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.

* 1.1MATTH. 11.28.

Come unto mee all yee that are weary and heavie laden, and I will ease you.

MAn at the first was made a goodly creature, in the image of his Maker, having so neere neighbourhood with the eternall Majesty, that hee dwelt in God, and God in him: but by his woefull revolt hee deprived himselfe of that sweet contentment hee still should have enjoyed in God, and by his proud rebellion erected a Babel and partition wall, whereby hee debarred himselfe of the frui∣tion of him, whom to behold is the height of all that good, any crea∣ture can desire. But mans Creatour retaining his love to that which hee had made, though altogether blemished with that which wee had done, looked downe upon us with a compassionate eye of his tender mer∣cie, suffered us not (being desirous of the meanes of salvation) with boot∣lesse travells still to wander in darknesse, as strangers from the life of God: but sent from his bosome his word of truth, light into darknesse, who in the fulnesse of time offered by the light of his countenance to bring us againe to Gods inaccessible brightnesse, and by the vaile of his flesh not only to shelter us from the scorching flames of his Fathers fury (as the pillar of cloud did the Israelites from the heate of the Sun) but also by soliciting our peace, to de∣molish that partition wall which wee had raised against our selves, and to re∣unite us againe inseparably to him, from whom wee had rent and dissevered our selves, crying in the midst of you as you heare, Come unto mee, &c. The voice of God, and not of man, or rather of the eternall wisedome, which was God and man.

In these words, which I terme Ch••••sts Proclamation of grace and peace to all soule-sicke sinners, wee may note,

• 1. An invitation, Come unto mee.
• 2. The reward of our obedience, I will ease you.

In the first part note wee,

• 1. The party inviting, Christ.
• 2. The thing he adviseth to, Come.
• 3. The object to whom, Mee.
• 4. The parties that are envited singled out by their qualities, all that are weary and heavie laden.

In the second part note wee,

• 1. The party promising, I.
• 2. The reward it selfe, ease and rest, will ease you.

Here then you see,

• 1. Love inviting, Come.
• 2. Truth directing, To mee.
• 3. Necessity inciting, All that are weary.
• 4. Reward alluring, And I will ease you.
  • 1. Love inviteth, that we feare not to come.
  • 2. Truth directeth, that we erre not in comming.
  • 3. Necessity inciteth, that we slacke not to come.
  • 4. Reward sustaineth, that wee faint not in com∣ming.

[Doctr. 1] Come. Venite, fides exigitur, studium desideratur, saith Saint Am∣brose. Christ his proselytes life must not bee as his confidence in Esay, chapt. 30. in ease and quietnesse:* 1.2 for then Moab-like he will soone set∣tle on his lees, and have his taste remaining in him, Jerem. 48.11. The Caldean Sagda (as Solinus reporteth) by the spirit inclosed in it, riseth from the bottome of Euphrates, and so closely sticketh to the boards of the ships that passe that river, that without slivering of some part of the barke it cannot be severed; so sinne by the power of the evill spirit arising from the bottomlesse pit of perdition, adhereth so fast to us, that till our brittle Barkes of flesh be slivered off, this Sagda of sinne, can never be removed, but like Dejanira's poysoned shirt,

—Qua trahitur, trahit illa cutem.

And therefore this sore travell God hath allotted to all the sonnes of Adam, from the first time they become new borne babes in Christ, till they breath out their languishing soules into the hands of their Re∣deemer, to wrestle with their inbred corruptions, and to seeke to shake off the sinne which hangeth on so fast; that howsoever it cannot be al∣together dis-severed before wee are dissolved; yet it may not be a Re∣mora to our ships, much lesse get such strength as to over-rule us. How∣beit, because the flesh is weake, where the spirit is most ready, and the spirit it selfe is not so ready as it should be, because the faculties there∣of through the malignity of sinne are much imbezelled, God spareth not by frequent Scriptures to stirre us up to goe on, and traverse the way of his commandements: some to rowze us up from sleep, as, A∣wake thou that sleepest,* 1.3 and stand up from the dead, and Christ shall give thee light. Some to incite us to goe on forward when wee are rai∣sed,* 1.4 as, Follow peace and holinesse, without which no man shall see God. Some to encourage us that wee faint not, as, Bee not weary of well doing: for in due time yee shall reape if yee faint not. Once indeed it was said to the Israelites,* 1.5 Stand still, and behold the salva∣tion of God: but now, Come, behold, and stand not still, if you desire the salvation of God. Now no more sit still, as it was once said to the daughter of Babel; but arise and depart: for here is no resting place.

Jacob saw Angels ascending and descending, but none standing or sit∣ting on the ladder. There are many rounds in our Jacobs ladder, where∣by wee climbe to the Mount of God: Non debemus pigri remanere, non debemus superbi cadere, saith Saint Austine. Paul that honoura∣ble vessell of God, though hee laid so fast hold on Christ by faith, and was so knit to him by love, that hee challengeth all powers in heaven and earth to trie if they were able to separate him from the love of his Redeemer (Rom. 8. Ver. 35.) yet reckoning with himselfe as if hee had not comprehended him of whom hee was comprehended, hee for∣gat that which was behinde, and followed hard to the marke, for the price of the high calling of God in Jesus Christ. So true is that of Saint Bernard, Ubi incipis nolle fieri melior, ibi desinis esse bo∣nus.

[Use 1] Here then let us tracke out by the footsteps of our spirits motion, how forward wee are in the way of the Lord. If the longing desire of our heart bee unsatisfied, till wee enjoy againe our happy communion with God: if when God saith, Seeke yee my face, thy soule answer, Thy face, Lord, will I seeke: if when Christ soundeth his Venite, thy heart springing for joy resound Davids Ecce, Loe I come; and thy spirit so out-strip the slow motions of thy sluggish flesh, that with the Spouse in the Canticles thou desire to bee drawne after him; then bee thou assured, that this is the finger of God. For no man can come to Christ, but hee whom the Father draweth.

[ 2] But contrariwise, if when the World saith, Come, wee hearken to it, and for Hippomanes golden balls wee refuse to follow Christ: if when the Divell saith, Come, wee listen to his lure, and for his om∣nia tibi dabo, bow to his will: if when the flesh saith, Come, wee trudge to it, and for lascivious lulling in Dalila's lap, wee renounce him who calleth us to bee his Nazarites: these unsanctified affections blab out our inward corruptions, and wee shew our selves to bee the worlds darlings, the Divels pesants, and the fleshes slaves, not Christs sheep. For if it bee true, Omnis qui didicit venit, quisquis non venit, pro∣fectò non didicit, as Saint Austine rightly inferreth.

[Doctr. 2] Unto mee. Now followeth the happy terminus ad quem of our spi∣rituall motions: Satius est claudicare in viâ, quàm currere extra vi∣am; halting Jacob will sooner limpe to his journies end, than swift-footed Napthali posting speedily out of the way. Therefore, lest when God calleth us, wee should with Samuel runne to Eli, or linger our comming for feare of mistaking, the Way himselfe chalketh us out the path of salvation, saying, Come to mee. Foure sorts of men seeme to come to Christ, yet come not as they should: The first begin to come, but they fall short in their way; and these are Temporizers, who with Peter stand aloofe, and dare not come neere, lest by continu∣all conversation with him they might perhaps so alter their licentious lives, that in the high Priests Hall their speech might bewray them to bee Galileans. A second sort come, but in their comming wander out of the way, and these are mis-led Papists, who in a sottish modesty dare not presume to touch the hemme of Christ his garments; but must have

Saints to promote their suites. A third sort come, but a cleane con∣trary way, and these are meale-mouthed hypocrites, whose words seeme to bee sweetened with our Saviours breath, they are so savoury: but compare wee the forwardnesse of their lives in practice, to the for∣wardnesse of their tongues in profession, and if yee were as blinde as old Isaac, yee may discerne the voice of Jacob, but the hands of Esau. The fourth sort come, but they over-shoot the way, and these are Hu∣morists, who with Saint Peter in unadvised zeale over-runne them∣selves, and step before Christ; but bee not like unto these: for they want Saint Pauls ita currite for the levell of their way, and Christ his venite for the period of their race. Come unto mee, not to the Law, not to mans traditions, they will rather burthen you than ease you. Am∣bulare vis? ego sum via: falli non vis? ego sum veritas: mori non vis? ego sum vita: Accedit qui credit, Come unto mee in faith, and feare not; in hope, and doubt not; in confidence, and despaire not; in patience, and faint not.

[Use 1] Here then yee see, if yee will bee advised by the wonderfull Coun∣seller, that in the way of salvation yee are to seeke to no other guide to lead you than himselfe, in whom all the promises of GOD are Yea and Amen: for under heaven there is no other name given, whereby yee may bee saved, but the name of Jesus Christ. There is one God, one Mediatour betwixt God and man, the man Christ Jesus. Bee it knowne unto you therefore, men and brethren, that through his name is preached unto you forgivenesse of sinnes, and from all things from which by the Law of Moses yee could not bee justified, by him every one that commeth unto him is justified: for so himselfe promiseth, Come unto mee.

[Doctr. 3] All. There was a time when the mercies of God were confined within the narrow precincts of Judea; but when the fulnesse of time was come, the Sonne of God and heire of all things brake downe the partition wall, and dispread his saving health among all Nations, teaching and admonishing every man to deny ungodlinesse, and em∣brace the Gospel. For the righteousnesse of God is made manifest by faith to all. There is no difference, but as all sinned in the first Adam, and deprived themselves of the glory of God, so redempti∣on is freely offered to all in the second Adam, that sinners should give all the glory to God: Ideo omnibus opem sanitatis obtulit, ut quicunque perierit mortis suae causam sibi ascribat, qui curari noluit, cùm remedium haberet, quò posset evadere, saith Sain Am∣brose: Say not then in thine heart, I am not the cause of my de∣struction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, injurious blasphemy against so good a God, who so willingly holdeth out his golden Scepter of grace unto us, and so graciously inviteth all that are wearie to rest under the shadow of his mercie.

Funeris haud tibi causa fui per sidera juro.

As I live (saith the Lord) I desire not the death of a sinner: thy destructi∣on is from thy selfe, O Israel, but in mee is thy helpe. But if all are invited, why doe not all come? Some like the Israelites, filled with the garlike of Egypt, rellish not heavenly manna: others, like the Laodiceans, thinke they are rich enough, when indeed they are wretched, miserable, and poore. Whence it commeth to passe, that as of many multitudes in Sauls army onely a few bank∣rupt beggars came to David in the cave of Adullam; so none come to Christ but a few sinne-feeling Publicans, troubled Hannaes, weeping Maries, bed-rid Aeneases, leprous Naamans: in a word, none but such as are poore in spirit, and vexed in mind with enduring the heavie burden of sinne.

All that are weary and heavie laden. How heavie a burden sinne is, if any mans wounded conscience have not felt, hee may perceive it in the Angels, whom it pressed downe to hell; in Cain, whom it drove to despaire; in David, whom it so bruised, that he cryed out, it is a burden too heavie for me to beare: in our Saviour, from whom it wrung drops of bloud, only for taking our sinne upon him: Why then doe wee take so great paines to doe wickedly? why doe wee mumble Satans morsels, which will one day prove more bitter than the gall of Aspes, and more tormenting than the Vipers tongue? Are wee now speech∣lesse? can wee not now answer these demands? how then shall wee doe, when not onely our consciences shall accuse us, but God also, who is greater than our con∣science, shall condemne us? Issachars legacy was, that hee should bee an Asse couching between two burdens: Surely if hee were, hee might have been like Balaams Asse, to rebuke our forwardnesse; who load our selves with sinne, till with the woman in the Gospel we are so crooked, that we are not able to looke up to the hills from whence commeth our salvation. Saint Paul chose rather with his hands to cast out the tackling of the ship, than that being over-laden it should sinke: and shall not wee unlade our barkes of sinne, for feare that with Hymineus and Philetus wee make shipwracke of a good conscience? Ari∣stippus commanded his servants to cast away his gold in the street, quia tar∣dius irent segnes propter pondus: and shall not wee be content with Eliah, to leave our mantles behinde us, that we may with more expedition be carried to heaven in triumph? Virtutis via non capit magna onera portantes.

But why doe wee teach that sinne is a burden, sith so many goe bolt upright under it, and make it a passe-time? Onus non est quod cum voluprate feras, saith the Oratour. I answer, sinne is a burden not to every one at all times, but to a conscience feeling sinnes evill; Multa mala sunt intus, foras nemo tamen ea sentit, nisi qui graditur viam mandatorum Dei, saith Saint Austine; so long as the strong man ruleth the house, he possesseth all things in peace: grave in suo loco non gravitat, they who are dead in sinne feele no weight how great soever it be.

[Use 1] Here then let us view our naturall disposition: wee have, as Epiphanius saith, a wild figge-tree rooted in our hearts, which sprouteth out in our words, and sheweth the fruit thereof in our workes; if the fruit thereof seeme sweet unto us, if the grapes of Sodome delight our eyes, if the burden of sinne seeme not onely supportable to us, but also as an ornament to beautifie us; well may we like the Church of Sardis have a name that we live, but we are dead; we are in the gall of bitternesse, and the burden of sinne hath pressed us downe to the bottomlesse pit, which is now ready to shut her mouth upon us. O then let us cr••

out of the depth, abyssus abyssum invocet, let the depth of our misery implore the depth of his bottomlesse mercy, and behold the Angel of peace is at hand: for now, and never before, are we fit subjects for this good Samaritan to worke upon; Come unto mee all that are heavie laden. The Spirit of God is upon mee to preach health to those that are broken in heart, liberty to the cap∣tives, and to them that mourne beauty for ashes, and the garment of glad∣nesse for the spirit of heavinesse: whence you see, that none are admitted into Christs Hospitall but lame, sicke, and distressed wretches, for whom hee hath received grace above measure, that where sinne appeared above measure sin∣full, grace might appeare without measure pitifull. Wilt thou then have thy wounds healed? open them. Wilt thou that I raise thee up to heaven? deject thy selfe downe to hell: Ille laudabilior qui humilior, justior qui sibi abje∣ctior.

[Use 2] As this may serve to rebuke such Seers as labour not to discover the fil∣thinesse that lyeth in the skirts of Jerusalem, but sow pillowes under mens elbowes, and dawbe up with untempered mortar the breach of sinne in our soules; [Use 3] so may it lesson all hearers as patiently to abide the sharpe wine of the Law, as the supple oyle of the Gospel; as well the shepheards rod of correction, as his staffe of comfort: in a word, to endure Bezaliel and Aholiab to cut off the rough and ragged knobs, as they desire to be smooth timber in that building, wherein Christ Jesus is the corner-stone: poenitentia istius temporis dolor medicinalis est, poenitentia illius temporis dolor poenalis est; now our sor∣row for our sinnes will prove a repentance not to be repented of, then shall our sorrow be remedilesse, our repentance fruitlesse, our misery endlesse. Wherefore I say with Bernard, Illius Doctoris vocem libenter audio, qui non sibi plau∣sum, sed mihi planctum moveat: I like him that will set the worme of consci∣ence on gnawing, while there is time to choake it; rodat putredinem ut co∣dendo consumat, & ipse pariter consumatur. In the meane time let this bee our comfort, that God will not suffer the sting of conscience too much to tor∣ment us, but with the oyle of his grace will mitigate the rage of the paine, and heale the festred sore which it hath made, with the plaister of his owne bloud.

And I will ease you. Thus farre you have traversed the wildernesse of Sin, tired out in that desart, and languishing in that dry land and shadow of death: now behold gaudium in fine, sed sine fine. Happy your departure out of Egypt, and blessed your travell and obedience: you are now to drinke of the comforta∣ble waters that issue out of the spirituall rocke in Horeb, Christ Jesus, and to refresh your wearied limbes and tired soules therewith: I will ease you.

[Doctr. 4] I. Man cannot; for man is a sinner, and a sinner cannot be a Saviour: An∣gels cannot; for man in Angels nature cannot bee punished: God cannot; for he is impassible: Saints neither may nor can; for they need a Saviour: but I will. For I am man, and in your nature can dye; I am God, and by any infi∣nite merits can satisfie: and so by my means Gods mercy and justice may stand together, righteousnesse and peace may kisse each other. Thus that faith may looke out of the earth to embrace you, the day-springing from on high hath vi∣sited you. Thrice blessed then must poore hunger-bit and distressed soules bee, who have not a churlish Nabal with power wanting will, nor a King of Sama∣ria with will wanting power; but Elshaddai, a God all-sufficient, to relieve and satisfie them; and for his will, no Assuerus so ready to cheare up a dolefull

Hester, as he a drouping soule: no Joseph so ready to sustaine his father in famine and death, as he is ready with pitty to save a soule from death. No∣li fugere Adam quia nobiscum est Deus. Who shall lay any thing to our charge, sith it is God that doth justifie? Pleasant and sweet were the waters of Meribah to the thirstie Israelites, of Aenochore to Sampsons fainting spi∣rits, gratefull the newes of life to sicke Hezekiah; but our Saviours Epi∣phonema, thy sinnes are forgiven thee, goe in peace, is mel in ore, melos in aure, jubilum in corde. The strings of my tongue cannot be so loosened, that I may expresse the extasie of joy which every sin-burdened soule feeleth, whether in the body or out of the body shee cannot tell, in that by assurance of faith shee can say, My Justifier is with mee, who being Emmanuel, God with us, is also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, man with God; one with God in will and power, and wholly for us in power and will.

[Use 1] Woe worth then all such as forsaking the fountaine of living water, dig to themselves broken pits of their owne merits, Saints intercession, and the Churches treasurie. Is there no balme in Gilead to cure us? no God in Israel to help us? Si verax Deus qui promittit, mendax uti{que} homo qui diffidit, saith St. Bernard. For I demand, Doe they distrust his power? All power is given him in heaven and in earth, Matth. 28.18. Doe they doubt his will? Be∣hold he saith, Come unto me (before we offer our selves) and I will ease you, not do my best, or endeavour: it is no presumption to beleeve Christ on his word, and rest on it with full assurance.

[Use 2] Againe, can none say but Christ, I will ease you? How hopelesse then is their travell, how endlesse their paine, who seeke for hearts-ease in any gar∣den but the Paradise of God, or hope for contentment in any transitorie object the world affordeth? To see Asses feed upon thistles for grapes, were enough to move the spleene of an Agelastus: they have a faire shew like flow∣ers, but pricke in the mouth. Alas, what anguish and horrour must there needs be

Cum domus interior gemitu misero{que} tumultu Miscetur.

when their consciences, like Sauls evill spirit, haunteth and vexeth them at the heart, when they brave it out in the face? and what is their foolish laugh∣ter among their boone associates, but the cracking of thornes under a pot, sud∣denly extinguished and turned into ashes and mourning? Well may they, like the heathenish Romans of old, have their gods of feare and terrour, but sure they can have none of ease, comfort or quiet. O let not our soule enter in∣to their secrets, but let our peace be still as it is in God, and the repose of our troubled conscience in our Saviours love, who was made a curse for us, that the blessing of Abraham might come upon us: let us enter into the Arke of our confidence, and the Spirit of Christ, like Noahs Dove, shall bring unto us an Olive branch, glad tidings of peace, and true signes of rest to our tempest-tossed consciences: let us draw neare to God, and he will draw neare to us: let us goe to Christ, and he will draw God neare unto us: let us goe unto him in feare and reverence, and he will embrace us; in faith and confi••ence, and he will receive us: though we have beene prodigall and runnagate children, he will receive us into his favour, he will reconcile us to his Father, he will salve our

wounds, hee will quiet our hearts, hee will mitigate our feare of death and destruction, and hee will imparadise us with himselfe in glorie everla∣sting.

Notes

• * 1.1

  A Sermon preached on Easter Tues∣day by Master Bates fellow of Trinity Col∣ledge, after∣wards Parson of S Clements, and Prebend of Westminster.
• * 1.2

  Ver. 15.
• * 1.3

  Ephes. 5.14.
• * 1.4

  Hebr. 12.14.
• * 1.5

  Galat. 6.9.