the lid or cover of

which pot I will endevour to open a little wider, that you may have yet a fuller sight and quicker taste of the hidden Manna.

There are three kindes of the hidden Manna:

• 1 Of the Word:
• 2 Of the Sacrament:
• 3 Of the Spirit.

1 The Manna of the Word is that delight which is taken by the hea∣rers in the opening the mysteries of holy Scripture, and applying the sweet comforts of the Gospell to the conscience: and thisk 1.61 Damasus conceived to be the greatest happinesse in the world.

2. The Manna of the Sacrament is that comfort which the worthy re∣ceivers feele in themselves, after the sanctified use of the elements, by growth in grace, and increase of spirituall strength: and of this Saintl 1.62 Cy∣prian was as it were in travell, till hee was delivered of it in his Epistle to Cornelius.

3. The Manna of the Spirit is that unspeakable joy, wherewith the heart is filled, and even leapeth and danceth within us, when wee heare the Spirit testifying unto our spirits that wee are the sonnes of God. Pretious metals are digged out of the bowels of the earth, and pearles are found in the bot∣tome of the sea; and truely seldome shall we fall upon this treasure of spiri∣tuall joy, and pearle of the Gospell, but in the depth of godly sorrow, and bottome and lowest point of our humiliation before God.

1. The first taste wee have of the hidden Manna of the Spirit, is in the beginning of our conversion, and nonage of our spirituall life; when after unutterable remorse, sorrow, and feare, arising from the apprehensi∣on of the corruption, and guilt of our naturall estate, and a dreadfull expe∣ctation of wrath laid up for us against the day of wrath, and everlasting weeping, howling, and gnashing of teeth with the damned in hell; wee on the suddaine see a glympse of Gods countenance shining on us, and by faith, though yet weake, hope for a perfect reconciliation to him.

2. A second taste wee have, when wee sensibly perceive the Spirit of grace working upon our heart, thawing it, as it were, and melting it into godly sorrow, and after enflaming it with an everlasting love of him, who by his infinite torments and unconceivable sorrowes, hath purchased unto us eternall joyes.

3. A third taste wee have of it, when after a long fight with our naturall corruptions, wee meet with the Divels Lievtenant, the sinne that reigneth in us, which the Scripture calleth the plague of the heart; that vice to which either the temper of our body, or our age, or condition of life enclineth us unto; our bosome abomination, to which for a long time wee have en∣thralled our selves, and having perfectly discovered it by employing the whole armour of God against it, in the end wee get the victory of it.

4. A fourth taste wee have after some heavie crosse, or long sicknesse, when God delivereth us above hope, and sanctifieth our affliction unto us, and by his Spirit calleth to our remembrance all his goodnesse to us from our childhood, and anointeth our eyes with eye-salve, that wee may see the

manifold fruits of the crosse, and finde in our selves with David, that it was good for us thus to bee afflicted.

5. A fift taste wee have at some extafie in our life, or a trance at our death, when wee are rapt up, as it were, into the third heaven with St. Paul, and see those things that eye never saw, and heare words that cannot be uttered. Thus have I opened unto you five springs of the waters of com∣fort; in which after you have stript your selves of wordly cares, and earth∣ly delights, you may bathe your soules: in the bottome whereof you may see the white stone, which Christ promiseth to him that over∣commeth, saying, To him that overcommeth I will give to eate of the hidden Manna: To whom, &c.

Notes

• a 1.1

  Discourse, & l. origin. des ordores milit. p. 49.
• b 1.2

  Luk. 12.32.
• c 1.3

  L. de grat. & lib. arbit. c. 9. Cum posset dicere, & recte dicere stipen∣dium justitiae vita aeterna, maluit dicere gratia autem vita aeterna, ut hinc intellige∣remus non pro meritis nostris Deum nos ad aeternam vi∣tam, sed pro sua miseratio∣ne vocare, un∣de dicitur in psalmo, coro∣nat te in mise∣ratione.
• d 1.4

  Luk. 17.10.
• e 1.5

  Concil. Trid. sess. 6. Can. 32. Si quis dixerit hominis justifi∣cati bona ope∣ra ita esse dona Dei, ut non sint etiam bo∣na ipsius justi∣ficati merita, aut non vere merere aug∣mentum gra∣tiae & vitam aeternam, ana∣thema sit.
• f 1.6

  Ephes. 2.8.9.
• g 1.7

  Phil. 2.13.
• h 1.8

  2 Cor. 3.5.
• i 1.9

  de lib. arbit. c. 7. Si bona sunt, Dei dona sunt; si Dei do∣na sunt, non coronat Deus tanquam meri∣ta tua, sed tan∣quam dona sua.
• k 1.10

  1 Joh. 1.8.
• l 1.11

  Confes. l. 13. Vae hominum vitae laudabili, si remota mi∣sericordia discutias eam.
• m 1.12

  Psal. 130.3.
• n 1.13

  Job 9.2.3.
• o 1.14

  Vasques in Thom. disput. Non meremur in via justitiae, quia pro eo quod alteri redditranquam debitum, nihil accipere quis debet: & ideo servi in••tiles dici possumus, quod nihil quasi sponte Deo demus, sed demus ea quae in re do∣minii ex prae∣cepto exigere possit.
• p 1.15

  Aug. in Psal. 36. Quid ap∣pendis cum in∣finito quan∣tumcunque fi∣nitum?
• q 1.16

  Ber. serm. in annunciat. Quid sunt me∣rita ad tantam gloriam?
• r 1.17

  Basil. in psal. 114. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s 1.18

  1 Cor. 15.10.
• t 1.19

  Esay 26.12.
• u 1.20

  1 Cor. 4.7.
• * 1.21

  In psal. 102. Si de tuo retri∣buis peccatum retribuis, om∣nia enim quae habes ab illo habes; tuum so∣lum peccatum habes. Enchirid. ad Laur. c. 302. Ideo dictum intelligitur, non est volen∣tis, ne{que} cur∣rentis, sed mi∣serentis Dei, ut totum Deo de∣tur, qui homi∣nis volunta∣tem bonam & praeparat ad ju∣vandam, & ad∣juvat praepara∣tam.
• x 1.22

  Luk. 17.10.
• y 1.23

  Tract. de iis qui putant ex operibus justifi∣cari. c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.24

  Psal. 16.2.
• a 1.25

  L 10. de civ. Dei, c 5. To∣tum hoc quod recte colitur, Deus creden∣dum est homi∣ni prodesse, non Deo, ne{que} enim fonti se quisquam dixe∣rit profuisse quod biberit.
• b 1.26

  Vide Plat. in dial. Euthyph.
• b 1.27

  Rom. 8.26.
• c 1.28

  Esay 64.6. But we are all as an unclean thing, and all our righ∣teousnesse is as filthy ragges.
• d 1.29

  Moral. in Job. l. 5. c. 7. Ipsa ju∣stitia nostra, si ad examen ju∣stitiae divinae deducatur, inju∣stitia est; & sordet in distri∣ctione judicis quod in aesti∣matione fulget operantis.
• e 1.30

  Rom. 8.18.
• f 1.31

  In ep. ad Col. Hom. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem in psal. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.32

  Ansel. de men∣surat. crucis. Si homo mille an∣nis serviret Deo ferventis∣simè, non me∣reretur ex con∣digno dimidi∣um diei esse in coelo.
• * 1.33

  Bella, Arma, Minae.
• h 1.34

  Ep 29. Cum rex justus sede∣ret in throno suo, quis glori∣abitur se mun∣dum habere cor? quae igi∣tur spes veniae, nisi misericor∣dia superexul∣tet justitiam?
• i 1.35

  Psal. 34.8.
• k 1.36

  Phil. 1.9.
• l 1.37

  Confes. l. 6. c. 10. Te lucem, vocem, cibum, & amplexum interioris ho∣minis mei, &c. ubi fulget ani∣mae quod non capit lo∣cus, & ubi so∣nat quod non rapit tempus, & ubi olet quod non spar∣git flatus, & u∣bi sapit quod non minuit e∣dacitas, & ubi haeret quod non divellit sa∣tietas.
• m 1.38

  Mat. 5.8. Psal. 27.8.
• n 1.39

  Psal. 17.15.
• o 1.40

  1 Cor. 13.12
• p 1.41

  Rom. 8.16.17.
• q 1.42

  Primasius in Apoc. Christus factus est ho∣mo, ut panem Angelorum comederet ho∣mo.
• r 1.43

  Psal. 119.103 How sweet are thy words unto my taste 〈◊〉〈◊〉 they are sweeter than hony to my mouth.
• s 1.44

  Aug. confes. l. 9. c. 1. O quam suave mihi repentè fuit carere mundi suavi∣tatibus & quas amittere metus fuit am dimit∣tere gaudium crat: tu enim pro••••s intra••as omni volupta∣te dulcior.
• t 1.45

  St. Eph. Do∣mine recede à me parumper, quia vasis in∣firmitas ferre non potest.
• u 1.46

  Mihi hae pru∣na rosae vi∣dentur. Citat Corneli∣us à lap Com∣ment.
• x 1.47

  John 6.51.
• x 1.48

  1 Cor. 2.7.
• y 1.49

  Acts 16.14.
• z 1.50

  1 Pet. 3.4.
• a 1.51

  Plutarch. de tranquil. animae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• b 1.52

  Pro. 15.15.
• c 1.53

  Solinus poly∣hist. Campus Ennensis sem∣per in floribus est & omni ver∣nus die.
• d 1.54

  Pros. de vit. contemplat. l. 1. Non potest de∣fraudari dele∣ctationibus cui Christus est gaudium, quia bono delecta∣tur aeterno.
• e 1.55

  Psal. 97.11. Light is sowne for the righte∣ous, & gladness for the upright in heart.
• f 1.56

  Voluptas cum accenditur extinguitur. I∣ta quibus dele∣ctatur vulgus, tennem habent ac perfusoriam voluptatem, & quodeun{que} in∣vectitium gau∣dium est, fun∣damento caret. Sen. ep. 23. In praecipiti est vo∣luptas, ad dolo∣rem vergit, nisi modum teneat.
• * 1.57

  Sen. ep. 23. Hoc ad quod te co∣nor perducere, solidum est, & quod plus pa∣teat introrsus, &c.
• g 1.58

  Pro. 16.24.
• h 1.59

  Psal. 45.7.
• i 1.60

  2 Cor. 2.16.
• k 1.61

  Ep. ad Hier.
• l 1.62

  Ep. l. 2.