THE MEANE IN MOVR­NING. The Text.

RIGHT Honourable, right Worshipfull, and most Chri­stian brethren; foure sorts of people were about Christ, when Christ was about his passion. Of the first sort were executioners, which tor­mented him. Of the second sort were Iews, which mockt him. Of the third sort were lookers on, which markt him. Of the fourth sort were wel-willers, which la­mented [Page 2] him. Now although it be very likely, that among these his welwillers, di­uers godly men wept for him, as S. Iohn the Euangelist, Ioseph of Arimathea, Ga­maliel, Nicodemus, and such like, yet it is certaine, both that more women wept then men, and that the women more wept then the men. More women: more weeping. More women wept then men, partly by the permission of men, who though that the womens weeping came rather from weaknes in themselues, then from kindnesse towards Christ: partly by the prouidence of God, who suffered more women to weepe then men, that the women which bewailed Christs death, might condemne the men which procu­red it. Now the women also more wept thē the men, either of a naturall affection, or else a voluntary disposition. Naturally (saith S. Peter) the woman is the weaker vessell, [...]. Theophylact. in Ioan. 6.20. pag. 571. soone moued to weepe, and sub­iect to many, either affectionate passions, or else passionate affectiōs. But touching these women, that which was otherwise naturall to them, was here voluntarie in them. For the sinne of a woman was the ruine of man: Therefore these women [Page 3] willingly wept the more: That though a women did most in the second death of the first Adam; yet these might doe least in the first death of the second Adam. For it was Eue, a woman, which betraied the first Adam with an apple, and caused him to sin; but it was Iudas a man which be­traied the second Adam with a kisse, and caused him to die. And indeed you shall generally obserue, that notwithstanding at the first, the woman went before the man in transgression and disobedience; neuerthelesse since, to make amends for that faul [...], the blessed virgin Mary, and diuers other women haue farre excelled all men, or at the least-wise, most men, in true deuotion and godlinesse. Wherfore principally Christ here speaketh to the women, because both more women wept then men, and the women also more wept then the men; More women, more weeping; but yet in them hee speaketh (as well as vnto them) indifferently to al his deere friends, both men & women, weepe not for me, but weepe for your selues.

In which sentence we may obserue, as many wordes, so many parts. Eight words, eight parts. The first, Weepe [Page 4] not: The second, But weepe: The third, Weepe not, But weepe. The fourth, For Mee: The fifth, For your selues. The sixth, For mee, For your selues. The se­uenth, Weepe not for mee: The eighth, But weepe for your selues. God grant all our hearts may be so affected with the consideration of these excellent mat­ters, as may make most for the in­crease of our comfort in him, and his glory in vs. And I humbly beseech you also most christian brethren, to do God this honour, and mee this fauour: First that you would not prescribe mee any methode or order, how I should handle this Text, but that you would giue mee leaue to follow mine owne method and order; wherein I perswade my selfe, and I hope also truely, I haue beene directed by the spirit of God. Secondly, that you would not run before me, in your swift conceit, and earnest expectation; but that it would please you to go on along easi­ly all the way with me, till happily at the length, by Gods gracious assistance, and your gentle acceptāce, I come to the end of my Sermon. And then if I haue omit­ted any thing which you wold haue had [Page 5] me said, spare me not, but blame mee hardly for it, as you shall thinke best.

THE first part is, Weepe not. When Iairus, the Ruler of the Synagogue, wept bitterly for the death of his daugh­ter, Christ sayd vnto him, Luke. 8.52. Weepe not. When Rachel wept, and would not bee comforted, seeing neither her sonne Ben­iamin, nor almost any true Beniamite left aliue, God sayd vnto her, Ier. 31.16. Weepe not. When a poore vvidow wept sore for the death of her onely sonne, Christ said vnto her, Luk. 7.13. weepe not. And so here, Christ seeing many Iairusses, many Rachels, ma­ny vvidowes, vveepe for the death of the onely sonne of God, sayth vnto them, weepe not. Forbidding thereby immode­rate weeping, vvhich is condemned in na­ture; in reason; in religion. In nature, the earth vvhen it reioyceth, as in Summer time, then it is couered vvith corne, Psa. 65.12. but vvhen it hath too too forlorne and sor­rowfull a countenance, as in the Winter time, then it is fruitlesse and barren. The vvater vvhen it is quiet and calme, brin­geth [Page 6] in all manner of Merchandise, but when the sea stormes & roares too much then the very ships doe howle and cry Esay. 23.1.. The aire looking cleerly & cheerefully, refresheth all things, but weeping too much, that is, rayning too much, as in Noahs flood, it drowns the whole world. The fire being but a little sprinkled with water, burneth more brightly; but be­ing too much ouerwhelmed, it giues nei­ther heat nor light. The eye it selfe (as Anatomists write) Vide Vesa­lum, lib. t. cap. 14. & Toletum in [...]b. secund. Aristotelis de anima. hath twice as many dry skins, like sluces, to damme vp the course of the teares, as it hath moist hu­mors, like chanels, to let thē flow forth. For it hath six of them, and but three of these. If all the body were an eye, and there were no eares in it, where were then the hearing? If all the eye were a moyst humor, and there were no dry skinnes in it, where were then the seeing? Seeing then too much weeping is, in the earth barrennesse; in the water shipwrack; in the aire an inundation; in the fire cold­nes; in the eye blindnes; certainely, if the earth, the water, the aire, the fire, the eye could speak, they would altogether with one consent sing a ioyfull song of fiue [Page 7] parts, and euery one seuerally say vnto vs, That we must not weepe too much.

Now reason seeth yet more, Ne quid nimis. That too much of a thing is naught; Etiam mel. si nimium, ingratum: Which is translated thus: Pro. 2.5.27. It is not good to eate too much hony. If it be not good eating too much hony; then sure it is not good eating too much wormwood. The Egyptians when they would describe teares, they paint those gems which we call vnions: wher­vpon Suidas saith, [...]. Vnions hierogly­phically do signifie the sheding of teares. For as Vnions haue their name in latine, because they are found one by one, & ne­uer more at once: so teares must be shed easily one by one, and neuer be powred out all at once. Seneca saith, that which we must doe daily, we must doe mode­rately. Therfore though we cānot quite stop the bloudy issue of our teares, at the least wise we must be sparing, & weep so to day, as we may weep to morrow, & keep some teares alwayes in store, referring Si non finire lachrymas, at certè reseruare debemus, l [...]de consolatio, ad Polybium, cap. 13. them to another occasion afterward. For wee reade that Heraclitus, when he had soakt and sowst himself in sorrow all his life long, at length died of a dropsie, and [Page 8] so (as I may say) drowned himselfe in his owne teares. Yea, Niobe by ouer-much weeping was turned into a stone; euen as Lots wife by looking backe, was turned into salt. It was one of Pythagoras poe­sies, [...]. not to eate the heart; which is ex­pounded thus: Pro. 25.20. As a moth fretteth the garment, and a worme eateth the wood; so heauinesse hurteth mans heart. Now if we may not teare the heart of any other thing with our teeth, thē much lesse may we teare our owne heart with our teares. So that euen blinde reason, such as the heathen haue had, doth yet plainly see this; That we must not weep too much.

But religion goeth yet further: For when God at the first placed man in the garden of Eden, which is the garden of pleasure, hee did indeede there provide all things for him, which might pleasure him. His wife which was equall to him: all other creatures that were inferiour to him: the hearbs which hee did eate: the flowers that hee did smell: the pearles which he did look vpon: the gold that he did tread vpon: all these serued for his delight and ioy. Afterward when sentence had pro­ceeded against the man, that hee should [Page 9] haue sorrow about the fruit of the earth: against the woman, that she should haue sorrow about the fruit of her wombe: yet it pleased God to asswage and swee­ten these our sorrowes with diuers sin­gular comforts: as first, we haue the holy spirit, who is the onely comforter: Next a good conscience, which is a continuall feast: Then the holy scripture, which is (as it were) another paradise: Lastly, an vnfalued faith, by which we haue peace with GOD. Therefore Athenagoras [...]. t. de Resur mor. saye [...] well, I count that they haue no spi­rit, no conscience, no scripture, no faith in them which yeeld to too much griefe. And Hierome yet more vehemently, Detestande sunt istae la­chrymae quae non habent modum. I do from my heart detest all excessiue sor­row, seeing it is a very hell vpon earth, and an entrance euen in this life into that wofull place where there is nothing but weeping and gnashing of teeth. Where­fore immoderate weeping is condem­ned, in nature, which teacheth all things; in reason, which teacheth all men: in reli­gion, which teacheth all Christians; That wee must not weepe too much. Thus much of weeping too much, which is the first part, WEEPE NOT. WEEPE [Page 10] NOT FOR MEE, BVT WEEPE. FOR YOVR SELVES.

NOW a little of weeping too little, which is the second part. But weepe. They to whom Christ here speaketh, of­fended in the excesse. Therefore hee be­ginneth thus, weepe not. But I may well shift the words, and begin thus; But weep. For we offend commonly in the want of weeping, seldome in the excesse. The reason is, because we lacke loue, which being three, fold, towards our selues, to­wards our neighbour, towards God: the greatest worke of loue towards our selues, is Repentance: towards our neigh­bour, is Preaching: towards God, is Prayer; And all these require some teares. So that it wee weepe so little, as that we weepe not at all, wee weepe too little: Which we must not doe. For first, tou­ching Repentance one sayes truly, Hoc ipso sunt maiores tumores, quò minores dolores. The lesser our sorrowes are, the greater are our sins. But on the other side, the heads of dragons are broken in the waters; Psa 74.13. that is, very strong, and vile sinnes are weake­ned and washt away with teares. That obligation which was against vs Coloss. 2.14., be­fore [Page 11] it had been fastned to the crosse of Christ, was ingrossed in parchmēt. Now it is but scribled in paper. So that if wee blur it daily with weeping vpon it, our teares will be like aqua fortis to take out the hand-writing quite and cleane, that God shall neither reade nor see our sins. When Alexander had reade a long and tedious Epistle written to him by Anti­pater, wherein were diuers accusations against his mother Olympias, What, saies he, me thinkes Antipater knoweth not, that one little teare of a mother will easily blot out many Epistles. Ignorare videtur Anti­pater quòd vna matri [...] lachry­ma multas dele­bit [...]istolas. And cer­tainely the teares not onely of Gods mo­ther, but euen of euery child of God, wil much more easily blot out the memo­ry of many sinnes, though they were before like the sinnes of Iuda, written with a pen of yron, and grauen with the poynt of a Diamond. Ierem. 17.1. Therefore sayth Alcuinus, Lauandum est cor poenitentia lachrymis. we must wash our hearts in the troubled poole of Bethesda, Iohn. 5.2. in the troubled teares of repentance. For as in a well, except there be some water in it, we cannot easily see the baggage that li­eth in the bottom: so in the depth of the heart without teares we cannot see our [Page 12] sinnes. Teares make our sins not seene, and seene. Not seene to God, and seene to vs. God not seeing them, forgiues them; and vve seeing them, amend them. Pliny vvriteth, that the teares of vine-branches doe cure the leprosie. l. 23. initio. And so the teares of those vine-branches vvhich are grafted into the true vine, doe cure the leprosie of sinne. S. Austin witnesseth that the Eagle feeling his vvings heauy, plungeth them in a fountaine, and so re­neweth his strength: Commen. in Psal. 103. After the same sort a Christian feeling the heauy burthen of his sins, batheth himselfe in a fountaine of teares, and so vvashing off the old man, vvhich is the body of sinne, is made young againe, and lustie as an Eagle. That sinful vvoman, Luke. 7.44. because shee loued much, therefore shee vvashed Christs feete vvith her teare [...]. A strange sight. I haue oftentimes seene the heauen vvash the earth; but I neuer before saw the earth vvash the heauen; yet here I see it: An earthly and a sinfull woman washeth the heauenly feet of Christ. But because shee washt Christs feete with her teares, therefore Christ crowned her head with his mercies. The prodigall childe had [Page 13] no sooner returned home by vveeping crosse (as vve say) and cryed peccani, but straight-wayes he was receiued. Lo yee what force there is in three syllable. Quantum va­lent tres sylla­bae? Ambrosius. For God hearing a sinner in true contrition vtter but this one word of three syllables peccani, I haue sinned, [...] Chrysost. Hom. [...]. is so in a manner charmed and inchaunted with it, that he hath no power ouer himselfe, he cannot but grant remission. Saint Peter likewise though he were an old man in years, yet he vvas a very child, & a prodigall child in weeping. And as his faith vvas so great that he lept into a sea of vvaters, to come to Christ; so his repentance vvas so great that he lept into a sea of teares vvhen he vvent from Christ. Hee wept so bitterly (as Clemens Romanus testifieth) that there vvere gutters and furrowes in his face, made vvith those teares vvhich trickled downe his cheekes. And therefore sayes Cyril, Locum flend [...] recepit quem negando perdi­derat. in Leui­ticum. lib. 16. he recouered that place by be­vvailing his offence, vvhich he had lost by denying his master. For sayth Nazi­anzen, [...]. God is more mercifull then man can bee sinnfull if he vvill be sorrowfull. Wherefore vve may see by these exam­ples of the sinfull vvoman; of the prodi­gall [Page 14] child: of S. Peter, that weeping doth especially recommend our repentance, that we may purchase our pardon.

Touching Preaching, the voyce of a Preacher ought to be the voyce of a cry­er, which should not pipe to make the people daunce, but mourne to make them weepe. Hence it is, that in the old law Leuit. 21.20. none that was blinde, or had any blemish in his eye, might serue at the Al­tar. There are many reasons of this law: Among many, this may be one, because for that impediment in his eye, he could not well shew his inward sorrowing by his outward weeping. And when they offered vp to the Lord their first borne, who was ordinarily in euery family their Priest or their Preacher, they offered also with him, a paire of Turtle doues, or two yong Pigeons; That paire of turtle doues did signifie a paire of mournefull eyes; These two yong Pigeons did signify like wise two weeping eies. And at that offe­ring they prayed for their first born, that afterward he might haue such eyes him­selfe. For as Pigeons flye to their win­dowes, Esay. 60.8. so the sincere Preacher hath no other refuge to flie vnto, but onely to his [Page 15] windowes, that is to his eyes, which are glazed with teares, when they weepe for the sinnes of the people. Christ Iesus is much delighted in such kinde of eies, say­ing so often to his Spouse, Thine eyes are Pigeons eyes. The holy Ghost also descen­ding himselfe in the forme of a doue. And the Prophets like doues vpon the waters which are washt with milk, and remaine by the full vessels Cant. 5.12. vsually receiued their prophesies besides riuers. As Ezekiel be­side the riuer Cobar, Daniel beside the ri­uer Tygris, the Baptist beside the riuer Iordan. Yea also they preached their pro­phesies, not so much with words, as with riuers of teares. The Prophet Dauid was so valiant, that he ouercame a mightie huge Giant, and tare a Beare in peeces, as easily as if it had beene a Kid, and slew a fierce Lion with no other weapon, but only with his naked hands, and diuers o­ther times like a violent whirlwinde bare downe all before him: Yet when hee came to preach, he was so soft-hearted, and so tender-eyed, that he sayd, Mine eyes gush out riuers of water, because men keepe not thy law. O that my head were full of water, saith Ieremie, and mine [Page 16] eies a fountain of teares. I protest (saith Paul, that for these three yeeres I haue not ceased to warne euery one of you with teares day and night. For indeed, as Au­stin vvitnesseth, there is more good to be done vvith sighing, then vvith spea­king; vvith vveeping then with words. Plus gemiti­bus, quàm ser­monibus, plus fletu, quam af­fatū. And Prosper saith, That a Preacher must seeke not his owne praise, but the peo­ples profit, in sorrowing for their sinnes. And Ierome saith, Non plausum sed planctum. That the Preacher is most highly commended, not vvhen the people clap Sint eorum lachrymae tuae landes. their hands, but when they knock their brests. Wherfore as it is an Idoll, and no God, which hath eyes and seeth not: so he his rather an Idoll shep­heard, then a godly pastour, vvhich hath eyes & weepeth not more or lesse, one time or other in preaching to the people.

Touching Prayer, Saint Iames saith, The prayer of a iust man preuaileth much, if it be feruent, For a feruent prayer com­meth from a feruent spirit, which is who­ly inspired with that holy spirit who ma­keth request in vs, and for vs, with sighes and grones which cannot be expressed. As it is in one of the Psalmes, Psal. 147.18. He sen­deth [Page 17] forth his word and melteth them, hee breatheth forth his spirit, and the waters flow. Hee sendeth forth his word, and brea­theth forth his spirit, when the Holy Ghost moueth vs to pray. Hee melteth them, and the waters flow, when teares trickle downe from our eyes. For as a seething pot runneth ouer: so sayes a holy heart (see­thing as it were) like a pot, and boyling in feruent prayer, Psal. 42.4. I poure out my soule within mee. According to that of Austin, Quo quisque sanctior, eo eius in orando [...]ictu: vberio [...]. The more holy and deuout a man is, the more will he be sure to weepe in his prayer. And no maruell that hee doth weepe in praying, which doth pray for weeping. Grant, O Lord, sayes the same Father, that I may haue a foun­taine of teares then especially when I of­fer vp to thee my prayers and supplicati­ons. Da mihi la­chrymarum fontem, tum praecipue, cum preces & oratio­nes tibi affero. Manualis cap. 11. For the Oliue tree is most aboun­dant in fruit when it distilleth. And so a Christian is most plentiful and powerfull in praier when hee weepeth. Hereupon King Dauid saith, I am as a greene Oliue tree in the house of the Lord. And our Sauiour himselfe went often to the mount of Oliues, where he offered vp prayers and supplications, with strong [Page 18] crying and teares. And therefore he wil­leth vs also, to haue faith as a graine of mustard-seed. Now mustard-seede hath his name in Greeke, [...]. because it makes the eyes weepe. So that he which in praier hath faith as a graine of mustard-seed, hath such a faith as makes his eyes weepe. And then Christ sayes to him, Thou hast wounded my heart with one of thine eyes: If with one then much more with both. For as Synesius testifi­eth, weeping is more piercing, and more forcible to perswade God, and euen to wound his heart, then all the eloquence, then all the rethorick in the world. [...]. And Cyprian saies, When the spirit of man sendeth out sighes in praier, then the spi­rit of God giues grace. And Cum spiritus hominis suspi­rat, spiritus D [...]i aspirat. Ambrose, God looketh when wee pray, that wee should poure out our teares, that hee might poure out his mercies Expectat la­chrymas no­stras vt profun­dat pietatem suam. De poenit l. c. 4.. As for ex­ample▪ Anna, Samuels mother, in the bit­ternesse of her soule wept sore when she prayed. Looke how salt vapours arise out of the sea, which afterward are tur­ned into pleasant showes: so out of the sea of her sorrowfull soule did arise sobs and sighes, like salt vapours, which immediatly [Page 19] were turned into a sweet sho­wer of teares. Therefore God heard her prayer, and sent her a sonne. The rather, because this weeping, the more bitter it was to her, the more sweet it was to God. So Iacob wrastled with God, and preuailed against God Gen. 32.28.. But the Prophet Ose sheweth, that his wrestling was by weeping, and his preuailing was by pray­ing Osee 12.4.. So Ezechias being sicke, prayed; praying, turned him toward the wall and wept; and then with weeping, as with gunshot, he battered downe that partiti­on wall of his sinnes, which kept Gods louing countenance from him. There­fore sayes the Lord to him, I haue heard thy Prayer, and thy teares. A strange speech: I haue heard thy prayers, that I vnderstand well enough▪ But, I haue heard thy teares. What should bee the meaning of this, trow you? Haue teares tongues, I maruell, or can they speake, that they may be heard? yea surely I dare be bold to say it. The cloud-cleauing thunder of the Almightie cannot make such a ratling sound, and such a roaring noyse in the eares of man, as our teares doe in the eares of God. Therefore Da­uid [Page 20] both before he had prayed, Psal. 141.1. desiteth God to heare the voyce of his crying, and also after he had praied, Psal. 6.8. thanketh God because hee had heard the voyce of his weeping. For indeed hee himselfe also sayes of himselfe, Psal. 102.10. I mingled my drinke with weeping. And where was this drinke of his, but in that cup of which he sayes in another place. Psal. 116.13. I will take the cup of saluation (or of praier & thanksgiuing) and call vpon the name of the Lord. So that Da­uid mingling his drinke with weeping▪ mingled his prayer with weeping. Wherefore as Elizeus did cast salt into the waters of Iericho, to make them sweet: so must we salt and season our prayers with teares, to make them sauo­rie and delightsome to God. A man can neuer loue himselfe aright, that doth not sometimes weepe in repentance: nor his neighbour (if he be a Preacher) that doth not sometimes weepe in repentance: nor God, that doth not sometimes weepe in Praier. So that wee must not be like the Stoicks, which were neuer at all moued. Then we shall weepe to little, as is pro­ued in this second part. BVT WEEP. WEEP NOT FOR ME, BVT WEEP [Page 21] FOR YOVR SELVES.

THE third part is next, Weepe not. But weepe. Which noteth, seeing both the excesse and the want are to be eschewed, that therefore the true meane, which wee must keepe in wee­ping, consisteth in an equall inter­mingling of these two extremities. Weepe not, But weepe both together, Weepe not, sayes hee. Too much is contrary to nature. But weepe, too lit­tle, is contrarie to repentance. Weepe not, too much is contrarie to reason. But weepe, too little is contrarie to Prea­ching. Weepe not, too much is contra­ry to religion. But weepe, too little is contrary to prayer. Saint Paul chargeth Timothie to be instant in season and out of season. First in reason, then out of season. Teaching thereby, that vnsea­sonable opportunitie is better then sea­sonable importunitie. Yet to keepe a meane in exhorting, that wee must as well vse importunitie sometimes, so it bee in season, as take an opportunitie alwayes, though it be out of season. E­uen so saies our Sauiour here weepe not, but [Page 22] weepe. First weepe not: then, but weepe. Teaching thereby, that not to weepe, is better then to weep; yet to keepe a meane in weeping, that we must, as well some­times in not weeping, weepe, as alwaies in weeping not weepe. For the Apostle saith, That they which reioyce, must be as though they reioyced not, and they which weep must be as though they wept not. They which re­ioyce, must be as though they reioyced not; be­cause saith Gregory, G [...]undium huius vitae, vna acerba. In. c. 28. Iobi. All the ioy the godly haue in this life, is as a sowre grape gathered out of time. And Ambrose, Non solum dolor, sed & laetitia habet suas lachry­mas. The children of God, not onely in sor­row, but euen in ioy also sometimes shed teares. They reioyce as though they reioyced not. And they which weepe must be as though they wept not, because, saith Macatius, [...], Homil. 1. E­uen teares are a comfort to the righte­ous. And Ambrose againe, Est pijs affec. ib. quaedam e­tiam flendi vo­luptas. De obi­tu Valentiani p. 449. To them that are well affected weeping is a very great delight: They weepe as though they wept not. Wherefore as certaine apples haue a sowrish sweetnesse, and some old wines haue a sweetish sowrnesse: so both our sorrow must bee ioyfull, and our ioy must be sorrowfull. Our sorrow must bee ioyfull; as Christ did weepe vpon Palme-sunday. [Page 23] Christ did weepe; There is sor­row. Vpon Palm-sunday; There is ioy. And our ioy must be sorrowfull; as the Israe­lites did eate the sweet Easter lambe with sowre hearbs. The sweet Easter lambe; There is ioy: Weepe not. With sowre hearbes; There is sorrow. But weep. Weepe not. This is a fiery speech, as when S. Iohn sayes, that Christs eyes are as a flame of fire, Reuel. 19.12. that is, subiect now to no weeping. But weepe. This is a watry speech, as when Dauid sayes, I water my couch with my tears. So that if we would reconcile these speeches together, we must reconcile fire and water together. Gregory obserueth, that in the raine-bow there are two co­lors, red which resembleth fire, and blew which resembleth water. In arcu eo­dem color ignis & aquae simul ostenditur: quia ex parte caeruleus, ex parte rubicun­dus: vt vtrius­quae indicij te­stis sit, vnius videlicet facien­di, & alterius facti. Homil. 8. in Eze. Redde, that we might not weepe, beholding the fire which shall burne when Christ shal iudge the world: and blew, that wee might weepe, beholding the water which did flow when God did drowne the world. Therefore as there be two colours, red and blew in one Raine-bow: So there must be two affections, ioy and sorrow in one heart. This the wisedome of our Ancestors seemeth to insinuate, euen in [Page 24] the apparrell which they haue apointed to be worne at this solemnity. For the chiefe Magistrates of the Citie this day, weare scarlet gowns, which is a kind of red like fire; but to morrow they weare violet-gowns, which is a kind of blew, like wa­ter. Wherefore the colours of the raine­bow which we see in your attire, doe ad­monish you and vs all, that ioy and sor­row haue such an entercourse in this life, that though this day wee weepe not, yet to morrow perhaps we cannot but weepe. This day wee reade Salomons Songs, to morrow peraduenture we may reade le­remies Lamentations. Now in Elias his sacrifice, there were not only the colours of fire and water, but euen fire and wa­ter indeed 1 Reg. 18.38.. Insomuch as the fire of the Lord consumed and licked vp the water of the Altar. And assuredly our sorrow­full soule will be a most acceptable sacri­fice to God, as Elias his sacrifice was, if we haue both the fire of Aetna, and the water of Nylus, so as the ardent fire of faith wel nie consume, & almost burn vp the flowing streame of loue. In Epiro sac [...] fons est frigidus vltra omnes a­quas, & specta­tae diuersitatis. Nam si in eum ardentem de­mergas facem, extinguit, si pro­cul ac sine igne admou [...]as, su­opte ingenio in­flammat. Soli­nus Poly. c. 12. Austin re­porteth, that there is a fountain in Epirus which not onely putteth out torches that [Page 25] are lighted, but also lighteth torches that are put out. De Ciuitate Dei. lib. 25. c. 3. Fulgosus likewise repor­teth, Mirum fon­tem dicere de­bemus, apud Gratianopolin Gallicam vr­bem. Nam quamuis cale­tes aquas non habeat, tamen simul cum ipsis aquas flammas persaepeemittit. Fulgosus lib. 1. non longè à fine. that there is another fountaine neere Grenoble, a Citie in France, which although it haue not hot waters, as a Bath, yet oftentimes together with bub­bles of water, it casteth vp flames of fire. The fountaine of teares that is in our eies must be like these two fountaines. As the Psalmist witnesseth. When my sorrow was stirred (sayes he) my heart was hot within mee, and while I was musing, the fire kindled. Psal. 30.3. When my sorrow was stirred. There is the first fountaine, My heart was hot within mee. There is the Torch lighted. And while I was musing. There is the other fountaine. The fire kindled. There is the flame burning. Whereupon one sayes fitly. Our eies must neither be drowned, nor dry Nec fluant oculi, nec [...]icci sint. Seneca.. If they want fire, they will be drowned. If they want water, they will be dry. Wherefore, both weepe not, and but weepe; both fire and water must goe together, that our eyes bee neither drowned nor drye. And this is the right moderation wee must keepe in weeping, as appeareth in this third part, WEEPE NOT, BVT WEEPE [Page 26] both together. Weepe not for mee, but weepe for your selues.

THe fourth part followeth, For Mee. Weepe not too much for my death. For the death of Christ is the death of Death: the death of the Diuell: the life of Himselfe: the life of Man. The reason of all this is his innocencie and righteous­nesse, which makes first, that as the life of Christ is the life of Life, so the death of Christ is the death of Death. Put the case how you please, this is a most certaine truth, that the gate of life had neuer bin opened vnto vs, if Christ who is the death of Death, had not by his death ouer­come death. Mors mortis morti mortem nisi morte de­disset, coelestis vitae i [...]nus [...]lausa foret. Therefore both before his death he threatneth and challengeth death, saying, Osee 13.14. O death, I will bee thy death: and also after his death, hee deri­deth and scorneth death, saying, 1 Cor. 15.15. O death thou art but a drone, where is now thy sting? Sic Iohannes Pistorius Eras­mi Roterodami affinis, igni cre­mandus dixit, O mors vbi est tua victoria? Aske death any of you (I pray) and say, Death, how hast thou lost thy sting? how hast thou lost thy strength? What is the matter that virgins and very children doe now contemne thee, wheras Kings and euen tyrants did before feare [Page 27] thee? Death (I warrant) will answer you, that the only cause of this is the death of Christ. Euen as a Bee stinging a dead body, takes no hurt, but stinging a liue body many times looseth both sting and life together; in like manner, death so long as it stung mortall men only, which were dead in sin, was neuer a whit the worse: but when it stung Christ once, who is life it selfe, by and by it lost both sting and strength. Therefore as the brasen ser­pent was so farre from hurting the Israe­lites, that contrariwise it healed them: af­ter the same sort, death is now so far from hurting any true Israelite, that on the o­ther side, if affliction, as a fiery serpent, sting vs, or if any thing else hurt vs, pre­sently it is helped and redressed by death. Those which will needes play the hob-goblins, or the night-walking spirits (as we call them) all the while they speak vn­der a hollow vault, or leape forth with an vgly vizard vpon their faces, they are so terrible, that he which thinks himselfe no small man, may perhaps bee affrigh­ted with them: But if some lusty fellow chance to steppe into one of these, and cudgell him wel-fauouredly, and pull the [Page 28] vizard from his face, then euery boy laughes him to scorne. So is it in this matter. Death was a terrible bulbeggar; and made euery man afraide of him a great while; but Christ dying, buckled with this bulbeggar, and coniured him (as I may say) out of his hollow vault, when as the dead comming out of the graues, were seene in Ierusalem, and puld the vizard from his face, when as he him­selfe rising, left the linnen clothes which were the vizard of death, behinde him. Therefore as that Asse called Cumanus Asin [...]s, ietting vp and downe in a Lyons skinne, did for a time terrifie his master; but afterwards being descried, did bene­fit him very much; Semblably death stands now like a silly Asse, hauing his Lyons skin pulled ouer his eares, and is so farre from terrifying any, that it bene­fits all true Christians, because by it they rest from their labour, and if they be op­pressed with troubles or cares, when they come to death they are discharged; death as an Asse doth beare these burthens for them. O blessed, blessed bee our Lord, which hath so disarmed death that it can­not do vs any hurt, no more then a Bee [Page 29] can which hath no sting; nay rather it doth vs much good, as the brasen serpent did the Israelites: which hath so dismas­ked death, that it cannot make vs afraid, no more than a scar-bug can which hath no vizard; nay rather as an Asse beareth his masters burthens, so death easeth and refresheth vs. This hath Christ done by his death. Hee that felleth a tree vpon which the Sun shineth, may well cut the tree, but cannot hurt the Sunne. He that poureth water vpon Iron which is red hot, may well quench the heate, but hee cannot hurt the Iron. And so Christ the Sun of righteousnesse did driue away the shadow of death: and as glowing Iron was too hot and too hard a morsell for death to disgest. All the while Adam did eate any other fruit which God gaue him leaue to eate, he was nourished by it: but when he had tasted of the forbid­den tree, he perished. Right so, death had free leaue to deuoure any other man, Christ onely excepted, but when it went about to destroy Christ, then it was de­stroyed it selfe. Those barbarous people called Cannibals, which feed only vpon raw flesh, especially of men, if they hap­pen [Page 30] to eate a peece of roasted meat, com­monly they surfe [...] of it, and die. Euen so the right Canniball, the onely deuourer of all mankinde, Death I meane, tasting of Christs flesh, and finding it not to be raw (such as it was vsed to eate) but whol­some and heauenly meate indeede, pre­sently tooke a surfet of it, and within three dayes died. For euen as when Iudas had receiued a sop at Christs hand, anon after his bowels gushed out. In like sort, death being so saucie as to snatch a sop (as it were) of Christs flesh, and a little bit of his body, was by and by, like Iu­das, choaked and strangled with it, and faine to yeeld it vp againe, when Christ on Easter day reuiued. Death I wisse, had not beene brought vp so daintily before, nor vsed to such manner of meate, but alwayes had rauined either with Mithri­dates daughters vpon the poyson of sin, or else with Noahs Crow vpon the car­rion of corruption. Wherefore now, saith Fulgentius, Mors Chri­stum gusta [...]it, sed non degluti­uit. death did indeed taste of Christ, but could not swallow him vp, nor digest him. Contrariwise Christ as soone as euer hee had but a little tasted of death, Heb. 2.9. est-soones hee did deuoure [Page 31] death, hee did swallovv vp death in vi­ctory: And so the death of Christ by rea­son of his righteousnesse is the death of Death.

It is also the death of the Diuell. As the Apostle saith, that by his death he did o­uercome not onely death, but him also which had the power of death, the diuell. It is reported that the Libard vseth a strange kinde of policie to kill the Ape. Hee lieth downe vpon the ground, as though he were starke dead; which the Apes seeing, come al together, and in de­spite skip vp vpon him. This the Libard beareth patiently, till he thinks they haue wearied themselues with their sporting: then suddenly he likewise leapes vp, and catcheth one in his mouth, and in each foote one, which immediatly hee killeth and deuoureth. Conculcant insultantes lu­dibrij causa don ec perdalis sentiens illas iam saltando defagitates de­repente reui­uiscens aliam dentib. aliam vng [...]ab. corri­pit. Eras. Prou. Pardi morten ad simulat. This was Christs poli­cie. He was laid in the dust for dead. The diuell then insulted ouer him, and tram­pled vpon him. But hee like a liuely Li­bard, starting vp on Easter day, astoni­shed the souldiers set to keepe him, which were the diuels apes, and made them lie like dead men: Math. cap. 28. verse 7. Euen as he told them before by his Prophet, saying; I will be [Page 32] to them as a very Lyon, and as a Lybard in the way of Ashur. Osec 13.17. For as blind Samp­son by his death killed the Philistims, when they were playing the apes in moc­king and mowing at him Iude 16.25.; so Christ by his death destroyed the Diuell. Sca­lagor writeth, that the Camelion when he espies a serpent taking shade vnder a tree, climbes vp into that tree, and lets downe a threed, breathed out of his mouth as small as a spiders threed, at the end whereof there is a little drop as cleere as any pearle, which falling vpon the ser­pents head, kils him. Exore filum demittit ara­neorum more: in cuius fili ex­tremo, guttula est margaritae splend [...]re, ea tactus in vertice serpens morit [...] ex 196. Christ is this Ca­melion: he climbes vp into the tree of his crosse, & lets downe a threed of bloud issuing out of his side, like Rahabs red threed hanging out of her window Signa fidei atque vexilla dominica pas­sionis attollens cocc [...] in [...]ene­stra legaun. Ambr. de fide lib. 5. c. 5. & Paulinus Na­tili. 8. Pu [...]i [...]to propri­um signauit vellere tectum., the least drop whereof being so precious and so peerlesse, falling vpon the serpents head, kils him. The wild Bull, of all things cannot abide any red colour. Therefore the hunter for the nonce, standing be­fore a tree, puts on a red garment: whom when the Bull sees, hee runnes at him as hard as he can driue. But the Hun­ter slipping aside, the Buls hornes sticke fast in the tree. As when Dauid slipped [Page 33] aside, Sauls speare stucke fast in the wall. 1 Sam. 19.10 Such a hunter is Christ. Christ stan­ding before the tree of his crosse, puts on a red garment dipt and died in his owne bloud, as one that commeth with redde garments from Bozra Esa. 63.1.: Therefore the Diuell and his Angels, like wilde Buls of Bazan, Psal. 22.12. run at him. But hee shifting for himselfe, their hornes sticke fast in his crosse. As Abrahams Ram by his hornes stuck fast in the briers Gen. 22.13.. Thus is the Di­uell caught and killed. A dragon indeed kils an Elephant; yet so as the Elephant falling down, kils the dragon with him. An Elephant kils Eleazar: yet so as Ele­azar falling down kils the Elephant with him 1. Mach. 6.46. And accordingly to this, the Diuell killing Christ, was killed by Christ. Yea as an Elephant is stronger then the dra­gon, and Eleazar is stronger then the E­lephant: so Christ is stronger then them both: For the Elephant doth not liue af­ter he hath killed the Dragon, neither doth Eleazar liue after he hath killed the Elephant: but Christ liueth after he hath destroyed the Diuell. Leauing the Diuel dead, hee is now risen himselfe from the dead: Wherefore as a Lybard killeth the [Page 34] Ape: and a Chamelion the serpent: and a Hunter the Bull: and an Elephant the dragon: and Eleazar the Elephant him­selfe: so Christ the true Eleazar, which signifies the helper of God, hath by his death killed that mischieuous Ape the diuel, that old Serpent the diuel▪ that wild bull the diuell, that great dragon the di­uell, that raging Elephant the Diuell. When Mahomet the second of that name besieged Belgrade in Sernia, one of his Captaines at length got vp vpon the wall of the Citie, with banner displaied. A no­ble Bohemian espying this, ranne to the Captaine, & clapsing him fast about the middle, asked one Capistranus standing beneath, whether it would be any dan­ger of damnation to his soule if he should cast himselfe downe headlong with that dogge (so he termed the Turke) to bee slaine with him? Capistranus answering, that is was no danger at all to his soule, the Bohemian forthwith tumbled him­selfe down with the Turke in his armes, and so by his owne death only saued the life of all the Citie. Zieglerus, l. de illustribus viris Germa­niae. cap. 98. Such an exploit was this of Christ. The Diuell like the great Turk, besieged not onely one Citie, but [Page 15] euen all mankind, Christ alone, like this noble Bohemian, encountred with him. And seeing the case was so, that this dog the Diuel could not be killed stark dead, except Christ died also: therfore he made no reckoning of his life, but gaue him­selfe to death for vs, that he onely dying for all the people, by his death our dead­ly enemy might for euer bee destroyed. For so Origen testifieth, that there were 2. crucified vpō the crosse of Christ: Christ himselfe visibly, with his will, and for a time: The Diuell invisibly, against his will, and for euer. Homil. 8. in Iosua. Therefore the crosse is that victorious Chariot in the vpper part whereof Christ sitteth as a triumphāt conquerour, and in the lower part of it the diuell is drawne as a captiue, and is made an open spectacle of ignomie, and reproch. D [...]uers ancient Fathers note the virgin Marie was married, that the diuell might be deceiued. For he knew well enough Christ should be borne of a virgin; but hee neuer suspected blessed Mary was a virgin, considering she was wedded to Ioseph. Therefore he did not lie in wait to destroy the seed of the wo­man so circumspectly as otherwise hee [Page 36] would if he had beene aware, or wist any such things. So that the birth of Christ did cosen the diuell; but the death of Christ did conquer the Diuell: And that much more gloriously when the temple of his body was vpon the pinacle of the crosse, then vvhen the body of his crosse vvas vpon the pinacle of the Temple. For when he was vpon the temple, his breath spake better things then Sathan: but when he was vpon the crosse, his bloud spake better things then Abel: and there his breath came from his lungs out of his mouth; but here his bloud came from his heart out of his side: and there hee fought, standing stoutly to it, and with­standing Sathan hee would not in any wise throw downe himselfe, but here hee skirmished, yeelding and humbling him­selfe to the death of the Crosse: and there the Diuell ascended vp to him vnto the toppe of an high mountain, and so (as I may say) bad him base at his own goale, but here he himselfe descended down to the diuell into the neathermost hell, and so spoyled principalities and powers, and slew the great Leuiathan in the very bottome of his owne bottomles pit. For [Page 37] the Diuell, like a greedy rauenous fish, snatching at the bait of Christs body (as Damascene speaketh) was peirced through, and twitcht vp with the hooke of his Deitie. [...]. Therefore both before Christs passion, Peter tooke money out of a fishes mouth to pay his tribute: and also after Christs passion, the Disciples broiled a fish for him to feede vpon. Whereby we see that Christ, who made a fish pay tribute to Caesar for him, made the Diuell also pay tribute to Death for him: and on the other side, that the Di­uel while hee went about to catch this good fish, which is Iesus Christ, Gods sonne the Sauiour (as Methodius and Si­bylla proue the letters of [...] [...]. seueral­ly signifie) was himselfe caught, yea al­so killed by Christ. So that all the while Christ was buried in the graue, the diuell was broyled in hell. Wherefore a [...] it was bootlesse for Goliah to brandish his speare against Dauid: so it little auailed the Diuell to shake his speare likewise in the hand of the souldier against the heart of Christ. For as Dauid hauing heard Goliah prate and talke his pleasure, when they came to the point, at the first stroke [Page 38] ouerthrew him: so Christ with that very selfe-same speare which gaue him a little venny in comparison, or (if it be lawfull for me so to speake) but a phillip on the side, which was soone after recured, gaue the diuel a deadly wound in the forehead which with all his pawes hee shall neuer be able to claw off. And againe, as Dauid onely with his sling wrought this feate; so Christ onely by his death, and by the power of his crosse, which is the sling of Dauid, Sene crux ip­sa funda est qua Dauid Goliath borrenoum ar­mis & formida­bile visu pro­strauit humi. Cyr. Ioh. l. 8.17. did conquer and subdue the di­uel. And so the death of Christ, by reason of his righteousnes, is the death of the Di­uel. It is on the other side, the life of him­selfe. That which was prophesied in the Psalm is here fulfilled in Christ. Psa. 92.12.The iust shal flourish as the Palm-tree. In the He­brew it is Tamar, which signifies onely a palm-tree. But in the Greeke it is Phoinix, which signifies not only a palme-tree, but also a Phoenix. Which translation proueth two things. First, that Iesus the iust one, did most flourish, when he was most af­flicted▪ For the iust shall flourish as the palm-tree. Chattamar. Now the palm-tree, though it haue many weights at the top, and ma­ny snakes at the roote, yet still it sayes, I [Page 39] am neither oppressed with the weights, nor distressed with the snakes. Nec premor, nec perimor. And so Christ the true palm-tree, though all the iudgements of God, and all the sinnes of the world, like vnsupportable weights, were laid vpon him: yea though the cur­sed Iewes stood beneath like venemous snakes, hissing and biting at him, yet hee was neither so oppressed with them, nor so distressed with these, but that euen vp­on his crosse he did most flourish, when he was most afflicted: As peny-royal being hung vp in the larder-house, yet buds his yellow flower: and Noahs oliue tree be­ing drowned vnder the water, yet keepes his greene branch: and Aarons rod be­ing clung and dry, yet brings forth ripe almonds: and Moses bramble-bush being set on fire, yet shines, and is not consu­med. Secondly, that Iesus the iust one did most liue, when he seemed most to be dead: For the iust shall flourish as the Phoenix. [...]. Now the Phoenix though sitting in his nest among the hot spices of Ara­bia he be burnt to ashes, yet still he sayes I die not, but old age dieth in mee. Moritur me non moriente sen [...]ctus. And so Christ the true Phoenix, though lying in his graue among the hot spices where­with [Page 40] Nichodemus emblame him, hee was neuer like to rise from death to life againe; yet he died not, but mortality di­ed in him, and immortalitie so liued in him, that euen in his sepulcher hee did most liue when hee seemed most to be dead. As the Laurell is greenest in the foulest Winter, and the lime is hottest in the coldest water: and the glow-worme shineth brightest when the night is dar­kest: and the swan singeth sweetest when his death is neerest. Cantator cyg­nus funeris ipse sui. Martialis lib. 13. Epigr. Epaminondas being sore wounded in fight, demanded of his souldiers standing by, whether his enemies were ouerthrowne or no: They answered, yea. Then whether his bucklet were whole or no: They answrered also, I. Nay then (sayes hee) all is well: This is not the end of my life, but the begin­ning of my glory. For now your deare Epaminondas dying thus gloriously, shall rather bee borne againe then buried Nunc enim vester Epami­nondas nascitur, quia sic moritur.. Christ likewise was sore wounded: but his enemies, Death and the Diuell, were ouerthrowne and spoyled. His buckler, which was his God-head, was whole and vntouched: therefore there was no harm done. His death was no death; but an ex­altation [Page 41] vnto greater glory. Ego si exalta­tus fuero. Iohn. 12.32. That no­ble Eunuch riding in his coach, read in Esay, that Christ was silent before his death, as a lambe before his shearer. He saith, not before the Butcher; but, before the shearer. Insinuating, that death did not kill Christ, but onely sheare him a little: Neither yet had death Christs fleece when he was shorne. For Christ taking to himselfe aspunge full of vine­ger, Ioh. 19.29. that is, full of our sharpe and sowre sinnes, did giue vs for it, purple wooll full of bloud, Heb. 9.19. that is, ful of his pure and per­fect iustice. And indeed the onely liuery which Christ our Lord and Master gi­ueth vs all that are his faithfull seruants, is a coat made of this purple wooll. The Psalmist saith, that God giueth his snow like wooll: But here wee may turne the sentence, and say, that Christ giueth his wooll like snow. For as show couereth the ground when it is ragged and defor­med; so Christs wooll, which is his coate without seame, couereth our sinnes, and though they were as crimson, yet maketh them white as snow. And as Gideons fleece when it was moist, the earth was dry; but when it was dry, the earth was [Page 42] moist: so when Christs fleece was moist, as a greene tree, then were all wee drye, like rotten stickes; but when his fleece was dry, all the blood and water being wrung out of his pretious side, then were we moistened with his grace. Wherefore seeing death had not Christs fleece when he was shorne, but we haue it which be­leeue in him, it followeth that neither death was the better, nor Christ the worse. But as a lamb is much more nim­ble & liuely for shearing; so this shearing of death was a kind of quickning to the lambe of God, and onely a trimming to him before he ascended to his Father, as Ioseph was trimmed and powled before he appeared to Pharaoh. For looke how Adam slept; so Christ died. Dormit A­dam, moritur Christus. Prosper. When Adam slept, his side was opened: when Christ died, his side was opened. Adams side be­ing opened, flesh and bone were taken out: Christs side being opened, water and bloud were taken out. Of Adams flesh and bone the woman was built: of Christs water and bloud the Church is built: So that the death of Christ is no­thing else but the sleepe of Adam. For [...] he said of the Damsels death. The Dam­sell [Page 43] is not dead, but sleepeth; so hee saith of his owne death, I laid me downe and slept, and rose vp againe, for the Lord su­stained me. And in another place, when God the Father saith to his Son, Awake my glory, awake my Lute and Harpe: God the Sonne answeres to his Father, I will awake right early. That vessel which Peter sawe in a traunce, which came down from heauen to the earth, and was knit at the foure corners, and had all ma­ner of beasts in it, did betoken Christ, Christ came downe from heauen to the earth, and his story was knit vp by the foure Euangelists; and hee hath made Iewes and Gentiles, yea all Nations, though they were as bad as beasts be­fore, yet he hath made them all, I say, one in himselfe. Now (saith Cassianus) it is worth the noting, that the Holy Ghost saith not, this vessell was a sheet, but was like a sheet. Pulchre [...]it, Non sint [...]um, sed Quasi [...]in­teum. A sheet may signifie either sleepe or death: Because there is both a sleeping sheete, and a winding sheete; But neither was Peters vessell a sleepe, though it were like a sheet: neither was Christs body dead, though it were lapt in a sheete. For wee our selues cannot [Page 44] so properly bee said to liue in our first birth, as in our second birth: and Christs life when he lay in that new wombe, in which neuer any other was conceiued, is nothing to his life, when hee lay in that new tombe; in which neuer any other was buried. Wherefore as Iacob trauel­ling towards Haram, when he had laid an heape of stones vnder his head, and taken a nap by the way, was much reui­ued with it after his tedious iourney: so Christ trauelling towards heauen, when hee had slept a little in that stony sepul­chre which was hewn out of a rocke, li­ued then most princely after his painfull passion. Tell me, when did Ionas liue? In the hatches of the ship, or in the belly of the whale? In the hatches of the shippe? Why? I am sure you will not say so. That was nothing. But to liue in the belly of the Whale when the mariners were in ex­treme ieopardy and danger vpon the wa­ter, and yet Ionas most safe and secure vnder the water, this indeede was some­what: who euer saw such a wonder? The waters were one while hoisted vp to the highest cloudes, another while hur [...]ed downe to the nethermost depth, Ionas [Page 45] himselfe being all this vvhile in the very gulfe of destruction, and yet not one haire the worse. Christs case was the same. As Ionas vvas in the belly of the Whale three daies & three nights: so & so long vvas the sonne of man in the bowels of the earth: Yet he had no more hurt then Ionas had; but liued better vnder the earth then we can vpon the earth, better in death then we can in life. Tel me when did Daniel liue? in the Kings court, or in the Lions denne? In the Kings court? why? there is no great reason for that. A­ny man might haue liued there. But to liue in the Lions den, vvhen the mouth of the den vvas shut, and the mouths of the Lions open, this indeed was the life of an Angell, & no man. What King could euer make Lions attend and wait vpon him? Yet here you might haue seene vvorthy Daniel sitting in the midst of many hun­gry Lions, when as the Lions lay downe at his feet couching and crouching be­fore him, and adored their owne prey cast vnto them, vvhich otherwise they vvould haue vvorried, and being beasts, became men in humanity toward this Saint, seeing men became beasts in cru­elty [Page 46] against him. The sa [...]e reason was in Christ. His sepulchre was sealed as well as Daniels den: And hee saith also of him­selfe in the Psalmes, My soule is among Lions. These Lions were the terrors of death, and the horrors of hell. Yet hee tooke no more hurt then Daniel did. But brake the chaines of death into fitters, and the gates of hell into shiuers, and then most gloriously triumphed. And so the death of Christ, by reason of his righ­teousnesse, is the life of himselfe.

It is lastly the life of man. When Christs speare had opened that way of life which the Cherubins sword had stopt vp; Then said our sauiour to the Theefe, This day shalt thou be with me in Para­dise. Adam and Eue both in one day were expelled out of Paradise; Christ & the theefe both in one day were receiued into Paradise; yea, both in one houre of the day: For about Noone, when the winde blew, Adam and Eue were ex­pelled; and so about the sixth houre, that is, about twelue of clock in the day time, Christ and the Theefe were receiued. Christ saying to the Theefe while he did draw him vp to Paradise, Ose. cap. 11. I doe draw [Page 47] thee with the cords of a man, euen with bands of loue. But the Septuagint tran­slate the Hebrew words Bechauele Adam. which signi­fie, with the cords of a man, into those Greeke words [...]., which signifie, with the destruction of a man. As if CHRIST should say thus to the Theefe: I doe so deerely loue thee, that I am content my selfe to be destroyed, that thou mayest bee saued; my selfe to die, that thou may­est liue. I doe draw thee with the de­struction of a man, euen with bands of loue. So that the Theefe who saw his owne wounds, and death in Christs bo­dy, did see also Christs sauing health and life in his owne body. As Alcuinus saith, writing vpon the sixth of Iohn; Assumpsit vitae mortem, vt mors accipe­ret vitam. When [...]he liuing Lord died, then the dying [...]heefe liued. Notably saith the Prophet, Lam. 4.21. The breath of our nostrils, Christ the Lord, is taken in our sinnes, to whom we said, wee shall liue in thy shadow. If Christ be the breath of our nostrils, then he is our life: And againe, if wee liue in his shadow, then wee liue in his death; For where there is breath in a shadow; there there is life in death. Now as the ouer-shadowing of the holy Ghost was [Page 48] the life of Christ: so the ouer-shadowing of Christ, is the life of man. And as Pe­ters shadow gaue health to the sicke: so Christs shadow giues life to the dead: yea a thousand times rather Christs than Peters. For as Elias his spirit was double [...] vpon Elizeus, because Elias being aliue restored some to life: but Elizeus, as Ie­rome saith; being dead, raised vp one from the dead: Mortuus mortuum susci­tauit. so Peters spirit was dou­bled vpon Christ, because Peter being a­liue, was a physitian to the liuing: but Christ, as Chrysostome saith, being dead, was a Physitian to the dead. [...]. Or ra­ther indeede in this comparison there is no comparison. But as Peters spirit was a shadow to Christs spirit, so Peters sha­dow was nothing to Christs death. Eze­kias seeing the shadow of the Sunne goe tenne degrees backe in the Diall, was assured by this signe, that he should reco­uer of his sicknesse. Esa. 38.8. Sick Ezechias may signifie all mankinde, which is sicke by reason of sinne. But this is an vnfallible signe we shall recouer, because the Sunne hath gone ten degrees back in the diall. The Sunne of righteousnes Iesus Christ hath for our sake made himselfe lower by [Page 49] ma [...]y degrees in the earth. My father is greater then [...]. There hee is gone backe tenne degrees below his Father. Thou hast made him lower then the Angels. There hee is gone backe ten degrees be­low the Angels. I am a worme, and no man. There he is gone backe ten degrees below men. A liue dogge is better then a dead Lyon Eccle. 9.4.. There he is gone back ten degrees below wormes. For hee was not counted so good as a liue worme, but was buried in the earth as a dead Ly­on to be meate for the wormes, if it had bin possible for this holy one to see cor­ruption. But blessed, O blessed be our Lord: Christ being in the forme of God, was buried in the graue, and so was made lower then his Father, nay lower then Angels, nay lower then Men, nay lower then wormes, that we being now no better then wormes, might be crow­ned in heauen, and so might be made higher then wormes, yea higher then men, yea higher then Angels, yea parta­kers of the same life and kingdome with Christ. Pliny reporteth, L. 36. c. 10. that there was a Diall set in Campus Martius, to note the shadowes of the sun, which agreeing [Page 50] very well at the first, afterwards for thir­ty yeares together did not agree with the sun. All the time of those thirty, yea three and thirty yeares that Christ liued in his humiliation here vpon earth, you might haue seene such a Diall: In which time the shadow of the Diall did not agree with the shining of the Sun. But thankes be to God, all the better for vs. When the Sunne went backward ten degrees in the diall, then Ezechias went forward fifteene degrees in his life. He liued fifteene yeares longer. And so the going of this Sunne Iesus Christ ten degrees backeward, hath healed all our sicknesse, and set vs a thou­sand degrees forward, and infinitely ad­uanced vs by his death to euerlasting life. For Christ is that louing Rachel, which dies her selfe in Childe-birth to bring forth her sonne Beniamin aliue; Christ is that righteous Adam which by the bloudy sweat of his browes hath earned for vs the bread of life; Christ is that iust Noah, which shutting vp him­selfe in his Arke, as in a sepulcher, saueth all that come to him aliue: Christ is that tender Pellican, which wounding his owne breast, doth with his bloud restore [Page 51] againe his yong ones to life. And euen as when many birds are caught in a net, if a Pellican, or any other great bird that is a­mong them, get out, all the rest that are little ones follow after: semblably Christ as a great bird, hauing broken through the net of death, all we escape with him: So that wee may say with the Psalmist, Our soule is escaped as a bird out of the snare of the fowler, the snare is broken, & we are deliuered. Arnobius vpon these words in the Psalme, Psal. 138. Despise not the worke of thine owne hands, writeth thus, Wee are the worke of thine owne hands, seeing wee are thy workemanshippe. Eph. 2.10. Ipsius summus sactura conditi in Christo. Quantum ad substantiam fe­cit quantum ad gratiam condi­dit. Tertul. ad­uer. Mar l. 5. non longè à fine. Now because the worke of thy hands was destroyed by the work of our hands, therefore were thy hands nailed to the crosse for our sinnes. That those hands of thine might repaire againe the worke of thy hands by the tree of the crosse, which was destroyed by the tree of con­cupiscence. Thus farre Arnobius. Where­by we may gather, that the fruit of the tree of knowledge of good and euill, is euill, that is death, but the fruit of the tree of life, that is of the crosse of Christ, is life. When Alexander had throwne downe [Page 52] the walles of Thebes, Phryne a har­lot promised that she would at her owne charges repaire them againe, so that the Citizens would suffer this title to bee grauen vpon the gate, Alexander hath throwne them downe, but Phryne hath raised them vp [...]. Plutar.. The case is quite con­trary here: Eue hath ouerthrowne not onely Thebes, but euen all mankinde; Christ hath at his owne cost and charges repaired and built vs vp againe. There­fore wee must graue this title vpon the Crosse of Christ, Eue hath throwne vs downe, but Christ hath raised vs vp. Eues tree of knowledge of good and euill hath throwne vs downe, but Christs tree of life hath raised vs vp. Nay, I will be bold to say yet more. What is that? Marry this. That as far as the tree of life excelleth the tree of knowledge of good and euill, so farre the crosse of Christ ex­celleth the tree of life. I know well many will muse & maruell much what I meane to say so. And some perhaps will scarce beleeue it is true which I say: Neuerthe­lesse, most Christian & blessed brethren, make you no doubt of it. For it is not my opinion, or my speech only. They are the [Page 53] very words of our Sauiour, I came, sayes hee, that men might haue life, Iohn 10.10. and that they might haue it more aboundantly. More aboundantly? What is that? That aboundantly wee might haue more life by the Crosse of Christ, then euer wee could haue by the tree of life: that a­boundantly we might gaine more by the obedience of Christ in his death, then e­uer we lost, or could loose by the disobe­dience of Adam in his life. And there­fore though that sinne of Adam was so heinous and so horrible: that it cast the Image of God out of Paradise; that it polluted all the race of mankinde; that it condemned the whole world; that it de­faced the very frame of heauen it selfe; yet considering the sequell, how not one­ly the guilt of this sinne, but euen the very memory of it is now vtterly abo­lished by the bloud of Christ, S. Gregory is not afraid to say, O happy, happy, hap­py man was Adam, that euer hee so sin­ned and transgressed against GOD O foelix culpa quae talem ac tantum meruit habere redemp­torem.: Because by this meanes both hee, and all we haue found such plentifull redemp­tion, such inestimable mercie, such su­perabundant grace; such felicitie, such e­ternity, [Page 54] such life by Christs death. For as honey being found in a dead Lyon, the death of the Lyon was the suste­nance of Sampson: so Christs gall is our hony, Christi fel nostrum mel. and the bitter death of Christ, by reason of his righteousnesse, is the sweete life of man. Thus you see that the death of Christ is the death of Death, the death of the Diuell, the life of Himselfe, the life of Man. And therfore he saies in this fourth part, weepe not too much for my death, For me, Weepe not for me, but weepe for your selues.

I Perceiue beloued, I haue beene some­what long in this part. Therefore I will make more hast in the rest, and doe what I can deuise, that I may not seeme tedi­ous vnto you. Now then to the fifth part. For your selues. Weepe not too lit­tle for your owne life: For the life of man is quite contrarie. The life of man is the life of Death, the life of the Diuell, the death of himselfe, the death of Christ. The reason of all this is his iniquitie and sinne. Which euen in Gods deere chil­dren, saies Bernard, is cast downe, but not cast out. De iectum non eiectum. Therefore though sin can­not [Page 55] sometimes rule ouer vs, because it is cast downe, yet it will alwayes dwell in vs, because it is not cast out: For it is so bred in the bone, that till our bones be with Iosephs bones carried out of Egypt, that is, out of the world, sinne cannot be carried out of our bones. The Irish histo­ry telleth vs, that the Citie of Waterford giueth this poesie, Intacta manet, It continueth vntouched. Be­cause since it was first conquered by King Henry the second, it was neuer yet attainted, no not so much as touched with treason: Also that the Isle of Arren in that country hath such a pure aire, that it was neuer yet infected with the plague. We cannot say thus of the nature of man; that it is either so cleare from treason as that Citie, or else that it is so cleare from infection as that Island is. Nay, our very reason is treason, and our best affection it is no better then an infection, if it bee well sifted in the sight of God. Euagri­us recordeth, Li. 5. ca. 15. that the Romans got such a victorie ouer Chosroes, one of the Per­sian Kings, that this Chosroes made a law, that neuer after any King of Per­sia should moue warre against the Ro­mans. Wee cannot possibly subdue sinne [Page 56] in such sort as the Romanes did this Per­sian King. But doe we what we can doe, sinne will alwaies be a Iebuzite, a false borderer, yea, a ranke traytor, rebelling against the spirit. Which makes the life of man, first to be, sayes Chrysostome, a debt (as it were) owne and due to death [...]. For the diuell is the father of sin, and sin is the mother of death. Hereupon Saint Iames saith, that sinne being finished, tra­uelling in child-birth like a mother bring­eth forth death. And Dauid in the ninth Psalme calleth sin the gate of death: Be­cause as a man comes into a house by the gate; so death came into the world by sinne. The corruption of our flesh did not make the soule sinfull; but the sinne of our soule did make the flesh corrupti­ble. Whereupon Lactantius calleth sinne the reliefe or the foode of death Pabulian mortis.. As a fire goeth out when all the fuell is spent, but burneth as long as that lasteth: so death dieth when sin ceaseth, but where sin eboundeth, there death rageth. The Prophet Abacucke sinning not, death was so farre from him, that hee was able to flie without wings: But King Asa sin­ning, death was so neere to him, that hee [Page 57] was not able to stand vpon his feet. Nay, we may see this in one and the selfe-same man. Moses sinning not, death could not meet with him in the bottome of the red sea; but sinning, death did seaze vpon him in the toppe of mount Nebo. So that the life of man by reason of his sinne, is the life of death.

It is also the life of the diuell: As Emi­senus saith, Each one hath in him as ma­ny diuels, a [...] euils Tot daemonia quot crimina.: euery seuerall sinne being sufficient to maintaine a seuerall Diuell. The godly finding no ioy in the earth, haue their conuersation in heauen; But Satan finding no ioy in hell, hath his conuersation in the earth. So that the earth is a hell to vs, but a heauen to him. Here he hath his liuing; as it was said at the first, Thou shalt eate the dust of the earth all the dayes of thy life. This dust, saith Macarius, is the diuels diet [...].. And therefore as a scald Cur waits for a bone, so hee that goes about seeking whom he may deuou [...]e, watches continually til the godly shake off the dust from their feete, that is, shake off some sinne which they haue gotten by walking in the world, that then hee may licke it vp as one of [Page 58] those Dogs which did licke vp Iezabels bloud. This is meate and drinke to him. Dulce diabola peccare not. Hila. Enarra. in p. 118. He loues it alife to see vs sinne, euen as cursed Cham did to see No [...]hs naked­nesse. And as flies are alwaies busie about a sore place, so saith Theophylact, [...]. In cap. Luc. 16. p. 320. That is a sport or pleasure to Sathan, which is a sore or a paine to a man; especially if he be a godly m [...]n. For this Behemoth, the Diuell, eateth grasse as an oxe Iob 40.10.. Whereup­on Gregory noteth, that a sheepe, or any such other beast will eate any manner of grasse, though it be trampled and stai­ned neuer so much: but an oxe will eate no kind of grasse but that which is greene and fresh. And so the Diuell will be sure to haue his feede of the very finest and best Esca eius electa. Abacuc. 1.16.: For the Angell of the Lord reioy­ceth most when one that is a sinner con­uerteth. He eateth grasse as a sheepe. But the Angell of Sathan reioiceth most when one that is a conuert sinneth. Hee eateth grasse as an Oxe. If the Diuell cannot keepe a man from liuing long, then hee will hinder him from liuing well. Aut Imperat mortes, aut im­petit mores. Leo. If hee cannot kill him, then hee will corrupt him. And indeede hee takes greater pleasure in corrupting one god­ly [Page 59] man, that in killing a hundred wic­ked. He was more delighted when Da­uid slew but Vrias, then when Saul slew himselfe: when Peter did but denie Christ then when Iudas betraied him. So that the life of man, by reason of his sinne, is the delight, yea it is the very life of the Diuell.

It is on the other side the death of him­selfe. O miserable wretch that I am (saith one) who shall deliuer me from this bo­dy of death? The life of the godly is a ve­ry body of death. But their death is one­ly a shadow of death. Thales a Philoso­pher being demaunded what difference there is betweene life and death, answe­red, They are all one. Then being asked againe, if he had not rather liue then die, No saith he as before, for they are al one. But Ierome saith farre more excellently, They are not all one. That is not true. For it is one thing to liue in continuall dan­ger of death; another thing to die in con­tinuall assurance of life. Aliud viuere moriturum, aliud mori victurum. Therefore Ec­clesiastes saith, That the day of our death is better then the day of our birth: For when we are borne, we are mortall; but when we are dead, we are immortall; And [Page 60] we are aliue in the wombe to die in the world; but wee are dead in the graue to liue in heauen. Hence it is that the wic­ked are merry at their birth-day, as Pha­raoh made a feast at his birth-day, when his chiefe Baker was hanged Gen. 40.20.: and He­rod likewise made a feast at his birth-day, when Iohn Baptist was beheaded: but they are sorry at their dying day, as Iudas was sorry when hee went about to hang himselfe: and Caine was afraid euery one would kill him that met him. Contrari­wise, the godly are sorry at their birth-day, as Iob, Let the day perish wherein I was borne: and Ieremie, Let not the day wherein my mother bare mee, be blessed Ier. 20.14.: But they are merry at their dying day, as Simeon, Lord, now lettest thou thy seruant depart in peace: and Paul, I desire to be dissolued, and to be with Christ. Therefore we also keepe holy dayes, and celebrate the memory of the Saints, not vpon their birth-daies, but vpon their death-dayes, to shew that these two are not all one, but that the day of our death is better then the day of our birth. For whereas there are 2. waies, the one hauing in it, first a transitory life, and then an eternall death, the other hauing [Page 61] in it first a transitory death, and then an eternall life: the wicked chuse to liue here for a time, though they die for it hereafter eternally; but the godly chuse to haue their life hid with Christ here, that they may liue with Christ eternally hereafter. Therefore the wicked neuer thinke of death, but the godly thinke of nothing else. As Alexander the Monarch of the world had all other things saue only a se­pulchre to bury him in whē he was dead; he neuer thought of that: But Abraham, the heire of the world, had no other pos­session of his own but only a field which he bought to bury his dead in; he thought of nothing els. We read that Daniel stro­wed ashes in the tēple to descry the foot­steps of Bels Priests, which did eat vp the meat: So did Abraham strow ashes in his memory, saying; I will speake vnto my Lord, though I be but dust and ashes. So doe all the faithfull, remembring they shall one day be turned to dust and ashes. That so seeing and marking the foot-steps of death, how it continually commeth and steales away their strength (as Bels priests did the meat) how it daily eateth vp and wasteth and consumeth their life, they [Page 62] may be alwayes prepared for it. Our first parents made them garments of figge-leaues: But God misliking that, gaue them garments of skins. Therefore Christ in the Gospell cursed the fig-tree which did beare onely figge leaues to couer our sinne: but commended the Baptist which did weare skins to discouer our mortali­tie. For not onely as Austin saith, Our whole life is a disease Vita morbus.: but also as Ber­nard saith, our whole life is a death Vita mors.. The life of man, by reason of his sin is a con­tinuall disease, yea, it is the very death of himselfe.

It is lastly, the death of Christ. The Pro­phet Esay calleth Christ a sinne, or a sa­crifice for sinne, Asham. Esay. 53.10. prefigured by all those sin-offerings of the old law. Because in­deed, when Christ was crucified at the first, he was broken for our sins. Accor­ding to that of Tert [...]llian, Propter pec­ [...]atum mori [...]ecesse habuit Filius Dei. V [...]de etiam Aug. Medita. ca. 7. vbi doce [...] h [...]minem esse causam passio­nis. Sinne it was which brought the sonne of God to his death. The Iewes were onely instruments and accessaries to it: sinne was the setter and the principall. They cried, Crucifie him in the court of Pilate: but our sinnes cried, Crucifie him in the court of hea­uen. Now as the death of Christ was not [Page 63] efficient to saue the wicked: so the sinne of the wicked was not sufficient to con­demne Christ. But the Scripture saith of them which either are, or at leastwise seeme to be godly. They say they know God, but by their workes they deny him: and Saul, Saul, why dost thou persecute me? And, They crucifie again vnto them­selues the sonne of God, Zachary pro­phesieth of Christ, Zacha. 13.6. That when one shall say vnto him, What are these wounds in thy hands? Then he shall answere, Thus was I wounded in the house of my friends, that is, in the house of them which ought to haue bin my friends. So that our sins did wound Christs hand [...] at the first. And now also, not the wicked, which are no part of his body, but wee which are misticall members of his body, and there­fore should by good reason be his friends, we I say, doe yet oftentimes by our sinnes deny Christ with Peter: nay we persecute Christ with Paul: nay we crucifie Christ with the Iewes: Yea (if it will please you to heare me) I will say yet more, wee cru­cifie Christ farre more cruelly then the Iewes did. Then his body was passible and mortall, now it is glorified and im­morall: [Page 64] they knew not what they did: we doe ill enough, yet wee know what we doe well enough: they pearced him with a speare, we pearce him with repro­ches: they buried him in the earth, wee bu­ry him in obliuion: then hee rose againe the third day; but we so bury Christ, that not once in three daies, no not once in three weekes he ariseth or shineth in our hearts. Nay, that which I am ashamed to speake, though some are not ashamed to doe it, there are in the world which haue no time, not once in three months, not once in three yeares, no not once scarce in their whole life to thinke of Christ, but bury him in the perpetuall forgetfulnesse of their carelesse consci­ence, as in a barren land, where all good things are forgotten. Wherefore let euery one as soone as he is tempted to any sin, thinke straight-waies that hee sees Christ comming towards him, wrapt vp in white linnen cloathes, as he was buried, with a kercher bound about his head, and crying after a ghastly and fearefull sort, Beware, Take heed what you doe, Detest sinne, abhorre sin: Fie vpon it, A shame light on it It: did once most vilely [Page 65] and villanously murther mee: but now seeing my wounds are whole againe, do not (I beseech you) do not rubbe and reuiue them with your sinnes to make them bleed afresh: now seeing the scep­ter of the kingdome of heauen is put in­to my hand, doe not offer mee a reede a­gaine to mocke mee, now seeing my head is crowned with the pure gold of eternall glory, doe not set a crowne of thornes vpon it againe: now seeing I my selfe am enstalled in the Throne of the right hand of Maiesty, doe not pull mee out of my throne, and throw mee into the graue againe, and with your sinnes seale a mighty great stone vpon mee, to stifle mee, and presse mee, and hold mee down in death. O beloued, good beloued, at his instance be perswaded, by whose bloud you are redeemed. Haue pitty, haue pitty vpon me poore Iesus. Once he voluntarily, yea, euen ioyfully dyed for vs, and if that one death had not been suf­ficient, he would haue been content then to haue dyed a thousand deaths more. Now he protesteth that the least sinne of any one Christian, doth more vex him euen at the very heart, then all his dolo­rous [Page 66] paines vpon the Crosse. Our sinnes are those Soldiers which take him, those tormentors which whippe him, those thornes which gore his head, those nailes which pierce his feete, that speare which sheds his bloud, that crosse which takes away his life. And yet if to grieue him thus continually would doe vs any good, then hee would be most glad to preferre our good, though neuer so little, before his owne griefe, though neuer so great. But it is not so. That one death which he willingly suffered, was for our saluation. These diuers deaths which we with our sins so often put him to against his will, do make for our greater damnatiō. Ther­fore he beseecheth vs, & I also being pro­strate at the very feet of euery one of you heartily in his name exhort you, if wee will haue no pitty on him, yet for the tender loue wee beare to our owne deere soules, that wee would not al­waies keepe him vpon the racke, and eue­ry day vexe the iust Lot with our vnlaw­full deedes, that we would not any more shedde his precious bloud, and treade it and trample it vnder our feet. This I as­sure you (blessed Christians) will bee a [Page 67] most forcible meanes, not onely to ter­rifie and fray vs from sinne which wee may commit hereafter, but also to molli­fie and melt our hearts for sinne which we haue committed heretofore, if wee consider that the life of man, by reason of his sinne, is the death of Christ. Thus you see that the life of man is the life of Death, the life of the Diuel, the death of him­selfe, the death of Christ. And th [...]refore hee saith in this fifth part. Weepe not too little for your owne life. For your selues, Weepe not for mee, but weepe for your selues.

THE sixth part is next, For mee, for your selues. Which noteth, seeing both the excesse and the want are to bee eschewed, that therefore the true mea [...]e which we must keepe betweene Christ and our selues, consisteth in a certaine qualification of these two ex­tremities. For mee, for your selues, both together. Weepe not too much, saith he [...], for my death, which is the death of Death: Weepe not too little for your own life, which is the life of Death. Not too much for my death, which is the death [Page 68] of the diuell: not too little for your owne life, which is the life of the Diuell. Not too much for my death, which is my life: not too little for your owne life, which is your death. Not to much for my death, which is the life of Man: not too little for your owne life, which is the death of Christ. Saint Paul willeth the Corinthi­ans to approue themselues by honour & dishonour. First, by honour, then by dis­honour. Teaching thereby that disho­nourable honour, is better then honoura­ble dishonour. Yet to keepe a meane in this matter, that we must as well count it an honour to bee sometimes dishonou­red with Christ, as a dishonour to be al­wayes honoured without Christ. Euen so sayes our Sauiour here, For mee, for your selues. First, For mee: then for your selues. Teaching thereby, that to re­ioyce for Christ, is better then to weepe for our selues. Yea; to keepe a meane betwixt both, that we must as well sometimes descend out of Christ into our selues to weepe, as alwayes ascend out of our selues into Christ to reioyce▪ For the Apostle sayes, that wee must re­ioyce with them that reioyce, and weepe [Page 69] with them that weepe. If my friend bee alwaies sorrowfull, and neuer ioyfull, hee hath no pleasure by me; if he be alwayes ioyfull, and neuer sorrowfull, I haue no proofe of him; but he is my dearest friend, most delighted in me, best approued by me, that takes such part as I doe, some­times reioycing, and sometimes wee­ping, reioycing when I reioyce, and weeping when I weepe. The like is to be seene in this place; For mee, for your selues. If a Christian alwayes thinke of his owne misery, and neuer of Christs mercie, hee will despaire: if he alwayes thinke of Christs mercy, and neuer of his owne misery, he will presume. But hee is the best Christian, so hie, that hee can­not despaire, so low, that he cannot pre­sume, which inclines as well to the one, as the other, sometimes reioycing, and sometimes weeping; reioycing for Christ, and weeping for himselfe. A man cannot weepe too little for Christ, if he presume not: a man cannot weepe too much for himselfe, if he despaire not. But hee may easily despaire that weepes too much for Christ: and he may easily presume, that weepes too little for himselfe. Wherefore [Page 70] as in a ballance, if there be any ods in the s [...]ales, wee take out of that which is the heauier, and put it into that which is the lighter, till there be no difference betwixt them: So here wee must wey these mat­ters well, that wee our selues▪ may be iust weight, neither too heauy for our owne misery, not too light for Christs mercy, Thus did Dauid when hee said to God, Hide mee vnder the shadow of thy wings. What are Gods wings? His Mercy and his Iustice. What are the shadow of his wings? Our loue and our feare. Our loue is the shadow of his mercy, which is his right wing: Our feare is the shadow of his Iustice, which is his left wing. Now seeing hee that is hid vnder the right wing onely, may presume because hee hath no feare, and hee that is hid vnder the left wing onely, may despaire, be­cause he hath no loue: therefore sayth Dauid, Hide me, O Lord, vnder the sha­dow, not of one wing, but of both thy wings. That I may neuer despaire while I alwaies loue thy mercy, and re­ioyce for Christ; that I may neuer pre­sume while I alwayes feare thy iustice, and weepe for my selfe. A Quaile, the ve­ry [Page 71] same Bird which was the Israelites meate in the wildernesse, as he flies ouer the sea, feeling himselfe begin to be wea­ry, lights by the way into the sea. Then lying at one side, he layes downe one wing vpon the water, and holds vp the other wing towards heauen. Lest hee should presume to take too long a flight at the first, hee we [...]s one wing: Lest hee should despaire of taking a new flight afterwards, hee keepes the other wing drie. Thus must a Christian man doe. When hee layes downe the wing of feare vpon the water to weepe for himselfe, then hee must hold vp the wing of loue toward heauen to reioyce for Christ. That his two wings may be answerable to Gods two wings. That as God hath two wings, the one of Mercie, the other of Iustice: so hee may haue two wings, the one of ioy for Christ, the other of sorrow for himselfe. Sem & I [...]pheth, No­ahs godly and dutifull children, when they saw their father otherwise then hee should be, went backeward and couered him: They went backeward, that they might not see him themselues; they co­uered him, that others might not see [Page 72] him. Christ hanging naked vpon the Crosse, was the shame of men, and the out­cast of the people. Therefore wee that are the children of God, must goe backe­ward, by abhorring them that crucified Christ; and yet wee must couer him and hide him, euen in our very hearts, by re­membring and honouring his death and resurrection. Lest wee should presume, wee must goe backeward for feare: and yet lest we should despaire, wee must couer him for loue. That as God hideth vs vnder the shadow of his wings, which are loue and feare, loue the shadow of his mercy, and feare the shadow of his iu­stice: so we may hide God vnder the shadow of our wings, which are ioy and sorrow, ioy, the shadow of our loue, and sorrow, the shadow of our feare, ioy for Christ, and sorrow for our selues. To this strange kinde of going backeward, the Psalmist alludeth when hee saith to God, Thou hast made my feete like Hindes feete. A Hinde goeth not still forward in one way, but as an auncient father spea­keth, hee iumpes crosse out of one way into another Saltum habet transuersum.. Right so a Christians feete must be like Hindes feet. He must iumpe [Page 73] crosse, from himselfe to Christ, and then backe againe from Christ to himselfe. Would you see such a Hinde? Then mark how Iob footes it. That he might not de­spaire, he iumpes crosse from himselfe to Christ, and saith, Chap. 33.9. I am cleane without sinne, I am Innocent, and there is none iniquitie in mee. Heere is the mercy of Christ. But that hee might not presume, hee iumpes backe againe from Christ to himselfe, and saith, Chap. 6.2. O that my griefe were well weighed, and that my miseries were laid together in the balance! Here is the misery of man. Thus must we weigh the mercie of Christ, and the misery of man together in the balance, and besure (as I said before) wee make the scales euen, and when we weigh the reasons why wee should not weepe for Christ, then we must weigh the reasons also why we should weepe for our selues. So wee shall find, for great cause of ioy in Christ, great cause of sorrow in our selues: for greater cause of ioy in Christ, greater cause of sorrow in our selues: for grea­test cause of ioy in Christ, greatest cause of sorrow in our selues: for that which is more then all, to make vs ioyfull in [Page 74] Christ, that which is more then all, to make vs sorrowfull in our selues. The righteousnesse of Christ is the death of Death. Great cause of ioy in Christ. If Debora reioyced when Barack put Si­sera to flight, haue not wee as great cause to reioyce, seeing Christ hath put death to flight? The sinne of man is the life of death. Great cause of sorrow in our selues. If Anna wept for her barren­nesse, haue not wee as great cause to weepe, seeing wee can conceiue nothing but sorrow, and bring forth iniquity vn­to death? The righteousnesse of Christ is the death of the Diuell. Great cause of ioy in Christ. If Iudith reioyced when shee did cut off the head of Holofernes, haue not wee great cause to reioyce, see­ing Christ hath cut off the head of the Diuell? The sinne of man is the life of the diuell. Greater cause of sorrow in our selues. If Thamar wept, being deflou­red by her brother, haue not wee greater cause to weepe; seeing we commit spi­rituall incest and adultery daily with the diuell? The righteousnesse of Christ is the life of himselfe. Greatest cause of ioy in Christ. If Sara laughed when shee [Page 75] heard shee should haue a quicke childe in her dead wombe, is not this the grea­test cause of laughter which can be vn­to vs, that Christ liued in death, and was most free among the dead, and could not see corruption in the graue? The sinne of man is the death of himselfe. Greatest cause of sorrow in our selues. If Agar wept being turned out of Abra­hams house, is not this the greatest cause of weeping which can be vnto vs, that our life is no life, because we neuer cease from sinning, while wee are heere pil­grimes and strangers, exiled and bani­shed out of our fathers house in heauen? The righteousnesse of Christ is the life of man. This is more then all to make vs ioyfull in Christ. If Queene Ester did re­ioyce, as King Iames doth at this day (whom God for his mercies sake e­uer saue and preserue, and let all the people say Amen) because he deliuered his people from thraldome and destru­ction, can any thing in the world then make vs more ioyfull then this, that we being cursed in our selues, are blessed in Christ; being embased in our selues, are exalted in Christ; being condemned in [Page 76] our selues are iustified in Christ, being dead in our selues, are aliue in Christ? The sinne of Man is the death of Christ. This is more then all to make vs sorrow­full in our selues. If the Virgin Mary wept so sore for the death of her Sonne Iesus, as though her tender heart had been stabbed and pierst through with a sharpe sword (as Simeon speaketh.) Can any thing in the world then, make vs more sorrowfull then this, that Christ be­ing blessed in himselfe, was cursed for vs; being exalted in himselfe, was embased for vs; being iustified in himselfe, was condemned for vs; being aliue in him­selfe, was dead for vs? O deere brother, blessed Christian, whosoeuer thou art, if thou be too sorrowfull at any time, re­member what Christ hath done for thee; how louingly, how kindly, he hath dealt with thee, and thou wilt soone bee glad: if thou be too ioyfull at any time▪ re­member what thou hast done against Christ, how vngratefully, how wret­chedly thou hast dealt with him, and thou wilt soone be sorry. So shall we ne­uer suffer shipwracke of faith, either by too much sorrow, as Esau did, who sought [Page 77] the blessing with teares, weeping for himselfe, not reioycing for Christ: or else by too much ioy, as Herod did, who heard the Baptist gladly, reioycing for Christ, not weeping for himselfe. But euen as a ship, being neither too heauily burthened, nor too lightly balanced, fea­reth neither waues nor windes, but sai­leth safely to the hauen: so we being nei­ther too heauy for our owne misery, nor too light for Christs mercy, but ioyning for mee, for your selues both together, shall neither be drowned with the waues of desperation, nor puffed vp with the windes of presumption, but we shall saile safely in the Arke of Noah, vpon the Sea of this world, till wee ar­riue at the Hauen of all happinesse in Heauen. And this is the right moderati­on we must keepe betweene Christ and our selues, as appeareth in this sixth part, For mee, for your selues, both toge­ther. Weepe not for mee, weepe for your selues.

THe seauenth part followeth. Weepe not for me. Wherein we must conside [...] three vertues that were in Christ. Wise­dome, [Page 78] Benignitie, Magnanimitie. For Wisedome hee saith, Weepe not. For Benignitie, Not you. For Magnanimitie, Not for mee. N [...]t weepe: Not you: Not for me. Weept not for mee. First for Wise­dome, hee saith, Weepe not. Saint Austin hath a very excellent sentence, and it is this; Crux Christi pendentis, Ca­thedra fuit d [...]centis. Christ vpon his Crosse did read vs a Lecture, like a Doctor in his chaire. In­deed in that learned lecture of his, he de­liuered vnto vs many notable poynts of wisedome. And one especially wee ha [...]e here, whereby we are instructed how we should be affected towards the dead. For if we must not weepe immoderate­ly for the death of Christ, then we must not grieue our selues greatly for the death of any Christian. The ancient Ita­lians vsed to mourne for their dead ten moneths: the Egyptians seauentie two dayes; the Ethiopians forty dayes; the an­tient Germanes, thirty da [...]es; the Lace­demonians, eleuen dayes Iohannes Bo­ [...]emus de morib. Gen.. But the A­thenians and the Romanes, which were in their time counted the wisest men in the world, were much more moderate. For the Athenians had a law giuen them by Solon their law giuer, which did for­bid [Page 79] mourning at burials. The Romanes likewise had a law in their twelue tables which did forbid to make any exclamati­ons or out-cries at funerals Lessum ha­bere funeris ergo.. Yea, the third Councell holden at Toledo in Spaine, the one & twentieth Canon of the Councell, flatly decreeth, that Christians should be brought to their graues onely with singing and reioycing Cum cantisis solummado & Psallentium vocib.. Because, quoth the Councell, the Apostle to the Thessa­lonians, saith; I will not haue you igno­rant brethren, concerning them which are asleepe, that you sorrow not, euen as others which haue no hope. Therefore Cutbertus who was Archbishop of Can­terbury, long before the Conquest Floruit reg­nauit Egberto. An. Dom. 747., at his death, charged that no lamentation should be made for him. And Ierome writeth, that when the dead body of Paul the Eremite was brought forth, holy Anthony did sing Hymnes and Psalmes, according to the Christian Prolato for as corpore Hym­nos & Psalmos de Christiana traditione de­cantabat. In vi­ta Pauli Ere [...]i. tradition. And that when Paula a deuout widow was Pontifices choros Psallenti­um ducebant. In Epitaphio Paula buried, the Bishoppes did bring her forth with singing. And that when Fabiola was buried, Psalmes were sung, and Haleluiah was chanted out so loud, that it did shake the seeling of the [Page 80] Church. Sonabant Psalmi & aura­ta templorum roboans in subli­me quatiebat Haleluia. In E­pitaphio Fabio­lae. Vide praete­rea Sulp [...]tium [...]a vita Marti­ni Areopag. Et Eub. Hie­ [...]ar. Eccles. c. 7. I grant indeed wee may sor­row and weepe for the wicked, not onely when they are dead, but euen when they are aliue: But we must sing and reioyce for the godly, not onely when they are aliue, but euen when they are dead. And why? Because they being aliue, are dead: but these being dead, are aliue. Accor­ding to that saying of the Hebrew Rab­bins, Tsaddikim bemotham caym, &c. The godly euen in their death are aliue: but the wicked euen in their life are dead. Therefore Dauid when his sonne Absolon died, whom hee knew to be a wicked man, wept for him, say­ing, Absolon my sonne, O my sonne Abso­lon, would to God I had died for thee. But when his yong son died, whom he knew to be an innocent babe, hee was vvell a­paid, and arose from the ground, and annoynted his face, and looked cheere­fully, and said, I shall goe to him, he can­not returne to me: Whereby hee warran­teth that of Fulgentius, who saith, That the godly deceased are not lost for euer, but left for a time Non amissi, sed praemissi., not gone away from vs, but sent to God before vs. For if that bee true which Ignatius saith, That life without Christ is death, [...] then this is true [Page 81] also which I shall say, That death, with, and in Chirst, is life. The deaths of the Saints are no funerals, but triumphs Exercitia sunt ista non funera. Cypr.: So that in respect of vs which are aliue, it is a very charitable custome, yea it is a very honourable custome to giue mourning cloakes and gownes; but in respect of them that are dead, it is altogether need­lesse. For what need wee weare blacke mourning cloakes in signe of sorrow, seeing (as it is in the Reuelation) they weare white long robes in token of tri­umph? Therefore Chrysostome saith [...]., It becommeth vs that are Christians, at the death of Christians rather to reioyce as at a triumph, then to weepe as at a tra­gedy. For, saies Ierome Desidera [...]di sunt vt absen­tes, non deplo­randi vt mo [...]tui., We may indeed wish for them, because they are not with vs; but we must not weepe for them be­cause they are with God. Loue! grant commands vs. Well, be it so. What then? But yet faith forbids vs to weepe for the dead Pietas plora­re iubet, fides pro defunctis lugere vetat. Isidorus.: And therefore Paulinus saith Salua fide pi­etatis officia pendamus, sal­ua pietate f [...]dei gaudia praefe­ramus., Though wee may, notwithstanding our faith, performe to the dead the duties of loue, yet wee must first, notwithstan­ding our loue, afford to ourselues the comforts of faith. So, if wee shed some [Page 82] few teares, which run softly like the wa­ters of Silo, no force saies. Ambrose Erunt non doloris illices, sod indices pie­tatis., They will not bewary in vs any want of faith, but onely testifie an aboundance of loue. Thus and no otherwise did A­braham weepe for Sara his wife; Eleazar for Aaron his father; Rebecca for Debo­ra her nurse: Ioseph for Iacob his father: Bethsheba for Vrias her husband: Christ for Lazarus his friend. And here in won­derfull wisedome he teacheth vs how spa­ring we ought to be in weeping for the death of our godly friends, considering our good hope that are aliue, and their good happe that are dead. As if the very dead body whom some of you perhaps euen at this present so seriously think of, and so much lament for, should now sud­denly arise out of the graue, and steppe into the Pulpit and preach, and say vn­to you, Weepe not for mee, but weepe for your selues. You indeed as yet remaine in this vale of misery, where you sinne daily and hourely against God, where continually you feele afflictions and pu­nishments due to your sins: where lastly you are depriued of the glory of God, of the society of the Saints, of the ioyes [Page 83] of heauen. Therefore (if you will) weepe for your selues, but weepe not for me. I am in that state of perfection where I neuer sinne, but alwayes praise and laud the Lord: I am out of the compasse of all calamities, not to be touched with any trouble: I euermore behold the amiable and the louing countenance of Christ: and though I come not very neere him, yet so farre forth I see him, as this sight alone is sufficient to make mee euery way a happy man. Thus would the very dead, if they should rise a­gaine, speake vnto vs. But wee will not any longer disquiet the dead, or di­sturbe them vvhich so sweetly sleepe in Christ. Certainely, either this that hath been spoken will perswade vs, o [...] else (as our Sauiour saith) though one should rise from the dead, vvee would not be­leeue: For if these ancient and holy Fa­thers, Fulgentius, Ignatius, Cyprian, Chry­sostome, Ierome, Isidore, Paulinus, Ambrosi­us, should now all arise, they would (I as­sure you) say no other thing, but euen as you haue heard them speake alreadie in those sentences and allegations which I haue quoted and cited out of them. The [Page 84] summe of al which is this, That it is great folly and childishnesse to weepe immo­derately for the dead, and that it is on the other side a hie point of wisdome to be moderate in this matter; considering our Lord going here to his death, teacheth his friends not to weepe for him, in that he saith, weepe not, weepe not for mee. Thus much for his Wisedome.

Now for Benignitie he sayes, Not you. For though the person bee not ex­pressed in the English, yet in the Greeke verbe it is implied. Weepe not, as if it were, Weepe not you. Which Benigni­tie appeared, in that among all his vn­tollerable troubles, nothing troubled him so much. as that his friends were troubled for his troubles. And yet (as it should seeme) they of all other had grea­test cause thus to bee grieued. All the people wept for Moses death: All E­gypt for Iosephs death: all Israel for Ios [...] ­as his death: all the Church for Stephens death. But a million of Mosesses, of Io­sephs, of Iosiasses, of Stephens, are not comparable to Christ. The women of Troy wept for the death of worthy He­ctor their valiant Captaine, making this [Page 85] the foot of their dolefull ditty, wee weepe for Hector Hectora fle­mus. Seneca in Troade, actu primo.. How much more then ought these women of Ierusalem to weepe for the death of their captaine Christ? Al the widowes lamented the death of Dorcas, because in her life time shee made them coates and garments: And had not these women then far greater reason to lament the death of Christ, who made euery one of them a wedding garment, wherein he did marry them to himselfe? Yee daugh­ters of Israel, saith Dauid, weepe for Saul, vvho cloathed you vvith Scarlet. How much more then ought these daughters of Ierusalem to vveepe for Christ, vvho clothed euery one of them with Scarlet, and with the royall robe of his righte­ousnesse, yea and gaue his owne deare selfe vnto them, that they might put on the Lord Iesus? When Christ was borne the night was turned into day, as it was prophesied Psa. 139.12., Then shall the night shine as the day: But when Christ was cruci­fied, the day was turned into night, as it was prophesied Amos. 8.9., Then shall the Sun go downe at noone day. The Sunne there­fore wept for Christ. As Hamons face was couered when hee was condemned [Page 86] to die; so the suns face was couered when Christ was condemned to die. The tem­ple also wept for Christ. As Dauid rent his garment when hee heard of Ionathans death: so the temple rent his vaile when it heard of Christs death. The graues likewise wept for Christ. As the King of Niniue threw vp dust vpon his head whē he and his subiects were appointed to die: so the graues opened, and threw vp dust vpon their heads when Christ vvas appointed to die. The stones lastly vvept for Christ. As Iob cut his haire vvhen he heard of his childrens death: so the stones were cut in peeces, and clouen asunder when they heard of Christs death. As Asse carrying Christ into Ierusalem, the children sung most merrily; Christ carry­ing his crosse out of Ierusalem, the wo­men wept most mournfully. If those children had held their peace, and not sung (as our Sauiour their protesteth) the very stones would haue s [...]ng out the praise of Christ. If these women had held their peace, & not cried, the very stones would haue cried for the death of Christ; Or rather indeed as soone as euer these women left weeping, because Christ [Page 87] bad them, straight wayes the stones fell a weeping before Christ bad them. And what heart of man then could here haue refrained from weeping, though it had been harder then any stone, seeing the hard stones before his eyes thus dissol­ued and distilled into teares? Yet behold the benignity & louing kindnes of Christ, Christ died, not for the Sunne: not for the Temple: not for the Graues: not for the stones: but for vs men, and for our salua­tion he died. Yet he suffereth these sense­les creatures to weep, and to haue a liue­ly feeling of his death, though they had no benefit by his death. But being con­tent himselfe to shed his dearest, and his best bloud for vs, yet will not suffer vs in recompence to shed so much as one little teare for him. No, no, sayes he, I will beare all the sorrow, you shall haue only ioy: and though I die and shed my very heart bloud for you, yet you shall not so much as weepe, or shed the least teare for me. Not you, weepe not for me. Thus much for his Benignitie.

Lastly, for Magnanimitie he sayes, Not for mee. Strange stoutnesse and cou­rage: Especially in him that was other­wise [Page 88] so milde, and so meeke a lambe. But here the cause & quarrell being ours, and he fighting for the saluatiō for our soules, there is no rule with him, hee plaies he Lion wheresoeuer he goes. For holding now in his hand the cup of trembling, and being ready to drinke vp the very dregs of it, yet neither his hand nor his heart trembleth. Ennius the Poet, as Tul­lie testifieth, could say thus much; Let no man weepe for my death Nemome la­chrymis decoret.. And Saint Lau­rence the Martyr, as Prudentius witnes­seth, Doe not weepe for my departure Desi [...]e dis­cessu meo ste­tum dolentur sundere.. But as Ennius or any other Pagan could neuer come neere Christians in true magnanimitie: So S. Laurence, or any o­ther Christian could neuer come neere Christ. The blessed Apostle S. Paul of any that euer I heard of, commeth neerest to him: going toward Ierusalē, what do you saies he, weeping & breaking my heart, for I am ready not only to be bound, but euen to die also for the name of the Lord Iesus? Euen so saith Christ here, or ra­ther indeed not so, but a thousand times more couragiously, going out of Ieru­salem; What doe you (saies he) weeping and breaking my heart; for I am ready, [Page 89] not onely to bee bound, but euen to die also for the saluation of man? He knew well enough his passion would be a new kind of transfiguration vnto him: For at his transfiguration he was accompanied with his deere Disciples, Peter, Iames, and Iohn: but at his passion Peter denied him, Iames and Iohn forsooke him. And there he was vpon mount Tabor, which smel­led sweetly of hearbs and flowers: but here he was vpon mount Caluery, which smelled loathsomly of bones and dead mens sculs. And there his face did shine as the Sun: but here his face was couered, nay it was buffeted and spit vpon. And there his garments were white as the light: but here his garments were parted, nay they were like Iosephs coate, all em­brewed in bloud, and he himselfe stript stark naked. And there he was betweene two famous Prophets, Moses and Elias; but here when they thought hee called for Elias to helpe him, Elias would not come, nay he was betweene two theeues, the one at his right hand, the other at his left. And there his Father spake most ioyfully to him from heauen▪ This is my beloued Sonne, in whom only I am plea­sed; [Page 90] but here he screeched most lamen­tably to his Father from the Crosse, My God, my God, why hast thou forsaken me? Yet behold, behold, the Magnanimi­tie of Christ. Christ knew well enough, before hand, of all this fearefull and hor­rible passion prepared for him, wherein he was not transfigured, as before, but disfigured, so as neuer was any man. Yet nothing could moue him. This coward­linesse of his Disciples, this noisomnesse of the place, these diuelish buffets vpon his bare face, these bloudy wounds vp­on his naked body, these vile theeues, these hideous screeches, could not one whit daunt his heroicall heart. But euen as a noble Champion hauing already had a legge and an arme slasht off, when all the stage in admiration of his valour and manhood, cries, Saue the Man, saue the man, yet puts out himselfe, and standing vpon one legge; and striking with one arme, fights stil as stoutly as if he had ne­uer been hurt at all: so Christ hauing bin scorned and scourged already, when the whole theater of heauen and earth wept for him, yea when the powers aboue the heauen came downe, and the dead vnder [Page 91] the earth rose vp to mone and pitty him, only he himselfe would neither aske any fauour of others, nor yet shew any fa­uour to himselfe, but was very angry, & called him Sathan that gaue him such counsell; Yea though all the Saints in heauen and earth did bleed at the very heart Coelum & terra compati­untur ci. Ansel­mus inspeculo Euangel. serm. cap. 13. in a manner as much as hee him­selfe did vpon the crosse, to see so good a man so shamefully despighted, yet no­thing could stay him, but still he went on forward as pleasantly and as cheerefully as to any banket or feast, to this most ru­full and dreadfull death. O sweet Iesus, O my deare Lord, forgiue me, I humbly beseech thee for thy mercy sake, forgiue mee this one fault: Thou wilt neither weep thy selfe, nor yet suffer me to weep for thy death, But I am contrariwise af­fected; Though I do not see thee at this present led as a Lambe to the slaughter, yet onely meditating of thy death so ma­ny hundred yeares after, I cannot possi­bly refraine from weeping. Yea by so much the more do I lament and mourn, by how much the more I see th [...]e ioyfull & glad. Come forth yee daughters of Si­on, saith hee Cant. 3.11., and behold King Salomon [Page 92] with the crowne wherewith his mother crowned him in the day of his marriage, and in the day of the gladnes of his heart. As if he should haue said, Come forth yee daughters of Ierusalem, and behold Iesus Christ with the crowne of thorns, where­with the Synagogue of the Iewes crow­ned him in the day of his passion, and in the day of his death vpon the Crosse. He calleth the day of his passion the day of his marriage, and the day of his death vpon the crosse, the day of the glad­nesse of his heart. Thus you see in this seuenth part, the Wisedome, the Benig­nitie, the Magnanimitie of Christ, in that he saith, Not weepe, Not you, Not for me. Weepe not for me. Weepe not for me, but weepe for your selues.

THE eighth part, which is the last, now onely remaineth; But weepe for your selues: Wherein wee must consi­der likewise three vertues that ought to be in vs: Deuotion, Compunction; Compassion. For Deuotion hee sayth, But weepe: For Compunction, But you: For compassion, But for your selues. But weepe; But you; But for your selues. [Page 93] But weepe for your selues. First for Deuo­tion, hee saith, But weepe. Deuotion generally is a supernaturall dexteritie, wrought by the Holy Ghost, in the heart of a deuout man, whereby hee is made prompt and ready to performe all those duties which appertaine to the ser­uice of God. As a man may bee said to bee deuout in Preaching, deuout in hearing, deuout in making prayers, deuout in giuing Almes. But here espe­cially by Deuotion; I vnderstand a cer­taine softnesse and tendernesse of the heart, which oftentimes is resolued into teares, considering the mischiefes and miseries of this world. For if Christ in this place wisheth them of Ierusalem to weepe for themselues, and did himselfe else-where weep for Ierusalem, saying, O Ierusalem, Ierusalem, how often would I, but you would not? How much more then ought wee to weepe for the wret­chednesse of this world? They of Ierusa­lem were carried captiue into Babylon; That captiuitie of Babylon endured se­uenty yeeres, or threescore & ten yeares. Now iust so long lasteth our life. As the Psalmist saith; The dayes of our life are [Page 94] threescore yeeres and ten. So, that by this account, our whole time in this world, is nothing else but the captiuity of Baby­lon. Therefore we may well say, By the waters of Babylon wee sate downe and wept, when we remembred thee, O Si­on. And, My teares haue been my meate day and night, while they said vnto me, Where is now thy God? And, Woe is me that I am constrained to dwell in Me­shek, and to haue my habitation among the tents of Kedar. We reade that King Edward the third, hauing the King of Scots and the French King his prisoners here in England both together at one time, held royall iusts in Smithfield: The iusts being ended, hee feasted both the Kings most sumptuously at supper: Af­ter supper perceiuing the French King to be sad and pensiue, hee desired him to be merry, as others were. To whom the French King answered, Quom [...]do cantabim is canticain terra aliena? How shall wee sing songs in a strange land? If the French King after all this princely pastime, and stately entertainment, tooke it so heaui­ly to heart, that hee was kept prisoner out of his owne countrey; how much more then ought we to mourne for our [Page 95] captiuity? Especially seeeing neither we haue such welcome in the world as hee had in England, neither yet is England so farre from France, as Heauen is di­stant from them both. Ierusalem was once finally sacked by Titus and Vespa­sian, whereas besides an infinite number which were otherwise spoyled, ten hun­dred thousand men, ten hundred thou­sand men (I say) were slaine down-right altogether, as Iosephus a Greeke, Writer, and Iosippus an Hebrew Author testifie. But that which happened once to them, happeneth euery day to vs. We die dai­ly 1 Cor. 15.31.. Our whole life is nothing else but such a spoyle and sackage. And among all the miseries of this life, nothing is more miserable then this life it selfe. For euen those things which might be most comfortable vnto vs, as we vse them, do breed vs much sorrow. Learning and knowledge, a great delight: Yet Solo­mon sayth, Hee that addeth knowledge, addeth sorrow. Wealth and riches, a good complement: Yet Saint Iames saith, Goe to now you rich men, weepe and howle for the miseries which shall come vpon you. So that the onely hap­pinesse [Page 96] wee can haue in this life, is a de­uout and a godly bewailing of our vn­happines. Which made our Sauiour say, Woe be to you that laugh now, for you shall waile and weepe. But on the other side, Blessed are they that mourne now, for they shall bee comforted. Therefore holy Iob desireth God to spare him a lit­tle, & let him liue a while longer. Wher­fore? That hee might laugh? That hee might be merry? No, Vi plangam dolorem meum. but saith hee, that I may weepe for my woe and griefe. He thought a man could not haue time e­nough in this life, though it were neuer so long, to lament and rue the miseries of this life, though it were neuer so short. For if euery creature doe sigh and grone in it self Rom. 8.22.; if the very earth which we tread vnder our feet, do mourne and pine away in sorrow, for the heauy burthen of our sinnes, wherewith it is almost weighed and pressed downe to hell: how much more then ought wee, hauing the first fruits of the spirit, to haue also true deuo­tion in weeping for our miserable estate in this world▪ according to this, But weepe, but weepe for your selues? Thus much for our Deuotion.

[Page 97]Now for Compunction he sayes, But you. The person is implied in the Greeke word, which signifies to weepe as they doe which haue a broken and a contrite heart [...] frango.. Which weeping at the very heart is commanded in the fourth Psalme. For whereas we commonly reade it, be still in your chambers, the Septuagint inter­pret it, haue compunction in your aham­bers. Now the hebrew word vvhich they translate, haue compunction, doth signifie to be prickt to the quicke, till the bloud follow againe Dommu à Damsanguis.; And by Chambers our Hearts are meant. As when thou praiest, enter into thy chamber, that is, into the silence and secresie of thine heart. So that Haue compunction in your chambers, is as much as if hee should haue said, Bleed you inwardly at the heart; Our teares must not be Crocodiles teares: For as is praying from the teeth outward; so is weeping from the eyes outward. But saith Bernard, wee must be let bloud, and haue a veine opened vvith the launce of compunction Sci [...]dat [...] & aperitur vena ferre compun­ctionis. Ber. in serm. p. 123.. And this veine also must not be the liuer veine, or any other veine, but the heart veine onely Non co [...]poris, sed cordis. Ful­gen.. Whereupon Dauid saith, I roared for the very griefe [Page 98] of my heart Psal. 38.8.. And againe, My heart droppeth for heauinesse Psal. 119.28.. Not that his heart dropt indeed: But because the teares which hee shed were not drops of water, running from the eyes which may be soone forced with onions or such like, but drops of bloud issuing from the heart, such as Christ did sweats in the Garden. For these (no doubt) are true teares, which are the bloud of a woun­dead heart Sanguis vul­nerati cordis. Aug. Epist. 199.. So that the heart must first bee rent, and deepely wounded, before the eye can vnfainedly weepe. But in case our sins fall vpon vs like theeues, and wound vs at the very heart, and leaue vs halfe dead; and make vs powre out the bloud of true teares, then by and by will Christ powre in the wine and oyle of gladnes. Therefore saies a good Father, Malo sentire compunctionem [...]uam [...]ire defi­nitionem. I had rather feele the touch of Com­punction, then know the truth of a defini­tion. For the heart of a Christian being a while cast downe in sorrow, is soone af­ter raised vp in ioy; and taketh his former compunction not as a punishment, but as a preferment, and is right glad to bee af­flicted, because he sees, that as the more the waters did rise, the higher the Arke [Page 99] was lifted vp; after the same sore the more his sorrowes increase, the higher his heart is lifted vp to God Cum per fle­tum mens ad summa rapi­tur, compunctio­nis sua p [...]n [...]m gaudens mira­tur, & [...]ibet affligi, quia affli­ctione sua con­spicit se ad alta subleuari.. Whereupon Ierome affirmeth, that this compunction doth supple and soften our hearts, when it pierceth & afflicteth them Dum pungit vngit.: which we may see plainely in Saint Paul [...] All the while his heart was hardened and scared with a hot Iron, hee plaid the wilde colt (as I may say) without any remorse or griefe, kicking against the pricks. But when it pleased God to take out of his breast that heart of stone (to vse the Prophets word) and to giue him a heart of flesh for it, then he did not any more kick against the prickes, but onely one stimulus carnis, the angell of Satan was sufficient to bri­dle him, and tame him, and rule him a­right. For euen as a bladder if it be prickt all the wind and emptinesse voideth out of it: [...]emblably S. Pauls holy heart be­ing prickt, and bleeding inwardly for his sinnes, was freed of all vanitie and pride, of all conceitednesse and folly. Wherfore as the men of Iudea and Ierusalem were pricked in their hearts Actes. 2.37.: so must we haue true compunction in bleeding and wee­ping at the heart, according to this, But [Page 100] you, But weepe for your selues. Thus much for your Compunction.

Lastly, for Compassion, hee sayes, But for your selues. It is good to pitty o­thers, and to wipe away the very teares from their eyes with the spunge of Compassion [...] Chrys.. So sayes Iob Iob. 30.25., Did I not weepe with him that was in trou­ble? And was not mine heart in heaui­nesse for the poore? But yet the greatest Compassion is to shew pittie towards thy selfe. As Ecclesiasticus sayes Miserere ani­mae tuae placens Deo. ca. 30. v. 23, Haue compassion on thine owne soule, if thou minde to please God. Thus did the Pub­lican. Beeing most desirous to please God, vvhen he did pray to God, he said, Lord bee mercifull vnto mee a sinner. The Pharisee was very sorry for the Pub­lican, and said, Lord, I thanke thee, I am not as this Publican. But the Publi­can was sorry for himselfe. Euen as the high Priest in the law did offer first for his owne sinnes, and then for the sinnes of the people Heb. 5.3.: after the same fashion this Publican did first offer the sacrifice of prayer for his owne sinnes, and then afterward he praied for others. Therfore he that durst not lift vp his eyes to hea­uen, [Page 101] did yet draw downe heauen to his eyes: and did enforce God also to haue compassion on him, because hee had first compassion on himselfe For looke how Peters cock did clap his owne sides with his wings, and wakened himselfe before hee wakened Peter: in like manner thou must smite thine owne breast with the Publican, and clap thine owne sides with the cocke, before thou cry or crow to others. Abrahams seruant did drinke himselfe before hee gaue his Camels drinke Gen. 24.19.: right so the wise man aduiseth thee Prou. 5.15., first for thy selfe: To drinke the waters of thy cisterne, and the riuers in the middest of thine owne well: then for thy Camels, To let thy fountaines flow forth, & thy riuers of water in the streets: Thou must first pledge Christ in his cup, and drinke one hearty draught of teares for thy selfe, and then thou maiest drinke to others afterward. For if thine eye bee single, all thy body is full of light. But if thou haue a beame in thine owne eye, and yet wouldest take a more out of thy brothers eye; all thy body is full of dark­nes. Whereas the way were first to weepe out, and vvash out that great beame [Page 102] which is in thine owne eye, that so thine eye being more single, thou mayest see cleerely to take a little more out of thy brothers eye. Otherwise thou shalt bee like those Hagges or Faryes (called in la­tine La [...]ia) which we haue heard of in old time, who (as they say) could see well enough abroad, but when they came home, vsed to put vp their eyes in a boxe. And then Christ will say to thee as he did to one else-where, Goe to thine owne house Abi in domum­tuam. Mar. 5.. Doe not prie into other mens faults abroade, and put vp thine eyes in a boxe when thou art at home; but rather shut thine eyes abroad, and o­pen them at home. Bee not like Crate [...] Thebanus, who was called a Doore ope­ner [...] Laerti is., because he vsed to rush into euery other mans house, and there to find fault with whatsoeuer was a misse: but rather looke to thine owne house, look to thine own hart, weep for thine owne life, weep for thine owne selfe. Many doe turne Christs, sed vos pro vobis, into Virgils sic vos non vobis. They can stumble at a straw and leape ouer a block: They can swal­low a Camel, and straine a gnat. Though their owne backes be surcharged, and o­uerloaden [Page 103] with ill-fauoured lumpes of sinne, like Camels bunches, yet their backes are broad enough to beare all that, they neuer feele it, they make no bones of it, they can swallow it downe very vvell without any drinke of teares. But if they see no more then a little gnat sitting vpon their brothers coat, by and by they finde a hole in his coate, they must need [...] (forsooth) weepe for it, and alwayes vrge it, and presse it very sore, and straine it through their teares. Such are the wicked ignorant Brow­nists, and other like factious Nouices of this age: They tell vs they weepe daily for the ruine of Sion, and for the deso­lation of our Church: But our Church answereth them, as shee hath heard her spouse Iesus Christ say in a like case, Weepe not for me, but weepe for your selues. I, sayes our Church, vvas neuer more glorious in this Realme of Eng­land heretofore, Foxus in pri­ma considerati­one ad Prote­stantes praefixa Acti [...], & in pri­ma persecutione primitiu [...] eccle­sia. p. 32. neuer am like to bee hereafter, then I am at this day. And there is no one poynt of Doctrine, or Discipline which I maintaine, that hath not beene vvithin this fortie yeares confirmed, and besprinkled, and euen [Page 104] enamuled with the very bloud of as bles­sed Saints, our owne deere Countrey­men, as holy Martyrs as euer did hold vp innocent hands to God. Therefore Weepe not for mee, but weepe for your selues. You indeede haue departed not onely from this Church, of vvhich you make so slight: but also from the Primitiue Church▪ of vvhich you talke so much. The order of the Primitiue Church is set downe in the Acts Actorum ca. v. 46.. They continued daily with one accord in the temple, and breaking bread at home, did eate their meat together vvith gladnes and single­nesse of heart. So then in the Primitiue Church they continued daily vvith one accord in the temple: you runne out of the temple, and refuse to pray with vs. In the Primitiue Church they did breake bread at home: you breake peace a­broad. In the Primitiue Church they did eate their meat together vvith gladnesse and singlenesse of heart [...] you haue tur­ned all singlenesse into singularitie. You (sayes our Church to the Brownistes) You are those Donatists of whom Saint Austen speaketh Qui nobis etiam oratio­nem domini­cam impijs dis­pretationibus conantur au­fert c. epist. 92. ad lanuarium., who by their impious arguments would take away from vs e­uen [Page 105] the Lords prayer. So would the Brownists. You are those Nestorians of vvhom Cassianus speaketh, Qui quia esse nolunt quod omnes sunt, cu­piunt omnes esse quod ipsi volunt. De incarnatio­ne, l. 6. c. 4. vvho be­cause they will not bee as all men are, therefore would haue all men be as they are. So would the Brownists. You are those Sectaries of whom Nazianz [...] speaketh [...], Apol. p. 28, vvho make a stirre about matters of no importance, very vnlear­nedly, and yet very imprudently. So doe the Brownists. You are those Schisma­tikes of whom Irenaeus speaketh Qui propter medicas & quaslibet cau­sas magnum & gloriosum Chri­sti corpus con­scindunt. l. 4. c. 62., who for light and trifling quarrels, rent and teare the great and glorious body of Christ. So doe the Brownists. You are those Luciferans of whom Saint Ie­rome speaketh Quibus fami­liare est dicere factum de Ec­clesia lupanar. Dialo contra Luciferanos, prope initium., who make it a common word in their mouthes, to say, That the Church is now become a Stewes. So say the Brownists. You are those heretikes of whom Bernard speaketh Qui omnes qui de Ecclesia sunt, canes censent & por­cos▪ Epist. 65., vvho say, That all wee, or at the least wise the most part of vs, which are of the Church, are no better then dogges, or hogges. So say the Brownists. You are those Audian [...] of vvhom Epiph [...]ius speaketh [...]. Anchor. p. 475., who being busie-bodies themselues, and Bi­shops in other mens diocesses, yet think [Page 106] much that reuerend and learned Bishops should beare rule in their owne diocesse. So doe the Brownists. You are those murmurers against Moses, of vvhom Optatus speaketh, Qui ante funt sepulti quàm m [...]rtui. Contra [...]. l. 1. vvho vvere buried be­fore they vvere dead, because they wept for others before they vvept for them­selues. So doe the Brownists. But to leaue these now, as they leaue the Church, and to returne to our selues againe: we that are CHRISTS louing friends, and louing friends also to his holy Church, must vveepe for none o­ther so much as for our selues. That so wee may continually practise true De­uotion, true Compunction, true Com­passion, according to this, But vveepe, but you, but for your selues. But weepe for your selues. Weepe not for mee, but weepe for your selues.

THus haue I gone ouer all the eight parts of this text. Now if I were as happy as Salomon vvas, that I might haue vvhatsoeuer I would aske, I would, I assure you (beloued) desire no greater gift of God at this time, then that vvee might so meditate of that which hath bin [Page 107] spoken, as our whole life, and all our af­fections, especially these affections of ioy and sorrow, vvhich rule all the rest, might thereby be ordered and directed aright. For weeping, or not weeping, are things indifferent, simply of themselues neither good nor bad, but thereafter as according to circumstances, and occur­rences, they are either vvell or ill vsed. E­uen as glorying, or labouring, or fearing, or louing. For glorying it is said, Let not the wise man glory in his wisedom, but let him that glorieth, glory in this, that he know­eth the Lord. For laboring it is said, Labour not for the meat which perisheth, but for the meat which abideth for euer. For fea­ring, it is said, Feare not him that can kill the body onely, but feare him who is able to destroy both body & soule. For louing it is said, Loue not the vvorld, nor the things of this world. If any man loue the world, the loue of God is not in him. Now then, glory not, but glory, Not in the wis­dom of the world, but in the knowledge of God. Labour not, but labour; Not for the meate vvhich perisheth, but for the meat which abideth for euer. Feare not, but feare; Not him that can kill the body [Page 108] onely, but him that can destroy both bo­dy and soule. Loue not, but loue: Not the World, but God. And so here, weep not, but weepe. Not for mee, but for your selues. Weepe not for mee, but weepe for your selues. To weepe is lawful; to weepe without not weeping, is vnlawfull. Not to weepe is lawfull: not to weepe with­out weeping, is vnlawfull. Againe, To weepe for your selues is lawfull: to weep immoderately for Christ is vnlawful. Not to weep for Christ is lawfull: not to weep moderately for your selues, is vnlawfull. Whereas without any vnlawfulnesse in either, both weeping and not weeping will be lawful. If your weeping be alwaies ioyned with not weeping, and your not weeping be sometimes ioyned vvith wee­ping: If your vveeping bee for your selues, not for Christ, and your not wee­ping bee for Christ, not for your selues. Therefore we must marke wel what our Sauiour saith; He saith not thus, weepe not for mee, and weepe not for your selues; That is too much ioy, and too little sorrow. Nei­ther thus; weepe for mee, and weepe for your selues; That is too much sorrow, and too little ioy. Neither thus, weepe not for your [Page 109] selues, but weepe for [...]ee. That is presump­tuous desperation. Neither thus; weepe for mee, but weepe for your selues. That is desperate presumption. Onely hee saith thus, Weepe not for mee, but weepe for your selues. As if he should haue said, Weepe not too much, vveepe not too much for my death: vveepe not too much for my death. Nay, weepe little for my death: considering my wisdome, my benigni­ty, my magnanimitie; weepe little for my death. But weepe not too little: but weepe not too little for your own life: but weepe not little for your owne life. Nay weepe much for your owne life: considering your deuotion, your compunction, your compassion: weepe much for your owne life. Weepe little for my death, but weep much for your owne life. Weepe not for me, but weepe for your selues.

Wherefore holy brethren, if we haue any teares, now let vs shed them, if wee haue any Psalmes, now let vs sing them. The whole Gospel is nothing else but ioy­full newes, the sum whereof is comprised in that Euangelicall and Angelicall mes­sage to the shepheards; I bring you glad tidings of great ioy, which shall bee to all [Page 110] people. But then Christ was borne in his mothers armes; Now he holdeth vp the Angels, that they fall not, and listeth vp men which are fallen, vvith his owne armes stretched out vpon the crosse. This crosse is the kingdome, that hee carrieth vpon his shoulder Esa. 9.6., vvhich is a greater glory and credit to Christ, then vvas the creation of the vvhole vvorld [...] [...]ecume. in. c. 2. ad Heb.. For if God had created a thousand worlde, man had defaced them euery one with his sin. But to saue, if it be but one poore soule, and to redeeme it from the pit of hell: this indeed is the omnipotent po­wer of the crosse of Christ. Sweet Saui­our, I humbly embrace and kisse the wounds of thy hands and feet: I esteeme more of thine Hysope, thy Reed, thy Spunge, thy Speare, then of any Prince­ly Diademe: I boast my selfe, and am more proud of thy thornes and nailes, then of all pearles and iewels: I account thy crosse more splendent and glorious then any royall crowne: tush, what talke I of a crowne? then the very golden sun­beams in their greatest beauty & bright­nesse. This is that triumph vvhereby Christ caused vs to triumph in himselfe, [Page 111] and to bee more then Conquerours, 2 Cor. 2.4. vvhen as the goodnesse and the sweetnes of Christ, did triumph ouer all impietie and malice Cum de impie­tate & malitia suauitas pi [...]as­que triumpha­uit. Cyp.. And therfore if the women met Dauid playing and singing, Saul hath slaine his thousand, and Dauid his ten thousand; how much more then ought all the son [...] and daughters of Ie­rusalem, all Christian men and women, to meet Christ playing vpon the harpe, and singing that new song to the lambe with the foure and twenty elders, Thou art worthy to receiue glory, and honour, and power, because thou wast killed, and yet thou hast killed, and slaine not onely a thousand, or ten thousand, but euen all thine and our enemies, and hast redee­med vs thy friends to God by thy bloud? There is a time to weepe, and a time to laugh, a time to mourne, and a time to daunce Eccle. 3. v. 4.. Why art thou then so heauie, O my soule, and why art thou so disqui­eted within me? What man? plucke vp a good heart, trust in God, thinke vpon the honourable passion and gladsome re­surrection of Christ: And then though thou wert neuer so much afflicted, yet e­uen in the fiery furnace of affliction, re­ioyce [Page 112] with ioy vnspeakeable and glori­ous. Dance now, not as Herodias did, but as Dauid did. Leape vp in affection as high as heauen, where thou shalt heare one rapt vp to the third heauen, saying to himselfe, God forbid that I should re­ioyce, reioyce in any thing but in the crosse of Christ: and to vs, Reioyce in the Lord alwaies, and againe, I say, reioyce. And againe, and againe, I say, reioyce, and reioyce alwayes in the Lord. Espe­cially at this time. For if, when the matter was in doubt, and no man al­most knew to what passe these troubles would sort in the end, and very few in the Church, no not the Apostles, but on­ly the Virgin Mary did vnderstand and beleeue the resurrection of Christ, yet then our Sauiour said, Weepe not for mee: how much more now ought vvee not to vveepe, but to reioyce, seeing our Lord hath so mightily declared himselfe to be the sonne of God Rom. 1.4:, by raising vp his owne selfe from the dead? And if vvee might not weepe when Iacob went ouer Iordan with nothing but his staffe in his hand Gen. 31.18., then much more now ought wee to lift vp our hearts in great ioy to [Page 113] God, and say; O Lord we are not wor­thy of the least of all thy mercies: for our blessed Redeemer went ouer Iordan with nothing but his crosse, which is his Iacobs staffe, [...]. Damascen. l. 4. cap. 88. vpon his shoulder, but now hee is returned againe with two great troupes. O what a great troupe, what a goodly flocke is here! We with all the Militant Church are one flocke of Christ: And the other flocke is the triumphant Church in Heauen; with whom wee must continually re­ioyce for the victory and the saluati­on which Christ hath shewed vs this day: For though on Good Friday to­wards euening the skie was redde all o­uer coloured and distained with the bloud of Christ Math. 16.2., yet laudes bee to our Lord, O praised bee GOD, that was a good signe: this day it is faire weather: The winter is now past: the raine is changed and gone: the flowers appeare in the earth: the time of the singing of birds is come: and the voyce of the Turtle is heard in our Land Cant. 2.11.. And what saith the Turtle? Euen as it is here, Weepe not for mee. Weepe not for mee, but weepe [Page 114] for your selues: but weepe for your selues. Pindarus reporteth, there was an opini­on of the Citie of Rhodes, that gold rained downe vpon it [...]. Ode. T.. If euer gold did raine downe from heauen vpon any Citie, I thinke it is rather this Citie then Rhodes: not onely for aboundance of gold and worldly riches, wherewith it is replenished, but also much more for infinite spirituall gifts, and golden grace [...] of God. O London, London, excellent things are spoken of thee, O thou Citie of God! It is spoken of thee, that thou employest a great part of thy wealth to the reliefe of poore Orphans, of poore Souldiers, of poore Schollers. It is spoken of thee, that thou dost reue­rence religion, and loue the truth more then any part of this Realme doth be­sides. It is spoken of thee, that none are more obedient, none more ready then thou art, both with body and goods to defend the state. It is spoken of thee, that thou art so famous in all forraine [...]ountries, that as Athens was called the Greece of Greece [...] Athenaeus. l. 5., so London is called the England of England. And wee may almost as well say, that all Eng­land [Page 115] is in London, as that all London is in England. These are excellent things I assure you beloued, excellent things in­deed. Wherefore wee which haue recei­ued so many singular graces of God, should aboue all other be thankefull for them. And not onely one, or some few, but euen all of vs, should bring forth good fruits, answerable to such great mercies. Well, would to God it were so. But certainly it is not so. Certainly all among vs, all are not pure corne, there are many tares: all are not good fishes, there are many bad: all are not wise vir­gins, there are many foolish: all are not sheepe, there are many goates. Yet to inueigh particularly against the sinnes of, this citie, which should make vs weep for our selues, I thinke it not greatly conue­nient at this time. Onely I beseech you that we may trie and examine our selues: that wee may enter into our owne con­sciences; euery one of vs humbly bowing the knees of his heart, and saying in this sort, O Lord Iesus, how haue I bestowed all those talents of gold which thou hast giuen me? how haue I required thee for all thy kindnesse towards me? what hath [Page 116] my whole life beene else but a continuall warting against thee? what hath it beene else but a daily renuing of all thy blou­dy torments, and of thy whole passion? Ah vile wretch that I am, how often haue I like Iudas himselfe, betraied thee, and sold thee for a little worldly pleasure, or for a little lucre and gaine? how often haue I bound thy hands, and euen most despightfully spit in thy face, by refusing those gifts which thou wouldest haue gi­uen mee, and by killing the comforts of thy spirit? Woe is me, alacke for pitty, I am that cursed Caine which haue mur­dered innocent Abel my brother, whose bloud doth now cry out for vengeance against mee, because that bloud by my sinnes onely is polluted, by which the sinnes of all the world besides are pur­ged. For this I will weepe day and night, yea though I had as many eyes in my head, as there are starres in the skie, yet I would weepe them out euery one In f [...]ntem scontem atque in fium malu­mina [...]ertam., to thinke that I should be such an vnwor­thy wretch, as by my sinnes to crucifie Christ so often, and to put him to so ma­ny deaths, who hath beene vnto mee so kind and so louing a Lord. O deere A­bel, [Page 117] deare Abel! O my good brethren, that I could possibly deuise what to say, or what to doe, to obtaine thus much of you, or rather of God for you, that you would weep, though it were neuer so lit­tle, for your sinnes. But alas, I can doe no more now, but commit and commend all that hath been spoken to the effe­ctual working of the Holy Ghost in you, and to the faithfull obedience of your good hearts to God. Blessed be God: I am yet very much reuiued (being other­wise almost quite spent with speaking so long) when I looke about me, and be­hold euery one that is present. For I see no place in this great Auditory, where there are not very many ready to weepe, the water standing in their eyes, and some already weeping right-out, in true re­morse and sorrow for their sinnes. You make me remember that which we read in the booke of Iudges, when the Angell of the Lord found fault with the Israe­lites for their disobedience, they lifted vp their voyces and wept, and called the name of that place Bochim, and offered vp sacrifices there vnto the Lord Iudg. 2.5.. This place also may bee now called Bochim, [Page 118] that is, the place of weeping, wherein you haue offered vp as many Sacrifices to the Lord, as you haue shed teares for your selues. O what an acceptable Sa­crifice to God is this your sorrowfull spi­rit? I warrant you you shall neuer repent you of this repentance: you shall neuer be sorry for this sorrow. This sorrow­full spirit of yours makes God haue a ioyfull spirit, and greatly pleaseth and de­lighteth the holy Ghost. Wherefore now that we haue once made the good spirit of God reioyce and take pleasure in vs, let vs not in any case hereafter, let vs not hereafter grieue the same spirit of God, whereby wee are now sealed vp to the day of redemption. The Holy Ghost is grieued when we are not grieued, but if wee be thus grieued for our sinnes, then is the Holy Ghost delighted. Yes such griefe and sorrow will not onely bee to the Holy Ghost a great pleasure and de­light, but also it will be to vs the very seed or the interest and loane of euerlasting life ^c. For looke how a Father pittieth his owne childe, and if he see him crie, doth what hee can to still him, and takes out his handkercher, and wipes the infants [Page 119] eyes himselfe; after the same fashion God our heauenly Father will with his owne holy finger wipe away all teares from our eyes, and take vs most louingly by the hand, and lead vs out of the house of mourning into the house of mirth. Then though wee haue sowen in teares, yet wee shall reape in ioy Tum breui­bus lachrymis gaudia longa metam. Pauli­nus.. Yea though wee haue sowen but a very few teares, which God hath in a small bottle, yet we shall reape all the infinite ioyes which God hath in heauen. Then though wee haue wanted wine a little while, yet in the end Christ shall turne all our water into wine, all our sadnesse into gladnesse, all our musing into musicke, all our sigh­ing into singing. Then though wee haue beene a long time married to wee­ping blear-eyed Leah, yet at length wee shall enioy the loue of cheerful and beau­tifull Rachel. Then shall Abraham that good mower binde vs vp into sheaues as pure corne, and fill his bosome full with vs, and carry vs into the Lords barne to make a ioyfull haruest in heauen. Then shall wee with the wise virgins hauing store of teares in our eyes, which are as oyle in our lampes, goe out of this vale of [Page 120] teares, which floweth with woe and wee­ping, and enter into the celestiall Canaan which floweth with milke and honey. Then shall Christ say vnto vs, not as it is here, Weepe not for mee, but weepe for your selues: But hee shall say; Weepe not for mee, and weepe not for your selues. For that which would bee too much ioy in this life, shall not be ioy enough in the life to come. Therefore hee shall not onely say vnto vs, Weepe not for mee, and weepe not for your selues, but hee shall also say, Reioyce for mee, and reioyce for your selues. Reioyce for mee, because I was once lower then the Angels, but now I am crowned with honour and glory: and reioyce for your selues, be­cause you were once as sheepe going a­stray, but now you are returned to the shepheard and Bishop of your soule. Re­ioyce for me, because I am your brother Io­seph, whom once you sold into Egypt, but now all power is giuen me in heauen and in earth: and reioyce for your selues, be­cause you are the true children of Israell, which once dwelt in a land of famine, but now you are brought by triumphant fie­ry chariots into the land of Goshen, which [Page 121] is the kingdome of glory. To the which kingdome of glory, and ioy of all hands, ioy for Christ, ioy for our selues, we be­seech thee, O good Lord, to bring vs, af­ter the miseries of this wofull and wret­ched world, not for our owne deserts or merits, but for the most glorious passion, and most ioyfull resurrection of Iesus Christ, to whom with the Father and the Holy Ghost, be all honour and glo­ry, power and praise, dignitie and dominion now and euermore, Amen.

THE PATHVVAY To Perfection. The Text.

RIght Honourable, right wor­shipfull, and most Christian and blessed brethren; perfe­ction is all in all. The onely thing in euery thing. But that which is vnperfect, is like either the vntimely birth of a womā, or else the vn­timely fruit of a tree; the one dying before it be borne, the other rotting before it be ripe. Therfore it is said of the law, Heb. 7.19. That [Page 124] it made nothing perfect: but of the Gos­pell, Ioh. 19.13. that it is most perfect in it selfe. And of the tower of Babel, Luk. 14.30. these men began well to build, yet could not perfect it: but of the frame of the world, Gen. 2.1. thus the heauen and the earth were perfectly finished; yea so perfectly, that euery thing since, which hath had any little re­semblance of this perfection, is said to be as perfect as God made the world. Now of all things in the world; man especially is borne, not to die, as an vntimely birth, but to liue: and man liueth not to rot a­way as vntimely fruit but to flourish for euer. Therefore we that doe not die vn­der the law, but liue vnder grace, Rom. 6.14. must not bee like the law, but like the Gos­pell? and wee which shall not rot away as the Tower of Babel, but flourish for euer, as the building of God, 1 Cor. 3.9. must not be like the tower of Babel, but like the frame of the world, labouring continu­ally to be perfect, as our heauenly Fa­ther is perfect Mat. 5.48.. Labour (I say) we must. For as nothing is excellent and easie both together; in like sort perfection, though it be so excellent a thing, that it ought to be much desired, yet it is not so [Page 125] easie a thing, that it can bee soone attai­ned: Therefore saith the Apostle in the former verse, I do not thinke that I haue yet attained to it. For, saith Bernard Quomodo proficis, si iam tibi sufficis?, How canst thou possibly be a proficient, if thou thinke thy selfe already suffici­ent? The Arke of the Couenant was but a Cubite and a halfe high Exod. 21.10.. So likewise the wheeles of the Cauldron were but a Cubite and a halfe high. 1 King. 7.32. Now we know that a Cubite and a halfe is an vnperfect measure: which shewes that none in this life are perfectly perfect. The very high­est are as the Arke in Moses Tabernacle or as the wheeles in Salomons temple, but a Cubite and a halfe high [...].: Perfect­ly vnperfect vvhen they beginne: vn­perfectly perfect when they end. Benaiah was honourable among thirtie, but hee attained not to the first three: 2 Sam. 23.23. And so some one man may be as perfect as thir­tie, yea as a thousand other men, and yet not attaine to the perfection of the bles­sed Trinitie, which is the first three. Nay when we haue done the best we can, we are but vnprofitable seruants Luk. 17.10. All our righteousnesse is as a stained cloth Esay. 64.5.. Our greatest strength is confirmed in [Page 126] weaknesse 2 Cor. 12.9. Wee know but in part, not as we are knowne 1 Cor. 13.12. Wee walke by faith, not by sight 2 Cor. 5.7.. Wee behold as in a Glasse darkely, not face to face 1 Cor. 13.12. So that the most perfect perfection wee can attaine to in this life, is an humble ac­knowledging of that imperfection which wee haue, Est quaedam imperfecta per­fectio, vt sciat homo se non esse perfectum in hac vita. Pri­masius in Col. c 1. in fine. and an earnest labouring for that perfection which wee haue not [...]. Nyssenus [...] in fine.. Wee liue here in that wee hope for life Spes vitae im­mortalis est vi­ta vitae morta­lis. Aug in. p. [...]03: and wee are per­fect here in that vvee labour for perfe­ction [...]. Oecum. in He. c. 6.. Whereofre as Salomon went vp six steps to come to his great-throne of Iuorie 1 Reg. 10.19., so must wee ascend sixe degrees to come to this high toppe of perfection. The first, (Not many things) BVT ONE THING. The se­cond, (I doe not remember, but) I FORGET THAT VVHICH IS BE­HINDE. The third, (I stand not stil but) I ENDEVOVR MY SELFE TO THAT VVHICH IS BEFORE. The fourth, (I runne not amisse, but) I FOLLOVV HARD. The fifth, (not beside the mark, but) TOVVARD THE MARKE. The sixth, (Not for any other prize, but) FOR THE PRIZE OF THE HIGH [Page 127] CALLING OF GOD IN CHRIST IESVS.

Touching the first hee saith (Not ma­ny things) BVT ONE THING. Gre­gory hath this sentence Cum animus diuiditur ad multa, fit mi­nor ad singula.: The minde of a man is like the stone Tirrhenus. That stone, so long as it is whole swimmeth, but being once broken, sinketh. And so the heart of man being once broken, it soone sinketh, and being diuersly distra­cted, it is easily ouer-whelmed. Zedekias Ier. 39.5. did well enough so long as hee staied in Ierusalem, signifying the vision of peace, which is one thing: but when hee was carried to Riblah, signifying a multitude which is many things, then were his eies put out. What so neere one as two? And yet wee must not goe so farre from one as two: Seeing it is a very hard matter, and almost vnpossible, that one mind should well heed to diuers things. Vtres op­positas mens fe­rat vna duas. Cor. Gallus. Hercules himself could not cope with two aduersaries at once. So that Peter was vnwise to weare two swordes, at once Luke. 22.38. Alexander said, the whole world could not hold two Sunnes at once. So that Issacar was an asse to beare two bur­thens at once Gen. 49.14.. No man sitteth vpon [Page 128] two seates together. No man writeth with two pennes together. No man hun­teth two games together. No man iust­eth with two speares together. He that hath two hearts, if he haue a true heart of the one, he will haue a false heart of the other. Therefore saith Saint I [...]es Iam. 1.8., A double-hearted man is vnconstant in all his waies. He that hath two tongues, if he tel truth with the one, he will lie vvith the other: Therefore saith Saint Paul Tim. 3.8.: Dea­cons, must not be double-tongued. Hee that serues two masters, if he please the one, he will displease the other: therfore saith our Sauiour Luk. 10.13.; No man can serue two maisters. He that walketh two waies, if he go well in the one, he will stumble in the other. Therefore saith Ecclesiasti­cus: Eccles. 2.13. Woe be to the sinner, vvhich wal­keth two manner of wayes. Wherefore we must not be like the Philistins, vvhich had two hearts, 1 Sam. 5.2. one heart that cleaued to God, another that cleaued to Dagon: We must not bee like the Iewes, vvhich had two tongues Sopho. 2.1., one tongue that sware by the Lord, another that sware by Malcham: Wee must not bee like the Israelites, vvhich serued two maisters, [Page 129] 1 King. 11.5. they halted betwixt two opinions, ser­uing sometimes God, sometimes Baal: Wee must not bee like Salomon, vvhich walked two waies 1 King. 11:1., his heart was not perfect with God, but sometimes he wal­ked the way of the Lord, sometimes the way of Ashteroth. We must not doe so, I say; we must not follow God & Dagon, God and Malcham, God and Baal, God and Ashteroth, If we would be perfect in­deed, we must follow (Not many things, no not so much as two things,) BVT ONE THING.

For this ONE thing is the very band of Perfection Col. 3.4. [...]. Theodor et. grae. Affect. cur. 2.. Hereupon Christ speaking to his Spouse, saith thus Cant. 4.9.; Thou hast wounded my heart vvith one of thine eyes, and with one chaine of thy necke. The Church, I grant, hath many eies. But because as the eies of a maiden looke vn­to the hand of her mistresse Psa. 123.2. ▪ so all these eyes wait onely on the Lord, looke onely one way, and so (in a sort) make onely one eye, therefore hee saith, vvith one of thine eyes. So likewise the Church hath many chaines; but because these chains are so linked and intorteled toge­ther, that they all make (in a manner) but [Page 130] one golden chaine of Christian vertues, which is the band of Perfection, and bin­deth the Church to Christ, as the necke ioyneth the body to the head: therfore hee saith, with ONE chaine of the neck. This one eye it is, this one chaine it is, which makes Christ in loue vvith his Church, which ouercomes him, and wounds his heart. Thou hast wounded my heart, saith hee, with one of thine eyes, and with one chaine of thy necke. The Spouse of Christ must haue but ONE chaine about her necke. The dis­ciple of Christ must haue but one coate vpon his backe Luke 9.3.. Hee must not be a turne-coate, much lesse a change-coate. Seeing indeede that which Cyprian speakes of Christes coate, may bee as truely said of euery Christians coate; That either it must bee Vnica, or else it cannot bee Tunica, either it must bee one, or none. For as Rebeccaes two twinnes did struggle and vvrastle before they were borne, for hatred and malice, but Elizabeths one childe did spring and skippe before he was borne, for ioy and gladnesse; so he that busies himself about more things then one; shall neuer proue [Page 131] singular in any thing [...]. Plato de rep. l. 3., nay hee shall finde that strife and resistance in his head, which Rebecca did in her wombe, but hee that labours and trauailes onely about one thing, shall bring it to good perfection, and bee as well deliuered of it, as Elizabeth was of Iohn Baptist. Hence it is that wee are exhorted, for our heart, Acts. 4.32. to haue one heart, and one soule: for our tongue 1 Cor. 1.10., to speake one and the selfe same thing: for our ma­ster, Mat. 13.8. to serue one master in Heauen: for our vvay, Phil. 3.16. to vvalke after one and the selfe same rule. According to that most vvise and worthy vvord: Cor vnum via vna. My L. Treasurer his word. One heart, one way, Which is also agreea­ble to the vvord of God, who saith, I vvill giue them one heart, and one way, that they may feare mee for euer, for the vvealth of them and of their children af­ter them Ier. 32.39.. Wherefore let vs not haue many minds, or trouble our selues about many things, but with Mary Heb. 10.41., minde onely one thing, vvhich is necessary: let vs not haue many tongues, or desire many things, but euery one of vs say vvith Dauid Psal. 18.1., One thing onely I haue desi­red of the Lord: let vs not serue many ma­sters [Page 132] or by many maisters our selues, but as Sophony speaketh Soph. 3.9., with one shoulder serue the Lord our God, and onely wor­ship him: let vs not walke many wayes, or kicke against many pricks Acts. 9.5., or shoot at rouers (as I may say) but with S. Paul in this place, aime onely at one marke, and follow But one thing. This is the first degree to perfection.

Touching the second, he saith, (I doe not remēber, but) I FORGET THAT VVHICH IS BEHIND. Truth it is, we may remēber, both that we haue done ill, to amend it, & also that we haue done well, to continue it. For the first, Chryso­stome saith, [...]. Nothing doth so well helpe vs forward in a good course, as the often remembrance of our sins. Whereas in the bitternes of our soules we call to remem­brance the dayes of old, which we haue passed away in sin. Whereupon the Psal­mist particularly intituleth the eight and thirtieth Psalme a Memorandum, or a Re­membrance, because he made it when he called to remembrance his sinne, which he had in former time committed Cum commis­sa olim à se de­licta memoria repeteret. Euthymius ibidem.. And generally Baruch saith to vs in this sort; [Page 133] Remember well what you haue done, & as it came in your hearts to turne away from God, so now striue with your selues tenne times more to turne againe vnto him [...]. Bar. 4.28.. Thus did Paul, remembring hee had once beene a persecutor or, 1 Tim. 1.13. he did re­pent him of it, and made amends for it, and was afterward ten times more zea­lous to saue the wicked, then before hee had been to destroy the godly. For the second, another saith; Quam im­mensa est lati­tia de recorda­tione transactae virtutis? &c. Ber. in festo om­nium Sanc. ser. 2. O what heauen­ly comfort doe they inwardly feele, which are delighted vvith the remem­brance of vertue past, with the fruition of ioy present, with the expectation of fe­licitie to come? This threefold cord of comfort, as it can neuer be broken, so it must alwaies bee drawne forth at length, that Reu. 22.11. he which is iust, may be still more iust; that he which is strong, may be still more strong. Thus did Dauid 1 Sam. 17.36, remem­bring he had once slain a Beare, he did not repent him of it, but gathered strength and courage by it, and vvas afterward more bold to combat with a mightie Gyant, then before he had beene to deale with an eluish Beare. Therefore as they which leap, the further they go backward [Page 134] to fetch their runne, they further the leap forward, when they haue runne: so here we may looke back a little, and remem­ber both vvhat we haue done il, to amend it, and also vvhat we haue done vvell to continue it. Otherwise, the remem­brance either of vices or vertues, is so farre from putting vs any white forward, that it casteth vs quite backeward. For as Marke the Eremite vvitnesseth, [...]. The remembrance of former sinnes is enough to cast him downe altogether, who o­therwise might haue had some good hope. Our sins and Elies sonnes are alike: Elie hearing his sonnes vvere slaine, vvhom he himselfe had not chastised and corrected as he ought, fell downe back­vvard, and brake his neck 1 Sam. 4.17.: And so all they that remember and hearken after their former sinnes, vvhich they should haue mortified and killed, fall downe backward, and turne away from God. For this is the difference betweene the godly and the vvicked: Both fall; But the godly fall forward vpon their faces, as Abraham did when hee talked vvith God: the vvicked fall backward vpon the ground, as the Iewes did vvhen they [Page 135] apprehended Christ. Hee that remem­bers his sinnes, to be sorry for them, as Abraham did, fals forward vpon his face: but he that remembers his sinnes, to re­ioyce in them, as the Iewes did, falls backward vpon the ground. Wherefore if thou bee vpon a mountaine, looke not backward againe vnto Sodome, as Lots vvife did Gen. 19.27.: if thou be within the Arke, flie not out againe into the world, as No­ahs Crow did Gen. 8.7.: If thou be well vva­shed, returne not againe to the mire, as the Hogge doth 2 Pet. 2.22.: if thou bee cleane purged, runne not againe to thy filth, as the Dogge doth Pro. 26.11.: If thou be going towards the land of Canaan, thinke not of the Flesh-pots of Egypt Exod. 16.3.: If thou bee marching against the hoast of Midian, drinke not of the waters of Ha­rod Iud. 7.6.: If thou be vpon the house top, come not downe Mar. 13.11.: If thou haue set thy hand to the plough, looke not be­hinde thee Luke. 9.62.; remember not those vices which are behinde thee. No, nor those vertues neither. For as Grego­rie vvriteth Memoria virtutis fouea mentis. De cura pastora­li. par. 4. c. 1.; The remembrance of former vertues doth many times so be­sot and inueigle a man, that it makes [Page 136] him like a blinde Asse fall downe into a ditch. When Orpheus went to fetch his wife Eurydice out of hell, hee had her granted to him, vpon condition that hee should not turne back his eyes to looke vpon her, till hee had brought her into heauen. Yet hauing brought her forward a great way, at length his loue was so ex­cessiue, that hee could not containe any longer, but would neede [...] h [...]ue a sight of her. Whereupon forth wi [...]h be lost both her sight and her selfe, she suddenly a­gaine vanishing away from him, Flexit amans oculos, & pro­tinus illa re­lapsa est. Ouid. Met. l. 10. Fab. 1. Memini [...] & Virgilius Geor. l. 4. in fine. This is a Poeticall fiction; neuerthelesse it ser­ueth very fitly to this purpose, to admo­nish vs, that if we haue any vertue which is to be loued, as a man is to loue his wife, yet we must not bee so blinde in affecti­on, as to dote too much vpon it, or to fal in admiration of our selues for it, or to be alwayes gazing and wondring at it, lest by too much looking vpon it, and by too well liking of it, and by too often re­membring it, we loose it; because indeed hee that remembers his vertues, hath no vertues to remember. Seeing hee wants humilitie, which is the mother-vertue of all vertues. For this is the difference be­tween [Page 137] the godly & the wicked: Both re­member vertues. But the godly remem­ber other mens vertues, the wicked re­member their owne vertues. The remē ­bring their owne vertues; make them en­samples to imitate: these remembring their owne vertues, make them miracles to wonder at: therfore the godly remem­bring they haue some one or other lit­tle vice in them, are humbled, though they haue very many great vertues: But the wicked remembring they haue some one or other little vertue in them are proud, though they haue very many great vices. Wherefore though thou haue conquered Kingdomes, yet crake not of it, as Senacharib did Esay. 37.13.: though thou hast built Babel, yet brag not of it, as Nebuchodonozer did Dan. 4.27.: though thou haue a great people, yet number them not, as Dauid did 2 Sam▪ 14.2.: though thou haue rich treasure, yet shew them not, as Eze­chias did 2 Reg. 20.13.: though thou haue slaine a thousand Philistins, yet glory not in it, as Sampson did Iudg. 15.16:: though thou haue built seuen altars, yet vaunt not of it, as Ba­lack did Num. 23.1.: though thou giue almes, yet blow not a trumpet Math. 6.1.: though thou [Page 138] fast twice a weeke, yet make no wordes of it Luke 18.12., (remember it not but) Forget that which is behind.

If thou wilt bee Perfect, Mat. 1 [...].22. sell all that thou hast, and follow me, saith our Saui­our. Sell all that thou hast. Or if no man will buy it, giue it. Or if no man will take it, Forget it. Themistocles said, hee had rather learne the Art of forgetfulnesse, then of memory. That is, as I vnderstand it, rather Diuinity, then Philosophy. For Philosophy is an Art of memory, but Diuinity is an Art of forgetfulnes. Ther­fore the first lesson that Socrates taught his Scholler was, Remember Reminiscere.. For hee thought that knowledge is nothing else but a calling of those things to remem­brance which the minde knew, before it knew the body. But the first lesson that Christ teacheth his Scholler is, Forget. Obliuiscere. Hearken O daughter (saith hee) and see, Forget thine owne country, and thy fa­thers house. So that faith is that faire. He­lena, which drinkes to vs in a cup of Ne­ponthes, and faith Reu. 21.4., Bee of good cheere there shall bee no more sorrow, neither crying, neither death, neither paine, for the first things are past. And the water of [Page 139] the word of God is that fountain Lethe, which when wee come to drinke of it, speakes to vs (as it were) in this sort Esay. 43.18.: Re­member not the former things, neither regard the things of old. For as they which die cloth, doe not immediately change one contrary into another, but first turne a white into an azure, and then make a puke of it: So we can neuer hold coulour, as a good puke, except first our white be turned into an azure: that is, as Lyrinensis saith Donec dedis­cimus bene quod didicimus non bene. c. 15., except first we do well to Forget, that which wee did ill to get, except first we do happily vnlearne, that which wee did vnhappily learne. And like as they which worke in wax, cannot frame any new impression in it, till the old be defaced [...]. Bas. E. 1. p. 208.: so the image of Caesar, the Prince of this world, the diuell, must first bee defaced, before the image of Christ can bee formed in vs. For this image of Christ (as Clemens testifieth) [...]. Prot. p. 5. is seene onely in them, which Forget the hill of Helicon, and dwell in mount Syon. Wherefore though thou haue had a bloudy issue twelue yeares, yet thine issue being now stopt, Forget all bloudi­nesse Marke. 5.25.: though thou haue had a croo­ked [Page 140] body eighteene yeares, yet thy body being now straightned, forget all crookednesse Luk. 13.11.: though thou haue had blind eyes, yet thine eyes being now cleered, forget all blindnesse in seeing the truth Marke. 10.5.: though thou haue had deafe eares, yet thine cares being now opened, forget all deafenesse in hearing the word: Mark. 7.34. though thou haue had a dry hand, yet thy hand being now restored, forget all drinesse and niggardlinesse with men Mat. 12.10.: though thou haue had a lame foote, yet thy foote being now recured, forget all limping and haulting with GOD Act. 14.8.: though thou haue beene dead and buried in the graue foure daies, as Lazarus was, yet being now receiued, forget all dead­nesse in sin Iohn. 11.39.: though thou haue been pos­sessed and tormented with seuen diuels, as Mary Magdalen was, yet being now deliuered, renounce the deuill and all his workes Luke. 8.2.: and forget all thy wicked workes which are behind thee [...]. [...], vide, Nas. [...].: Yea and all thy good workes also. For if thee forget them, then will God remember them. The Patriark Abraham was con­tent for Gods pleasure to sacrifice his sonne Isaac Gen. 22.16.: But as soone as hee had [Page 141] done, hee forgets it. Therefore God remembers it, and sets downe euery se­uerall circumstance of it. By mine owne selfe haue I sworn (saith the Lord) because thou hast don this thing; There is the ge­neral. But what thing? The particular fol­lowes; And hast not spared; yea, not thy seruant, but thy sonne; nay, not onely thy sonne, but thine onely sonne: and hast not spared thine onely sonne; therefore I will surely blesse thee. That good woman Luk. 7.42. gaue Christ louing and friendly enter­tainement. But as soone as she had done she forgets it. Therefore Christ remem­bers it, and amplifies it from point to point. He turned to the woman and said to Simon. Seest thou this woman? when I came to thy house, thou gauest mee no water for my feet: but shee hath washed my feet with the teares of her eies, and wiped them with the haires of her head. Thou gauest mee no kisse: but she since the time I came in hath not ceased to kisse my feete. My head with oile thou didst not annoint, but shee hath annoin­ted my feet with ointment. Lo yee how true it is which I said before, that if wee remember our good workes, then God [Page 142] will forget them; but if we forget them, then God will remember them; yea, and he will reward them when we haue for­gotten them. If wee wage warre with God, Luke. 14.31. and thinke to ouercome him with ten thousand of our good deeds, then wil he like a puissant Prince, bring forth in­to the field a huge Army of our sinnes, twenty thousand of our sins against vs, & with twenty thousand of our sins will easily ouerthrow ten thousand of our good deeds, and so finally confound vs. But if on the other side wee can bee con­tent to forget all our good workes, and to strow our best garments, and our most flourishing branches at Christs feete Math. 21.8.; and to cast downe our very crownes be­fore the throne of the Lambe Reu. 4.10., then he will be a right Lambe indeed, he will not fight with vs, but he wil crowne vs with honour & glory. Almighty God appoin­ted his people not to sheare the first borne of the sheep Deut. 15.19.. The first born of the sheep are the best of our good workes; These we must not sheare, nor lay naked and open to the view and knowledge of all men, but forget them, and hide them vnder the fleece of silence, and [Page 143] keepe them secret to our selues. So Io­seph, whom God did leade as a sheepe Psal. 80.2., hauing a first borne, did not sheare this first borne of the sheepe, but called him Manasses, that is, forgetfulnesse of those things which were behinde, when God had now answered the desires of his heart Eccles. 5.19.. The faithfull speaking to Christ say thus, wee will make for thee bor­ders of gold guilt with siluer Musenulas aureas vermicu­latas argento. Can. 1.10.: This is quite contrary to the fashion of the world. The fashion of the world is to guild siluer with gold, and to put the best side outward. But the faithfull guild gold with siluer, and put the best side inward. So Moses hauing a glori­ous countenance, did not set it out to the shew, but did forget it, and couered it with a vaile Exod. 34.33.. Now a glorious counte­nance couered with a vaile, what is it else but a border of gold guilt with siluer? but we, we alas, for the most part, haue such base minds, that we are scarce worth the ground wee goe vpon: Wee doe not guild our borders of gold with siluer, but wee sheare the first borne of our sheepe. We do not cast downe our garments and our branches, and our crownes, before [Page 144] the throne of the Lambe, but wee warre against God with ten thousand of our good workes. Or rather indeed, which of vs all can muster together so many good workes to fight for him? Nay if we haue done one thing well, or one time well, we think all is well, we [...] do no more, wee haue done good enough, and oft enough. Yea, if others do not com­mend vs also, wee doe so wonderfully please our selues in it, that we are ready presently to praise our selues for it. But heere we may all of vs learne true humi­lity Humilitas animis sublimi­tas Christiani. L [...]o., which is true magnanimity, of S. Paul. Paul had a most noble and most stately heart, higher then the very poles of heauen it selfe. All that euer hee had done hitherto, or could doe, he thinkes too little, nay, he counts it nothing. He was not a whit inferior to the very chie­fest Apostles 2 Cor. 12.11., yet hee forgets it. Hee laboured more then they all 1 Cor. 15.10., yet hee forgets it. Hee spake with tongues more then they all 1 Cor. 14 18., yet hee forgets it. Hee had care of all the Churches 2 Cor. 11.28., yet hee forgets it. Hee fought with beasts at Ephesus 1 Cor. 15.32., yet hee forgets it. Hee troad satan, that vile beast, vnder his feet Rom. 16.20. yet [Page 145] hee forgets it. He spake wisdome among them that are perfect 1 Cor. 2.6. yet he forgets it. He was rapt vp to Paradise into the third heauen, where he first learned that among the Angels, which afterwards hee taught amongst men 2 Cor. 12.4., yet hee forgets it. All this is nothing with him. All this [...] forgets, and saith, I FORGET THAT VVHICH IS BEHIND. This is the second degree to perfection.

TOuching the third, he saith (I stand not still) but I ENDEVOVR MY SELFE TO THAT VVHICH IS BEFORE. S. Bernard writing to Hai­mericus Chancelor of Rome, in his very first salutation, wisheth him Quae retro sunt obliuisci, & ad ea quae ante sunt Apo­stolum sequi. Ep. 15. to forget those things which are behind, and to follow the Apostle to those things which are before. Which no man can do, that either stands still, or is idle. Wherefore Hermes saith generally, Nothing in the whole world is altogether idle [...], Dial. 11.: The wise man hath allowed a time for euery thing else, but for idlenesse he hath al­lowed no time. Moses Arke had rings, & barres within the rings Exod. 24.14., to signifie that it was not made to stand still, but to bee [Page 146] remoued from place to place. Iacob [...] ladder had staues Gen. 28.12., vpon which he saw none standing still, but all either ascen­ding or else descending by it. Asend you likewise to the top of the ladder, to hea­uen, & there you shall heare one say, My Father doth now work, and I work also. Wherupon Basil noteth, that king Dauid hauing first said, Lord who shall dwell in thy tabernable? addes then Psal. 15.2. [...]., Not he that hath wrought righteousnesse heretofore, but he that doth now worke righteousnesse; euen as Christ saith, My father doth now worke, and I worke also. Descend you likewise to the foote of the ladder, to the earth, and there you shall heare that fig-tree accursed which did beare leaues and no fruit. Whereupon Theophylact no­teth, that Iohn Baptist hauing first said, The axe is laid to the roote of the Tree, addes then Mar. 3.11. [...]., Not euery tree that hath not brought forth goodfruit heretofore, but euery tree that doth not now bring forth good fruit, shall be cut downe, euen as that fruitlesse fig-tree was cut downe, and cast into the fire. Therefore we must so walk, as God seeing our continuall fruit­fulnes may say of vs, I see men walking [Page 147] like trees Marke. [...].24: Men walke like trees, when as men are neuer idle, but alwaies aboun­ding in the worke of the Lord 1 Cor. 15.58: As the tree of life euery month bringeth forth twelue manner of fruits Reu. 22.2.. For so Christ said vnto him whom hee healed Mark. 2.10., Take vp thy bed and walke. Hee saith not, Take vp thy bed, and stand still, like a stone, but take vp thy bed and walke, like a tree. Otherwise to them whom he found standing still, he said in his wrath, and in his sore displeasure, why stand yee stil all the day idle? why are ye like Moab setled vpon your l [...]es Ier. 48.11., and not powred from vessell to vessell? we must make ac­count to giue account for euery idle word wee speake Mat 12.36.: And much more then for euery idle houre wee spend. Hee hath called the time against mee, saith Ierusalem Lam. 1.15.: So that for the very time which wee haue contemned, wee shall be condemned: and for euery day, which wee haue spent idely, wee shall be shent seuerely. The Israelites were commanded, not once in a weeke, or once in a moneth, but euery day to ga­ther Manna, except only the sabboth day, Exod. 16.26. To teach them and all vs, that till wee [Page 148] come to the Sabboth of our euerlasting rest in heauen, we must neuer stand still, but euery day bee doing somewhat. Wherefore Apollos posey was this, Let no day passe without a line Nulla dies s [...]. n [...] linea.: Be sure eue­ry day thou do some good, then draw one line at the least. According to that Esay. 28.10., Line vpon line, line vpon line. And Py­thagoras posey was this Chaeneci ne insideas., Sit not still vpon the measure of corne. Do not looke to eate, except thou sweare for it. Accor­ding to that 2 Thes. 3.10., He which will not worke, let him not eate. In my Fathers house, saith Christ, are many mansions Ioh. 14.3.. So that no man may sing his soule a sweet requi­em, saying with that cormorant in the Gospell: Soule take thy rest. For in hea­uen onely, which is in our Fathers house, there are many mansions to rest in. In this world, which is out of our fathers house, there are not many mansions, no not any mansions to rest in, but onely vineyards to worke in. We are come, saith the Au­thour to the Hebrewes Heb. 12.13., to the spirits of iust and perfect men in heauen. So that no man may sue out for himselfe a Quie­tus est, saying with the Church of Laodi­cea, I am rich and haue enough; For in [Page 149] heauen onely, are the spirits of iust and perfect men, which are rich and haue enough. In this world wee must neuer thinke we are rich, but we must alwaies be poor in spirit: we must neuer think we haue enough, but we must alwaies hun­ger and thirst after righteousnes. Wher­fore if thou haue a talent Luke. 19.20., put it not in­to a napkin, but into the bancke: if thou light a candle, Marke. 4.21. set it not vnder a bushel, but vpon a candlestick: If thou build a citie Math. 5.14., place it not vnder a dale, but vpon a hill: if thou seeke Christ, Can. 3.1. seek him not in thy bed, but in the gardē. Lie not stil, Sit not still: (stand not still) but endeuour thy selfe to that which is before.

Walk before mee and be perfect saith God to Abraham Gen. 17.1.. As if he should say, if thou wilt bee perfect, then walke before mee, and endeauour thy selfe to that which is before thee. For the Apostle in the other part, speaking of those things which are behind, saith that he doth not only not beare them in body, but not so much as beare them in mind. Here con­trariwise, speaking of those things which are before, he saith that he doth not only intend his mind to them, but also extend [Page 150] his very body towardes them. So that as they which runne in a race, bend forward their brests, & stretch out their armes, to shew that they haue a desire to run faster then possibly their feet can follow them: After the same sort, we which run in this course of Christianity, must cast away euery thing that presseth downe, and sin which cleaueth so fast Heb. 12.1., that we may En­deuour our selues, or (as the Greeke word [...]. here signifies) stretch our selues to those things which are before. And like as [...]lus let all the other winds, which might haue bin a troble to him with his friend Vlysses, to be packt vp in a male, and kept onely the western wind for his own vse, to bring him home into his Country: so we must reiect all other things, which may bee as contrary windes to driue vs from the shoare of saluation, and retaine onely that westerne winde of the Spirit of God, whereby we may endeuour our selues to that which is before, and stretch out our sailes, and so come safely to the hauen of heauen. Euery thing, as Austen testifieth, is either a hinderance, or a fur­therance Aut vincu­lum aut vehicu­lum. De ciui. Dei. lib. 9. c. 5.: if it be a hinderance, cast it away; if it be a furtherance, then keep it. [Page 151] For euen as the silke-worme keepes her body spare and empty, and vses to fast two or three daies together, that she may stretch out her selfe the better, & spin her thrid the finer: so we must endeauour to bring vnder our bodies 1 Cor. 9.27., & (as I may say) diet them for the nonce, that we may not any longer weaue the spiders web Esay. 59.5., but with the silk-worm spin a new thrid. The spiders web is vinculum, the silke-wormes thrid vehiculum. And like as the viper per­ceiuing her old skin to be so stiffe that she cannot easily stretch out her selfe in it, strips it quite off: After the same sort we which are by nature a generation of vipers, must strip off our old skin Coloss. 3.9., and perceiuing we cannot well do our ende­uour, and stir our selues in the armour of Saul, we must with Dauid put it off, and put on the armor of light. Whē long war had been between the two houses of Saul and Dauid, at length the house of Saul waxed weaker & weaker, & the house of Dauid waxed strōger & stronger 2 Sam. 3.1.. In like manner, the Spirit must alwaies endeuour it selfe to that which is before, and neuer leaue fighting with the flesh, til the house of Saul, who was a limbe of the diuell, [Page 152] that is, the flesh, wax weaker and weaker, and the house of Dauid, who was a figure of Christ, that is, the spirit, wax stronger and stronger. Thus the Baptist being [...] a child, waxed stronger and stronger in Spirit. And yet speaking of Christ and himselfe, he saith thus Iohn. 3.30.; He must increase, I must decrease. But the Baptist was borne of old Elizabeth: Christ was borne of young Mary. Whereby we see, that that which is borne of the old man, which is the flesh, must daily decrease in vs, and grow downward: but that which is born of the new man, which is the spirit, must daily increase in vs, and grow vpward. For so indeed Christ in the beginning of the new world increased in wisedome for his minde, and stature for his body Luke. 2.52.. To teach vs, that if we be liuely members of the same body, then we must in like sort endeuour our selues to that which is before, and increase and multiply Crescite & multiplicamini, non solum ad corpus, sed etiam ad animum re­fertur, [...]. and grow vp into him who is the head, til we all come to the measure of the age of the fulnesse of Christ: The holy Ghost also in the beginning of the old world, who moued vpō the waters Gen. 1.2.. To teach vs that if we be inspired and moued by the same [Page 153] spirit, then we must in like sort be moued vpon the waters, and passe apace ouer the red sea of this world, that wee may quickly come to the coelestiall Canaan, which is the kingdome of God. We pray indeed that the kingdome of God may come. But the kingdome of God com­meth not by obseruation Luk. 17.20., if wee stand still gazing and gaping for it Acts 1.11. Non dormienti­bus prouenit regnum coelo­rum, nec oti [...] disidiaque tor­pentibus beati­tudo aeternitatis ingeritur. Leo de Epiph. ser. 5.. There­fore as Abraham did run from the doore of his Tent, to meete the Angels Gen. 18.2.: So must wee endeauour to runne forward, not only looking for, but also hasting vn­to, the comming of the day of God 2 Pet. 3.11. [...]., that we may (if it be possible) meete the Lord in the ayre 2 Thes. 4.17. [...]., with all his holy Angels, if we would haue his kingdome come. Wee pray also that the will of God may be done in earth as it is in heauen. But the will of God wil not be done if we will doe nothing. Therefore as the Che­rubins spread out their wings on high, and couer the mercy seat Exod. 37.9.: So must wee spread out our wings, and stretch out, or endeauour our selues, and bee alwayes prest and ready to flie, as it were, to doe the will of God Eze. 1.11. Non solum a­quila, sed & bos & leo, & homo volant., if wee would haue his will done in the earth, as it is in heauen. [Page 154] When God at the first had made a Para­dise vpon earth, he tooke the man & put him into it, to dresse it and keepe it Gen. 2.15. Vt operaretur & custodiret illum. Vulgata.. A­dam was not enioyned to bestow any bodily labour in dressing it at that time: For this was a part of his punishment af­terward: Neither yet had he need to keep it from wilde beasts; For all these were then subiect and obedient vnto him. So that hee dressed and kept it, by keeping those graces which God had giuen him, yea, and endeuouring himself to encrease them continually Quamuis pa­radisus operib. ruralibus non e­geret, tamen quia primus homo lex posteritatis futurus erat, le­gitimi etiam in paradiso speciem suscepit laboris. Ambro. de Pa­rod. cap. 4.. Therefore the A­postle beseecheth vs also, that wee re­ceiue not the grace of God in vaine, but that in all things wee approue our selues, as the seruants of God, in much pati­ence, in afflictions, in necessities, in di­stresses, and so foorth 2 Cor. 6.1.. See yee how ma­ny posts and props hee putteth vnder vs, that we may be staied vp and confirmed in the grace of God. How many tooles, as it were, and implements he giueth vs, that wee may not receiue the graces of God in vaine, but that as they are recei­ued and kept in vs, so they may be daily dressed and bettered by vs. For as Saint Peter witnesseth 2 Pet. 1.8., if these things be and [Page 155] abound, wee shall neither be idle nor vn­fruitfull in the knowledge of Christ. Whereupon Oecumenius obserueth, that the graces of God, as the flowers of a gar­den, must not onely be kept, but also bee dressed, that they may haue, not onely a being, but also an abounding [...].. Because a man may haue great good things be­ing in him, and yet he himselfe like a gar­den, that is kept indeed, but not dressed, altogether idle and vnfruitfull: But if they be both being and abounding in him; if hee endeuour himselfe to goe on further euery day then other, then surely hee is neither idle nor vnfruitfull in the know­ledge of Christ. Hereupon Charles the 5. gaue this Embleme Vlterius., Stand not still, but goe on further; Vlterius, as God saith to his guest. Superius Luk. 14.10.. Sit not still, but sit vp higher. So the water riseth vp higher & higher, which Exechiel speakes of Ezek. 47.4.. First to the ankles, then to the knees, thē to the loynes, lastly to the head. So the wheate growes vp riper and riper, which Christ speakes of Mark. 4.28.. First there is the blade, then the eare, then the full corne, lastly com­meth the haruest. So must we with the wa­ter, rise vp higher & higher, till we come [Page 156] to the head, which is the Sonne of God, and with the wheat grow vp riper and riper, till wee come to the haruest, which is the end of the world. Alwayes endeauouring our selues to that which is before, and continually singing one of the songs of Zion, that is, one of the Psalmes of de­grees Nomine gra­duum, significa­tur ascensio, qua proficientes qui­que à temporali­bus ad aeterna, à terrenis ad coele­stia prouchuntur. Prosper. in ti [...]u­lum. Psal. 120, till we see the Lord in Zion, till we see the head in the haruest, the Sonne of God, in the end of the world. Euen as hee did, who saies here, I ENDEVOVR MY SELFE TO THAT WHICH IS BE­FORE. This is the third degree of per­fection.

TOuching the fourth he saith, (I run not amisse) but. I FOLLOVV HARD. A man may run amisse, other­wise then he should, by running either too slowly ▪ or too fast. Now for ouer-much slownesse, Rusticus Diaconus saith, Turpe est con­tra ardenter per­uersa asserentes, nos pro veritate frig [...]dio [...]es inue­niri. li. aduersus Acephalos. It is a starke shame for vs to bee cold in maintaining a truth, seeing our aduer­saries are so hot in defending a falshood. When the aduersary had sowne tares a­mong the good corne, the Maister said to his seruants; Let both grow toge­ther: Hee saith not, Let the tares grow, [Page 157] and the good corne not grow: but, Let both grow together. If the tares grow so fa [...] for the fire, then let the good corne grow as fast for the barne. If the wicked runne so fast to damnation, then let the godly runne so fast to saluation. Yet the Prophets haue euer complained, that the children of this world are much more forward in their kinde then the children of light. Dauid speaking of the children of this world, sayth, They encourage themselues in an ill purpose. But Esay speaking of the children of light, sayth Esay 59.4. No man calleth for iustice, no man contendeth for the truth. When the time drew neere that our Sauiour should be taken, and carried away to be crucified, onely Iudas that vile Tray­tor was vigilant and watchfull to bring his mischieuous purpose to passe, but all the other Disciples were fast a­sleepe. Therefore as Ierusalem sayd to her eye Lam. 3.51., Mine eye hath spoyled my soule: So might these drowsie Disciples haue sayd of their eye, Our eye hath spoyled our soule. And as the Centurion said of his seruant Matth. 8.6., My seruant lyeth at home sicke of the palsie, and is ill troubled: [Page 158] So might Christ haue said of these his sleepy disciples, My disciples lie at home sicke of the palsie, and are ill troubled. Well said, ill troubled: For [...] that is di­ligent to discharge his dutie, and takes paines in his calling as he ought [...] [...]s well troubled Bene torquetur.: But he that hath the palsie, and is dissolute and negligent, and lyes at home sicke of the lazy disease, is ill trou­bled Male tarqu [...] ­tur.. Ill troubled, with an euill spirit, with the spirit of slumber; which, as Io [...] testifies Iob. 40.6., lieth in the couert of the reedes. They that are lazie and lither fellow [...], and haue nothing in them, are here cal­led reedes, in whom the Diuell himselfe lieth and sleepeth securely. But though hee bee well quieted in them, yet (a [...] I said before) they are ill troubled with him. Ill troubled with him, as those se­uenty kings were ill troubled with Ad [...] ­nibezec, when hee did cut off the thumbs of their hands and feet. For he that hath the thumbs of his hands cut off, may per­haps do something; but hee is so long a­bout a little, that hee were better sit still and doe nothing, then be so long pid­ling about nothing: So he that hath the thumbs of his feete cut off, may perad­uenture [Page 159] goe forward, but it is Testudineus gradus. Plaut. such a snailes pace which he goes, that hee were better stand still & not goe at all forward, then goe so slowly forward. Wherefore we must not goe so slowly forward, as though the thumbs of our hands and feet were cut off, but rather wee must runne as fast as it is to be supposed that migh­tie man could 2 Sam. 21.10., which had vpon eue­ry hand sixe fingers, and vpon euery foote sixe toes. But yet saith Bernard Et feruor dis­cretionem erigat, & discretio fer­uorem dirigat., As zeale must direct our discretion, that wee runne not too slowly, so discretion must direct our zeale, that we runne not too fast. That wise woman, by whom is meant the Church of Christ, laboureth with the counsell of her hands Consilio ma [...]u­um. Pro. 31.13.. Her hands are full of eyes Oculatae ma­nus. Plautus.: shee hath more fore-sight and wisedome euen in her lit­tle finger, then many a man hath in his whole head. Shee laboureth with her hands: there is zeale. Shee laboureth with the counsell of her hands: there is discretion as well as zeale. In Leui­ticus they are forbidden to bring any blinde offering to GOD Leuit. 22.22.. All zeale without discretion, is an offering with­out an eie. All blind zeale, is a blinde offe­ring. [Page 160] Which God will neuer accept. So that as Minerua is said to put a golden bridle vpon Pegasus, that hee should not flye too fast: in like sort our Minerua, that is, our Christian discretion, must put a golden bridle vpon Pegasus, that is, our earnest zeale Iames 3.3., lest if our zeale bee vnbridled, it makes vs follow too fast. Therefore Octauian the Emperour did beare in his Escucheon, a Crabfish and a Butterflie, with this Motto, Festina lente. Soft pace goes farre. A Crabfish creepes; That is, soft pace. A Butterflie flies; That goes farre. A Crabfish, a Butterflie, Soft pace goes farre. And Vespatian the Emperour did stampe in his coine, a Dolphin and an anchor, with this Impresa Sat cito, si sat bene., Soone enough, if well enough: A Dolphin out-strippes the shippe; That's soone enough: An Anchor staies the shippe▪ That's well enough: A Dolphin and an anchor, Soone enough, if wel enough. For as if the lower spheres in the heauen should not be staid with the contrarie course of the highest sphere in the firma­ment, they would soone set the whole world on a light fire: so the inferiour affections of the minde, if they bee not [Page 161] staied with the contrary course of rea­son, and with the milde motion of the spirit of God, they will soone ouer-heat thee, & ouerthrow all thou goest about. Therefore Chilo giueth vs this precept, not to ouer-heate Iacobs sheepe by dri­uing them too fast Gen. 33.13., nor to make ouer­much hast in the way. According to that in the Prophet Esay, where it is said Qui credide­rit non festinabit. cap. 28. ver. 16., Hee wh [...]ch bel [...]oueth, shall not make haste. The string of an Instrument may bee as well too high, as too low. If it be too low it [...]arres, if it be too high it breakes. So the mind of man may bee as well too in­tent, as too remisse. If it be too remisse, it runs too slowly: if it be too intent, it runs too fast. Wherefore Clemens giueth vs this precept; that wee should not be strai­ned and wrested too high, but set and tu­ned aright Non [...], sed [...]. P [...]ag. lib. 1. cap. 12.. According to that in the se­cond to the Corinths Non [...], s [...]d [...]. 2 Cor. 10.14., where it is said, that we must not ouer-stretch our selues, but stretch out our selues, not run amisse, (either too slowly or too fast) but follow hard.

For the way of the righteous Prou. 4.1 [...]., it glit­tereth as the light, which shineth more and more vnto the perfect day. It glitte­reth [Page 162] as the Sun, which commeth forth as a Bridegrome out of his chamber, and re­ioyceth as a Gyant to run his course. In­deed the wicked are like a wheele: O my God, make them like a wheele, saith Da­uid Psal. 82.13.. A wheele tilts vp behinde, and shoots downe before. So the wicked are forward to all badnesse, and backward to all goodnes. But the godly are like a Pan­ther. A panther hath foure clawes and no more on each hind-foot; but fiue clawes and no lesse on each fore-foote: so the godly, though they be weake to the world-ward, yet they are strong to God­ward. And setting the better foote be­fore (as we say) they follow hard, and run with might and maine most violently to lay hold on the hope which is set before them [...] Cursum corripi­unt. Beza. Heb. 6.18.. For there are two sorts of violent men; Of the first sort the Apostle saith 1 Cor. 6.10., No extortioners, or violent men shall inherit the kingdome of Heauen. Of the second sort our Sauiour saith Matth. 11.12., The king­dome of heauen suffereth violence, and violent men lay hold on it. Both are vio­lent men: but both are not violent to men. For they offer violence to men these offer violence to God: therfore they doe [Page 163] not enter: but these doe enter into the kingdome of heauen. For though God be not content that we should offer violence to men, yet he is well content that wee should offer violence to himself Bona [...]iol [...]n­tia qua acqui­ritur regnum Dei. Vis intra­re in regnum coelorum? Esto violentus & improbus. Em. Dominica 3. Aduent. [...].. And that we should follow hard, and as Pirates or theeues set vpon him (if it be lawfull for me so to speake) and by the force of faith spoile him, and rob him of all his eternall treasures More latr [...] ­num fuis eum spoliare nitimur, cupimus illi au­f [...]re regnum, thesauros & vi­tam. Amb. Par. sect. 15.. Therefore calling his Church, he saith Can. 2.13., Arise my loue, my faire one, make haste and come away. He that doth make accoūt to come to God, must make haste to come to God. Hee must vse vio­lence, and follow hard, and come downe quickly with Zacheus, and for speedinesse he must be like a Doe, or a Roe vpon the mountains of Bether ▪ Euen as those beasts in Ezekiel Ezec. 1.14., did run and returne as light­ning: so must euery one who is inlight­ned with the spirit of God, follow as swiftly as lightning, which doth no soo­ner flash downe from heauen to the earth, then he must in affection mount vp from the earth to heauen. And like as the Isra­elites were commanded to [...]ate the Passe­ouer in haste Exod. 1 [...].1 [...].: semblably all [...] which are true Israelites, must gird vp the loines of our minds, and follow hard, and run apace, [Page 164] and redeeme the time, that both the wrath of God may passe ouer vs, and also the mercie of God may abide with vs. For God among other arguments of his mer­cy, saith thus Iob 39.16., Who hath giuen wings to the Ostridge? The ostridge neuer flies with his wing, but onely a little lifts vp his body with them when he runs; and in the pinion of each wing he hath a sharp [...] wherewith he pricks his owne selfe, that he may run the faster. So that God hath giuen wings to the Ostridge, not for the Ostridge, but for vs; that we might therby learne, how we ought by all good meanes to quicken our dull dispositions, that we may follow hard, euen as we see the O­stridge eggeth his owne selfe forward with the flapping of his wings. For they that waite vpon the Lord, shall change their strength, they shal lift vp their wings (not onely as the Ostridge, but also as the Eagle: They shall (I say) lift vp their wings as the Eagle Esay 40.31.. they shall run and not bee faint, they shall walke and not [...] weary. Euen as Pindarus writeth, that king Th [...]rous coursers were such as would ne­uer be weary of going [...].: so shall these follow still, and neuer be weary of well [Page 165] doing. But the most especiall thing to be considered here, is this, that the Prophet saith, They which waite vpon the Lord shall change their strength Mutabun [...] fortitudinem.. Hee saith not, they shall loose th [...]ir strength, that whereas before they were strong, now they shall be weak: but, they shall change their strength) namely, (the vse of their strength) that whereas before they were strong, and did follow hard to serue sin, now they shall be as strong, and shall follow as hard to serue God. Rom. 6.19. For God onely it is, which can melt brasse out of a stone Iob. 28.2.. I wot well there is a stone called Almacrasia, which being molten becom­meth brasse. But these words haue a farre more hidden meaning: to wit, that God doth melt brasse out of a stone, when hee taketh the heart of a sinner, which is as hard as a stone, and melting it with the holy Ghost, and with fire, doth after­ward make it as tough as brasse. This was seene in the conuersion of Paul. For when Paul was made an Apostate, then a stone was made brasse. He was as hard as any stone, before his conuersion, when he stoned Stephen Acts 7.58.. Hee was as tough as any brasse after his conuersion, when hee [Page 166] did follow so hard, that no affliction could separate him from the loue of Christ Rom. 8.35.. Which thing was prophesied of long before Gen. 49.27.. When the Patriarch Ia­cob said, Beniamin shall be as a rauening wolfe; in the morning hee shall deuoure the prey, in the euening he shall deuide the spoile: Paul was this Beniamin, be­cause hee was of the Tribe of Beniamin Phil. 3.5.. Paul was this rauening wolfe, because he breathed out threatning and slaughter against the Disciples, and was euen mad vpon them as a rauening wolfe Act. 9.5.. Paul in the morning deuoured the prey, be­cause in the beginning of his dayes hee wasted & deuoured the Church of God as a prey Gal. 1.13.. Paul in the euening diuided the spoile, because in the latter end of his dayes hee did follow his calling hard, and diuided the Word of God aright 2 Tim. 2.15., of which the Psalmist saith, I reioyce in thy Word more then they which haue found a great spoyle. So that this is no losse of strength, but onely a change of strength. O blessed Beniamin! O holy A­postle! Thou hast now changed thy strength: Yea by changing it thou hast much increased it; for thou wert nothing [Page 167] so strong before, as thou art now. No­thing so strong before, being a stone, as thou art now, being brasse. Nothing so strong before, being a rauening wolfe, as thou art now, being a meeke lambe. No­thing so strong before in the morning, as thou art now in the euening. Nothing so strong before when thou diddest de­uoure the prey, as thou art now, when thou doest deuide the spoyle. When no impediments, no stumbling blockes can stay thee, but thou wilt needes compasse sea and land, but thou wilt needes fol­low hard, and runne ouer the whole world, to deuide the spoile, among all na­tions to preach the Gospell, vnto all peo­ple. So likewise Baruch was inflamed, as the Hebrew word signifieth Hekerah. Neh. 3.20., he was (I say) inflamed to fortifie the wall of Ie­rusalem. In mans body the Arteries run­ning along the veines, and beating vp­on them, stirre vp the bloud, and keepe it warme, least otherwise by standing still, it should congeale and waxe cold Vide Theodor. [...], lib. 1.. After the same manner in Baruch his heart, there were liuely and quicke mo­tions of the holy Ghost, which did blow the coales, and stirre vp the gift of God [Page 168] in him 2 Tim. 1.6. which did warme his bloud, and make him follow the matter hard, being wholly inflamed with a burning desire to see the Citie of God restored a­gaine to her former glory. So Abraham when the Angels came to him Gen. 18.7., made haste to runne to his tent; and his wife made haste to kneade three measures of fine meale; and his boy made haste to [...] and dresse a good and tender calfe. Let ye how all are imploied in a godly mans house. Abraham and his wife, man and woman; Abraham and his Boy, old and yong: all make haste, and follow hard. So Dauid did runne the way of Gods commandements. Nay, no ordinary pace would serue him, but he must needs dance before the Arke. Yea, his feete could not hold him, but hee must needes haue wings as a doue: O that I had wings as a Doue, saith hee, then would I flie and be at rest Psal. 55.4.. He wisheth for wings, not that he might first be at rest, and afterward flie, but that hee might first flie, and af­terward be at rest. That hee might first follow hard, and flie vp with the wings of faith into the heauenly paradise, and afterward be at rest, and settle there, in [Page 169] the tree of eternall life. O that I had wings, that I had wings as a doue (saith he) then would I flie, would I flie, and be at rest. And so must we after the example of Dauid, of Abraham, of Baruch, of Paul, fight for the faith which we haue recei­ued Iudg. 1.3.: and striue to enter in at the streight gate Luk. 13.24.: and labour for the meat which perisheth not Iohn. 6.27.: and study to en­ter into rest Heb. 4.11.. We must I say study: and labour; and striue; and fight; and follow hard. This is the fourth degree to per­fection.

Touching the fifth he saith (not be­side the marke, but) toward the Marke. Austin holdeth, that a man were better run either too slowly, or too fast in the way, then follow hard out of the way. For the harder thou followest out of the way the further thou runnest from the Marke. Hereupon the Apostle, after Following hard, addeth immediately, to­ward the Marke. Insinuating thereby, that to follow is nothing, but the Marke is the matter. And consequently that hee which is not a skilfull Marke, man, can neuer bee a faithfull follower. [Page 170] Therefore wee must marke well what MARKE is. [...] Laert. in Dioge. Quod ille ioco id nos serio di­cannis.. In one word, it is the crosse of Christ. For Christ hath set vp his crosse as a spell Hinc dicitur Gospel, quasi Gods spell. or as a marke, for vs to aime at, as a patterne of all perfection, as an euerlasting signe which shall not be taken away Esay. 55.13.. Hence it is that speaking of one who should bee his Disciple, hee saith Mar. 8.34. [...]. Basil de spiritu S. cap. 8.; Hee that would come after [...], let him take vp his crosse and follow [...] Let him take vp his crosse, that hee may come the neerer to my crosse; and fol­low mee, that hee may be directed all the way by me. For thou canst neuer erre, or goe beside the marke, so long as thou walkest in this way [...]. Centu. 2. [...].. Therefore Maxi­mus saith, If thou wouldst finde the way which bringeth vnto life, then seeke it in that way which saith, I am the way the truth, and the life. ( ^x) The way, to them that begin; the truth, to them that pro­ceed; the life, to them that are perfect Via est in­cipientibus: ve­ritas profici [...]n­tibus: & vita perfectis. Tho à campis in soli­loquio animae. cap. 12.. Now the way to this way is the Word; Which S. Peter confirmeth saying 2 Pet. 1.25., The word of the Lord endureth for euer, and this is the word which is preached among you. He avoucheth that the eternal word, is the preached word: meaning thereby [Page 171] that the onely way to the begotten word is the written word. According to that of the Psalmist Psa. 119.1., Blessed are they which are vpright in the way, and walke in the law of the Lord. So that if thou wouldest be vp­right in the way, which is the word of Christ, then thou must walk in the law of the Lord, which is the word of Christ. For the holy scripture is giuen by the in­spiration of God, to bee a lanthorne vnto our steps, and a light vnto our paths, that the man of God may be absolute, being made perfect vnto all good workes 2 Tim. 3.17. Wherefore (to define this whole matter in few words) we shall in mine opinion fol­low hard toward the marke, if we labour earnestly in our seuerall vocations to ex­presse the vertues of Christ our good Lord [...]. Basil. pag. 555. which he shewed forth in all the course of his life, & especia [...]ly in his death vpon the crosse for vs to imitate and fol­low, by walking faithfully in the way of his Commandements, and squaring all our actions, speeches and thoughts, ac­cording to the rule of his word. Euen as on the contrary part, it is very euident, that all they run beside the marke, which doe not propound to themselues to fol­low [Page 172] the example of Christ, but either in their doctrine, or in their life, either in their opinions, or in their actions, conti­nually swarue from him. Such [...] all A­theists, Temporizers, Newters, and [...] ­rists. For Atheists runne beside [...]e marke by going too much on the left hand. They do not make Christ a marke to aime at, that they may follow him, but a signe to shoote at that they may blas­pheme him Luke. 2.34.. They bend their tongues as bowes, and shoot out their arrowe euen bitter words Psalm. 64.3.. They corrupt others, and speake of wicked blasphemy, their talking is against the most high Psalm. 73.8.. They say vnto God depart from vs, for we de­sire not the knowledge of thy waies Iob. 21.14. Excede pietas si modo in no­stra domo vn­quam fuisti. Atreus apud Senecum in Thyeste. Actu. 2.. And no maruell that they speake so im­piously which liue so vngodly. Running altogether vpon the left hand, in the broad way of the world, of the flesh, of the deuill. For the world hath a kinde of course [...] Ephes. 2.2., which Athists follow, being past feeling, [...]. Ephes. 6.11. & euen starke dead in their tres­passes and sinnes. Parte sinistra Centifidum con­findititer. Prud. con. Sym. lib. 1. The flesh also hath a by­path [...]. Heb. 3.3., whereby they are seduced and de­ceiued. Lastly, the deuil hath a method [...] which is without any methode, and an [Page 173] order which is contrary to all good or­der, and a left-handed direction, which bringeth them to finall confusion. Now Temporizers also runne beside the marke by going a bout in a circle. They goe a­bout many things, but bring about no­thing Thes. 3.11.. They do all things for the time, but nothing for the truth Omnia prae tempore, nihil pre veritate. Optatus lib. 1. [...]. Chryso.. They make many a period, but neuer a full point ^m. They are alwaies lerning, but neuer come to knowledge 2 Tim. 3.7.. The hedge hog hath two holes in his siege, one toward the south, another toward the North. Now when the Southerne wind blowes, he stops vp that hole, and turnes him northward, When the Northerne wind blowes, hee stops vp that hole likewise, and turnes him againe southward. Such vrchin [...] are all Temporizers. They beleeue for a time, as long as the warme sunne shines vpon them. But as soone as any storme of per­secution ariseth, by and by they haue a starting hole to hide themselues in, they change their Religion, and turne about with the time. For the hearts of such men are as a cart-wheele, and their thoughts are like a rolling axeltree Eccle. 33.5.. Or as a top which alwaies runnes round, and neuer [Page 174] goes forward vnlesse it bee whipt [...]. Hesy: verbo [...].. Or like a mill-horse, which making many steppes, turnes about, and is continually found in the same place [...] Bas. pag. 563.. Or as a dote, which riding vpon his hinges all day long, is neuer a white neerer at night. So likewise Newters run beside the marke, by going forward and backeward in a maze. These do not aske of their Father an egge, Pro. 26.14. but a Scorpion. For an egge would teach them to go onely forward, but a Scorpion doth teach them to goe both forward and backward Augustin. Ep. 121. cap. 5. & Basil in Ps. 32. initio.. Like the Barnacles, which are both flesh & fish Auibus istis tanquam non carneis viri re­ligiosi ieiunio­rum tempore vesci sole [...] Giral. Cam. App. cap. 8.. Or the Israelites which speake both Ash­dod and Hebrew Nehem. 13.24.: Or Ianus, which sees both before and behind Ianus bi­frons exprimi­tur, quod in medio constitu­tus annum in­cipientem pari­ter & exceden­tem spectare vi­deatur. Cyp. lib. de Idol. vanit.: Or Balaan, which doth both blesse and curse Num. 23.25.: Such a Newter among the Romans was Tul­lie, who could not resolue, whether hee should take Caesars or Pompeyes part Quem fu­giam scio, quem sequar nescio. ▪ Among the Grecians was Thytides, who could not determine whether hee should ioyne himselfe with Achilles or He­ctor [...], Homer Ilia. 5.. Among the Iewes was the Tribe of Ephraim, which was a cake vpon the harth not turn'd Ose. 7.8., baked on the one side, and raw on the other side. Among [Page 175] the Gentiles was the Church of Lao [...]i­cea, which was neither hot nor cold Reuel. 3.15.: neither hot, because it was raw on the one side, nor cold, because it was baked on the other side. So it is with all New­ters. Their cake is dough, as we say, and they hold of both sides: as Ambidex­ters with Ehud Iudg. 3.15., they play with both hands Malefaci­unt ambabua manibus bene­faciendo. Mi­cheas. 7.3.: and as the Sunne in Ezakias time, they goe both forward and backe­ward Esay. 38.8.. Running vp and downe; in, and out; and yet indeede are neither a­boue, nor beneath, neither within, nor without [...], Irenae. l. 1. c. 9.. Panarches riddle was this, how a man and no man, can with a stone and no stone, kill a bird and no bird, sit­ting vpon a tree and no tree? Athenaeus makes the answere [...]. Conui­ualium lib. 10., That an Eunuch is the man, and a Pumeise is the stone, a Batte is the bird, fennell is the tree. Af­ter the same sort a Newter is a very hard riddle. You cannot tell what to make of him. For going forward and backward, he is a Christian & no Christian. Like an Eunuch, which is a man and no man; or a Pumeise, which is a stone and no stone; or a Batte, which is a bird and no bird▪ or Fennell, which is a tree and no tree. [Page 176] Now Humorists also runne beside the marke, by going too much on the right hand. Therfore Dauid could wish his vt­ter enemie no greater harme, than that satan might stand at his right hand Psal. 109.6.. Sa­tan stands at a mans left hand, when he draweth him by the arme into the old way of Atheisme. At a mans right hand, when he pulleth him by the elbow into the new-found way of Puritanisme. For so blessed Cranmer sayes, Initio prologi sui ante magna Biblia. Some lo [...] their game by short shooting, some by e­uer-shooting; some walke too much on the left hād, some too much on the right hand. The first, which shoote short and walke too much on the left hand, are A­theists: these latter, which ouer-shoote themselues, and walke too much on the right hand, are Humorists. Of both which S. Austin writeth this Cauenda per­nities, vel Ziza­niorum. pra­cisorum de vite Domini sar­mentorum, Epist. 203.: We must in any case beware and take heed, saies he, of the mischieuous infection, not onely of [...]ares, (which are Atheists) but also of those branches that haue cut themselues from the Lords vine, which are Humorists. For as Atalanta ranging out on the right hand to gather those golden Ap­ples which Hippomanes for the nonce [Page 177] threw forth before her, did lose the wa­ger she ranne for [...]. Arabius apud N [...]tatem Comi­tem Myth. lib. 7. cap. 8.: no otherwise they which are not thankfull to God for the glorious peace and prosperitie of his Church, but run after euery strange de­uised discipline, and take vp all prety no­uelties as golden Apples, which euery man lets fall, shall without question misse the marke, and lose the garland of glory. Wherefore wee must run, not too much on the left hand, as Atheists doe: not round about the circle, as Temporizers doe: not forward and backward in a maze, as Newters doe: not too much on the right hand, as Humorists doe: (not any other way beside the marke) but to­ward the marke.

Iohn Baptist did goe before Christ to make ready a perfect people for the Lord Parare do­mino pleb [...] perfectam. Luke 1.17.. Now the summe of Iohns prea­ching was this, Prepare the way of the Lord, and make his path straight. So that they which walke in a straight path directly toward Christ, are a perfect peo­ple for the Lord. Therefore wee which would runne toward the marke, must leaue all Atheisme, all Gentilisme, al pro­phanenes, all lewdnesse on the left hand, [Page 178] as Paul did leaue Cyprus on the left hand, when he sailed toward Syria Acts. 27▪. For thus touching the world, S. Basil telleth vs that wee must forsake all those worldly affe­ctions, which may draw vs any way be­side the marke of true godlinesse [...], pag. 448.. Touching the flesh, Maximus telleth vs, [...]. Centuria prima.that when our mind is perfectly freed from fleshly desires, then it goeth on straight without any declining from the marke. Touching the diuell, Macarius tel­leth vs, That we cannot auoyd that ga­ping gulfe wherein the powers of darke­nesse are ouerwhelmed, except the spirit of Christ be our Pilot, and guide vs in a straight course toward the marke, and in a right line, as it were, to the hauen of rest [...]. Homil. 44.. For indeede Hymeneus and A­lexander wanting this guide, made ship­wrack of their faith, and were ouerwhel­med in the gulfe of damnation, being de­liuered to the Diuell, that they might learne not to blaspheme 1 Tim. 1.20.. Whereupon Oecumenus saith, That it asketh good Art, and is a point of great cunning for a man to keepe the scope of Christianitie, and to goe right toward the marke of truth [...]. in v. 6.. And therfore as Gunners wink [Page 179] with their left eye, that they may leuell more truely: in semblable sort wee must not behold any vngodlinesse or sinister dealing with our eies, but we must aime directly toward Christ, and either, if it be possible, hit the marke, or at the least­wise with those left-handed Beniamites, come within a haires bredth of it Iudg. 20.16. When Diogenes saw a bungling Archer shoote, he ran as fast as hee could to the marke. The lookers on demanded what he meant in so doing? He answered, to make sure that he might not be hit. For this fellow (sayes hee) meanes neuer to come neere the marke. Thus must we doe: When we see prophane strag­lers, starting aside like a broken bowe, and roauing a great way wide on the left hand, wee must presently runne to the marke, that not onely wee may keepe our selues safe from the danger of their ill ensample, but also we may giue aime (as it were) to others, by our good en­sample, and direct them, that they bee neither wide nor short of the marke Paulus di­cit se instar sa­gittarij ad pro­positum, & ad signum i [...]cula dirigere; ne sagitta ad par­tem declinans alteram, impe­ritum ostenda [...] sagittarium: Hiero. aduer. P. l. [...]. initio.. Now for Temporizers, wee know that Io­sephs brethren stood so long dallying and delaying, and trifling out the time, [Page 180] that hauing a iourney to buy corne, they might haue returned twice, before they would go once Gen. 43.10.. Also that Elizeus when Elias called him, went about the bush (as wee say) and would needs goe bid his father and his mother farewell, be­fore he vvould follow the Prophet 1 Kin. 19.20.. Paul did not so, Being called of God▪ he did not stand temporizing, and circling▪ and consulting with flesh and bloud Gal. 1.16., before hee would follow toward the Marke ▪ neither did he fetch a compasse, as hee was constrained to doe when hee arriued at Regium Act. 21.1., but as hee came with a straight course to Ceus Act. 21.1., so here straight waies he came to Christ. There is but one place in th [...] whole Scripture, which may seeme to serue them which serue the time: and that is, where the A­postle exhorteth vs, not to be sloathfull in seruice, but feruent in spirit, seruing the time Rom. 12.11 [...].. They that by seruing the time, vnderstand, taking all opportunities to do good, expound it neuerthelesse thus, That wee must apply our selues to the time, yet so, as in euery inclination, and turning, we keepe a straight course Sic tamen, vt in qualibet in­clinatione rectum cursum tenea­mus. Calui [...]. ibid.. But all the Fathers, Origen onely excepted, [Page 181] doe reade the place otherwise Ierome by name, saith most peremptorily Illi legant Tempori serui­entes, nos lega­mus, Domino seruientes, Epi­stola ad Marcel., Let o­thers reade, seruing the time, I for my part will reade, seruing the Lord. And this rea­ding indeed is much more agreeable to the Text. So that here is nothing said in defence of time-seruers. For they that are such, serue not the Lord Iesus Christ, they are not Christ-seruers, but they serue their owne bellies, and with their glaue­ring & flattering, they seduce the hearts of the simple, and leade them beside the Marke Rom. 16.18. [...].. Therefore as Fletchers to make their shafts flie steddily, piece them with sugarchest, or hollie, or such like hea­uy wood; so we must adioine to that aspe or seruice tree, or such other light matter which we are all made of, the sweet su­garchest of the holy Ghost, that wee may not bee vnsteady as arrowes of aspe, nor yet slothfull in seruice, but feruent in spi­rit, seruing the Lord. Saint Ambrose re­porteth, that the Bee being to flie home to her hiue, and fearing lest if she should be taken by the way with the wind, she might perhaps bee blowne about in the aire, counterpoizers her selfe with a little stone, and so flies straight home Apis cum aeris motus susp [...]ctos habet sapil [...]s saepe in sublat [...] per [...] se lirrat nubila, n [...]eus alirum reme­g [...]um praec [...]pi­tent fla [...]ra ventorum. De virg. prop. fol. 3.. This [Page 182] may teach vs also what we ought to doe. Wee must not be wauering, and carried about with euery blast of doctrine Ephes. 4.14.like a reed shaken in the wind Vide Foxū in praefatione ante Pandectas loco­rium communi­um.: but as the Bee is ballanced with a little stone, so wee must bee built vpon the chiefe cor­ner stone Ephes. 4.20. and grounded vpon a rocke Luke 6.24., and established with grace Heb. 13.9., that howsoeuer the raine fall, or the flouds arise, or the windes blow Mat. 7.25., or what times soeuer come, yet wee may stand fast in the streete which is called straight Acts. 9.11., alwaies following Christ di­rectly towards the marke. To come now to Newters, they may bee compa­red to a weauers shuttle Iob. 7.6., which if it go forward one way, presently goes back­ward againe as much another way [...]. Or to a Weauer himselfe, such an one as Pe­nelope was, who would doe, and vndoe, weauing that in the day time, which she did vnweaue in the night. But contra­riwise saith our Apostle Gal. 2.16., If I build a­gaine the things that I haue destroyed, I make my-selfe a transgressor. As if hee should say, If I weaue and vnweaue, if I build and destroy, I make my selfe a new­ter, and so consequently runne beside [Page 183] the marke. For no man doth more trans­gresse, then he that is doubtfull and vn­certaine in religion, one while putting his foot forward, another while pulling it backward againe Nihil [...]urpius dubio & incer­to, pedem modo producente. Seneca. ep. 96.. God saith to his people which come to worship him in his temple, That he which entreth in by the way of the North-gate, shall go out by the way of the South-gate, & he that entreth by the way of the South-gate, shall goe forth by the way of the North-gate, he shall not returne by the way of the gate whereby he came, but they shall goe forth ouer against it Ezech. 46▪9.. Thus the wise men which came to worship Christ returned not home the same way they came, but returned home another way Mat. 2.12.. For it was behooufull that beleeuing now in Christ, they should not walke any more in the wayes of their old conuersa­tion, but that taking a new course, they should leaue all their former errors, and go [...] forward continually toward the Marke Oportebat enim vt iam in Christum cre­dentes, non per antiquas con­uersationis se­mitas ambula­rent, sed nouam ingressi viam, à relectis errori­bus abstine­rent. Leo de E­piphania. ser. 3.. Among those fowles which are counted abhominable, the Sea-m [...]w, or the Gull is one Leuit. 11.16.. Now this is vn­cleane, because it liues in both elements, both in the water, and in the earth, swim­ming [Page 284] as a fish, and yet flying as a bird Lerus qui­mal est in v [...]r [...] quae viuens, id est aqua & ter­ra, qui sicuta­uis quidem vo­lat, vt aquatile autem natat. Cui non mal [...] comparantur hi qui circumcisio­nem venerantur & Baptisma, ad quos Paulus di­cit, si circumci­da [...]ini, Christus vobis nihil pro­dest. Isychius in Leu. Lib. 3.. And certainely those wise men should haue beene such fooles, and such guls as these are, if they had worshipped both circumcision, which is an earthly rudi­ment, & also Baptisme, which is admini­stred by water, & by the holy Ghost. For the Holy Ghost saith, if you be circum­cised Christ shall profit you nothing. As if hee should say, If you go backward againe to the circumcision of Herod, ha­uing gone thus far forward to the Bap­tisme of Christ, you make your selues Newters, and shall neuer come to the Marke. The Iewes were charged not to weare a garment of diuers sorts, as of linnen & woollen together Deut. 22.11.. Hath God care of oxen, and hath hee not much more care of Preachers 1 Cor. 9.9.? Hath God care of those garments, wherewith our bodies are couered, & hath hee not much more care of those vertues wherewith our mindes are adorned 1 Pet. 3.3. [...] ▪ 1 Pet. 5.5. [...].? Yes verily, we must so vnderstand it, that by this Iewish Law, we are all charged, not to runne with old clouted shooes vpon our feete Iudg. 95., when our feete should bee new shod with the preparation of the Gos­pell [Page 185] of peace Eph. 6.15. not to sow a peece of new cloth into an old garment Mark. 2.21., when old things are now past, and all things are become new 1 Cor. 5.17. In one word, not to haue a linsie-woolsie Religion, or a patcht moath-eaten conscience, but to weare such a faire Cognisance of cer­tainty and constancy vpon our coat, as al men may see, that without any neutrali­tie, or hypocrisie, wee follow hard to­ward the marke, and sincerely serue God. Therefore as Theseus being gui­ded by Ariadnes threed, which she tied at the entrance into Dedalus labyrinth, es­caped all the danger and errour of it: euen so wee must make Christ the doore; by which wee must enter into the labyrinth of all our affaires, and tie Rahabs threed Iosu. 2.14. at his entrance, and follow it all the way, that so we may be safe, and goe in, and out, and finde pasture Iohn 10.9.. For to goe in and out after this sort, is not to go for­ward and backward, but to goe only for­ward. Seeing whether wee goe in by re­membrance of Christs mercies, or goe out by consideration of our owne mise­ries, whether we goe in by faith, or goe out by good workes, whether wee goe in [Page 186] by life, or goe out by death, alwayes wee finde pasture, that is, heauenly comfort in Christ, alwayes wee goe forward, al­wayes wee follow toward the marke. Now for Hum [...]rists, Saint Paul aduiseth vs to put on the Armour of righteousnes on the right hand, and on the left 2 Cor. 6.7.. Mar­cus Caelius was said to haue a good right hand, but an ill left hand, because hee could plead against a man better then for him. But here it is contrary: for these are armed well enough on the left hand, but they lie open to the Diuell on the right hand. Who like a cunning fencer, doth strike a great deale more fiercely at the right hand then at the left Ampliori soli­citudine vulne­rare in nobi [...] dextram sata­git quam sini­stram. Ber. qui hab. ser. 7.. There­fore Dauid saith. The Lord vpon the right hand shall wound euen Kings in the day of his wrath Psal. 110.5.. If Sathan stand at thy right hand, hee shall wound thee: but if the Lord stand at thy right hand, thou shalt wound him, and bruise his head, and breake the hairy scalpe of all the Kings and Princes of darkenes Eph. 6.12.. Wherefore euery Christian must say with the Psal­mist Psal. 19.9., I haue set God alwayes before me, (there is the marke) for hee is at my right hand, so that I shall not fall. And a­gaine [Page 187] Psal. 73.23., Thou hast holden me vp by my right hand, thou shalt guide me with thy counsell, (there is toward the marke,) & after that receiue me into glory. S. Ber­nard writing to one Guido, a Cardinall of Rome, in his very first salutation, wisheth him no greater gift of God, then that hee might haue grace to turne neither to the right hand, nor to the left Guidoni Ber­nardus, Non declinare ad dextram nec ad sinistram, Epist. 192.. And a little after in the same Epistle, hee requesteth him that he would learne to know him­selfe and not to goe beyond his own me­diocrity, but be wise vnto sobriety Seipsum cog­nosceret, nec e­grederetur men­suram suam▪ sed saperet ad sobrie­tatem. ib.. This lesson the wisest that euer was t [...]acheth v [...] Eccles. 7.18., not to bee ouer much iust, neither to make our selues ouer-much wise Quisquis plus iusto non sapit ille sapit. Martial. l. 16.. For that which is too good, is starke naught: and he that is too wise, is a starke foole; because he is neuer contented with the time present, but needs hee must haue a praeter: And yet no praeter will content him neither, nor an imperfect, no not a perfect, but onely that which is more thē perfect. Now h [...]e which will needes bee more then perfect shall whether hee will or no, be lesse then imperfect. Hee that seekes to be more wise then hee can be, shall be found to bee lesse wise then hee [Page 188] should be. And hee that thinkes himselfe seene in all things, shall soone shew him­selfe ouer-seene in most things. Because a selfe-conceit of surmised wisedome, will not let him come to happy in­crease of true wisedome [...]. Marc.. And cer­taine it is, that God will not reueale wisdome, but onely to such as walke conti [...]nually in the way of peace, and doe not at any time, like scattered sheepe, runne too much on the right hand, out of the way of peace, into the way of precise­nesse In via pacis tantum ambu­lantibus reue­labit, & in nul­lam praecisionem deuiantibus. Aug. lib. 2. de Bap. contr. Do­nat. c. 8. & ci­tatur à Bruno d [...]b [...]reticis. li. 4. cap. 4.. Wherefore though it be thy right eye, yet if it offend thee, or cause thee to offend the Church of God by thy run­ning beside the marke, plucke it out hardly, and cast it from thee Mat. 5.30.. For thou knowest that hee which would needes forsooth in all the haste call for fire from heauen Luk. 9.14. had too hot a spirit, and at that time went too much on the right hand, and therefore not with a right foote to the Gospell Galat. 2.4.. But hee that did shaue his head in Cenchrea Acts 18.18. Paulus Timo­ [...]heum circum­c [...]dit, hostias in temp [...] immola­uit cum Aquila & Priscill [...] ca­put Corinthi totondit. Wilf [...]idus apud Bedam histor. l. 5. c. 25., and yeelded to many other ceremonies for peace sake, which otherwise perhaps hee did not greatly allow and like of, as he exhorteth others to doe, so hee did himselfe, make [Page 189] [...]raight steps for his feete Heb. 12.13., and went di­rectly toward the marke. To returne [...]hen now at the length to that which [...]re-while I was about to say, it hath bin thought in former time that none could [...]e perfect but they which led a solitarie life. Hence it is that so many Writers both old and new haue so largely dis­coursed of the perfection of that life Venire ad [...]remum sum­ma perfectio est, Caesar Arelaten­sis, h. 23. p. 143. Vide praeter ali­os, Laurentium Iustinianum de disciplina, & perfectione mo­nasticae conuersa­tionis, pag. 118.. Yea diuers, not onely inferiors, but euen Princes, and not only of other countries, but euen of this Realme of England Kynigilsus, Ceolulsus, Ead­bertus, Ethelre­dus, Kenredus, Sigibertus, Offa, Sebbi, Iue., haue voluntarily relinquished their Crowne, their Scepter, and all their roy­all roabes, and cloistered vp themselues in Monasteries, that they might liue, as they thought, in a more perfect state. And certes I will not deny, but that such as can well away with this kinde of life, haue many opportunities to serue God, which we haue not Nihil aliud quicquam erat olim monachi professio, quam priscae liberae (que) vitae meditatio ac piere Christi­ane. Erasmus in praefation [...]nte Hier. Ep., and haue not many imperfections of the world which we haue Cellae & Coeli habitatio cogna taesunt. Ber. de vita solit [...]r.. Yet this is not the onely per­fect estate, which tendeth toward the marke. But as diuers haue liued very badly in Monasteries: so many haue li­ued very blessedly without them. Yea, there is no calling so meane, but if a man [Page 190] follow Christ in it, hee may well enough according to the measure of grace which it shall please God to giue him, become a perfect man. Let Ioseph be an example for seruants; Iacob for shepheards; Amos for cottagers; Matthew for Farmers; Peter for Fishers; Paul for T [...]nt-makers; and so forth of the rest Vide Theod. [...] l. 7. in fine. Et Philo Iudeum [...], p. 593.. For if a man haue the right Marke alwayes before his eyes, he may liue as well in a Citie, as in a sanctuary Morae [...]. Chrys. ad pop. Antioch. 17. [...] vbi supra, hom. 12., as well in a shop as in a cell ⁱ, So that no one calling simply of it selfe, doth make a man perfect, but the answere of a good conscience to God 1 Pet 3.21., that is it which maketh a man perfect. Briefly the point is this. What lawfull calling, state, or condition soeuer thou art in, if ouer and besides the plying of thy worldly busines, thou haue a con­scionable care euery day to encrease spi­ritually also, in such a faith as worketh by charity Galath. 5.6., I warrant thee, feare nothing, thou art right enough, and dost goe straight toward the Marke. The super­stitious Pagans thought that an Idoll which they termed Vibilia, kept them from erring out of their way Ab erronibus viarum dea Vi­bilia liberat. Arnob. aduers. gent. l 4. initio.. But faith is our Vibilia, which will not suffer vs to [Page 191] wander out of the way, so long as we do all things according to that patterne which was shewed vs in the mount Exo. 25.10.. For Christ with his crosse in mount Cal­uarie hath gone before vs, and broken the ice already for vs, and left vs an ex­ample, that by faith wee might follow his steppes 1 Pet. 2.21., euery one of vs saying vnto him, with holy Iob, My foote hath fol­lowed thy steppes, thy way haue I kept, and haue not declined Iob 23.11.. This we shall doe if we walke in the Kings hie-way of charity Num. 21.22 [...], Nazianzen p. 19. [...], Bas. pag. 129., and keepe the royall way of loue [...]am. 2.8.. For we that are Christians goe to­ward the marke, not by liuing, but by louing: not with our feete, but with our affections. Neither is there any thing which maketh a good or bad life, but a good or a bad loue Imus enim, non ambulando: non pedibus, sed moribus. Nec faciunt bon [...]s vel malos mo­res nisi boni vel mali amores. Aug. Epist. 52.. Therefore he that would bee perfect, must be rich in good workes, and according to the rule of E­uangelicall perfection, he must loue, not only his friends in God, but also his foes for God Amico, in deo, & inimicos propter deum. Prosper. in l. sententiar [...]m.. Because as that is the hottest fire which warmeth them that are furthest off: so that is the most feruent and perfect loue which forsaketh none though they be neuer so farre off, neither friend nor [Page 192] foe▪ that may be loued, but embraceth all in him who neuer doth forsake, vnlesse he be forsaken. Now this charity of ou [...]s ought to bee scarlet twice dyed Coccus bis tinctus. Exod. 28.6., I meane extended not onely towards men, but also towards God. Which loue of God must make vs contemne the world, and loath our owne selues Duo amores duas constituunt ciuitates, amor Dei crescens vs­que ad contemp­tum sui, ciuitate Dei. Amor sui vsque ad con­temptum Dei, ciuitatem diabo­li. Aug., and morti­fie all our inordinate desires, & keepe no proprietie in any thing wee haue, but re­nounce and resigne our whole will and our whole soule, to the good will and pleasure of God. For indeed so many times we step out of the way as wee de­sire any thing which is not finally refer­red to the loue of the Lord Tot gressus extra viam po­nimus, quot peruersis desi­derijs à coelestis vitae meditati­one separamur. Greg. Mag.. And ther­fore as a cunning archer will hit, not one­ly the white, but euen that very blacke in the middest of the marke, which is com­monly made in the forme of a heart Cambyses c [...] sily Prexaspis, cor ipsum sua sagitta traie­cisset, Dicito mihi, inquit Prexaspes, quemnam noris mortali [...]n ita ad destinatum emittere sagit­tas? Herodotus lib. 3. initio. ▪ semblably a sincere louer of God, must neuer leaue darting and shooting vp to God his most passionate and piercing desires Iaculatoria desideria. Aug., till hee hath hit the marke [...]. Igna. Epist. 13., and with his wounded heart also wounded Gods heart, that the Lord may mercifully, and louingly confesse vnto him and say, Thou hast wounded my [Page 193] heart, my sister, my spouse Cant. 4.9.. But now as in our charitie to men we must loue not onely our friends, but also our foes; so in our charity to God, wee must loue the Lord, not onely when hee sheweth sensible signes of familiarity and fauour toward vs, but also when hee seemeth to frowne as it were, and to bee offended with vs. Dauid saith in one Psalme Psal. 119.143., trou­ble and heauinesse hath found mee: but in another Psalme Psal. 116.3., I haue found trouble and heauinesse: Betweene these two speeches there is a great difference; For trouble and heauinesse may finde him which runneth into a corner and hideth himselfe, and would not be found by af­fliction; But hee findes trouble and hea­uinesse, who when it is in his owne free choyce whether hee will be afflicted or no, willingly with Moses chuseth to suf­fer affliction Heb. 11.25., and loueth the Lord most of all, when he laieth some fatherly chastisement and correction vpon him; knowing that as Christ was consecra­ted and perfected by afflictions Heb. 2.10. & cap. 5.9.: so no­thing doth more perfect a Christian, and make him fine gold indeed (as S. Paul also in the very next verse almost before [Page 194] my text declareth) then the fellowship of his afflictions, and to bee made confor­mable vnto his death [...]. For the sweete Lambe of God was in such an extreame agony and anguish, and distresse, and de­solation of spirit, that his blessed body was bathed all ouer in a sweate of bloud. To teach vs, that though we haue suffe­red very much already for the loue of Christ, yet if we be not content to suffer a thousand times more, and euen to en­dure martyrdome, and to sweat a bloudy sweat for his sake, wee are not of his bo­dy Haec pugna Saluatoris no­stri martyrum agones, & corta­mina significa­bat. Ille sud [...]r sanguineus eo­rum sanguinem de toto eius cor­pore (quod est [...]clesia) vtique fundendum manifestebat. Emisse feria 4. post Dom. in palmis. p. 116.. But on the other side, that this is the highest perfection that can be in this life, not onely in prosperity, but also in the greatest aduersity to blesse God, and if it please him, for our further tryall, to take away from vs al comforts both out­ward and inward, yea, and to bring vs in a manner to the very point of despera­tion, yea euen then, then also to show an inuincible faith, and onely for the pure and perfect loue which we beare toward his Maiesty, to wrestle with the whole world, and to fight manfully against the powers of hell it selfe, and to braue it out, and triumph ouer all tribulations, [Page 195] each one of vs saying with Iob Iob 13.15., Though he kill me, though hee kill me, yet will I [...]oue him, and but my trust in him: and with Christ Mat. 26., Father, Father, O my lo­uing father, if it be possible, let this cup pa [...]e from me; neuerthelesse not my will, not my will, but thy wil be fulfilled. This is indeed to follow hard toward the Marke. This is the fifth degree to per­fection.

Touching the sixth he saith (not for any other prize, but) FOR THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST IESVS. A man were as good shoot at no marke [...]. Erasm. in prouerbio, Nul­lo scopo iaculari., as at a wrong marke. And a man were as good venture for no Prize [...], Marcus Eremi­ta. as for a wrong Prize. For hee that suffereth martyrdome, (which, as I said euen now, is the high­est top of perfection that any mortall creature can reach to in this life), hee, I say, that suffereth martyrdome to this in­tent, to haue his relikes honoured of all men, or is willing any other way to haue his bloud shed, to this end, to make him­selfe famous in the world, followeth hard (I grant) toward the marke, yet hee fol­loweth not for this perfect Prize, but [Page 196] for popular praise Si ita mar­tyrium feceri­mus quod no­stras ab omni­bus velimus honorari reli­quias & si opi­nionem vulgi sectantes intre­pide sanguinem fuderimus, huic operi non tam pramium quam poena debetur, & perfidie ma­gis tormenta sunt, quam coro­na victoriae. Amb.. And therefore all that hee suffereth, doth rather torment him for his hypocrisie, then crowne him for his victory. Wherefore it will not be amisse to consider, what ought to be the chiefest end of all our actions, and what is the greatest felicitie that man may at­taine by following hard toward the marke, which the Apostle here calleth THE PRIZE OF THE HIGH CAL­LING OF GOD IN CHRIST IESVS. Varro reporteth, that the ancie [...] Philo­sophers haue held and maintained two hundred threescore and eight seuerall o­pinions concerning felicitie Libro de phi­losophia apud Aug. de ciuit. dei. l. 19. c. 1.. No mar­uell then though Athens and Rome, and all the braue and gallant witts in the world, could neuer attaine to the true knowledge of perfect blessednesse. For following so many, they could neuer find any, but vanishing away in their own smoakie conceits, when they thought themselues wise men, they proued in the end to be very fooles Rom. 1.22.. Seeing this is the greatest folly that can be, and a mise­ry of all miseries, for a man but once to dreame of so diuers and so contrary fe­licities; I will touch but a few of them at [Page 197] this time. And that very briefly. Some therefore define perfect happinesse to be an action of the mind, according to vertue, in a perfect life, But by this perfect life they vnderstand this present life. Where­as the Apostle auoucheth, that the ser­uants of God haue their fruit in righte­ousnesse, and their end euerlasting life Rom. 6.22.. Therfore as euerlasting death is the grea­test misery, so euerlasting life is the grea­test felicity. Which euerlasting life, be­ing the perfect life, is not this present life, nor in this present life, but the life to come, and in the life to come. This is and then is, euerlasting life. Others esteeme worldly honour to be perfect happinesse. But Hilary contrariwise affirmeth Omnis feculi honor diatoli est negotium. Canone 3. in Matth., That al the honor of the world is the merchan­dize of the diuell, not the prize of per­fection. And Eucherius also saith, That the honours of the world are the waues of the world Honores mun­di, tumores mundi. Epist. paraene. aecon­ [...]mp m [...]nd., which Christ did teach vs to contemne, and tread vnder our feete, when hee himselfe did walke vpon the water Mark. 6.48.. For so the very heathenish Ro­mans did. They had for the difference of their nobility, a little ornament in the forme of a Moone, which they did weare [Page 198] vpon the shooes Isidorus cal­ceos lunatos so­natorum vocat, additque Romu­lum calceos pa­tricios reperisse, [...]ssuta luna. Si­gonius de Iudi. l. 2. cap. 20.. What did they but thinke all worldly honour very mura­ble, when they did represent it in the forme of a Moone? And what did they but tread it vnder their feete, when they did weare it vpon their shooes? Now wee that are Christians see, and ought to see our calling better then they. How that not many wise men, according to the flesh, not many mighty, not many no­ble, are called: but that wee must as well by dishonour 2 Cor. 6.13., as by honour, enter in­to eternall glory. Some others imagine, that carnall pleasure is perfect happi­nesse. But what saith the Apostle? Meats for the belly, and the belly for meates; but God will destroy both it and them 1 Cor. 6.8.. Meates for the belly. That is true. We doe eate to liue. And the belly for meates. That is false. Wee do not liue to eate. Therefore God will destroy both it and them. Both the belly and the meates of all Epicures, because they thinke their belly is made for meates Machometus credidit beatitu­dinem consistere in cibo, potu, de­lectationibus corporalibus. Iohannes Galen­sis Anglus. l. de orig. Mach. c. 5., where­as indeede onely meates are made for their belly. Because they thinke they may liue to eate Nihil aliud putant esse vi­tam nisi vescen­di & potandi licentiam. Fir­micus in lib. de errore profa. resig., whereas indeed one­ly they may eate to liue. For the prize of [Page 199] our high calling is not meat or drinke (or any carnall pleasure) but righteousnesse and peace, and ioy in the Holy Ghost. O­thers account transitory riches to be per­fect happinesse. And certainely, if wee vse our riches well, as diuers worthy Citi­zens of this City haue done, to the main­tenance of learning, to the building of Hospitals, and to other such good pur­poses, then riches (I grant) are a great helpe to a vertuous minde, and a speciall furtherance to felicity. Otherwise that complaint of Saluianus may take place euen in these our times Tanta est miseria huius temporis, vt nullus habeat [...] magis foelix quam qui est plurimum diues. De guber. lib. 3.. Our times are so miserable (saith hee) that now a­daies no man is thought to be more hap­py then hee that is knowne to bee most wealthy. And that also of Innocenti­us Proh pudor, secundum for­tunam aestimatur persona quum potius secundum personam aesti­manda sit fort [...] ­na. Tam honus reputatur quam diues, tam ma­lus quam pau­per, cum potius am diues sit re­putandus quam [...]onus, tam pau­ [...]er, quam malus. [...]e contem. [...]und. l. 1. c. 16.. Fie for shame (saith hee) now a­dayes man is esteemed according to his money, whereas rather the money should bee esteemed according to the man. Euery one is reputed worthy, if hee be wealthy, and naught if hee be needy; whereas rather euery one should be repu­ted wealthy if hee be worthy, and needy if hee bee naught. For questionlesse ri­ches of themselues doe encumber and [Page 200] entangle the minde, euen as an Ape is tied and teddered to his clogge. Wee reade according to the Greeke translation, that Abraham was very rich. But there is a la­tine translation which saith, that Abra­ham was very heauy. And the originall Hebrew Gen. 13.2. Chauedb. indifferently beareth both, which proueth that riches are a heauy burthen, and do many times hinder them very much, which would attaine to bles­sednesse. Yea, if thou set thy heart vpon them, they will likewise set themselues too vpon thy heart, and lie so heauily vpon thy heart, that they will presse, and wey thee downe with thy heart into hel. Ther­fore diuers holy men and women here­tofore haue voluntarily abandoned their wealth, and preferred pouerty before it, that they might the sooner and the easier come to perfection. For as it is hard for a periwinkle in the sea to swimme, or for a snaile vpon the land to creepe, while they beare their houses vpon their backes D [...]n. p [...]rta.: euen so it is hard for a rich man, that tru­steth in his riches, with all his bigge bunches of wealth vpon his backe, to goe through the needles eye Mar. 10.25., and to enter into the Kingdome of heauen. Wherefore [Page 201] wee must follow hard toward the mark; (not for any action in this life, but) for euerlasting life: (not for any worldly honor, but) for eternall glory: (not for any carnall pleasure, but) for ioy in the holy Ghost: (not for any transitory treasure, but) for the kingdome of heauen: (not for any other prize, but) for the prize of the high calling of God in Christ Iesus.

This euerlasting life, is the onely perfect life, because it is the Prize: this eternall glory is the onely high honour, because it is of the high Calling: this ioy in the holy Ghost, is the onely godly pleasure, because it is of God: This Kingdome of heauen, is the onely Christian▪ treasure, because it is in Christ Iesus. This (I say) this euerlasting life, is the onely perfect life, because it is the prize: Which maketh the Marchant-venturer that gets it most absolutely blessed. As th [...] Psalmist saith Psa. 127.1. speaking of another; blessed art thou that fearest God, and walkest in his waies; For thou shalt eare the labour of thy hand; O well art thou, and happy shalt thou be O well art thou: For thou hast feared God, and walked in his waies; for thou hast follow­ed hard toward the mark; And happy shalt [Page 202] thou be: For thou shalt eate the labour of thy hands; for thou shalt haue, by the gracious gift of GOD Rom. 6.23., euerla­sting life, the onely perfect life, The prize of the high calling of God in CHRIST IESVS. As the Apostle saith 2 Tim. 4.8. speaking of himselfe, I haue finished my course, I haue kept the faith; there is henceforth layd vp for me a crowne of righteous­nesse. O well art thou, and happy shalt thou be! O well art thou! For thou hast fini­shed thy course, and kept the faith; for thou hast followed hard toward the marke. And happy shalt thou be: For there is henceforth layd vp for thee the crowne of righteousnesse; for there is henceforth laid vp for thee euerlasting life, the onely perfect life, The prize of the high calling of God in CHRIST IESVS. This eternall glory is the onely high ho­nour, because it is Of the high calling: For all of the visible Church haue a calling. Seeing the Church is nothing else but the company of them which are called [...], Cyril. Hier. suly. [...]. 18.. Yet all that are called, are not worthy of this calling. Seeing many make excu­ses, and will not come when they are called Luk. 14.8.. Therefore Saint Peter prayeth [Page 203] for the dispersed Iewes 1 Pet. 1.10., that the God of all grace, which hath called them to his Eternall Glory, would make them per­fect, confirme, strengthen and establish them therin. And S. Paul likewise prayeth for the Thessalonians 2 Thes. 1.11., that God would make them worthy of his calling (to eternall Glory) and perfect all the good pleasure of his goodnesse, & the work of faith in them. Whereby we see that they are the only worthies of the world which are so happy as to haue this High honour, and dignity [...] Dignitatem. Beza. Ioh. 1.12. giuen them, to bee called the sons of God. Which was prefigured in the feeling of the Temple. Where were grauen Palme-trees and Chaines 2 Chro. 3.5.: The Palm-tree is High, the Chaine is Cal­ling. The Palm-tree chaine, the High Calling. For God the Father by his ef­fectuall calling, as by a strong chaine Iohn. 6.44., doth draw his children to Christ. And then standing before the Lambe, they hold Palmes in their hands Reuel. 7.9., which are the ensignes of their honour. So that be­ing drawne vp to the High Palme-tree by the Calling chaine, they are made par­takers of eternall glory, the onely high ho­nour, THE PRIZE OF THE HIGH [Page 204] CALLING OF GOD IN CHRIST IESVS. This ioy in the holy Ghost is the only godly pleasure, because it is of God. In­deed sometimes euen in this life we haue a taste Cant. 8.2. (as it were) of this ioy. As the Israelites had a tast of the grapes and o­ther pleasures of Canaan before they came thither Num. 13.14.. But we cannot enioy the full fruition of it vntill wee come to the pre­sence of GOD, therefore Dauid saith Psal. 36.12., in thy presence is the fulnes of ioy, and at thy right hand are pleasures for euermore. And againe, they shall bee satisfied with the fatnesse of thy house, and thou shalt giue them drinke out of the riuer of thy pleasures Psal. 36.8.. For this fatnesse of the house of God is that meate, and this riuer of the pleasures of God is that drinke, which shall perfectly sati [...]fie, and fill our hearts with ioy in the holy Ghost. When the Lord shall say to euery one of vs, Enter thou into thy Lords ioy Math. 25.23.. Not, let thy Lords ioy enter into thee: For it is so great, that it cānot enter into thee, thy heart cannot hold it Non ergo to­tum illud gau­dium intrahit in gaudentes, sed toti gaudentes intrahunt in gaudium Do­mini sui. Aug. Manua. c. 36., But, Enter thou into thy Lords ioy. For thou shalt euen bath thy selfe in blessednesse, and swimme in the bottom­lesse streame of the sweete pleasure of [Page 205] God, as a little fish taketh his pastime in the hugh Ocean sea. And looke how he that hath once tasted of the fountain na­med Clitorius fons, will neuer afterward drink any wine Clitorio quicun (que) sitim defonte leua­ [...]ic, Vina fugit, gaudet (que) meris abstemius vn­dis. Ouid. Met. 15. In Arcadia. Ciuitas est, non ignota Clitori, in cuius agri [...] est spelunca profluens aquae, quam qui bibe­rint, fiunt ab­stemij. Vitru­uius l. 8. c. 3. in like sort when thou hast once tasted this pure christall water of life, thou shalt neuer any more relish the wine of the world, but bee perfectly delighted with ioy in the holy Ghost, the onely godly pleasure, The prize of the high calling of God in CHRIST IESVS. This kingdome of heauen is the only Chri­stian treasure, because it is in Christ Iesus. For all treasures which are laid vp in earth may bee stollen with theeues, or corrupted with cankers Math. 6.19.; But this trea­sure is an enduring substance Heb. 10.34., hoor­ded vp in heauen, where neither thiefe stealeth, nor canker corrupteth Veras diui­tias illam pror­sus immortalem gloriam super­norum (que) bono­rum retributio­nem esse existi­mamus. Cyp. in Gen. li. 5. in fine. Ther­fore the kingdome of heauen is likened to a treasure hidden in the field Mat. 13.44.. And the field is CHRIST IESVS Thesaurus in agro, abscondi­tus Deus est lateus in carne sua. Vigil. co [...]. Eutyc. l. 3. c. 3., in whom are hidden all the treasures of wisedome and knowledge [...]. Theophy. in ca. 17. Lucae. pag. 322.. O blessed then, O blessed is the man that findeth this wise­dome, and the man that getteth this knowledge Pro. 3.13.. Because the merchandize thereof is better then siluer, and the gaine [Page 206] thereof is better then gold. It is more precious then pearles, and all things that thou canst desire, are not to be compa­red vnto it. Yea doubtlesse (sayes one) I thinke all things but losse for the excel­lent knowledge sake of Christ Iesus my Lord. O wise, O worthy, O holy, O heauenly marchant! Here is a franke chapman indeed, which prizeth the king­dome of heauen accoding to the right worth, and true value of it. Knowing that this Christian treasure was bought & pur­chased for him, not with corruptible things, as siluer or gold, or such like, but with the most deare and precious bloud of Christ 1 Pet. 1.18.. For whom (sayes he) I haue counted all things losse, and doe iudge thē to be dung, that I may gaine Christ Philip. 3.8. For Christ Iesus onely is the wisdome of his Father; and by him onely we come to the knowledge of God. He is the wisdome of his Father, because hee doth giue vs grace in this life, that we may be wise vnto salua­tion, and see the Father by faith, and re­ceiue the earnest of our inheritance Ephes. 1.14.. By him we come to the knowledge of God, because he will giue vs glory in the life to come, that we may know as wee are [Page 211] knowne, and behold God face to face, & receiue not onely the earnest-peny, or the pledge-peny, but also the prize-peny, or the possession [...]Peny of perfection Math. 20.10.: So that Christ Iesus is the Alpha and the Omega, Denarius perfe­ctionem signifi­cat. Beda. quaest. super Exod. c. 37 the beginner & the ender of of our perfection Reu. 1.8., the author and fini­sher of our faith, who for the ioy that was set before him, endured the crosse, and despi­sed the shame, and is set at the right hand of the throne of God Heb. 12.2.: He is the author and finisher of our faith, that is, our fore-run­ner Heb. 6.20., and marke, who, for the ioy which was set before him,, that is, for the king­dome of heauen, the onely Christian trea­sure, THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST IESVS: endured the Crosse, and dispised the shame; that's againe, followed hard toward the marke: and is set at the right hand of the throne of God; that's againe, and is now possessed of the kingdome of heauen, the onely Christian treasure, THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST IESVS. Lo yee, loe ye, whither we are now come. So hie that we can goe no hier. Namely, to the right hand of the throne of God, [Page 208] Which is, Euerlasting life, Eternall glo­rie: ioy in the Holy Ghost: the kingdome of Heauen. The prize of the high calling of God in Christ Iesus. For this rich throne of GOD, is that Iuory throne of Sa­lomon, whereof I spake in the begin­ning: Which is the onely perfect life: the onely high Honour, the onely god­ly Pleasure, the onely Christian Treasure, The prize of the high calling of God in Christ Iesus. This is the sixt and last degree to perfection.

Now then my deere brethren, let vs here (if it please you) pause a while, and seriously consider how Christ prayed for his chosen, that they might be made per­fectin one Ioh. 17.23.. That they might bend the whole force of all their actions and affe­ctions to this one thing, namely, to the attaining of perfect blessednes, or (if you had rather so cal it) of blessed perfection. And therefore forgetting that which is behinde, and leauing the doctrine of the beginning of Christ Heb. 6.1., let vs endeuour our selues to that which is before, and be led on forward vnto perfection. Yea, let vs follow hard, and runne with patience the race that is set before vs, Heb. 12.1. looking vn­to [Page 209] Iesus, who is our mark, and hath giuen vs an example Ioh. 13.15., That euery one of vs might say vnto him with good Dauid, I haue applied my heart to fulfill thy statutes Psa. 119.112., for the eternall recompence of reward; For the prize of the high calling of God in Christ Iesus. Legho [...]am ghe­cheb [...]. Heb. [...] Septuagint. Propter aeter­nam retributio­nem. vulgar. Tell me (beloued) I beseech you, if it will be no great trouble to you, as I trust it will not, tell me, I pray you, wherefore saith the same Dauid Psal. 86.11. Iached leuaui. Chald. Vnicum fac cor meum. Hier., spea­king to God, O knit my heart vnto thee that I may feare thy name, but only to teach vs, that But one thing is the first degree to perfection? For whereas wee vsually reade it▪ O knit my heart vnto thee, that I may feare thy name, the Chaldee Para­phrast, and S. Ierome translate it, O make my heart, but onely one heart, that I may feare thy name. So that a man can­not any way, so much as enter into the feare of Gods name, which is the begin­ning of all perfection, except first his heart be made one in it selfe, and one in God, that he may principally mind but one thing. Almightie God concerning the East-gate of the Temple saith thus, This gate shall be shut, and shall not bee opened, and no man shall enter by it, be­cause [Page 210] the Lord God of Israel hath entred by it Ezech. 44. [...].: Here-through signifying, that al­though the heart of a Christian, which is the Temple of the Holy Ghost, may let many things enter into it at other gates yet it must keepe the East-gate, the most illuminat and highest power and part of it, continually shut against al men, yea a­gainst all the world, and opened only to one thing, I meane to God, who hath al­ready entred into it, and enlightned it with his spirit. That as at the window of Noahs Arke there entred in no mist, no water, nothing else but one thing onely, which is light Gen. 6.16. [...]enestra dicitur Zobar, quia non aliud quam m [...]ridianam lu­cem recipit. Et. Esay. 54.12. Sh [...]moshah, quia solum Solem in­tromittit.: so at the East-gate, no mist of human errors, no water of world­ly cares may enter in, but onely the light of heauen, & a sanctified desire to be fast knit, & perfectly vnited by faith and loue to God. Hence it is, that Moses comming to talke with God vpon the mountaine, was commanded to bring no man with him, but to come vp himselfe alone Exod. 24.18.: Nay moreouer, being vpon the mountaine a­lone, he was couered & compassed about with a thicke cloud, which made him feare the name of the Lord, and hooded him, as I may say, in such sort, that he [Page 207] could see nothing but one thing, which was God: And therfore the Psalme saith, O make my heart like Moses heart when he was vpon the mountaine. O make my heart like the window of Noahs Ark, and the East-gate of the Temple: O make my heart but onely one heart, one in it selfe, and one in thee: O knit my heart vnto thee, that I may feare thy name. Tell me, wherefore saith Christ Cant. 7.4., speaking to his Spouse, Thy nose is like the tower of Le­banon, but onely to teach vs that, I for­get that which behinde, is the second de­gree to perfection? For seeing Christ is now risen againe, and ascended vp into heauen, which is the high tower of Leba­non, therefore we which are the Saints of God, must not be like the Idols of the heathen, which haue noses and smel not; but we must haue noses like the Tower of Lebanon Si verborum faciem conside­remus, quid po­terit magis dici ridiculum? Er­go spiritualem requirunt intel­ligentiam. Titel­manus in hunc locum., which forgeting all earth­ly things, and leauing them behinde, must smell and seeke those things which are aboue. God appointed Gedeon to dismisse all those of his army which bo­wed down their knees to drinke, and to retaine onely those which lapped water out of their hands, as a dogge lappeth Iudg. 7.5.: [Page 212] Because he which drinketh vpō his knees like an Oxe, cannot possibly go forward while he drinketh. But hee which with some of the Polonians [...]. Clem Alexan. Stro. lib. 1. pag. 110., or with that dogge Diogenes, lappeth water out of his hands, may neuerthelesse go forward while hee lappeth, as an Egyptian dogge doth, while hee lappeth the water of Ni­lus Aegyptij ca­ [...]es è Nilo nun­quam nisi cur­rentes lambi­tant. Solinus. Po­lyhist. c. 20.. And like as a lusty hound, of a good kind, ordereth his going so well Pro. 38.31. that though he haue run ouer very ma­ny fields, and through a thousand thic­kets already, yet hee neuer remembreth any labour which is behinde, but forget­teth it: and if he chance to lap water in some brook by the way Psa. 110. De torrente in via bibet. yet euen while he lappeth he lifteth vp his head, and still goeth on, and plyeth him forward to his game; so must we do in this pursuit of per­fection. Seeing Christ hath now sprink­led all the way betweene heauen & earth with his bloud, & so hath made it a fresh and a liuing way Heb. 10.20. [...]., therefore wee which haue noses, like the tower of Lebanon, must as bloud-hounds trace him by the foote, and run after him in the smell of his ointments Cant. 14. [...]. Septuagint., and hunt hotly vpon this fresh and liuing way, with a fresh & [Page 213] liuely faith, and though wee haue gone very far, & done a thousand good deeds already, yet wee must alwaies forget that which is behinde, till we haue gotten▪ if not the childrens bread, yet at the least­wise some little crum of mercy, that fals from our Masters Table, some little drop of bloud, that fals from our Lords side, which shall, I assure you, bee sufficient to make vs perfect men in Christ. Tell me, wh [...]refore was the Altar of Perfume set within the Sanctuary Exod. 36.6., but only to teach vs, that and endeuour my selfe to that which is before, is the third degree to perfection? For euen as that Altar of per­fume was placed, not in any common roome, nor any odd corner of the taber­nacle, but in the Sanctuary it selfe, some­what beyond the vaile, close to the gol­den censer Heb 9.4., very neere the mercy-seat: so a Christian heart, which is a spirituall altar of perfume, and of a sweet sauo [...]r to God 2 Cor 2.15. must daily endeuour it selfe to that which is before, and still more and more aspire to heauenly things Beda de ta­bernaculo l 3. ca. 11., & al­waies neerer and neerer opproach vnto the throne of grace, and continually hier and hier aduance it self to him that is the [Page 214] highest and holiest of all. Tell me where­fore did the Israelites, when they had pit­ched in Mithkah, remoue their tents from thence, and pitch in Cashmonah Num. 33.29., but onely to teach vs, that And follow hard is the fourth degree of perfection? For e­uen as they, as soone as they had pitched in Mithkah, which signifies sweetnes, by and by remoued their tents from thence, and pitched in Cashmonah, which signi­fies swiftnesse: so we must tioine Mithkah and Cashmonah, sweetnesse & swiftnesse both together Hieron. Epist. ad Fabiolam, Mansionc. 26.and as soone as we haue pitched in Mithkah, as soone as we haue tasted and seene how sweet the Lord is, presently we must remoue our tents from thence, and pitch in Cashmonah, present­ly wee must follow hard, and runne not onely sweetly, but also swiftly in this way of peace, which leadeth vnto life. Tell me wherefore saith Christ againe Cant. 4.13., speaking of the praise of his spouse, Thy plants are as an orchard of pomegranats, but onely to teach vs, that toward the marke is the fifth degree of perfection? For a Pomegranat hath many graines within him in his case, and a little round circle or a crowne without him vpon his [Page 215] head. Now these graines being sweet in tast, and red in colour, are orderly set one by another, and point vp, or as it were, look vp altogether to the crowne. To in­timate thus much, that wee which are plants of the Church, as an Orchard of Pomegranates, must grow and goe on still toward the ma [...]k, not onely when we enioy the sweete taste of pleasant pros­perity, but also when wee beare the red colour of bloudy persecution Meminit malogranatorum quòd rubore granatorum ob­lectent, & sua­uitate grat [...], sint. Quod ad colorem, ad ar­dentem ecclesiae charitatem re­ferri potest. Mercerus: Mal [...] pu [...]a sangui­neorubent colore, scilicet Martyres. Halgr [...]nus in cant. l. 7. Idem Beda, & Haim [...] habent in com. in hunc locum.: and consenting in a kinde of conformity and perfect peace & vnity one with another, we must point vp altogether with the finger of faith to Christ, & looke vp con­tinually with the eie of loue to our head, who by being first crossed, is now come to be crownd with honor & glory. In the arke of the couenant there was the gol­den pot that had Manna, and Aarons rod that had budded, and the Tables of the testament [...] and the propitiatory or coue­ring, and a crowne of gold round about it Heb 9.4. Exod. 25.11.: O how notably and maruellously do these things sort and agree together! the Pomegranate and the Arke: the sweete taste, and the pot of Manna: the red co­lour, and the rod of Aaron: the order [Page 216] of the graines, and the tables of the testa­ment: the head of the pomegranate, and the couering of the Ark, the crown vpon that head, and the crown about this co­uering. To insinuate thus much, that we which are like an orchard of Pomegra­nates, must also bee like the Arke of the couenant, being builded and reared vp stil toward the mark, not onely when our Lord feedeth vs with the sweete Manna of his mercy, but also when he afflicteth vs with the sharp rod of his correctiona [...]e alwaies keeping the tables of the testa­ment, which are the commandements of perfect loue to God and to our neigh­bour Gnull [...]maije malion peccud­ [...]aia hak [...]ri [...]. monin. Targú. Iuumes tur pleni praeceptis sicut malograna­ta. Montanus., that by faith in Christ, who is the couering & the propitiation for our sins, we may obtaine the golden crowne of life. K. Darius vpon a time by chance opening a great pomegranate, and being dema [...]ded of what he wold wish to haue as many as there were graines in that pomegranate? answered in one word, of Zopyrusses [...]. Plut. [...] A­poth Regum.. Now Zopyrus was a right noble and a valiant Knight, who seein [...] the king his Maister could hardly surpriz [...] Babylon, where the traitero [...] Assyrians were entrenched, bethought [Page 217] himselfe of a wonderfull strange practise. He went home to his owne house, & cau­sed his seruants to rent his whole body all ouer with scourging him, & to cut off his nose, his lips, and his eares Domi se verberibus lace­raritoto c [...]rpo­re iubet, nas [...]m & labia, & au­res sibi praecidi. Iustin. lib. 1. in fine.. Then straight wayes running to Babylon, hee made the Assyrians beleeue that Darius had mis-used him in this sort, because hee had spoken in their behalfe, counselling him to breake vp his siege, & to remoue his Army from assaulting their Citie. They hearing this tale, & the rather thin­king it to be true, because they saw him so shamefully disfigured in his body, were perswaded to make him their chiefe cap­taine. By which meanes he betraied them all, and surrendred both them and their city into his masters hands. O most faith­full louing subiect! O most worthy and couragious heart! One Pomegranet full of such graines, yea euen one graine full of such valour and vertue, is sufficient for a whole country, either to recouer it if it be lost, or to keepe it that it be not lost. O that I could tell where to finde such a man! O that I could tell where to see but one such amongst vs all! I would I as­sure you, honor the very ground he goes [Page 218] vpon, & kisse euen the shadow of his feet. Well (beloued) I pray God, I pray God with all my heart, that his sacred maiesty, whom the Lord for his glory sake, alwaies shield and defend, that his sacred maie­sty I say, may find very many, yea may see vs all as true to God and him, and to our country, as Zopyrus was to his Prince. That if any time of tryall should come, we may haue so much good will & holy manhood in vs, as to pul our selues vpon the pikes, and ieopard a ioynt, yea ven­ture the martyring and mangling of our whole body, & euen the losing our liues, rather then either forraigne enemies, or homebred rebels should haue their wils of vs: knowing that our life is fraile and mortal, & we may die euery moment; but for a man to doe some notable peece of seruice before hee die, and to sheath his sword in the sides of his enemies, & to kil if it be but one that is a sworne rebell, to his God, to his prince, & to his country, this indeed is a most honourable, and a most glorious thing: this is it which shall be chronicled, and registred, and remem­bred, yea and rewarded for euer. But to returne to the marke againe. We which [Page 219] are plants of the Church, like an orchard of Pomegranets, & like the Arke of the couenant, must loue, not onely the head of the Pomegranet, and the couering of the arke; but also the order of the graines, & the tables of the testament: not onely the sweet tast and the pot of Manna; but also the red colour, & the rod of Aaron. It is a miracle, and would amaze any man to consider, how zealous the Christians were in the Primitiue church, how vnsa­tiably they thirsted after the crowne of martyrdome; what roddes with Zopyrus? what rackings? what wilde beasts? what broilings they endured? How in a man­ner, if I durst say so, they suffered almost as horrible torments when they died for Christ, as Christ did when he died for thē. Well, well, so great, and so absolute, & so excellent, & so admirable perfection, is not now required at our hands. Yet this by your good leaue & fauor I wil be bold to say, that we can neuer be perfect Chri­stians indeed, and run toward the marke aright, except at the least wise wee haue that in resolution, which they did put in execution. Except, if need require 1 P [...] 1.6., wee that are faithfull, can finde in our [Page 220] hearts to do that, and to suffer that, for hatred of the spirituall Babylon, and for loue of our heauenly Lord, which Zo­pyrus an infidell did & suffered, for hatred of the earthly Babylon, and for loue of a mortall king. Except wee can be content not onely to be white lillies, by liuing purely and patiently in those afflictions and crosses whereof our miserable life is full, which is in some sort a kinde of mar­tyrdome Est quaedam sanguinis effu­sio, afflictio. Bernard. Non putemus effusi­onem sanguinis tantum esse Martyriam: Semper marty­rium est Caesa­rius Arelaten­sis [...]. 21. Si­ne f [...]rro Mar­tyres esse possu­mus, [...]i patienti­am in animo veraciter con­sernemus. Gre­gor. Omnis pio­rum vita testi­monium reddi [...] Deo. Cypr. de dupl. martyri [...], [...]initio vide loc.; but also to be red roses, by dying constantly and ioyfully for the truth, if the good pleasure of God should so appoint it 1 Pet. 3.17. and by making our gar­ments red in the bloud of grapes Gen. 49.11., which is the most perfect martyrdom, and com­meth neerest of all to the Marke Duplex est species Marty­rij vna quando quis pro Christo [...]cciditur: alia quando caro pro deo maceratur. Primo dabitur corona de rosis, secunda de lilijs. Hier. Erat an­ [...]e ecclesia ope­ribus fratrum candida: nunc facta est in Martyrum cru­ [...]re purpurea. Cypr. l. 2. Epist. 6. pag. 44., that so Christ may rightly say to his Church here amongst vs: Thy plants are as an orchard of Pomegranets. Tell me where­fore saith Dauid againe, speaking of the oath of God Psal. 105.10., Hee appointed the same vnto Iacob for a law, and vnto Israel for an euerlasting testament, but onely to teach vs, that for the prize of the high cal­ling of God in Christ Iesus, is the sixt and last degree to perfection: for Iacob and Israel are two seuerall names, & yet they [Page 221] signifie but one singular man. Neuerthe­lesse in a diuers respect; because Iacob is he that supplanteth, or wrast [...]eth, Israel is he that seeth or beholdeth God [...], Philo, [...] initio.. Now Iacob supplanting, or wrastling, is a sub­iect or seruant: Israel seeing, or behol­ding God, is a friend, or a sonne. This is confirmed by Buruch, Baruch. 3.36 saying, GOD hath found out the way of knowledge, and hath giuen it vnto Iacob his seruant, and vnto Israel his beloued. So that Iacob is onely a faithfull seruant: but Israel is a beloued son. Therfore there is appointed vnto Ia­cob a law: but vnto Israel an euerlasting testament. Seeing a law Lex Vulg., or a statute K [...]ab. He., or a decree G [...]ezarah, Caldaic., or a precept [...], Septuagint., properly belongs to Iacob, as subiect or a seruant; but a testament [...], Septuagint., or a couenant Berith. He., or an agreement [...]iam. Ca., or an accord Pactium Vulgata., properly belongs to Israel, a friend or a sonne. For as long as Iacob wrastleth with many great imperfections & spirituall aduersa­ries of this life, he must as a faithfull sub­iect or seruant of God, keepe the law of wrastling appointed vnto him: to wit, that he minde but one thing: and Forget that which is behinde, and endeuour him­selfe to that which is before; and follow [Page 222] hard toward the marke: but when Israell hath once ouercome all his worldly and ghostly enemies, 2 Tim. 2.5. and is become a per­fect man in Christ, and seeth the Lord in the life to come; then he shall, as a belo­ued friend, or childe of God, possesse that inheritance which the father hath by his euerlasting testament written with the bloud of Iesus Christ Heb. 13.20., appointed vnto him, to wit, euerlasting life, eternall glory, ioy in the holy Ghost, the kingdome of heauen; The Prize of the high calling God in Christ Iesus. O happy, happy man art thou, and thrice happy man art thou, who whoso­euer thou art, which with Iacob doest wrestle and keepe the law as a faithfull seruant, for no other end but onely this, that with Israell thou maist see and en­ioy the euerlasting testament, as a belo­ued sonne. For when wee shall see God, wee shall see; and what shall we see? That which no mortall eye hath seene, that wee shall see. Wee shall see our owne selues sitting and shining at the right hand of the throne of maiesty. We shall see all our deare friends which wee haue not seene this many a day, embracing [...], and welcomming vs into Christs king­dome. [Page 223] Wee shall see all the noble army of Martyrs, of Apostles, of Prophets, of Patriarks, shouting day & night, & sing­ing out the praises of the Lord. Wee shall see all the inuincible hoast of Angels, of Archangels, of Principalities, of Domi­nations, reuerently attending vpon the King of glory. We shal see the King him­selfe Christ Iesus, disparkling and display­ing those beames of beauty, which are the heauens wonder, and all the Angels blisse. If there were now amongst vs one as faire as euer Absolom was, who would not be glad to behold him? But suppose some one were ten times as faire as Ab­solom, how then would men looke and gaze vpon him? I, but if another were a hundred times as faire as Absolom, what a matter of admiration would that make? Put the case then some one should now step forth, and shew himselfe a thousand times fairer then euer Absolom was, what wondring, what maruelling would there be amongst vs? how would our eyes be dazled, how would our very mindes bee amazed at this sight! Well, all this is but a counterfeit, but a shadow, in respect of the bright blazing beauty of our spiri­tuall [Page 224] spouse. For Christ Iesus is ten times fairer, yea a hundred times fairer, yea a thousand times fairer, yea ten hundred thousand times fairer then all the chil­dren of men. So that if the whole beauty not onely of all men, but euen of all this inferior globe, were put together in one, yet it would not be any way comparable not onely to Christs glory, but not so much as to the least glorified body in heauē. And yet al this is but the outside of heauen: al this we shal see with our bodily eye. The inside and the insight is much more glorious. For the best glorified bo­dy seeing innumerable Saints & Angels more highly exalted then he is, hath his ioy doubled and trebled, and beyond all measure multiplied, when he considereth that he is loued vnspeakably more by all of them, yea by euery one of thē, than hee can be by himself. And therfore again see­ing himself so deere vnto them, he for his part likewise as a hot burning cole is set on fire and inflamed with loue, and the more he seeth any other excell him in glory, the more doth hee reioyce, and is gladder of his glory then his owne. But now when hee lifteth vp his eyes to the [Page 225] glorious Trinitie, and seeth how the Fa­ther, the Sonne, and the Holy Ghost doe eternally and perfectly loue and like and enioy one another in surpassing sweet­nesse and content, then all his affections are swallowed vp in loue, all his spirits are rauisht in delight, all his desires are impa­radized in pleasure. Insomuch, as if on the one side were laid the loue of Christ as he is man, and of all the Saints & An­gels among themselues, and on the other side, the loue which the least glorified bo­dy in heauen beholding the blessed Trini­ty, breatheth out to God, this loue would without all comparison excell & exceed that as far as light doth darknes, or as hea­uen doth the earth. Wherefore for man to see God, for Iacob to be called Israel; for him that hath beene a seruant to be­come a sonne; for him that hath kept the law, to inioy the testament, is the highest degree to perfection, yea it is the very perfection of perfection it selfe. The one­ly perfect life, the onely high honour: the onely godly pleasure; the onely Christi­an treasure. The prize of the high calling of God in CHRIST IESVS. Seeing then blessed brethren, seeing wee fight not as [Page 226] they that beate the aire [...] Cor. 9.26., but our re­ward is so great, so exceeding great in heauen Mat. 5.12., therefore as Iacob wrestled all the night long, and neuer gaue ouer till about the breaking of the day, he was cal­led Israel Gen. 32.24.: so let vs wrestle all the night long of this life Mat. 13.35., and neuer giue ouer till the day breake, and the shadowes flie away Cant. 4.6. and we come to the maruellous light and sight of God. And like as the same Iacob said to the Angell, I will not let thee goe, except thou blesse me Gen. 32.26.: euen so let euery true Israelite say to Christ, I tooke hold of him, and left him not Cant. 3.4.. O Lord Iesus, who would leaue thee? or who would let thee goe? Or rather who would not hold thee fast? which streng­thenest him that holdeth thee fast, and makest him perseuere that is strengthe­ned; and crownest him that perseuereth, and makest him perfect that is crowned. Therefore I will hold thee fast, & will not let thee go, except thou blesse me, that is, indeed I will neuer let thee goe, because thou dost neuer blesse but only those that alwaies hold thee fast. Hold fast then, and stand fast, good beloued, once againe I say, Hold fast that which you haue, that [Page 227] no man take your crowne from you Reu. 3.11.. Stand fast in that liberty whereby Christ hath made you free, and be not any more entangled with the yoke of bondage Gal. 5.2.. But so run, so run, as yee may attaine 1 Cor. 9.24.. As yee may attaine? How [...]. Nilus in Para­ne circa med. is that? Mary faithfully, patiently, constantly vnto the end. A shame it would be, & a vile shame for vs, if it should be said of vs, not, you doe runne well, but, you did runne well Gal. 5.7.. F [...]e vpon it. Hauing beene hitherto brought vp in skarlet, shall we now imbrace the dung Lam. 4.5.? Shall wee be like those antikes or monsters, which are halfe men and halfe beasts [...], Nyssenus l. [...] Illa actio Chi­mara est qua i­nitium habet à ratione, finem a sensualitate. Cum igitur s [...]e agitur, humano capiti ceruicem pictor depingit equinam. Inno­cen. de [...]. c. 6. Operare igitur perseueranter ne (vt Horati­us ai [...]) Desinat in piscem mu­lier formosa sup [...]rne. Ne­brissensis. Hom. 2. in fine.? Shall wee be like Nabu­chadnezzars image, which had a head of gold, and feete of clay Dan. 3.33.? Shall wee be­gin in the Spirit, and end in the flesh Gal. 3.3.? God forbid. God for his mercy sake keepe vs from such fearefull falling from him. Nay rather let vs remember, that Ioseph signifieth encreasing, and Arima­thea signifieth getting the reward [...]. Theop. in c. 15. Mar.. To teach vs, that if wee would be like to Ioseph of Arimathea, wee must alwaies increase and goe on till wee get the re­ward. The other Ioseph also had a coate reaching downe to his feete Aquila in­ter pretatus est, [...], id est tunicam talarem: Hier. in Quest. Heb. in Genesin. Ioseph. tyrum ecclesiae praeten­dens, vesti [...] suae habitu pers [...] ­uerentiam cer­taminis habere n [...]s admonet, [...] longitu­do vsque ad ta­los eui [...] perue­nit. Tanquam diceretur, Ante­quam iter per­ficias, noli in vita lacescere. Ausberius in cap. 2. Apocal.: to teach [Page 228] vs that wee must not haue scarlet about our head, and dung about our feete, not gold about our head, and clay about our feete, but that when we put on the Lord Iesus, we must put on such a scarlet robe of righteousnesse, such a golden garment of grace, such a vesture of a godly & ver­tuous life, such a coate of holy and hea­uenly conuersation, as may reach to the feet, as may continue to the end: consi­dering our Sauiour hath said, he that per­seuereth vnto the end, shal be saued. And againe, be faithfull vnto death, and I will giue thee the crowne of life. This crowne of life is promised to al those which make a good beginning, but performed onely to those which make a good ending Non campo capitur, sed fi­ne corona. Pro Sapientia in exitu canitur; Quia laudari penitus ante-actae vitae pru­dentia non me­rebitur, nisi bo­no fine clauda­tur Saluia. ad eccles. lib. 4.. And they which run in a race, run all, yet one onely, that is, he which holdeth out to the end, receiueth the prize 1 Cor. 9.24. And none are saued, but such as are marked in their fore-heads with the letter [...], which is the note of perseuerance, and perfection Eze. 9.6.. And if we would be confor­mable to the crosse of Christ, the liuely picture of all perfection, we must be like vnto it, not only in the depth of faith, and in the height of hope, and in the bredth [Page 229] of charity, but also in the length of perse­uerance Eph. 3.18.: because all the depth, height, and bredth of the crosse, is nothing with­out the length: and so all the faith, hope, and charity of a Christian, is to no pur­pose, without continuance in them euen vnto the end. Wherefore (my good bre­thren) yet once againe I will say, and then I will say no more. Let vs draw neere vn­to God with a true heart in assurance of faith Heb. 10.22.: and let vs keep the profession of our hope without wauering Verse 23.: and let vs consider one another to prouoke vnto charity & to good works Verse 24. and so much the more, because we see the breaking of the day draweth neer Verse 25., & the kingdome of heauen is at hand. There is a Greeke word signifying the end of a race, which is deriued of another Greek word signifi­ing to spur or prick on forward [...], Hesech. verbo [...], Id [...]m habet Pollux. l. 3. c. 30. & Theodo­ret. de Proui. l. 9. circa initi­um, vbi hunc textum recitat.: which proueth, that as they which runne their horse [...] for a wager, spur hardest at the ra­ces end [...] Chrysost.: so seeing our saluation is nee­rer now then euer it was Rom. 13.11., therefore we must run faster now then euer we did [...] Laert. in Dio., especially because the very horse and mule and diuers other brute beasts which haue now vnderstanding, though they haue [Page 230] beene neuer so much wearied and tired before, yet when they come neere home, they will mend their pace Pecoribus fatigatis quoque velocior domum gradus est. Sene­ca de tranquil. vit. lib. 1. cap. 1.. And there­fore the more to blame should we be, if hauing trauelled thus farre already in the way to perfection, and being come by this time almost to our iournies end, wee should now goe no faster, when indeed we ought if it be possible, to runne much faster to our euerlasting home in heauen. O beloued, all the Saints in heauen think long, yea they think of vs, and they long for vs Ergo quia omnis coelestis curia expectat nos, & deside­rat, desidere­mus eam quan­to possumus de­siderio. Vide quaeso Bernar. medit. cap. 6., and they earnestly desire to be perfected with vs, because they certain­ly know they cannot be perfected with­out vs Heb. 11.40.: The holy Angels also as they blush, and hold downe their heads when they see vs stumble or trip neuer so lit­tle: so on the other side they shout and clap their hands when they see vs runne cheerefully in a good course, and come away apac [...] to perfection. Lastly, Christ himselfe doth stand waiting for vs, and beckoning to vs, and hartning vs on all the way, being ready to receiue vs, and to embrace vs in the armes of his louing mercy, as soone as euer we come to the end of our race. For euen as a royall king, [Page 231] when one of his Nobles returnes home, which hath in a forraine country by chi­ualrie, or feates of Armes, or other like excellent parts, atchieued great renowne to his realme, presently sendeth for him to the court, and in open audience giueth him words of grace, and aduanceth him to high preferments & honors; so Christ our most magnificent King, immediately vpon our arriuall into heauen, out of the forraine country of this world, wil reach forth vnto vs his holy hand, conducting vs to the eternall tabernacles of rest: and as for all the prayers that we haue made, all the teares that wee haue shed, all the almes that we haue giuen, all the o­ther exercises of a Christian life that wee haue performed, though neuer so secret­ly in this pursuit of perfection, hee will openly reward them, and most glorious­ly crowne them; when as all the host of Angels shall triumph for our corona­tion, and the blessed Saints shall thinke themselues more perfect for our perfecti­on, and all the Court of heauen shall ap­plaud our praises, and God himselfe shall say Amen to our felicities. Which that it may so happily come to passe, and that [Page 232] euery one of vs, which now with Iacob wrestleth vnto the breaking of the day, and constantly keepeth the law appoin­ted vnto him, may in the end with Israel see God, and haue the full fruition of his glory, and enioy the euerlasting testa­ment, which is the prize of the high cal­ling of God in Christ Iesus, grant wee be­seech thee: O deare Lord, grant it to vs I say, not for our owne deserts or merits; but for the tender mercies of the same, our sweete Sauiour Christ Iesus, to whom with the Father, and the holy Ghost, be all honour and glory, power and praise, dignitie and domi­nion, now and euer­more, Amen.

THE TEXT.

SAint Iohn saies in one place, Loue not the World, nor the things of this World, if any man loue the World, the loue of God is not in him. So may I say, delight not in the world, nor in the thinges of this world: if any man delight himselfe in the world, hee cannot delight himselfe in the Lord, Therfore sayth Martial an auncient Bishop, Quid ad nos delectatio mund [...] Epist ad Tolos. c. 18. What haue wee to doe with the delight of the World? You may call it as you will: pleasure, if you will: pastime, if you will: mirth, if you will, gladnesse if you will: ioy, if you wil: but in Gods Dictionarie it hath no such [Page 2] name. In the holy Scripture, it in other wise called. It is called Adams goodly ap­ple, which being eaten depriued him of Paradise: Esaus red broth, which being supt vp, bereaued him of his birth-right: Ionathans sweet honey combe, which be­ing but tasted, was like to cost him his life: the whore of Babylons golden cup, which filled her full of all abhominati­ons: the traytour Iudas sugred sop, which made a way for the diuell to enter into him: the prodigall childs wash of [...], which he most miserably swilled vp with the swine. This is all the delight of the world called in Gods dictionarie, which is the holy Scripture. It is called Adams apple, Esaus broth, Ionathans combe; Ba­bylons cuppe, Iuda [...]s sop, the prodigall childs swill. So that all this delight is no delight. Or suppose it were: yet cert [...] ­ly it shall not giue thee the desires of thy heart. Nay, it shall bee so farre from [...]ding thee those ioyes, which thy [...] most desireth, that it shal bring th [...]e those torments which thy heart most abho [...]reth. It may, saith Chrysostome, Voluptate ad tempus fruere affligere in e­ternum. delight thee perhaps for a while, but [...] torment thee for euer. As any solide bo­dy, [Page 3] though it haue neuer so fayre a colour (as crimson, or carnation, or purple, or skarlet, or violet, or such like) yet alwayes the shadow of it is blacke: so any earthly thing, though it haue neuer so fayre a shew, yet alwaies the shadow of it is black and the delight thou takest in it, shall proue to bee grieuous in the end. Ther­fore Philo calleth it a sweete bitter thing. As that little booke in the Reuelation, was sweet in the mouth, but bitter in the bellie: so all worldly delight, is a sweet bitter thing, sweet in the beginning, but bitter in the ending. Which they of Ie­rusalem had experience of. For being gi­uen to transitorie pleasure, they are Lamē. 3.15 sayde to be made drunken with worme­wood. Now we know that drunkennesse is sweete, but wormewood is bitter. And such a sweet bitter thing, such a drunken­nesse of wormewood, is all the drunken delight of the world. So that as one said, Ruth 1.10. Call me not Naomie, but call me Mara, call me not sweet, but call mee bitter: so must we call worldly delight not Naomie, but Mara, because it is nothing so much Naomie, sweete and pleasant at the first, as it is Mara and Amara, bitter & loath­some [Page 4] at the last. Like to a song of the Sy­ren [...], which are mentioned in the Pro­phecie of Chap. 13. v. 22. Esay. A Syren is a monster of the sea, the head whereof resembl [...] a virgin, but the feete a fish, And such a monster is all worldly delight, the [...] whereof, the beginning [...] allureth [...] amiable virgin, but the feete, the [...] deuooreth vs as a rauenous fish. T [...] ­fore a [...] Vlisses s [...]oo [...] his eares, and [...] himselfe to the most of the ship, [...] might not heare the Syrens song: [...] we stoppe our eares, and [...] the voyce of these charming [...] charm they and sing they neuer [...] ­ly; yea, we must binde our sel [...] mast of the shippe, that is, to the [...] of Christ, Side Vlysse illo refert fa­bula quod c­um arboris religatio de pe­riculo liberauit quanto magis crutis arbor? &c. Ambr serm. 55. euery one of vs saying [...] our heauenly Vlysses, God forbid that I should delight in any thing, but is the crosse of Christ, by which the [...] crucified vnto me, and I vnto the [...] For the world and all worldly [...] likened to a hedgehogge. Esa. 14.23. A [...] hog seemes to bee but a poore [...] ­ture, not likely to doe any [...] yet indued it is full of bristles or prick [...] wherby it may annoy a mā very [...]. [Page 5] So worldly delight seeme to bee little or nothing dangerous at the first, yet af­terward as with bristles or pricks, it pea­ceth through the very conscience with vntollerable paines. Therefore wee must deale with this delight, as a man would handle a hedge hogge. The safest way to handle a hedge hogge is to take him by the heele. So must we deale with this de­light. As Iacob tooke Esau that rough hedge hogge by the hele: in like sort wee must take worldly delights not by the head, but by the heele, considering not the beginning, but the ending of it, that so wee may neuer be deceiued by it. For though it haue a faire shewe at the first, yet it hath a blacke shadowe at the last: though it be sweet at the first, yet it is bit­ter at the last: though it bee drunkennes at the first, yet it is worm wood at the last: though it bee Naomie at the first, yet it is Mara at the last: though it bee a song at the first, yet it is a Syrē at the last: though it be a silly hedge hogge at the first, yet it is a sharpe prickle at the last. Wherefore delight not thy selfe in the world, for it shal not giue thee the desires of thy hart: but Delight thy selfe in the Lord, and he shall [Page 6] giue thee the desires of thy heart.

Here is a precept: here is a [...]. A precept in these words [...] Delight thy [...] in the Lord. First, delight, then [...]ly, in the Lord. A promise in these [...] And he shall giue thee, the desires of thy [...]. First, And hee shall giue thee, then the [...] lastly, of the heart. Delight thy self [...] Lord, and hee shall giue thee the desires of thy heart.

First, Delight. Well saies [...], Spiritus est hilaris et exhi­ [...]ararat parti­cipes sui. The spirit of God, as it is a cheere [...] thing it selfe, so it maketh all them▪ [...] ­full which are partakers of it. Inde [...]d [...] the wicked continually mourne and [...]. There was a great [...] in Egypt [...] in euery house among them, the [...] wa [...] some one or other of their first [...] dead. But the voice of ioy and glad [...]sse is in the tabernacles of the righteo [...]. Psal. 118. [...]5 They euermore delight in the Lord▪ I reach Aelianus in. varia histo. l. 3. cap. 14. of one Leonides a captaine, who perceiuing his souldiers left their [...] vpon the citie wall [...], and did nothing all the day long but [...]affe and [...] houses neere adioyning [...] that the alehouses should [...] from that place where they shood [...] [Page 7] vp close by the walles. That seeing the souldiers would neuer keep out of them, at the least wise that they might watch as well as drinke in them. So because plea­sure we must needes haue, and we cannot be kept from it, God hath appointed that wee should take Delight enough, and yet serue him neuer a whit the lesse. For it is no part of Gods meaning, when thou en­terest into his sweete seruice, that thou shouldest abandon all delight, but onely that thou shouldest change the cause of thy delight. That whereas before thou diddest delight in the seruice of sinne, now thou shouldes [...] delight as much, or rather indeede a thousand times moer, in the seruice of the Lord. It was not Gods will that Isaak should bee sacrificed, but onely the ramme. And so God would haue vs sacrifice onely the ramme, that is, all rammish and rancke delight of the world. But as for Isaack, he must be pre­serued still, & kept aliue: Isaack in whome Abraham did see the day of Christ and reioyced: Isaack, that is all spirituall laughter, all ghostly ioy, all heauenly de­light. For as no man might come into the court of Ashuerus, which was clothed in [Page 8] sackecloath: Ester. 4 2. so no man may come in to the court of our king, which is clothed in sackecloth, and hath not on the wed­ding garment of ioy and delight in the Lord. Which is the cause why Christ cal­leth the assemblies of the faithful, Quires of Camdes Choros ca­strorum. Can. 6.12. A quire singes; a Campe fights. How then may these two agree together? Very well in the godly. For the godly, when they fight most stoutly against the enemie, then they sing most merily vnto the Lord. Whereupon Gre­gorie saith, Dauid sal­cantem plus s [...]upco quam pugnautem. Moral. l. 27. c. 27. I admire king Dauid a great deale more, when I see him in the quire, then when I see him in the campe: when I see him singing as the sweete sin­ger of Israel, thē when I see him fighting as the worthy warriour of Israel. For fighting with others, he did ouercome all others, but singing, and delighting him­selfe, he did ouercome himselfe. Euen as his sonne Salomon saies for him, speaking to Christ. Turne away thine eyes from me, for they doe ouercome me, for they wounde my heart: they make me sicke for loue Can. 4.6. When Dauid fought with o­thers, he ouercame others; hee wounded others; he made others sicke, but when [Page 9] he daunced before the Arke, and deligh­ted himselfe, he was ouercome himselfe, hee was wounded himselfe, hee was sicke himselfe. But feare you nothing. I war­rant you this sicknesse will doe him no harme. I will play stil (sayes he) that others may still play vpon me Ludam, in­quit vt illud 21 Bonus ludus quo Michol i­rascitur, & deus delectatur Greg. Mag.. For it is a good sport when God is delighted, though Mi­chol be displeased. So that of Dauids sick­nesse we may say, as Christ saide of Laza­rus sicknesse. This sicknesse is not vnto death▪ but for the glory of God Ioh. 41.4.. And therefore it is for the glory of God, be­cause it is for the loue of God. For Dauid is sicke no otherwise for loue of the sonne of God, then God is sicke himselfe, for loue of the sonne of Dauid. This is my be­loued so [...]e (saies he) in whome I am deligh­ted. Math. 17.5. This is my beloued sonne: there he is in loue. In whome I am delighted: there he is sicke for loue. Which is the cause, why he commaundeth vs also to be delighted in his loue Prou. 5.19.. For as a double desire is loues so a double loue is delight. And ther­fore he sayes not simply, loue him; but be delighted in his loue. Delight thy selfe in the Lord, and he shall giue thee the desires of thy heart. Delight.

[Page 10]Then, Thy selfe, I would hate mine owne soule (sayes Bernard) if I found it a­ny where else then in the Lord, and in his loue Animā me­am odio habe­rem, si eam a­libi, quam in domino, & in cius amore in­uenirem. De amore dei, c. 3., So that it is not enough for thee to delight, but thou must delight thy selfe, that is thy soule. Saying with the blessed Virgine, My soule doth magnifie the Lord, and my spirit reioyceth in God my Sauiour. Otherwise, as Diues did see La­zarus a farre off lying in Abrahams bo­some, beeing himselfe all the while tor­mented in hell, and hauing not so much as one drop of water to coole his tongue: so, euen in laughing the soule may be sor­rowfull Prou. 14 13. The wretched soule of a sin­ner may see the face a farre off laughing, and lying (as I may say) in Abrahams bo­some, beeing it selfe all the while tormen­ted (as it were) in hell, and hauing not so much as one drop of delight to asswage the sorrowes of it. And like as Sampsons lyon had great store of honey in him, but tasted no sweetnesse of it: euen so, if thou reioyce in the face, and not in the heart, 2. Cor. 5.12 thou mayest well perhaps haue great store of honey in thee to delight others▪ but thou canst neuer taste the sweetnesse of it to delight thy selfe. Therefore sayes [Page 11] the princely Prophet, O taste and see how sweete the Lord is. It is not enough for thee, to see it a farre off, and not haue it, as Diues did; or, to haue it in thee, and not to taste it, as the lyon did: but thou must as well haue it as see it, and as wel tast it as haue it. O taste and see (saies hee) how sweete the Lord is. For so indeede Christ giueth his Church, not onely a sight but also a taste of his sweetnesse. A sight is where he saies thus, 2. Can. 7.12. Wee will rise vp earely, and goe into the vineyard, and see whether the vine haue budded forth the small grapes, and whether the Pome­grannets flourish. There is a sight of the vine. A taste, is where he saies thus, 1. Can. 8.2. I will bring thee into the wineseller, & cause thee to drinke spiced wine, and new wine of the Pomegrannets. There is a taste of the wine. The Church, not onely goes into the vineyard, and sees the wine, but also goes into the wineseller and tasts the wine. But yet thou must goe further then this, before that thou canst come to thy selfe. For there are diuers degrees of tastes. Orus Apollo. The Egyptians in their Hyrogly­phickes, when they would describe an vnperfect taste, paint meate in the teeth, [Page 12] when a more perfect taste, the beginning of the throat. Such an vnperfect tast had the Israelites of the sweetnesse of God. God was most sweet vnto them, when he gaue them quailes to eate. Yet while the meate was but in their teeth, the wrath of God was kindled against them Num. 11.33.. There is the meate in the teeth: an vnperfect taste. But the spouse of Christ hath a more perfect taste of the sweetnesse of God. For likening him to an apple tree, she saies, I delight to sit vnder his shadow, and his fruit is sweete vnto my throate. Can. 2.3. There is the beginning of the throat: a more perfect tast. But notwithstanding all this, thou art not yet come to thy selfe. Therefore this taste must not content thee: because this taste cannot delight thee. For thy delight must not sticke in thy teeth, or in thy throat, Non est stre­pitus oris, sed iubilus cordis non sonuS labiorum, sed motuS gaudi­orum, concor­dia voluntatū non consonan­tia vocum. but as a cordiall thing, it must goe downe to thy very heart. That thou maiest say with the Psalmist. My heart and my flesh (not my flesh onely, but my heart and my flesh) reioyce in the liuing God Psal. 84.3. [...]. And a­gaine, Praise the Lord, O my soule, and all that is within mee, praise his holy name Psal. 103.11. Now thou art come to thy selfe. [Page 13] For that which is within thee, is thy selfe, and all that is within thee, is all thy selfe. So that thy selfe, & all thy selfe, is deligh­ted in the Lord, when as that which is within thee, and all that is within thee, prayse his holy name. O how happy art thou when thou knowest this Iubile, this ioyfulnesse Cum scis iubilationem. Psal. 89 15: when thou hast a secret sense, and an inward feeling of it: when euery motion of thy mind, is an influ­ence of Gods spirit: when thy will & his wo [...]dplay together, as Isaack and Rebecca did. For then surely thou dost builde to thy selfe desolate places Greg. Moral. Iob. 3.14.. Desolate pla­ces, I say, that all other things may be si­lent to thy soule: nay that thy very soule may be silent to it selfe: yea that there may be silence in heauen Reu. 8.1. answerable to the silence of thy soule, when thou doest delight thy selfe in the Lord. Delight thy selfe in the Lord, and hee shall giue thee the desires of thy heart. Thy selfe.

Lastly, In the Lord. Gregorie sayes thus, Gustu incir­cumscripti lu­minis anima pascitur, & supra se elata ad seipsam re­labi dedignitur The mind of man is fed with the in­finit light and loue of God, and so being lifted vp far aboue it selfe, doth now dis­daine to stoope downe so low as to it [Page 14] self. And therfore doth not delight it self in it selfe. but delights it selfe in the Lord. Herupon a father saies, O lord grant that I may know Nouerim me nouerim te. my selfe, and know thee. That knowing my selfe and thee, I may loath my selfe in my selfe, and delight my selfe onely in thee. Truth indeed. O man, so thou oughtest to doe, sayes God. For if thou didst know thy selfe and me, then thou wouldest displease thy selfe, and please mee, But because thou knowest neyther thy selfe, nor me, therefore thou dost please thy selfe, and displease me. But the time shall come, when thou shalt nei­ther please thy selfe nor me. Not me, be­cause thou hast sinned: not thy selfe, be­cause thou shalt bee burned. So that then thou shalt please none, but the Diuell: both because thou hast sinned, as hee did in heauen, and also because thou shalt be burned as he is in hell. Therefore he that delights himselfe in himselfe, delights not himselfe, but onely the Diuell in him­selfe. Whereas on the other side, he one­ly delights himselfe, which not onely de­lights himselfe, but addes also, In the Lord. and so delights himselfe in vertue, de­lights himselfe in godlines, delights him­selfe [Page 15] in God himselfe, This Christ signi­fieth, when speaking of his Spouse hee sayes Deliciis af­fluens. innixa super dilectum suum. Can. 8.2. Who is shee which commeth out of the wildernesse, abounding in delights, leaning vp­on her welbeloued? Hee that leanes vpon himselfe, can neuer abound in delights: but hee alone aboundeth in delights, which leaneth vpon his welbeloued. So did S. Paul: I haue laboured more then they all, sayes hee. There he aboundeth in de­lights. Yet not I, but the grace of God which is in me. There he leaneth vpon his welbe­loued. And againe, I can doe all thinges, saies he. There he aboundeth in delights. In him that strengthneth mee. There he lea­neth vpon his welbeloued. In one word, when as he sayes. He that would reioyce & glorie, let him reioyce and glorie in the Lord: It is all one, as if hee should haue sayde. Hee that would abound in de­lights, let him leane vpon his welbe­loued, Let him delight himselfe in the Lord. Let the Saints In latitia letentur. Psal. 68.3. reioyce in ioy. let them delight in delight. He that delights in an earthly thing, delights in vanity, he delights not in delight. But he onely de­lights in delight, which makes God one­ly the ground of his delight. According [Page 16] to that of Prosper, Aeterna ex­ultatio est, quae bon: laetatur aterno. That alone is eter­nall delight, which is grounded vpon the eternall good. Vpon him that is onely good, and sayth to Moses, Exod. 33.19. I will in my selfe shew thee all good. Euery thing that is honest, euery thing that is profitable, euery thing that is pleasant, is only to be found Quare vnum bonum in quo sunt omnia bo­na & sufficit. Aug. Med. in the Lord. As that Manna Sap. 16.20. had all manner of good tasts in it: so the Lord onely, hath all manner of good things, al manner of true delights in him Therefore the Church, hauing first be­stowed the greatest part of Salomons song, altogether in commendation of the beautie and comelinesse of Christ, at length concludeth thus: Thy mouth is as sweet things, and thou art wholly de­lectable: how faire art thou, & how plea­sant art thou, O my loue in pleasures! So that when I seeke my loue, my Lord, then I seeke a delight, and a light that passeth all lights, which no eye hath seene: I seeke a sound and an harmonie that passeth al harmonies, which no eare hath heard: I seeke a sent and asauour that passeth all sauours, which nosense hath smelt: I seeke a rellish and a tast, that passeth al taste▪ which no tongue hath tasted: I [Page 17] seeke a contentment and a pleasure, that passeth all pleasures, which no body hath felt. Nay, I cannot hold my heart, for my ioy; yea, I cannnot hold my ioy, for my heart; to think that he which is my Lord, is now become my father, and so that he which was offended with me, for my sins sake, is now reconciled to mee, for his sonnes sake. To think, that the high Ma­iesty of God, will one day raise me out of the dost, and so that I, which am now a poore worme vpon earth, shall hereafter bee a glorious Saint in heauen. This, this makes mee delight my selfe in the Lord, saying, O thou that art the delight of my delight; the life of my life; the soule of my soule; I delight my selfe in thee, I liue onely for thee, I offer my selfe vnto thee, wholly to the wholly▪ one to thee one: onely to thee Totum toti, vnum vni, v­nicum vnico. onely. For suppose now as S. Iohn speaketh, the whole world were full of bookes: and al the creatures in the world were writers: & all the grasse piles vpon the earth were pennes: and all the waters in the sea were yoke; yet, I assure you faithfully, all these bookes, all these writers, all these pennes, all this yoke, would not bee sufficient to describe [Page 18] the very least pert, either of the goodnes of the Lord in himselfe: or of the louing kindnesse of the Lord, towards thee. Wherefore, Delight thy selfe in the Lord; and he shall giue thee the desires of the heart. Thus much for the precept, in these words, Delight thy selfe in the Lord.

The promise followeth. First, And hee shall giue thee. Well saies Leo, Loue is the greatest reward of loue, that either can be, or can be desired Dilectionis nulla maior expetenda est remuncratio quam ipsa di­lectio. Ser. 7. de ieiu. So that though there were no other reward promised thee, for delighting in the Lord, but one­ly the delight it selfe, it were sufficient. For the benefit is not Gods, but wholly thine God is neuer a whit the better, for thy delighting thy selfe in him. If thou bee righteous, what dost thou giue him; what doth bee receiue at thy hands Iob. 32.7.? Thy delight may perhaps reach to the saints, which are in the earth but it can neuer reach to the Saints which are in heauen: and much lesse can it reach to God, which is the Lord of heauen Psal. 16.2.. Nay, I will say more▪ If thou shouldest giue God whole riuers full of oyle, and whole houses full of gold, for neuer so little a [Page 19] drop of this delight, it would be nothing. Thy gift wold be nothing to his gift: thy oyle and golde would be nothing to his oyle and gladnes: yet behold the boun­tifulnesse, and liberalitie of the Lord. He [...]ires thee, and giues thee wages, not to doe himselfe good, but to doe thy selfe good. And here he promiseth to reward his owne mercies. as if they were thine owne merits. And as though the benefit were not thine, but wholly his: so hee changeth the words, and for, thou shalt giue him, saies, He shall giue thee. But this he doth, as Augustine testifieth, Non erroris amoris, sed a­moris errore. De ciuit dei. lib. 22. cap. 6. Not by the loue of errour, but by the errour of loue. For the loue of errour, is mans Rhetoricke, it is a figure, which man of­ten vseth, H [...]manum est errare It is mans property to erre. But the errour of loue, is Gods Rhetoricke, it is a figure which God often vseth, Diuinum est amare It is Gods property to loue. Especially it is a diuine thing, to loue so dearely, as God loueth vs. Who, though he do not loue to erre, yet he doth erre for loue. Counting and calling, that which is onely our commo­dity, his owne commodity. So, Christ is said Can. 2.16. to be fed amongst the lylies. The lylies of the fields, are the milions of the [Page 20] angels Lilia agrorū millia angelo­rum.; or of al those which lead a pure & an angelicall life. These indeed Christ feedeth. He feedeth them on the greene pastures, and leadeth them forth, by the waters of comfort. Yea, not onely be fee­deth them, but also by this figure, the er­ror of loue, he is said to be fed with them. Because though he for his part, haue little neede, I wis, to be feede, yet it is as great a pleasure to him, to feede them, as if hee were fedde himselfe among them Si vidisti quod pasci illi sit pascere, vide esiam nūc ne forte e con­uerso nascere sit ei pasci. Barnard. Cant. serm. 71 So likewise he saies, If any man open the doore, I will suppe with him, and be with me Reu. 3.20.. Wee indeede suppe with Christ. Generally, whensoeuer he giues vs grace to feele in our affections, the rauishing ioyes of the spirit. And when he saies, I haue eaten my bonie combe, with my hony, I haue drunken my wine, with my milke: eate you also, O my friends, drinke and make you merry, O my well beloued. But more especially wee suppe with Christ, when hee calls vs to the holy Communi­on, and biddes vs to the Lords Supper. For then he staies vs with flagons, and comforts vs with Cant. 3.20. apples: with apples and flagons: with bread and wine: with his owne deere body, and his owne preti­ous [Page 45] bloud. Thus do wee sup with Christ. B [...]t how doth Christ suppe with vs? Is it possible? possible, that he which shall ne­uer hunger or thirst any more? possible that be which is fulnesse it selfe, in whom all the fulnesse of the Godhead bodily dwelleth? Is it possible (I say) that hee should stand without, knocking at the doore, as a begger, to get a meales meat of vs? Yea sure, doubt you not. It is possible enough. By a certaine Fi­gure, (I weene) you call it the errour of loue: that's it: by this figure, the errour of loue) it is a very possible thing: nay, it is a verie easie thing to doe, yea it is a very great pleasure to him to doe it. Behold (saies hee) I stand at the d [...]re and knocke: if any man beare my voyce and open the dore, I will come in vnto him, & will suppe with him, and hee with me. Well then, how doth Christ suppe with vs? Christ suppes with vs when we entertaine him, as Marie did with the salt teares of repē ­tance and griefe, and as Lot did with the sweet bread of syncerity and truth. For the salt teares of our repentance, are the onely drinke which Christ will drinke [Page 22] with vs. And the sweet breade of our syncerity, is the onely bread, which Christ will eate with vs. But what meat hath hee to his breade? I haue a meate (sayes hee) which you know not of. My meat is to doe the will of him that sent mee. In the volume of thy booke it is written of mee, that I should doe thy will, O my God, it is my delight, it is meate and drinke to mee, to doe it. And as it is meate to him, to doe it himselfe, so is it meate to him, to see vs doe it. Then doth hee suppe with vs. And this is the first seruice. But what hath he for a second course? A dish of apples, ga­thered of the tree of life. For toward the latter end of the supper, when they come to their fruit, a Christian sayes to Christ, Can. 7.13. Omnia poma vetera & noua Vulgata trans. O my Welbeloued, I haue kept for thee, all manner of apples, both old and new, Contriti­on, humiliation, denying of thy selfe, mortification of the old man: these are olde apples, Sobriety, innocency, holines of life, viuification of the new man: these are new apples. And when a Christian feasts, and feedes Christ with such diuers & dainty fruits of righteousnesse, then he saies to him, O my welbeloued, I haue kept [Page 23] for thee all manner of apples, both old and new. But what musick hath he now? We must needs haue some musicke. Christ cannot sup without musicke. Drinke & bread, & meate, & apples, wil make him but a slen­der supper, except we mend it all the bet­ter with musicke. This must be the very best part of the supper. For a consort of mu­sitians at a banquet, is as a signet of Carbun­cle set in gold, and as the signet of an E [...]rod, well trimmed with gold: so is the melodie of [...]usicke in a pleasant Ecclesiasticus cap. 32. vers. 5. banquet. Therefore when Christ suppes with vs, we must be sure he haue musicke. We must welcome him, and cheare him vp, with Psalmes, and hymnes, and spirituall songes, singing with a grace, & making melodie in our hearts to God. Thus doth Christ sup with vs. Col. 3.16. But now to return to the main point againe, from which wee haue a little digressed, a [...] else­where, by the errour of loue Christ is said to be fedde among the lylies, whereas in­deed onely he feedeth the lylies, & to sup with vs, wheras indeed only we sup with him: so here, by the same figure, he is said to reap cōmodity by thy delight, wheras indeed only the cōmodity is thine, all the commodity, al the benefit, is onely thine. [Page 24] Yet (to see the admirable loue of God) he sayes not, Thou shalt giue him, but, He shall giue thee. Delight thy selfe in the Lord & he shall giue thee desires of the heart, and hee shall giue thee.

Then. The desires. He that loues to de­sire God, Qui amas de [...]iderare, desiderat ama­re. De amore Dei▪ c, 3. vide Gregorium. Moral l. 18. c. 28. (sayes Bernard) must also de­sire to loue God, Then he shall haue nei­ther saciety, nor yet anxiety. Neyther sa­ciety, because he loues to desire: nor yet anxiety, because he desires to loue. Thus doth the Church. Let him kisse mee (sayes shee) Cant. 1.1. with the kisses of his mouth. Let him not smite me but kisse me: not once, but oftē: not with the kisses of his feet, but of his mouth: not of any of his Prophets mouthes, but of his own mouth: Let him kisse me with the kisses of his mouth. Here are many desires. Here indeed shee loues to desire Psa. 119.20 Concupiuit defiderare. Ps. 119.20. But it followeth, For thy loue, is better then wine. The person is suddenly changed. Before, it was more strangely in the third person, Let him, &, his mouth. Now it is more familiarly, in the second person, For thy loue. For thy loue is better then wine: Here is but one loue. Here one­ly she desires to loue. For as the curtaines of the tabernacle were coupled and tyed [Page 25] together with taches and strings, so that one curtaine did draw another, and all the curtaines did draw together, to couer nothing else, but the tabernacle Exod. 26.6.: after the same sort, the desires of the godly, are coupled and tyed together, so that one desire drawes another, and all their desires draw together, to make them couet no­thing else, but God. And euen as Iacob when hee held the Angel in his armes, stood vpon one foote, and halted vpon the other foote: Gen. 32.31 so he that embraceth God, can doe nothing with that halting foote, which before carried him to the desire of the world, but standeth onely vpon that sound foote, which now carri­eth him wholly to the desire of God. And like as all the streetes of Ierusalem sing Halleluiah: Tob. 13.18. so all the desires of them that are delighted in God, are referred to God. There are many streetes in Ierusa­lem; yet there is but one Halleluia, which is sung in all those streetes. In like sorte, there are many desires in a godly man; yet there is but one thing, God onely, which is desired in all these desires. For, these desires, as the kisses of Christ, come all from one loue: these desires, as the [Page 26] curtaines of the tabernable, are all tyed together with one string: these desires, as the goings of Iacob, stand all vpon one foote: these desires, as the streets of Ie­rusalem, sing all one Halleluia. So that if thou look into his desires, that delighteth in the Lord, thou shalt see no iniquitie, no contradiction in them. But if thou looke into his desires, that delighteth in sinne, thou shalt say with the Psalmist, I see iniquitie, Psal. 55.10. and contradiction in the citie. For as Manasses was against Ephraim, and Ephraim, against Manasses, and both of them against Esa. 9.21. Iuda: so the desires of the wicked, are contrarie to God, & to them­selues. All their desires are contrarie to all Gods desires. Manasses and Ephraim, are both against Iuda. There's iniquitie. Some of their desires, are contrarie to o­ther some of their desires. Manasses is a­gainst Ephraim, and Ephraim is against Manasses. There's contradiction. There­fore the desires of the wicked, beeing so contrary to God, and to themselues, their desires are not giuen to them, but they are giuen to their desires Rom. 1.24. Because, though they loue to desire God, yet they doe not desire to loue God. Though they care [Page 27] not how much God doth for them: yet they care not how little they do for God. But as for the godly, they are not giuen to their desires, but their desires are giuen to them. Because not onely, they loue to desire God, but also, they desire to loue God, And so all their desires, beeing as it were, but one desire, all agreeing in one God, when they haue God, they haue all their desires giuen thē in God Domine, an­te [...]omne deside rium meum. Psal. 38..10 Nam vltima perfectio ipsius anima deus est, & cen­trum locusque naturalis om­nium desideri­orum eius.. So the three childrē, being mē of desires, Viri desideri­orum Dan. 9 23. had their desires giuen them. They desired to bee deliuered from the furnace. This de­sire was giuen them, when as God walked with them in the fierie furnace Dan. 3.25. So Mo­ses being a man of God, had his desires gi­uē him. He desired to see Gods face, This desire was giuen him, when as Christ talked with him, face to face Mark. 9.4.. So Iohn bee­ing a friend of God, had his desires giuen him. He desired to see Christs glory. This desire was giuen him, whē as Christ said, He that loues me, shall be loued of me, & I will manifestly shew mine own self vnto him Ioh 14.21., (so Lazarus being Gods little begger M [...]ndicus. dei. Greg., (as I may say) had his desires giuē him. He de­sired to be relieued, not so much with the meate of the earthly Diues, as with the [Page 28] mercy of that heauenly Diues, which is so rich in mercie. This desire was giuen him, when as the Patriarch speaking of him to the glutton said. Now is hee com­forted, and thou art tormented Luk. 16.25. And so, whosoeuer thou art: if thou be a man of desires, as the three children were: if thou bee a man of God, as Moses was: if thou bee a friend of God, as Iohn was: if thou be a begger of God, as Lazarus was, he shall giue thee all that thou canst beg, or desire. For, to speake no more of those three children, these three men, which I named last vnto you; Moses, the man of God: Iohn the friend of God: Lazarus, the begger of God: did lie in three bosomes. In Moses bosome: in Christs bosome: in Abrahams bosome. Moses hand, did lie in Moses bosome Exod. 4.6. Saint Iohn did lie in Christs bosome: Lazarus, did lie in A­brahams bosome: Moses bosome, is lawe. Christs bosome, is Gospel: Abrahams bo­some, is glory. Therefore, feare must driue thee out of Moses bosome: faith must keepe thee in Christs bosome: feli­citie must bring thee to Abrahams bo­some. For first, thou must with Moses, put thy hand into Moses bosome, and there [Page 29] seeing how full of leprosie thy hand is, & how wicked all thine owne handy works are, thou must abhorre thy selfe, in thy selfe. Afterward, thou must with Iohn co [...]ey not thy hand only, but thy whole body, and thy soule also, into Christs bo­some, & there seeing how thou art clean­sed from the leprosie of thy sinne, & free­ly iustified by faith in Christ, thou must delight thy selfe in the Lord. Then, thou must bee carried into Abrahams bosome. and there, both louing to desire God, and desiring to loue God, hee shall giue thee thy desires. First, I say, lye in Moses bo­some, and abhorre thy selfe in thy selfe: afterward, lye in Christs bosome, and de­light thy selfe in the Lord: then thou shalt lye in Abrahams bosome, (O blessed bosome! O sweet bosome.) And he shall giue thee, thy desires. Delight thy selfe in the Lord, and hee shall giue thee the desires of thy heart. The desires.

Lastly, Of thy heart. Thy heart here, is all one with thy selfe before. As if the words had stood thus, Delight thy self in the Lord, and hee shall giue thee the de­sires of thy selfe: or else thus, Delight [Page 30] thy heart in the Lord, and hee shall giue thee the desires of thy hart. To the point then, Augustine sayes thus, Fecistinos domine ad te & ideo inquie­tum est cor no­strum, donec [...] veniamus ad te O Lord, thou hast made vs for thine owne selfe, and therefore our heart is euer vnquiet, while it is from thee, neuer at quiet, vntill it come to thee. A Bul which is bayted at the ring, as soone as euer he gets any little breathing, turnes him straitwayes toward that place, by which he was brought in▪ imagining, that by how much the more he is nearer to the stall, by so much the more he shall bee further from the stake. In like manner, a faithfull heart beeing baited and towsed in this world with ma­ny dogs Psal. 22.16. which come about it, alwaies hath an eye to that place, from which it came, and is neuer quiet till it returne to him from whom it was fet at the Querula pe­nitus & erra­bunda est, do­nec ad cum, a quo originali­ter exi [...]t tri­umphali vir­tute reuertatur first. He that lets downe a bucket to draw wa­ter out of a Well, as long as the bucket is vnder the water, though it be neuer so ful he may get it vp easily; but when hee be­gins to draw the bucket cleare out of the water, then with all his strength hee can scarse get it vp; yea, many times the buc­ket when it is at the verie highest, breakes the yron chaine, and violently fals backe [Page 31] againe. After the same sorte, a Christian heart so long as it is in him who is a Well of life, is filled with delight, & with great ioy drinketh in the water of comfort, out of the fountaine of Esa. 12.3. saluation; but be­ing once haled and pulled from God, it draweth backe, & as much as it can possi­bly resisteth, and is neuer quiet, till it bee in him again, who is the center of the Via moris i [...] deum tanquam in ce [...]t [...]m proprium mo­uetur, vt in i [...] ­so summe de­letur. soule. For as the needles point in the ma­ri [...]ers compasse, neuer stands still, till it come right against the north pole: so the heart of the wise men, neuer stood still, till they come right against the starre which appeared in the Math. 2.9. East; and the verie starre it selfe, neuer stood still, till it came right against the other starre, which shi­ned more brightly in the manger, then the Sunne did in heauen. Wherefore our harts do alwaies erre, they are Planets St [...]lle [...]errati­cae. ude 13., & wandring starres, before they come to Christ; but thē onely they are stars of the firmament, the true seed of Abraham, whē they are firmly Psal. 57.8 fixed, & setled in God. The Prophet Ionas, all the while he fledde frō God, in what a case was he? one while he was turmoiled in the storms of the tē ­pest: another while he was sowsed in the [Page 32] waues of the Sea: another while hee was boyled in the bowels of the Whale. But as soone as he returned to God, by & by he was cast vp safe vpon the sea shore: and then he said to his soule, My soule returne vnto thy rest, because the Lord hath re­stored thy selfe vnto thee Quia dominus reddidit te tibi. Psal. 119.7. Because whereas before, thou hadst lost thy selfe: lost thy selfe in the tempest: lost thy selfe in the sea: lost thy selfe in the Whale: now the Lord hath restored thy vnto thee. Wherefore the heart of man hath lost all rest: nay, it hath lost it selfe, before it be cast vpon the Sea shore; before it be cast vpon God: but when once it delighteth in the Lord, when once it findeth God, then it findeth it selfe, then it returneth vnto rest. Nicaula Queene of Saba, could neuer bee quiet in her owne country, till shee came to Salomon: but when she saw his glory, and heard his wisdome, then her heart fayled her, she had enough, she could desire to see and heare no more. And so the heart of a Christian, can ne­uer be quiet in the straunge Country of this world, till it come to Christ, which is the true Salomon, the Prince of Peace: when it comes once to Christ, then it [Page 33] saies thus to God, Lord now lettest thou thy seruant depart in peace, because mine eies haue seene the prince, because mine eyes haue seene thy saluation. Euen as one good heart saies for all, O Lord, how ami­able are thy dwellings? Salomon had good­ly buildings, but they were nothing to thy dwellings. My soule fainteth, and fai­leth for them Concupi­s [...]it, deficit. Psal. 84.2.. It fainteth before I see them: and it faileth when I haue seene them; then I am quiet enough, then I can desire to see no more. For like as Noahs doue could finde no rest for the sole of her foote, all the while she was flickering ouer the floud, till shee returned to the arke with an oliue branch in her mouth: so the heart of a christian, which is the tur­tle doue of Christ, can finde no rest all the while it is houering ouer the waters of this world, till it haue siluer wings as a doue, and with the oliue branch of faith, flie to the true Noah, which signifieth rest, till Iesus Christ put forth his holy hand out of the arke, and taking this heart in­to his hand, receiue it to himselfe. Euen as one good heart saies for all, I will not climbe vp into my bed, nor suffer mine eies to sleepe, nor mine eieliddes to slum­ber, [Page 34] nor the temples of my head to take their rest, vntill I finde a tabernacle for the Lord, an habitation for the mightie God of Psal. 132.4. Iacob. Vntill I finde, that my heart is not in mine owne-hand, but in Gods hand: vntill I finde, that God dwel­leth in me, and I in him: vntill I finde, that my soule is a tabernacle for the Lord, and my heart is an habitation for the God of Iacob, I cannot rest, saies hee. But when I finde this once: when I come to Noah in the arke: when I delight my selfe in the Lord; then will I climbe vp into my bedde, and suffer mine eyes to sleepe, and mine eye-lids to slumber, and the temples of my head to take their rest. But whats the reason of all this? I am som­what bold to aske, because I wold be glad to know: whats the reason I say, that the bull can neuer bee quiet, till hee come to the staule; that the bucket can neuer bee quiet, till it come to the water; that the needle can neuer be quiet, till it come to the north pole; that Ionas can neuer bee quiet, till he come to the sea shore; that Nicaula can neuer be quiet, till shee come to Salomon; that Noahs doue, can neuer bee quiet, till it come to the arke; that [Page 35] mans heart, can neuer be quiet, til it come to God? The reason of it is this. When God created heauen and earth, hee rested not in the heauen, or in any heauenly thing, not in the earth, or in any earthly thing, but onely in man, which is both. A heauenly thing for his soule, & an earthly thing for his bodie. As soone as hee had made man, he kept a sabboth, and rested. Euen so the heart of man, res [...]eth not in the earth, or in any earthly thing, not in the heauen, or in any heauenly thing, but onely in God, which is Lord of both. Lord of heauen and earth: Lord of soule and body. As soone as it commeth to God, & delighteth in him, it keepeth ho­ly-day, & resteth. Gods hart neuer resteth till it come to man: mans heart neuer re­steth til it come to God. For as God sayes to man, My sonne giue me thy heart Prou. 23, 26: so man sayes to God, my Lord giue me thy self. For euen as the heart desireth the water-brookes: so longeth my heart, my soule, after thee, ô God. Therefore, ô God, giue me thy selfe. Shew me thy selfe, and it sufficeth Ioh. 14.8. mee. For thou onely, O Lord, art indeed, as thou art called in He­brew Shaddai, al-sufficient, yea, more then [Page 36] sufficient. Thy very grace is sufficient for 2. Cor. 12.9 me. But thou, O Lord, doest giue both grace and Psal. 84.12. glory. Therefore whome haue I in heauen, but thee? and whome haue I in earth, but Psal. 73.24. thee? Thou only giuest grace in earth: so that I haue none in earth but thee, And thou onely giuest glorie in heauen: so that I haue none in heauen but thee. O what a sweet friend is this? What a sweete friend is God, our good friend, which onely fee­deth and filleth the Dulcis ille amicus qui a­nimam nutrit. Nilus. heart? Hee onelie feedeth it in earth, & filleth it in heauen: feedeth it with grace, and filleth it Satiabor cum apparue­rit gloria tua. Psal. [...]7.16, glory. For euerie thing hath a kinde of foode proper vnto it. Offer a Lyon grasse, hee will neuer eate it: offer him flesh, hee will eate it. Why so? Because that is vnnatu­rall, that is naturall to him. So offer the heart of a Christian, which is couragious and bold as a Prou. 18.1 lyon, offer it all the glo­rie of the world; which is as the flower of Esa. 40.6. grasse, it is neuer a whit the better. Of­fer it Christ, who sayes, My flesh is meate indeed, then it is satisfied. Therefore one sayes, The Lyons want and suffer hunger, but they that feare the Lord, want no manner of thing that is good. The Lyons: such Lyons as [Page 37] haue no grace, but grasse onely to feede vpon, they want and suffer hunger. Hungrie & thirsty, their soule fainteth in Psal. 107.5. them. But they that feare the Lord: such Lyons as by faith feed vpon the flesh of Christ, de­light in the Lord, feede vpon God, they are fat and well liking, they want no maner of thing that is good. For as the people sit­ting vpon the grasse, and feeding vpon the breade, were all Mark. 6.39. satisfied: so these Lyons are all satisfied, because sitting vpon the grasse of the world, yea not onely sitting vpon it, but also trea­ding vpon it, & trampling it vnder their feete, they feede onely vpon the bread of life. For these Lyons can easily conceiue that if at that time fiue loaues being bles­sed by our Lord, did satisfie fiue thou­sand, then much more our blessed Lord himselfe, can satisfie euery heart. which hungreth and thirsteth for him. There­fore these Lions saue the very fragments of this feast, & keepe them in their hearts as in baskets, knowing that all the grasse of the world, cannot doe them halfe so much good, as the very least crumme of Christs comfort. For so onely on sayes among the rest; My soule refuseth, [Page 38] comfort: But when I remember God, I am Psal. 77.4. Memor fu [...] Dei, & delec­tatus sum. delighted. As if he should say, I haue a Ly­ons heart in me; my soule refuseth to feed vpon the grasse of the world; it goes a­gainst my stomacke: I cannot brooke it, I cannot digest it, thats but a cold cōfort My soule refuseth all such comfort. But when I remember God I am delighted. Though I cannot see presētly before me; yet if I doe but remember him; if I doe but meditate of him; if I do but think of him, if I do but dream of him; I am Annon toties comfortaris quoties recor­daris Aug. delighted: though I cannot haue a whole loafe▪ yet I can get but a fragmēt: if I cā get but a shine▪ if I can get but a morsel: If I can get but any little crum of comfort, that fals from the table of the Lord; my heart is sufficiently refreshed and fed. But as God onely fee­deth the heart: so God only filleth the heart. For the heart of man, as for the manner of dyet, it is like the heart of a li­on: so for the bignes of it, it is like the hart of the Ibus. Oris Apollo writeth, that the E­gyptians, when they would describe the heart, paint that bird, which they cal Ibis. Because they thinke that no creature, for proportion of the body, hath so great a heart, as the Ibis hath. But mee thinkes, [Page 39] they might better paint a man. Because no creature, no not the Ibis it selfe hath so great a heart as a man hath. For the eie is neuer filled with seeing, nor the eare with hearing, and much lesse, the heart with desiring. But euen as the Poets fain, that the fiftie daughters of king Da­ [...] killing their husbands, are enioyned for their punishment in hel, to fill a tunne with water, that is boared full of holes, which though they labour neuer so much about it, yet they can neuer bring to passe Vide prouer­bium, Danai­dum dolium a­pud Erasm.: semblably, Eccles. 1.8 he that would go about to fill his heart, with worldly de­lights, were as good p [...]ure water into a sine, as we say, for any pleasure hee shall haue, after all his labour and paines. Salo­mon hauing had a long time tryall of all transitorie pleasures, at length frankly confessed, that they were so farre from beeing a contentation to his heart, that they were a very great vexation to his spi­rite. Nay Alexander, though he had con­quered the whole world, yet still he saide with the King of Spaine, Non suffic [...] orbis: All the whole worlde is not enough for me. yea in the ende, hee grew to be very male content, & found himselfe greatlie grieued, because there were not for sooth, [Page 40] many more worlds for him to conquere. By which example of Salomon and Alex­ander,) though otherwise a heathen.) it doth plainely appeare, that if it had plea­sed God to haue created as many worlds, as there are creatures in this one worlde, (which he might haue don with the least word of his mouth) yet this infinite num­ber of worldes, which should haue beene created, could not haue filled the verie least heart, of any one man, without the Creator himselfe. This Orontius an ex­cellent Mathematitian sheweth, who de­scribing the whole world in the forme of an heart, leaueth many voyde spaces in his hart, which he cannot fill vp with the world. For as a circle, can neuer fill a tri­angle, but alwaies there wil be three emp­tie corners in the Triangle vnfilled, if there be nothing else to fil it, but the cir­cle: so the round world, which is a circle can neuer fill the heart of man, which is a triangle, made according to the image of the Trinity, but alwayes there wil be som e [...]pty corners, in the triangle of the heart vnfilled, if there be nothing else to fill it: but the circle of the World▪ Onely the glorious trinity, filleth the triangle of [Page 41] the heart, and filleth euery corner of it, and filleth euery corner of it fuller, then it can possibly Anima nostrae ita facta est ca­pax maiestatis tuae, quod a te solo & a nul­lo alio possit impleri Cum autem habet te, ple­num est desi­derium eius, & iam nihil aliud quod desideret vlte, ius restat. August. l. Soli­loq. cap. 30. holde. For, suppose al mightie God should nowe worke a mira­cle, and giue some one man a hearte, as large, and as huge, not onely as all the hearts of all the men, that euer were, are, or shall bee, but also as all the affections of all the angels, and heauenly powers a­boue; yea I will say that, which shall bee yet much more maruellous, if this one heart were so greate, that it could at one instant. actually containe in it, more cor­porall and spirituall things, then are in all the deepes beneath, in the vallies, in the mountaines, and in all the heauens a­boue: yet as true as God is in heauen, this so large, and so huge a heart, could not be able to holde the very least part of the perfection of God; but if one droppe of his deitie and glory, were powred into it by and by it would burst in a hundreth pieces, and fly a sunder, as an olde vessel, filled with new Behold the heauens and the heauens of heauens are not able to contai [...]e thee. 1. Reg. 8.27. wine. O what a wonderfull strange thing is this? what shal we de­uise to say of it? Tenne thousand worlds, cannot fill one heart: and yet tenne thou­sand hearts, cannot hold one God. Ther­fore, [Page 42] as much as one heart, is too good and too great, for ten thousand worlds: so much is one God, too good and too great, for ten thousand Deus maior est corde no­stro. 1 Ioh. 3.30. hearts. So fully doth the Lord, & nothing but the Lord, feede, and fill thy soule, and giue thee all, nay more then all, thy heart can desire. Wherefore, Delight thy selfe in the Lord, and hee shall giue thee the desires of thy heart. Thus much for the promise, in these wordes, And hee shall giue thee the desires of thy heart,

Now then, deare brother, Delight: and not delight onely; but Thy selfe, also: and not thy selfe onely; but, In the Lord, also: Delight thy selfe in the Lord: and againe I say, Delight: and againe I say, Thy selfe: and againe I say, In the Lord. Delight thy selfe in the Lord. O remember, for the loue of God, remember this worthy sentence of an auncient father, Omnis crea­tura vil [...]scat. vt creator in corde dulcescat Let all creatures seeme vile vnto thee, saies hee, that onely thy creatour may seeme sweete vnto thee. Arme­nia, a noble lady, beeing bidden to king Cyrus wedding, went thither with her husband. At night, when they were returned home, her husband asked her, how [Page 43] she liked the Bridegroome, whether shee thought him to be a fayre and beautifull prince or no? Truth, sayes shee, I know not. For all the while I was forth, I cast mine eyes vpon none other, but vpon thy selfe▪ So basely did this noble lady esteem of king Cyrus beauty, who was the Mo­narch of the world▪ in respect of that en­tire good will & affection, she bare to her husband, which was so great, that her eies could neuer be from him. And so must we set God alwayes before our eyes, and n [...] once looke aside, or bee enamoured with any gaud of worldly glory, but de­spise euery blaze of beauty whatsoeuer, th [...]t may draw vs from beholding our heauenly husband, and delighting only in him, which is fayrer then the children of men. Saint Paul being rapt vp to the third heauen knows not, whether it were with the bodie, or without the body. And because we should marke it well once, he [...] it downe twice. That he was rapt vp to the third Heauen, he is sure, that hee [...]eard words which no man can vtter, he [...] sure, that hee was exceeding delighted in the Lord, he is sore. But whither his body were with him or no, he knows not. [Page 44] So much did he forget and neglect, euen his owne body, which is so neere, and so deare a thing, in comparison of that in­comparable delight, which then he tooke in the Lord. S. Peter, seeing but a glimpse of Christs glory vpon Mount Tabor, stood so astonished and amazed with it, that hee was in a sort besides himselfe, whan he was at that time beside Christ. Master, sayes he, i [...]ood for vs to be here. As if he should [...]e sayd, Now fare­well Galilie, and all my goods: farewell fellow Disciples, and all my friends, fare­well wife, and al the world: so I may inioy this heauenly sight, and bee continually thus delighted in the Lord. Holy Ignati [...], going to his Martyrdom, was so strange­ly rauished with this delight, that he burst out into these words. Nay, come fires, come beasts, come breaking of all my bones, come racking of my whole body, come all the torments of the Diuel toge­ther vpon mee: come what can come, in the whole earth, or in hell, either, so that I may enioy Iesus Christ, & may be con­tinually delighted in the Lord. And so must thou (deare brother) insult ouer all creatures, and exsult only in thy [...]. [Page 45] Thou must contemne all beautie, as Ar­menta did: yea thine owne bodie, as Paul did: yea all the world as Peter did: yea thy very life, as Ignatius did: and bee content to doe any thing, though it were to bee torne and pulled in a thousand peeces: or for a time, if it were possible, to suffer all the paines which the fiends and furies of hel can inflict vpon thee, so as in the end, thou maiest delight [...]ther the Lord in thy selfe, or thy self [...] Lord. Then, then He shall giue thee: and not; He shall giue thee onely, but The desires also: and not The desires onely, but Of thy heart, also. Then he shall giue thee the desires of thy heart. And againe I say, He shall giue thee: and a­gaine I say, The desires: and againe I say, Of thy heart. Then he shall giue thee the de­sires of thy heart. Then, though thou hast a long time plaied the vnthrift, and wa­sted all the goods in the world: yet if with the lost childe, thou returne home a­gaine, to thy fathers house, he shall grant the [...] thy hearts desire, and receiue thee with minstrelsie & dauncing, and all man­ner of festiuall ioy, & that plenty of bread, which nourisheth euery hired seruant in his house, shall much more feede thee, [Page 46] which art his louing childe, vnto euerla­sting life. Then, though all the leekes and onyons of Egypt, which is the world, haue failed thee: yet, if with Israel, thou depend onely vpon God, he shall distill the dewe of his grace, into thy heart, and lay aside a chosen raine for thee, and cause thee to drinke of the sweete christal streames of his pleasure, and giue thee to eate of that hidden & heauenly Manna, which no man knoweth, but he that re­ceiueth it. Then, though all the clothes and couerings in the world, cannot keep thee warme; yet, if with Dauid, thou be a man according to Gods owne heart, he shall send thee that misticall Abishag, which shall comfort thy heart, and make thee hot and feruent in spirit, which shall renue thy strength and make thee young againe, and lus [...]y as an Eagle. Then, though thou haue a long time lost thy labour, in seruing Laban, which is the world: yet if with Iacob thou returne home againe to thy fathers house, God shall meete the by the way, and as the Prophet Osey speaketh, he shall allure thee as thy paramour, and leade thee into the wildernes, and there speak according [Page 47] to thine owne heart, friendly, & louingly vnto thee. And euen as louers, are often­times disposed for the nonce, to take a fall one of another, the stronger of the weaker: so God shall wrestle a fall with thee, as he did with Iacob, and yeelde so much in loue to thee, as that he shal suffer thee to giue him the fall: and to preuaile against him. Iesus: what exceeding loue is this? why we are not euen nowe, in the name of God, inflamed with the loue of God: and wholly rauished with delight in the Lord? At least wise I maruell, what a mischiefe many base minded worldlings meane, that they had rather feed vpō the huskes of hogges, then the bread of man? that they had rather eate, the onyons of Egipt, then the Manna of heauen? that they had rather lie a cold, frozzen & shiu­ring in sin, then be reuiued and cherished by Abishag: that they had rather take vn­supportable paine, to serue Laban, then take vnspeakeable pleasure, to serue God? By vpō it: what a vile folly is this? what a starke madnes is this? what is this els, but to be euen bodily tormēted, wheras they might be most spiritually delighted? what is this els, both to goe out of one hel, into [Page 48] another hell, wheras they might goe out of one heauen into another heauen? For why do you (beloued) why doe you tell me so much, of I know not what? of a worme, that neuer dieth? of a fire, that neuer is quenched? of a lake, that burneth with Brimstone? of weeping, & gnashing of teeth? Thus I tel you (good christians) and I tell you truely, and God in heauen heares what I say, though you heare me not; I tell you as loud as euer I can; that, to serue sinne so slauishly: to please the diuell so wretchedly: to delight in the world so brutishly, as many men doe: this is worse then all wormes: worse then all fires: worse then all lakes: worse then all weeping: worse then hell it selfe. Where­as, on the other side, to serue God, to please God, to delight in God, to reioyce and solace thy soule in the Lord, which hath alwaies giuen thee, and will alwaies giue thee, the desires of thy heart; this is better then all treasures: better thed all crownes: better then all kingdomes: bet­ter then al immortalitie: better then hea­uen it selfe. This, this it is, which shall bring thee, out of one paradise, into ano­ther paradise. Out of one paradise in this [Page 49] life, where thou dost ioyfully, and cheere­fully serue God, into another paradise in the life to come, where thou shalt be ho­nourably and royally serued of God. Out of one paradise in this life, where thou doest comfort thy heart, and delight thy selfe i [...] the Lord, into another paradise in the life to come, where he shal blesse thee, and he shall giue thee the desires of thy heart; Through the tender mercies of Iesus Christ, to whome with the father, and the holy Ghost, bee all honour and glorie, power and praise, dignity and dominion, now and euermore. Amen.

THE POWER OF Prayer. THE TEXT.

BEfore I come to the particular intreaty of this text, it will not be amisse, as I take it, ge­nerally to obserue some few things. Our Sauiour, saies not here, as to one Aske thou, seeke thou, knocke thou: but as to many, Aske, Se [...]ke, knocke. For it is, Our father; though it be, I beleeue. A sparke of fire, in the fire, [Page 2] keepes fire; by it selfe, of it selfe goes out. A droppe of water in the sea, is safe; be­ing alone, is soone dryed vp. Euen so, in priuate prayer, that small sparke of zeale which is in vs, may quickely bee put out, and that little droppe of deuotion, which is in vs, may quickly bee dried vp: but in publike praier, it is not so. Whereupon Daniel 2.17. requesteth his Companions, Sidrach, Misach and Abednago, to pray with him. Yea, Ioel 1.14. aduiseth them, to gather a solemne assembly, and to cal the elders, & all the inhabitants of the land, into the house of the Lord, to offer vp prayers vnto God. A three-fold cord, is not easily broken Eccles. 4.12. Now what is praier else, but a cord, wherewith we bind Gods hands, when he is ready to smite vs for our sinnes? Euen as Esay complaining to God, 64.7. There is none that calleth vp­on thy name, none that riseth vp to take hold of thee, to hold thy hands, and bind them fast with the cord of praier. But if a two-fold cord, or a three-fold cord, can­not easily be broken, wheras two or three of Daniels companions are gathered to­gether in the name of Christ, then much more a hundred fold cord, or a thousand-fold [Page 3] cord, cannot easily be broken, when as not onely two or three of vs, haue a­greed vpon a petition in earth, but euen Ioels solemne assembly, such a solemne assembly as here is, many hundreds, yea many thousands of the faithfull, are ga­thered togither in the house of the Lord, to offer vp praier vnto God. Such a strong cord of praier, as this is, so wel twi­sted by so many, must needes most forci­bly draw downe from heauen, infinit gra­ces for vs. And therefore our Sauiour saies here, not as to one, but as to many, Aske, seeke, knocke. So likewise it is not said here▪ as in the time present, that by and by we obtaine the thing we pray for; but as in the time to come. And it shall bee gi­uen you, and you shall finde, and it shal be opened vnto you. For as Laban kept Iacob a long while from his youngest daughter, whome he loued best, that his loue might be more increased continually: so God oftentimes holdeth vs a while in suspēce, that he may the more sharpen our appe­tite, and inflame our Vt accendan­tur desideria. Martial Epist. ad Tol [...]st. Quo anobis auidius, desideratur eo de no­bis suauius laetatur. desire. Because, saies Gregory. The more earnestly hee is desired of vs, the more sweetely he is de­lighted in [...] vs. Wherefore, as a marchant [Page 4] being about to put money into a bagge, & perceyuing the bagge will scarce hold all the money, first stretches out the bag, before hee put in the money: after the same sort, in this case, dealeth God with vs. God knowing that those blessings, wherewith vpon our prayers he purposes to inrich vs, are so great, that our hearts as yet are not capable of them, stayes a while, till afterwards when our hearts are more inlarged, and stretched out like a wide bagge, we may then receyue them, when we are fitter for them. Whereup­on the princely Prophet sayes, Lord, I cry vnto thee in the day of time, & thou hea­rest not, also in the night time, & yet this is not to be thought folly in Psal. 22.2. Ita Septuagint. interpretantur. me, Some perhaps would thinke it a great point of folly, for a man to cal and cry vnto him, who stops his eares, and seemes not to heare. Neuerthelesse, this folly of the faithfull, is wiser then all the wisedome of the world. For we know wel enough, that howsoeuer God seeme at the first, not to heare, yet. The Lord is a sure refuge in due time, in Psal. 9.9. affliction. First, in due time ▪ then in affliction. Because, for the most part, in helping vs, God rather respects [Page 5] the due time, then the affliction. So that although, as soone as we pray, he doe not alway presently free vs from affliction, yet if we can be content to wait a while. tarry the Lords leisure, in his due time, he will surely releeue vs, And therefore it is saide here, not as in the time present but as in the time to come, And it shall be giuen you, and you shall finde, and it shall be o­pened vnto you.

Now then in this whole sentence, two principal parts would be considered. The first, what we in our praier must performe to God. The second, what God for our praier will performe to vs. What wee in our praier must performe to God, is in these words, Aske, seeke, knocke. Aske, with the mouth, seeke with the heart, knock with the hand. What God for our praier will performe to vs, is in these wordes, And it shall be giuen you, & you shall finde, & it shall be opened vnto you, And it shall be giuen you, that is for temporall things: and you shall finde, that is for spiritual things: & it shalbe opened vnto you, that is for eternall things, Aske, seeke, knocke, & it shall be giuen you, & you shall finde, and it shall bee opened vnto [Page 6] you. First we must aske with the mouth [...] Ioakim the virgin Maries father, going to the wildernesse to pray, saide thus. Prayer shall bee my meate and Cibus pohis (que) mihi erit oratio drinke. Wherby it is euident, that as meate and drinke, the naturall food of the bodie, must goe in at the mouth: so on the other side, prayer, the spirituall food of the soule, must goe out of the mouth. Which is the reason, why Pythagoras willed his schollers to pray aloud Sonora v [...] pret ari.. Not that hee thought that God could not otherwise heare, but to teach vs, as Clemens noteth Strol. 4. that as our dealing with men must bee as in the sight of God: so our prayer to God, must bee as in the hearing of men. Ezechias king of the Iewes, witnesseth of himselfe, that praying in his sickenes, hee chattered like a young swallow Esa 38.14.. Now we know by that prouerb, which forbiddeth to keepe swallowes vnder the same roofe where we keepe our selues, that no birde is so troublsome for chattering, as the swallow is. His meaning then was this: that as a yong swallow openeth her mouth, and ne­uer leaues yawning vnto the dam, til shee be satisfied, so he opened his mouth, and as the Prophet Esay saies 62.6. kept no si­lence, [Page 7] neuer left asking, gaue the Lord no rest, vntill he had mercy vpon him. Ba­la [...]ck king of the Moabites, speaketh thus Num. 22.4 Shall this multitude licke vp all that are round about vs, as a calfe licketh vp the grasse of the field? Now we know that a calfe licketh vp the grasse of the fielde with his mouth. The thing thē which he feared, was this: least the Israelites should licke vp, that is, ouercome and destroy him▪ and all his, with the asking of theyr mouthes, with their prayers to God, which are called Osc. 14.2 the calues of the lips, euen as a calfe licketh vp the grasse of the field. The Church wisheth the southerne wind would blow, that her spices might flow forth Cant. 4.16.. The southerne wind, is the milde & comfortable spirite of God. The spices are the prayers, the sweet o­dours of the Saints. So that we wish the Southerne winde would blow vpon vs that our spices may flow forth, when as we wish the holy Ghost would worke vp­on vs, that our praiers might flow forth. That as God breatheth in his Spirit into vs, by the inspiration of grace: so wee might breath out our spirit vnto God, by the inspiration of prayer. According to [Page 8] that of the Prophet, Ps. 119.131 I opened my mouth and drew in breath, I drew in breath, theres inspiration, I opened my mouth, theres respi­ration. So that they which neuer open their mouthes to aske, are dumbe fishes, which haue liues, and breath not, or else dead Idols, which haue mouthes and speake not, Whereas in truth, euery one that hath an eare to heare, ought to [...]eare, & so euery one that hath a mouth to speake ought to speake. Speake vnto the rocke, sayes God to Moses Num. 20.8., when the children of Israel wanted water in the wildernesse, And after the same maner, when wee want the water of comfort in the wildernesse of this world, we must aske it of God, we must speake for it vnto the rocke Christ Iesus. For it was his onely request he made to his Spouse, when [...]e tooke his very last farewell of her vpon earth. Let mee heare thy voyce Can. 8.13.. As if Christ should say thus to his church: my dearest, now I am ready to ascend vp vn­to my Father. Howbeit in the meane while, I will not leaue you comfortlesse. But though I shal bee absent from you in body, yet I will be present with you in spirit, alwayes beholding your order of [Page 9] seruice and hearing your praier vnto me. Therefore let vs not hereafter be strange one to another, but let tokens of louing kindnesse passe continually betwixt vs, I will send downe to you my spirite like tongues of fire. Send you vp to me your prayer, like pillars of smoake. And in case you want any thing at any time, do no more, but let me heare your voice, let me by a prayer, as by a letter from you vn­derstand it, and [...]ou shall haue it. Aske, and it shall be giuen you.

Yet it is not enough for vs, to aske with the mouth: we must also seeke with the heart. For seeking with the heart, hath of­tentimes preuailed, without the asking of the mouth. But asking with the mouth, could neuer yet obtaine any thing of God, without the seeking of the heart. Therfore Hierom findeth himselfe greatly grieued, that now and then in praier time his mouth & his mind went not both to­gether, My mind, saies he Aut per por­ticus deambu­lo, aut do fa­nor [...] cogito. In dialog. aduer­sus Lucifer. Ipso intem­pore, quo [...]leua­re mentem pa­ramus inserris manibus, cogi­tation [...] bus ad terrena plerum que dei [...]cn [...]ur Amb de [...]uga [...]icuti c. 1. ci­tante August. contra Sul. l. 2. is wādring or walking in this or that galery, or else tel­ling or counting this or that sum of mo­ney, or diuers other waies misled & s [...]du­ced. This is satās subtilty, to be then most [Page 10] busie in tempting of vs when we are most busie in praying to God. As when two goe to law one with another, the plantife will doe what he can to hinder the defen­dant, that the Iudge may not heare what he is able to say in his owne cause: in like sort the Diuell, the common plantife, the common accuser of [...] mankind, when hee seeth vs vpon our knees, pleading for our selues by prayer, and seeking fauour and pitty of God, the iudge of all, then doth hee most interrupt and disturbe vs. And euen as the Furies are described to haue snakes & serpents vpon their heads, instead of hayre: so Sathan distracts [...] mindes, and makes vs like furies, putting pestilent and noysome cogitations into our heads, in stead of deuout and holy affections. Which is the cause why Iob Iob. 1.20before he fell downe vpon the ground to pray, did shaue his head, did shaue and cut off al idle & earthly thoughts, which are nothing else but snakes and serpents, suggested by that old Serpent the Diuell. For blessed Iob knew right well, it was vn­possible God should heare him, if hee heard not himselfe. No, no, sayes God, I will neuer heare such a people, because [Page 11] this people drawes neere to me with their mouthes, & honour me with their lippes, but their hearts are farre from Esa. 29.13. mee. What then saies the Apostle? I will pray with my breath, or with my mouth: yea, and I will pray also with my vnderstan­ding, or with my 1. Cor. 14.15 heart. Seeing indeede fi [...]e wordes, thoug [...] they were no more, comming from a well disposed and a faithfull heart, are a thousand times bet­ter, then ten thousand wordes, which are neuer at all vttered, but muttered onely and mumbled vp in the mouth. Gods promise to his people is this, You Deut. 4.29.shall seeke me, and you shall finde mee, because you shall seeke mee with your whole [...]eart. Gods performance of his promise is this, Iere. 29.13. You haue sought mee, and you haue found me, because you haue sought mee with your whole heart. Therefore when thou seekest, se [...]ke with thy heart; when thou praiest enter into thy cham­ber. Thy lippes are but the chamber dore. So that, when thou hast opened the dore of thy lips, then thou must enter into the very chamber of thy heart. That thy praier may not bee an emptie or a windie praier, puft or blowne from the [Page 12] lungs, or from the lippes: but a hearty & a pithy praier, a sacrifice which hath marrow and Medullatum sacricifium. Psal. 66.15 fatnes such a Sacrifice as Da­uid offered, when as hauing first saide, My heart hath sailed Psal. 4. mee. I haue lost my heart: anon after he saies, I haue now, O Lord, found my heart againe to pray vnto thee [...] cor­micum. 1. Sam 7.27.. Salomon deckt and garnished his temple, before he praied in it: and so be­fore thou praiest, prepare thy Ecclesiasti­cus, 18.21 heart. Be sure thou finde and furnish thy heart, which is the true temple of him, who is greater then Salomon. And as that woman that sought her groat, swept ouer all the whole house; so when thou seekest any thing of God, sweepe ouer the whole house of thy Psal. 11.1. heart▪ say with Mana [...]es, O Lord, I bow vnto thee, the knees of my heart: seeing thou hast saide, Seeke ye my face, thy face, O Lord, doe I seeke: yea, I doe seeke thee with my whole, heart, see­ing thou hast said, seeke, and you shal find.

Yet it is not enough for vs to s [...]ek with the heart: we must also knocke with the hand. For he that was borne blind, could notwithstāding both see & say, that God heareth not sinners; but that euery one [Page 13] which calleth vpon the name of the Lord, must depart from iniquity. So that it is to little purpose, for a man to seeke, though with neuer so faithfull a heart, except also hee knocke with a righteous hand. The Heretikes called Euchitae, pro­fessed to doe nothing else but pray. Be­cause the Apostle exhorteth vs to pray continually. But they did not consider that to pray alwaies, is to serue God al­waies. And that a godly life knocks aloud, and is a perpetuall praier to God. So that professing to pray, and to do nothing els, in effect they did nothing lesse. Seeing as Theodoret reporteth of them. They did Vt plurim [...] dormiunt.nothing for the most part, but sleepe. Whereas in Basils iudgement, a praier should bee filled, Non syllabis sed factis & operibus. not with syllables, or good words, so much, as with good works Which none can doe: who either with these Heretikes, doe nothing at all, or els no good thing at al, but only that which is ill with others. When you shall multi­ply your prayers vnto me, saies, God Esa. 1.15., I will not heare you, because your hands are full of blood. If a subiect should offer vp a supplication, hauing his hands im­ [...]r [...]ed in the blood of the Kings sonne, [Page 14] tell me, I pray you, what thinke you? how would the King take it? would hee grant him his request, trowe you? or rather would hee not be most wrathfully incen­sed, and enraged against him? And euen so doth God take it at our hands▪ when we knock [...] with bloody & vncleane hands, presuming still to pray, and yet continu­ally crucifying the sonne of God by our sins. Therfore say the godlie, Let vs lift vp our harts with our hands Lam. 3.41.. They say not Let vs lift vp our hearts alone: but let vs lift vp our hearts with our hands. Let vs not only seek with our harts, but also knock with our hands: yea euen with innocent hands. And another: Psal. 141.3 Let my praier be directed vnto thee as incense: and let the lifting vp of my hands, be an euening sacrifice vnto thee. And yet another: I will that men pray euery where, lifting vp pure hands 1. Tim. 2.8.. For as the precious stone diacletes, though it haue very many ex­cellent soueraignties in it, yet it looseth them all, if it bee put in a dead mans mouth, so prayer, which is the only pearle and iewell of a Christian, though it haue very manie rare vertues in it, yet it loseth them euery one, if it be put into a mans [Page 15] mouth, or into a mans heart eyther, that is dead in sinne, and doth not knock with a pure hand. Hence it is that the Church is sayd to be perfumed with frankinsence and myrre. Cant. 3.6. By frankinsence is meant a burning feruency of affection, when as an enflamed heart seeketh. By myrre is ment, mortification and dying vnto sin, when as an vndefiled hand knocketh. As when the Church sayes, Cant. 5.5. My handes droppe downe myrre, & my fingers pure myrr [...]e vpon the handles of the barre. This is that holy perfume of the taberna­cle which God appointed to bee made of pure myrre and frankinsence, of each like waight. Exod. 30.34Note that, Of each like waight. But we for the most part marre it in the making. For we put into this perfume of praier whole pounds of frankinsence, but not a dramme, nay scarce so much as one graine of myrre. Wee put into it much frankinsence, much pretence of faith, much shew of seeking with the heart, but little myrre, little true mortification, litle holines of life, little sound knocking with the hand. Nay, that which is most lamen­table, or rather most detestable of all. some are not ashamed in stead of this [Page 16] pure myrre,: to put in the verie drugges, and the dregges of their vile sinnes: which is the cause why manie a mans praier is so lothsome, and so odious to God. Where­as if we would make this perfume, as it should bee made, according to Gods prescription, and put in as much of the myrre as of the frankinsence, of each like waight, then I assure you, no pomander which is made of Amber and Muske, would bee so pleasant in the [...]osthrils of God, as this Perfume of Prayer. wherewith the Church it perfumed, which is made of Frankin­sence and Myrre. Of frankinsence, is a heart that seeketh, and myrre, in a hand that knocketh. When Moses pray­ed in mount Oreb, Exod. 17.5. his handes were holden vp by Vr and Aaron. Yea they did not only hold vp his hands, but also they held his rod in his hands. Now the rod of Moses was a figure of the crosse of Christ. Whereby we are taught, that wee must not knocke with our owne hands, but with Moses rodde in our hands, not trusting to bee heard for the workes of our owne hands, for our own merits, but for Christs mercies. For this rodde of Moses is the [Page 17] crosse of Christ, the key of Dauid, the key wherewith Elias Iam. 5.17 knockt, or rather indeede he stood not without, knocking like a stranger, but with this key of prai­er, hee lockt and vnlockt heauen at his pleasure. Among them that haue beene borne of women, there hath not risen vp a greater then Iohn Baptist. Not a grea­ter. True, Onely the first Iohn Baptist, Eli­as was as great, as the second Elias Iohn Baptist. For both of them came in one and the selfe same spirit, in one and the selfe same power. No maruel then though Elias, being such a holy man, one while by turning the key one way, did lock vp the whole heauen, another while by tur­ning the same key of prayer as much an­other way, in the turning of a hand, did vnlocke all the doores and windowes of heauen, and set them wide open. Why do ye maruel at this? Euen we, we our selues I say, shall bee able to doe as much as e­uer Elias did, if wee come in the spirit & power of Elias, as Iohn Baptist did. If we haue such a spirite in our heart to seeke and such a power in our hand to knocke it shall likewise be opened vnto vs. For Christ hath sayd here, Knocke, and it shall [Page 18] be opened vnto you. Thus much for the first part, what wee in our prayers must performe to God, in these words, Aske, seeke, knocke.

The second part followeth, what God for our prayer will performe to vs, And it shall be giuen you. That's for temporall things. In another place it is sayd, Giue, and it shall be giuen you. Here, Aske, and it shall be giuen you, So that it is all one with God. We may get as much of him by asking, as by giuing. By asking, that which wee haue not, as by giuing that which we haue. Yet S. Iames sayes, 4.3. you aske, and it is not giuen you. But the rea­son followes, Because you aske amisse: For you aske temporall things to con­sume them vpon your lusts. Now though this be the end which thou intendest, yet thou darest not confesse so much with thy mouth. Therefore then perhappes, thou maiest aske and misse, when at thou­dest aske amisse. When as, sayes Barnard, Aut prater verbum petis aut propter verbum non petis. eyther thou dost aske from the writ­ten word, or else thou dost not aske for the begotten word. Seeing euery thing which we aske, as it must be assured and [Page 19] warranted to vs by the Scripture, which is the written word; so it must be counte­nanced and commended to God by Christ, which is the begotten word. Now both these words, written and begotten, presuppose a mouth. Which if they bee in thy mouth, then Gods promise is plaine, Open thy mouth, and I will fill it. Aske of me, and I will giue thee, the hea­then for thine inheritance. For the eyes of the Lord, are vpon the righteous, and his eares are in their Aures eius in precibus eo­rum. Ps. 34 [...]6. praiers. Hee saies not, their praiers are in his eares, but his eares are in their praiers, To signifie, that though our praiers be so weake, that they cannot pierce through the cloudes, and much lesse enter into the eares of the Lord of Hoastes, yet that hee will bowe downe, & incline his eares vnto our prai­ers. So that though our praiers cannot bee in his eares, yet his eares shall bee in our praiers. A captaine of the hoast of Is­rael being cut off by the time, before hee could cut off all his enemies, spake to the sonne, saying, Sunne, stand thou still. This was a temporall thing, euen time it selfe which hee praied for. But there was neuer seene such a day, neither before nor since [Page 20] wherein the Lord obeyed the voice of a man Ios. 10.14. His praiers were not in the eares of the Lord. They went vp to the sunne, and no further. Yet the eares of the Lord were in his praiers. For the Scripture saies not that the sunne obeyed, but that the Lord obeyed the voice of a man. To signifie, that not onely God himselfe will yeeld vnto vs, but also if the sunne, or a­ny other of his creatures, should refuse to giue vs our asking, yet that hee will command and compell them also, with himselfe to serue vs. And what man then will not obey the voice of the Lord, see­ing the Lord will obey the voice of a man? Pharaoh, being plagued with frogs, got the man of God to pray for him, And the Lord did according to the word of Mo­ses Exod. 8.13. And the Lord obeyed the voice of a man. Moses did according to the word of the Lord. That is plaine. The Lord did according to the word of Mo­ses. That is strange. Yet thus it is. And this it shewes; that if Moses will doe accor­ding to the word of the Lord, the Lord will doe according to the word of Moses. If wee will keepe his precepts, he wil fulfil our praiers. Hee will fulfill the desires of [Page 21] them that feare him, hee also will heare their crie, and will helpe them. I haue cried, saies the Psalmist, because thou hast heard me Psal. 17.6.. One would think he should haue said contrariwise. Thou hast heard me, because I haue cried. Yet he saies, I haue cried, because thou hast heard mee. To shew, that crying, doth not alwaies goe before hearing, with God, as it doth with vs: but that God will not only heare our crie, but also heare vs before we crie, and will helpe vs. And that which is most admirable of all, though it were a thing which once he purposed neuer to giue vs, yet if we aske it, he will reuerse & repeale his owne sentence to pleasure vs. God once repented him, that hee had made man, and said, I will destroy man whom I haue made, from the face of the earth, yet when Noah had built an altar and praied to God Gen. 8.22. The Lord smelled a fauour of rest, and said in his heart, I will not hence­forth curse the earth any more for mans cause. God once was so displeased with his people, that he said flatly No [...] addam vltra vt libe­rim vos. I tel you truly I will deliuer you no more. Yet whē they asked a deliuerer of him, his verie soule was grieued within him, for the misery of [Page 22] Israel, and he gaue them Iephte to deliuer them from their enemies Iudg. 10.16.. God once sent Nathan with this message to Dauid. As the Lord liueth, the man that hath done this thing shall surely die, yet when Dauid had asked forgiuenesse, and saide Haue mercy vpon me, O Lord, after thy great goodnesse & according to the mul­titude of thy mercies, doe away mine of­fences; God sent the same prophet with a contrarie message 2. Sam. 12.13.. The Lord hath ta­ken away thy sinne, & thou shalt not die. God once sent Esay with this message to Ezechias, Set thy house in order, for thou shalt die, and not liue, yet when Ezechias had turned him toward the wal, and wept, and praied, & said, O Lord remember howe I haue walked before thee in truth, and with a perfect heart; God sent the same prophet with a con­trarie message, 2. Reg. 20 [...]6. Thus saith the Lord, I haue heard thy praiers and thy te [...] and now behold thou shalt liue and not die. Then did the king reioy [...] in thy strength O Lord, exceeding glad was hee of thy saluation. For thou didst graunt him his owne desire, and didst not deny him the request of his lips. Hee [Page 23] asked life of thee, and thou gauest him a longer life, euen fifteene yeeres longer. As also here thou doest promise vs, both for this life, and for all temporall things concerning this, yea though it bee a thing, which once thou hadst purposed neuer to giue vs, Aske, and it shall be gi­uen you.

Yea, not onely God will giue you tem­porall things, but also you shall find spiritu­all things. Yet the Church sayes, Can. 3.1. I sought him whome my soule loued: I sought him, and I found him not. But the reason goes before, because shee fought him in her bed: she sought him not with her heart. My soule looeth him, sayes she: yet at that time her heart loued her bed better. Therefore sayes Augustine Quarite quod quaritis, sed non vbi quaritis. Seeks what you seeke, but seeke not where you seeke. Seeke Christ: thats a good what. Seeke what you seeke. But seeke him not in bed. That is an il where. But seeke not where you seeke. Moses found Christ, not in a soft bed, but in a bramble bush. So that the bed is no fitte place to finde him in, who had not where to rest him­selfe. But go into the garden among the humble bushes, and there you shall finde [Page 24] him not sleeping, but sweating droppes of blood for your redemption, and cal­ling you to him, Math. 11.29. Come vnto mee all you that labour, (not you that lye a bed, and are secure, but you that labour) and are heauy laden, and I will refresh you. Take my yoke vpon you, and you shall finde rest for your soules. If you seeke rest with your hearts, with your soules, you shall find rest for your soules, and that rest also, which is not to be found in the bed of pleasure, but in the yoke of Christ. If thou seekest for this spirituall rest, as for siluer, and search for it, as for treasures, Prou. 2.5. then shalt thou vnderstand the feare of the Lord, & find the knowledge of God. Therefore seeke the Lord, not in the bed of sensuality, but where he may be found. And seeke the Lord while hee may bee found Esay. 55.6. Or rather indeed, though not in what place soeuer, yet at what time so euer wee sinners seeke, we shall be sure to finde him, that sayes, I am found of them that sought mee not Esa. 65.1.. So that no [...] seeking God, shall returne with a Non o [...]t inuentus: but we that haue erred and [...] ­ed like lost sheepe, shall find him, or [...]ther we shall bee found of him before [Page 25] we seeke him. And that which is most wonderfull of all, we shall not onely finde oftentimes before wee seeke, but also we shall finde much more then wee seeke. That good Centurion Math. 8.8. sought only one word, Dis verbu [...], sayes he, but he found more. Christ vttered not onely one word whereby his seruant was healed. But also very many words, wherein hee gaue him selfe a most singular praise and commen­dation for his faith. Dymas the thiefe on the right hand Luk. 23.42. sought onely to bee re­ [...]mb [...]ed when Christ should come into his kingdome, but he found more. What takest thou of beeing remembred, sayes Christ, as though thou shouldest be farre [...]mme out of my sight? Tush man, I will doe more for the [...] then so? Thou hast not onely bee remembred, but thou shalt be with me. And why saies thou whē I come into my kingdome? as though it would be a long while first? This very day shalt thou be with me in my kingdom: this day thou shalt be with mee in Paradise. That needy man in the Gospel Luk. 11 19 sought onely to borrow three loaues, but he foūd more. God his good friend, bad him welcom at midnight, and did not only lend him, but [Page 26] frankely and freely giue him, not onely three loaues, but as many as he needed, Hee gaue him as many as he needed. [...] 2. Cro. 1.1. sought onely wisedome, but he found more. Seeing he sought first the kingdom of God, and the righteousnesse thereof, all other things besides, were added vnto him. Wherefore if any man want wis­dome, or any such spirituall thing, let him with S [...]lomon seeke it for God, and hee shal finde it. Yea we shall finde infinitely about measure, more then we seeke, or can de­uise to seeke of him that saies, Seeke, and ye shall find.

Yea, not onely you shall finde spiritu­all things, but also it shal be opened vnto you, that [...] for eternall things▪ yet we read that some began to knocke, saying, Luc. 12.24 Lord, Lord, open vnto vs, and it was not opened vnto them. But the reason is euident else­where. Because they did not knock with their hands. They had, I grant Lampes in their hāds, but they had not oyle, in their lampes. So that all their knocking [...] but as a sounding brasse, or as a tinckling cimball. Whereas if wee would knocke [...] purpose indeed, the way w [...]re, as Christ teacheth vs elsewhere, not to crie, Lo [...]d, [Page 27] Lord, but by setting to our hands, to doe and worke the will of our heauenly fa­ther. Loe yea, saies Chrysologus, En quam ne­gare nollet, qui sibi etiam neganti, quali­ter extorque­retur ostendit. howe loath our good Lord is to deny vs any thing, seeing though hee were neuer so much disposed to keepe vs out, yet here he teacheth vs away, how we may breake open the dores, and presse in vpon him, and get the kingdom of heauen whether he will or no, by the violence and force of faith from him. For there is a great diffe­rence betweene Di [...]es and God, though there be a great agreement betweene La­zarus and vs. Lazarus Luk. 16 20. was a beggar full of sores: so are we all by nature beggars, standing without, and knocking at the doore. Yea, his body was not so full of sores, as our soule is of sinnes. Lazarus de­sired to be relieued with the crummes of bread, which fell from the rich mans board: so haue we all needs, God wote, to be refreshed with the crums of mercy, which fall from our masters table, yet in one respect we are better then Lazarus. Is that it was his hard happe, to knocke it the doore of a cruell, a wretched, a mi­serable caitiffe, who could see no time to [...] vnto him. But we knocke at the dore [Page 28] of a most kind, a most liberall, a most mercifull father, who as soone as he hea­reth, vs rapping with a liuely faith, which worketh by charitie, hath no power to keepe vs out any longer: but presently he openeth vnto vs. And euen a [...] S. Peter, Act. 3.2. when he saw that lame cripple lying vp­on the ground, crauing an almes at the beautifull gate of the temple, said vnto him, Siluer and gold haue none, but such as I haue, health, and recouerie I giue thee: so Christ, when he seeth vs lying prostrate, groueling on the ground b [...] ­fore him, & knocking for an almes at the beautifull gate of his holy temple, by and by openeth vnto vs, and giues vs not siluer or gold, or any such corruptible thing, but health and saluation to our soules and all the inestimable riches of his glorie▪ & all the eternall treasures of his kingdome. O that some of you would a litle [...]rie whether this be true which I say or no! that you would boūce as hard as euer you can at this beautifull gate, & say with the Psal­mist Psal. 44.23. Arise, arise, O Lord, why sleepest thou? I warrāt you, you should heare him answer you in another Psalm. Psal. 12.5. Now for the pitifull cōplaint of the pore, I wil arise▪ [Page 29] saith the Lord; I will sleepe no longer, I will arise and open vnto them. So it was o­pened to the poore Luk. 18.13. Publican. He went vp to the temple to pray, and when hee came thither, hee knocked his breast and said, Lord, be mercifull vnto me a sinner. Therefore the dore of mercie was opened vnto him, and he went home, euen into heauen his long home, more iustified in the sight of God, then that other which iustified himselfe. So was it opened to S. Steuen Act. 7.56. He was brought out to be sto­ned. But when hee came forth, the very stones could not knocke him so hard, as his praier knockt heauen gate, when as he said, Lord Iesus let me in, Lord Iesus receiue my spirit. Therefore the gate was opened vnto him. Hee saw the heauen o­pened, and Iesus standing at the right hand of God, where hee within a while after, should sit himselfe. So was it opened to King Psal. 118.19. Dauid. He knockt very im­periously, not like a petitioner, but like a cōmander. Lift vp your heads, ô ye gates, & be ye lift vp ye euerlasting doores, that the King of glory may come in. Open vn­to mee the gate of the righteous, that I may enter in & praise the Lord. And whē [Page 30] the gate was opened, as hee was entring in, he pointed to it, and said, This is the gate of the righteous, the lust shall enter [...]nto it. So it was opened to S. Paul: Act. 16.26. He was cast downe into the very lowest dunge­on. All the chaines of darknes, and euen hell it selfe, could not haue held him fa­ster, then that dungeon did, yet at mid­night, when he praied and knockt, sud­denly all the prison dores flew open ▪ yea al the dores of the heauen likewise stood open, and that which is most maruellous of all, they stood so wide open, that not onely S. Paul himselfe went in, but also Stepha­na [...] the iayler, and his whole houshold, whome hee at that time conuerted and baptized, did enter in with him, So that all, all eternall things are ours, & nothing nothing can preuaile against vs, if wee knocke as we ought. Not the brasen gates of hell to shut vs in, nor the golden gates of heauen to shut vs out. For Christ hath saide here, Knocke, and it shall be opened vnto you. Thus much for the second part, what God for one praier will performe to vs in these words, And it shall be giuen you, and you shall finde, and it shall be opened vnto you,

[Page 31]Now then my deare brethren, giue me leaue, I beseech you, to speake vnto you, me, I say, that am the seruant of God, and your seruant for God, as Naaman the Sy­tians seruants sayd vnto him. Father, say they, if the Prophet had commaundeth thee a great thing, wouldst thou not haue done it? how much more, then when hee sayeth vnto thee, Wash and bee cleane? Brethren, I say, if he that is more then a Prophet, had commaunded you a great thing, would you not haue done it? how much more then when hee sayeth vnto you, Wash and be cleane, Aske, and it shall bee giuen you? Hee desires to be de­s [...]ed. And he hath not his owne will, ex­cept we haue ours. But we may haue what we will for asking, God doth ask no more of vs, but onely that we would vouchsafe to aske him. Doe no more sayes he, but aske and haue: Doe no more bu [...] seeke, and finde: Do no more but knocke, and enter in. O how easily, and yet how pow­erfully doth prayer worke? It ouer com­meth all Beastes, The Leuiathan. the strength of all Gods creatures, was so subdued by prayer, that whereas other­wise he might haue beene a gulfe to swal­lowe [Page 32] vp Ionas quicke, and for euer to de­uo [...] him, hee [...] shippe to saue him. It ouercommeth all men▪ Iacob gi­ueth Ioseph one portion aboue hi [...] bre­thren, which [...] of the [...], by his sword and by his bow, but the Chal­de [...] Paraphrast translates it. By [...], and by my supplica [...]. Which translati [...] proueth, that prayer is the sword, and supplication is [...] bowe of a Christian, wherewith he subdueth all his enemies. It ouercommeth the Diuell himselfe. Prayer and fasting are the chiefest [...] to cast him out: If we resist him by prai­er, he will flie from vs. Yea the most silly beast in all the forrest, is not so much af­frighted and amazed, when a lyon ro [...] ­reth, as this cowardly beast the diuell is diu [...]t [...]d and terrified, when a Christian prayeth. What shall I say more? It ouer­commeth him that cannot be ouercome, making the Virgins sonne stoupe downe, and c [...]ndiscend vnto vs. I pray thee let mee goe sayes he, to one that wrastled with him all the night long by praier. If thou wilt bee a suter to God, God wil be [...] suter to thee. If thou wilt pray vnto God God will pray vnto thee. I pray thee sayes [Page 33] he, let me goe. But what doth Israell an­swere? I will not let thee go, except thou blesse me. No will? It is not belike now as God will, but as man wil. God is taken captiue by prayer, and become a prisoner to man, and stands at his curtesie, who sayes, I will not let thee goe, except thou blesse me. And that which is more then all this, if more may be, praier ouercom­meth God; not onely being well pleased▪ as he was with Israel, when any child may deale with him, but also being displeased as he was with the Israelites, whē no man may come neere him, whē his wrath bur­neth as fire, ween he thunders from hea­uen and teares the cloudes in peeces, and cleanes the rockes asunder, and shakes s [...]d & sea together, and makes the whole earth in a trembling fitte of feare, flie a­way from him. Yet if some Moses doe but stand vp in the gap and pray, all this om­nipotent power shall come to nothing: God shall not be able though he be neuer so angry, to enter vpon the breach, but praier shall haue the victorie, and get the cōquest of him. Wherfore beloued, once againe I say, let vs alwayes intrench our selues within this inuincible bulwarke of [Page 34] praier. Our whole life alas, as wee haue made it by sinne, is most miserable. There is no man aliue, if hee had known before hee was borne, what miseries would haue befallen him in this life, but would haue wished I warrant you, with all his heart, that which was the Wombe of his birth, had beene the tombe for his buriall. But in all the calamities of this life, our onely comfort is prayer. In al [...] the afflictions of this life, our onely for­tresse is praier. Prayer, whereby wee [...] oftentimes in spirite with the Apostle, rapt vp into the third heauen, where wee that are otherwise but Wormes, walke with the Angels, and euen continually talke with God. Hence it is, that holie men and women in former times, could neuer haue enough of thi [...] exercise. Na­zianzene in his Epitaph for his sister Gor­gonia writeth, that shee was so giuen to praier, Vt genua ter­re contreuerint that her knees seemed to cleaue to the earth, and to grow to the very ground, by reason of continuance in prayer. Gregorie in his Dialogues wri­teth, that his aunt Trasilla beeing dead, was found to haue her elbowes as hard as horne. Which hardnesse she got by lea­ning [Page 35] to a deske, at which shee vsed to pray, Eusebius in his historie writeth, that lawes the brother of our Lord, had knees as hard as camels knees, benum­med and bereaued of all sense and fee­ling, by reason of continuall kneeling in praier. Hierom in the life of Paul the Ere­mite, writeth, that he was found dead, kneeling vpon his knees, holding vp his hands, lifting vp his eies Etiam cada­uer mortui of­ficioso gestu precabatur.. So that the very dead corps seemed yet to liue and by a kinde of religious gesture to pray still vnto God. O how happy and how blessed, was that soule without the bo­dy, when as that body without the soule was so deuout. O that wee may bee, that wee may bee likewise, so happie and so blessed as this holy man was, that wee may depart hence, in such sort as he did, that is, in such sort as Christ did, who died in praier, saying, Father, into thy hands I commend my spirit, that our Lord when he commeth, may finde vs so doing, that when wee shall lie vpon our death-bed, gasping for breath, readie to giue vp the ghost, then the precious soule of euery one of vs, redeemed with the precious blood of Christ, may passe away in a [Page 36] prayer, in a secret and sweete praier, may passe I say, out of Adams body, into A­brahams, bosome; Through the tender mercies of Iesus Christ, to whom with the Father and the Holy Ghost, be all honour and glory, power and praise, dignity and domi­nion, now and euermore. Amen.

THE SICKE Mans Couch.

NOthing is more de­lightsome then the seruice of God, and loue of Vertue: no­thing more full of griefe & sorrow, then sinne, Gods commaun­dements are not heauie 1. Ioh. 5.3 yea, his yoke is easie, and his burden light Mat. 11.30.. On the other side, how deepely sinne woundeth the very conscience, the Heathen Orator confesseth, saying, I will not buy repen­tance so deare Non emam tanti paenitere Demosth.. Agreeable to that of the Apostle, What fruite haue you of those things, whereof you are now asha­med? [Page 2] For the end of those thinges is death Rom. 6.21. Looke how the Israelites [...] ­ried themselues in clay and bricke, with­out any profite or reward, nay when they had done their very best, they were by Pharaos Taskemasters well beaten for theyr paines Exod. 5.14. ▪ E [...] so the world, the flesh, the diuell, as rigorous taskemasters incite men to sinne, but all the reward they yeeld them, is onely mortall & im­mortall griefe. And as the sea roareth & foameth, and neuer is at rest Esa. 57.20, after the same sort, the wicked are like the raging sea, foaming out their [...] shame Epist. Iud. 13, and neuer rest, till hauing made shipwracke of faith 1 Tim. 6.9., they bee drowned in perditi­on and destruction. They which worship the beast, haue no rest day nor night Reu. 14.11.. Now what beast so cruell as sin? which not only killeth the body, as a beast doth but slayeth the soule Sap. 1.11., yea, it destroyeth both body and soule in hell Math. 10.20. Therefore this indeed is the beast, which depriueth all those that serue it▪ of liberty and rest. Of whome the Prophet Ieremie writeth thus; Ier. 9.5. They haue taught their tongues to speake lyes, and they take great paines so doe wickedly.

[Page 3]This, holy King Dauid had good ex­perience of. Namely, that in sinne, there is nothing but sorrowes and paines, For lying here sicke in his bed Hereupon I entitle this Sermon. The sicke mans Couch., and fee­ling this same sicknesse to bee a stroke of gods heauy hand for his offence, hee cries God heartily mercy and sayes. Haue mer­cie vpon me, O Lord, for I am weake: O Lord heale me, for my bones are vexed. My soule also is sore troubled, but Lord how long wilt thou delay? Now that his soule is sore troubled, he proueth in this present verse; I am wearie of my groa­nings, euery night I wash my bed, & wa­ter my couch with my teares. The soule must needes be sore troubled, which is so grieuously tormented. Especially in the wordes of my Text, by three notable am­plifications, he sheweth how serious and syncere his repentance is. First, saies he, Not onely I wash, but also I water: second­ly, Not onely my bed, but also my Couch: thirdly, not only with my groanings, but also with my teares. I water my couch with my teares.

These will be very godly and ghostly meditations. The rather, in this time of Lent. Onely the worst, I doubt, will bee [Page 4] mine. For that hauing discoursed at large of this doctrine elsewhere In the ser­mon intituled The meane in mourning., I can not now cull out the choisest matter, [...] must bee faine to gather together such fragments as were then left. I water my couch with my teares.

The first amplification is in this word, I water. Not onely I wash, but also I water. The faithfull sheepe of the great Shep­heard, goe vp from the washing place eue­ry one bringing forth twinnes, and [...] barren among them Cant. 4.2.. For so I [...] sheepe hauing conceiued at the watering troughes, brought forth strong & [...] coloured lambes Gen. 30.38.. Dauid likewise who before had erred and strayed like a lost sheepe Ps. 119. vlt., making here his bed a washing place, by so much the lesse is barren in o­bedience, by how much the more hee is fruitfull in repentance. In Salo [...] tem­ple stood ten Caldrons of brasse to wash the flesh of those beasts which were to be sacrificed on the Altar 1. Reg. 7.38. Sal [...]s Fa­ther, maketh a water of his teares, a cal­dron of his bed, an Altar of his heart, a sa­crifice, not of the flesh of vnreasonable beasts, but of his owne body, a liuing sa­crifice, which is his reasonable seruing [Page 5] of God Rom. 12.1.. Now the Hebrew word Askeh. here vsed, signifies properly, To cause to swimme, which is more, then simply to wash. And thus the Geneua translation readeth it, I cause my bedde euery night to swimme. So that as the Priests vsed to swimme in the molten Sea 1. Reg. 7.27., that they might bee pure and cleane, against they performed the holy rites and seruices of the temple: in like manner the princely prophet washeth his bedde, yea hee swim­meth in his bedde, or rather hee causeth his bedde to swimme in teares, as in a sea of griefe and penitent sorrow, for his sin. Neither were this so much to bee wonde­red at, but that he frames the amplificati­on thus; Not onely I wash, but also I wa­ter. Watering in Scripture is attributed to sundry things. The holy Ghost wate­reth. Except a man bee borne againe of water, and of the holy Ghost Iohn 3.5. because the holy Ghost purgeth & cleanseth like water. The word watereth. Paul planteth, Apollo watereth, but God giues the in­crease 1. Cor. 3.6.. Baptisme watereth. Which was prefigured in the water of Noahs flood 1. Pet. 3.21., and more plainely in the wa­ter that came out of Christs side Ioh. 19.34. Re­pentance [Page 6] watereth. As in this place, I water my couch with my teares▪ Out of Eden went a riuer to water the garden Gen. 2.10. but Dauids eyes gush out many riuers of water Ps. 119.130, to water his couch with his teares. As in Sicilia there is a fountaine called Fons Solis, out of which at mid day when the sunne is nearest, floweth colde water, at midnight when the Sunne is farthest of, floweth hot water Pomponius Mela.: so the Patriarch Dauids head is full of water Ierem. 9.7. and his eyes a fountaine of teares, who when hee enioied his health, as the warm sun shine, was colde in confessing his sinnes, but being now visited with sick­nesse, his reines chastising him in the night season Psalm. 16.7., is so sore troubled and withall so hotte and so feruent, that eue­ry night hee washeth his bedde, & wa­tereth, nay euen melteth his couch with teares. For this Hebrewe word Amseh, is diuersely translated also as well as the o­ther. The best learned interpretors Bucerus Tre­mellius, & alii translate it Liquefacio, I melt. And then the meaning is, I water my Couch so thoroughly, that I make it melt with my teares. We see yee and snow swim a while in the water, but anon after they melt [Page 7] away: right so the holy kings heart in middest of his breast is euen as melting waxe Psal. 22.14., yea his very couch beeing ren­sed and steeped in teares, melteth away as snowe before the sunne. Neither yet doth hee thinke himselfe cleane enough for all this, but still bewailing his offence, hee saies with blessed Iob, Iob. 9.30. Though I wash my selfe with snow water, and purge my hands most cleane, yet shalt thou pl [...]ge mee in the pitte, and mine owne [...]o [...]ths shall make me filthie.

Hence wee may learne two special points for our instruction. One is, that our repentance must bee continuall. For the Psalmist hauing said before, Laboraui in gemitu meo I haue been weary of my gronings, addes hereat the last, Stratum meum rigabo vulg. I will water my couch with my teares. I haue bin weary; and, I will be weary. or, I haue watered, and I will water: implyes a perpetuity of re­pentance. Wee read it commonly in the Psalme thus: The mouth of all wicked­nesse shall be stopped Psal. 107 42.. Which is true, first in this life: where seeing before their eyes so many examples of Gods proui­dence & protection ouer his children, if they will not praise him, yet they shall be [Page 8] forced will they nill they, at least wise to hold their peace, and not blaspheme him. Then at the day of iudgement. For that guest, who when the king asked him, why he wanted a wedding garment, was alto­gether speachles Mat. 22.12., though hee be [...] one, yet is a patterne of all, and sheweth what a pitifull case all the wicked shal be in at that day, when their mouthes shall be stopped, hauing not a word to say for themselues. But it might as wel out of the originall bee translated thus; Kaphcizah. Hebr. [...]heassemath. Chald. Omnis iniqui­tas contrahitos. suum Muscul. Oppilabit: in margine, Oppi­lauit Vulg.. The mouth of all wickednes is stopped. For foolish men are plagued for their offen­ces, and because of their iniquities Vers. 17.. Be­cause they rebell against the words of the Lord, and lightly regard the councell of the most high Vers. 11.. Therefore many times their fruitfull land maketh hee barren for the wickednes of them that dwel therin. Vers. 34. Yet so foolish are they, that they will not once open their mouth to confesse, either their owne wickednesse, or Gods goodnes. Their mouthes are so stopped, that they will neither cry to the Lord in their trouble, that so they may be deliue­red from their distresse, nor yet when they are deliuered, praise the Lord for [Page 9] his goodnesse, and declare the wonders that hee doth for the children of men. The stopping of their mouth then, is a double, both sinne in them, and punish­ment to them. A double sinne, because they open it not, to crie vnto the Lord for deliuerance, or to reioyce in the Lord, and to praise him after deliuerance. A double punishment, because for their not praysing God, their mouthes shall be so stopt that yet they shall not blaspheme him, and for their not dispraysing them­selues, and confessing their sinnes, and re­penting, and crying to God for pardon, they shall haue nothing, though they would neuer so faine, at the last to say for themselues. Whereby we see that wicked mens mouthes shall be stopped, because they haue bin stopped. Seeing if they had bin open in this life to accuse their owne selues for their sinnes, then they should be open also at the day of iudgement, be­ing excused by the Lord. But, because they haue bin stopt here to couer theyr sinne, therefore they shall be stopt here­after to discouer theyr shame. Now if the wicked shall haue hard happe hereafter, when their mouthes shall be stopped, be­cause [Page 10] they haue hard hearts here, where their mouthes haue been stopped: then consequently the godly must at no time stop, eyther their mouthes from confes­sing, or their eyes from bewailing their sinnes, Tertullian Dr Poeni. tenteā. In fine sayeth of himselfe that hee is Omnium notarum pec­cator a notorious sinner Et nulli rei nisi poenitentiae natus. and borne for nothing but for repentance, he that is Omnium notarum peccatur, soyled with euery sinne, must be O [...] ­rum poenitens, assoyled euery houre of his sinne. And he that is borne for nothing but for repentance, must practise repen­tance as long as he liues in this world, in­to which he is borne. Not sayes Hilary, In Psa. 135. Quod peccan­dum semper sit, confitendum., as though wee should continually sinne, that we might continually repe [...]t Sed quia peccati veteris & antiqui v­tilis sit inde fessa confessio., but because it is very behoofefull for vs, that that sinne, which we know well is already released by the Lord, should yet still be confessed by vs. For by this meanes, the merites of Christ are con­tinually imputed vnto vs, which wee by our sins had iustly deserued to bee depri­ued of: & moreouer, though in some sort we be sure of pardon already, yet the dai­ly exercise of true repentance maketh our vocation and election more & more [Page 11] sure vnto vs 2. Pet. 1.10,. In this sense the Psalmist sayes againe Psal. 22.5. Notu [...] faciam non absc [...]di., I will acknowledge my sinne, and mine iniquity. I haue not hid, I haue not stopt my mouth, and I will not stop my mouth: I haue not hidde mine iniquity, and I will not hide mine iniquity; a continuall repentance. As it is here also, I haue bin weary, and I wil be wearie, I haue watered, and I will water: I water my couch with my teares.

The other point which we may hence learne, is this, That our repentance must alwayes be ioyned with a purpose of new obedience. I haue him wearie of my groa­nings, saies hee, that he is sure of, and that that is past. But though he haue bin wea­rie, yet indeed he is not wearie, seeing he purposeth twice as much as hee hath per­formed. For, for one performance Labo­rans, that is past, here are two purposes. Lanab [...], and Rigab [...], that are to come. I haue done it already, sayes he, so, so, but if I liue longer, I will doe it oftner, and bet­ter. I will wash my bed, and I will water my couch with my teares. So that the greatest righteousnesse of the saints in this life, consisteth rather in a dayly deploring of their sinnes, and in a faithfull purpose to [Page 12] amend, then in any eminent and abso­lute perfection Nostrae iusti­tia tanta est in hac vita, vt po­tius Peccatorū remissione con­stet, quam per­fectione virtu­tum, August. de Ciuit Dei. l. 19. c. 27.. Not that we ought to serue God by halfes as it were, with pur­poses and intents, but that hereby the vn­perfitnes of our obedience may appeare, which though it be as much as wee can doe, considering the weaknes of our abi­litie, yet it is not halfe so much as wee ought to doe, considering the excellencie of Gods law. Wherefore I shew now, not what should be, but what is, because the best obedience of ours that is, is not so much as the least part of that which should be. Harken I pray you attentiue­ly to that which S. Paul writeth Rom. 7.19 ▪ To will is present with me: but I finde no meanes to performe that which is good. For the good which I would doe, that do I not: but the euill which I would not doe, that doe I. Now if I do that I would not, it is no more I that doe it, but sinne that dwelleth in me. Where the Apostle plainely distinguisheth betweene these two, to will good, and to performe good. And the one he sayth is present with him but the other he can no where find. Now if so chosen a vessell Act. 9.15, will much more good, then he can performe, than questi­onlesse [Page 13] wee that are farre inferiour, please God, rather by a willing purpose to doe good, then by any full performance of that which we purpose. Againe, whereas he sayes▪ If I do that I would not, it is no more I that doe it, but sinne that dwelleth in mee; he meaneth not to excuse or ex­tenuat his fault any way, but to shew that the principall scope and intent of his heart is to serue the law of God, howsoe­uer contrarie to his intent by the vio­lence of his flesh, hee be drawne to serue sinne. And therefore he sayes, The good which I would, that doe I not: but the e­uill which I would not, that doe I. Insi­nuating hereby, that the regenerate man being not wholly flesh, nor wholly spirit, but partly flesh, and partly spirit, as hee is spirit would do that good, which as he is flesh hee doth not, and as he is flesh doth that euill, which as hee is spirit, he would not. Which makes him also say Act. 24.16 Stu­dee, I studie, or I endeauour my selfe to ha [...]e alway a cleare conscience, towarde God and man. Hee speaketh not of his A­postleship▪ in which he was immediately inspired, and continually directed by the spirit. For touching that hee saies else­where [Page 14] Nihil mi­hi conscius sū.. I am guiltie to my selfe of nothing 1. Cor. 44.. But out of the compasse of his Apostolicall calling, hee dares not warrant that hee hath a cleare conscience euery manner of way, but onelie that he studieth or endeuoureth to haue a cleare conscience, So his fellow Disciple Ba [...] ­nabas exhorteth them of Antioch, that with purpose of heart, they would cleaue vnto the Lord Act. 11.23. For as long as wee liue in this Tabernacle, sinne cleaueth so fast to vs Heb. 12.1, that wee can not constantly cleaue vnto the Lord 1 Cor. 7.35. Notwithstan­ding at least wise in purpose of heart it is good for vs to shake off all sinne, & one­lie to hold vs fast vnto God Psalm. 73.28. But this our Prophet, euen in one Psalms, to wit, the hundred and nineteenth, affoordeth vs manie pregnant Testimonies to this truth. Verse 112 I haue applyed my heart to fulfill thy statutes alwaies, euen vnto the end. Though he cannot fulfill Gods law as well as he would, yet as hard as he pos­siblie can he plies it, and applies his hart to it Verse 57.. O Lord thou art my portion, I haue determined to keepe thy wordes. Marke yee this. He cannot say, hee hath euer kept the word of God in deed, but [Page 15] yet because his hearts desire is ear­nestly bent that way, hee saies; I haue determined to keepe thy wordes. 106. ver▪ I haue sworne and am steadfast­ly resolued, to keepe thy righteous iudgements. O louing heart to God. O loathing heart to his sinnes. O zea­lous, O fiery wordes. I haue sworne, and am stedfastly resolued to keepe thy righteous iudgements. Iuraus & Sta­ [...]. This iuror hauing sworne himselfe to Gods statutes to keepe them, yet is the fore man of the quest to giue in a verdit against his owne selfe, that he hath not kept them. So that Dauids Statu [...] is all one with Pauls stude [...], and therfore though wee may perhaps, and alas, do daily (God forgiue vs) transgresse these righteous iudgements, yet our holy oath, our so­lemne vow, our assured promise, our sted­fast resolution, is, I hope, I am sure ought to bee, to the contrary. For after our first conuersion and vnfained repen­tance, as wee can neuer satisfie God, so we must neuer satisfie our selues. Seeing the best thing that is in vs, is no great performance of any good, God wot, but [Page 16] only a ready will to doe good: a studious endeauour to haue a cleare conscience: a purpose of the heart to cleaue vnto the Lord: an applying of the heart, to fulfill Gods statutes: a setled determination to keepe Gods words: a steadfast resolution to keep▪ Gods righteous iudgements. As we may see in this place. Lab [...]r [...]is, I haue bin weary of my groanings. That is true. I but I purpose to doe much more here­after. Lauabo and Rigab [...]. I will wash my bed, and I will water my couch. I water my couch with my teares.

The second amplification is in this word, my couch. Not onely my bed, but also my couch. The bed is a place of rest. Especially that florishing bed Floridus lectulus. Cant. 1.15., where in the heauenly husband giueth his well-beloued sleepe Psal. 12.7.3 Yet as the darkenesse is no darkenes to God, but day and night are both alike to him Psal. 137.12 so the bed is no bed to Dauid, but it and out of it, to him are all one. Therefore hee may well complaine with poore afflicted Iob Iob. 7.15; when I say, my couch shall relieue mee, and my bedde shall bring comfort in my meditation, then fearedst thou mee with dreames, and astonished me with visions. [Page 17] Now the fearefullest vision of all, which most astonishes him, and holds his eies waking Psal. 88.9., and enforce him to wash his bed with his teares, is the horrible sight and grieuous remembrance of his sinnes. Neuerthelesse the amplification is much enlarged by that he saies, not onely my bed, but also my couch. For there is as I take it, a double difference betweene these two. First, a bedde to sleepe in by night: a couch is to sleepe vpon in the day time. As Mephihosheth at noone in the heate of the day slept vpon a couch, 2. Sam. 4.5. And Dauid in the afternone rose from sleeping on his couch 2. Sam. 12.2, when he first saw V [...]ahs wife. Then againe, a bed is standing and higher: a Couch is like a pallet, either vpon the bare flower, or els very neare it. As in Salomons bed cham­ber, Cant. 3.10. the bedde was of golde, the couch whereby he stept vp to his bed, of purple, Reclinato­rium aureum, Ascensus pur­pureus. Dauid also saith, Psal. 132. I will not climbe vp into the bed of my couch Non as­cendam in le­ctum strati mei as much to say as, into that bed, to which I ascend by a pallet or couch. So that his soule no question was sore troubled, whenas lying sicke in bed he wept so aboundantly, that with his teares, not onely hee wash his [Page 18] bed wherein he himselfe lay, but watred his couch also, which couch lay beneath or beside his bed. That pretious oyntment was sure very liquid, which did runne downe from Aarons head to the skirts of his garments. Psal. 133.2. That current of teares was very swift, which streaming from Marie Magdalens face, was sufficient to wash Christs feet Luk. 7 38. That bloody sweate was very painfull, Luk. 22.44. which bathed our Lords body all ouer, and besides trickled downe Descendentes in terram. to the ground. Axa requested her father Caleb to giue her a blessing. For saith shee, thou hast giuen mee the south countrey, giue mee also springs of water. And he gaue her Ios. 15.19 Irriguum sup [...] ­rius, & irrigu­um inferius. the springs aboue, and the springs beneath. This same blessing and gift Dauid likewise had here obtained of God. For his washt bed was a spring aboue, and his watred couch a spring beneath. Euen as the ointment, vpon Aarons head was a spring aboue, vp­on the skirts of his garments a spring be­neath: and the teares, vpon Maries fact were a spring aboue, vpon Christs [...] a spring beneath: and the sweate, vpon our Lords bodie was a spring aboue, vpon the ground a spring beneath. So here, [Page 19] I say, is, irriguum supirius, & irriguum in­ferius, a spring aboue, and a spring be­neath: I wash my bed, and water my couch with my teares.

Hence wee may learne one very excel­lent good lesson. That we ought in the same kinde and sort as we haue sinned, if it bee possible, to make some part of amends for our sin. Dauid had hainously transgressed against God vpon his couch, where hee committed adulterie. There­fore that in the selfe same place, where be­fore hee had bin ouercome by the diuell, he might erect an eternall monument of his victorie and triumph ouer the diuill, he saies here; I water my couch with my teares. In the very same couch God is as highly now honored, as he was before of­fended. Because Dauid did before pol­lute it by adulterie, but now he doth san­ctifie it by repentance. So the Israelites Exod. 35, 23.), once pluckt off their earings to make a golden calfe; but anon after, repenting them, they offered their earings to the building of the temple. And so with the same Iewels, wherewith they did erect Idolatrie, now they maintaine Gods ser­uice. Zacheus Luk 19.8 beeing a Publican, no [Page 20] doubt got much of his goods by plaine bribery and extortion: but long af­ter, here stored all againe fourefold, and sp [...]nt of his wealth very frankly & boun­ [...]ifully, to giue Christ a friendly welcome, and kinde entertainement in his house. That sinnefull woman Luk. 7.38. of whome I spake euen nowe, neuer tooke halfe so much delight in entising her louers with her beautifull lockes, as now shee is glad with all her heart to wipe the very [...] of our Sauiour with them. A worthy ex­ample of this we haue in [...]. Archbishop Cranmer See Master Fox his book of Martyrs. of blessed me­mory, could neuer satisfie his conscience after his recantation, till hee had [...] that hand to ashe [...] which subscribed. And so hee tooke a holy reuenge of himselfe, as Saint Paul willeth vs 2. Cor. 7.11 by suffering i [...] a manner two martyrdomes, one after the other. One, which he put himselfe to, by burning first his right hand: the other, which the Papists put him to, by burning afterward his whole body. And so that constant and faithfull right hand of his neuer so much dishonoured God by his subscription with inke to the bil, as he did honour God by his inscription with [Page 21] bloud in the fire. The Apostles wordes are generall, Rom. 6.10. As you haue giuen your members seruants to vncleannes to com­mit iniquity, so now giue your members seruants vnto righteousnes in holines. E­uen as the Israelites gaue their Iewels, & Zacheus gaue his goods, and Marie gaue her hayre: and Cranmer gaue his hand. Yet we read Euseb. histo. Eccles. 6. c. 8. that Origen made him­selfe an Eunuch: Democrites put out his own eyes: Crates cast his money into the sea: Thracius cut downe all his vines. Da­uid did not so. Hee kept the same Couch still, and onely changde his mind. As for Origen, strange it is, that peruerting so many other places by Allegories, onely he should peruert one place, by not ad­mitting an Allegorie. For our Lord com­manding to cut off the foote, or any part of the body which offendeth vs Marke 9.47, doth not meane wee should cut it off with a knife, but with a holy and a mortified life. Therefore Origen was iustly punished by vsing too little diligence, where there was great need, because he vsed too great diligence where there was litle need Ita eu [...]uit, vt cum aliquid v­bi non oporte [...] ad hibetur, illi [...] vbi oportet neg ligatur. Tertul. libro de Poenni­ten initio.. How much better did Ioseph, Gen. 39.10.who be­ing assaulted by Putiphars wife, did not [Page 20] [...] [Page 21] [...] [Page 22] any waie maime himselfe, but still kept his body vndefiled as the temple of the holy ghost: And so pleased God, as well then in chast single life, as in chast matri­monie afterwards. What should I say of Democritus, who was blinded before hee was blinde? Tertullian writeth thus of him, In Apolog c. 45. Democri­tus excoecando seipsum incon­tinentiam emē ­datione profite­tur. Democritus putting out his owne eyes, doth by that verie remedie which hee vseth against incontinencie, professe the greatest incontinencie of all. At Chri­stianus saluis oculis faminā videt, animo aduersus libidi nes coecus est. But a Christian neede not put out his eyes for feare of seeing a woman: for howsoeuer his bodilie eye see, yet still his hart is blinde against all vnlaw­full desires. Here Tertullian vseth two very pithie and graue reasons. One is this; The putting out of the eyes is not a bridle to restraine incontinencie, but rather to marke to descrie it. For hee that doth so, in a manner openly confes­seth, concupiscence so raigneth in him Rom. 6.12. that hee can by no kinde of meanes re­sist it, but by a violent boaring out of his owne eyes. The other is this, The fault is not in the eye, but in the heart. There­fore to put out the eye, is to make cleane but the outside of the platter Luk. 11▪39.. For if [Page 23] the affection of the heart bee well orde­red, the sight of the eye need not be fea­red. Iust L [...]t euery day seeing the vnlaw­full deedes of the Sodomites 2. Pet. 2.8 was grieued with it, but not endaungered by it. For he said no doubt with holy Iob, Iob. 31.1. I haue made a couenant with mine eies, not to looke vpon a maide. Now Crates T [...]ebanu [...] was not well aduised neyther, who did cast his money into the sea, say­ing, Ego mer­ga vos, ne ipse mergar a vobis Nay sore I will drowne you first in the sea, rather then you should drowne me in couetousnesse and care. Lactantius reasoneth with him thus, Institut. l. 3. c. 23. Si tantus pecuni [...] contemptus est, fac illam bene­ficium, fac hu­manitatem, largire paupe­ribus. If thou contemn money so much, then do good with it, shew thy liberalitie by it, bestow it on the poor. Potest hoc quod perditu­rus es multi, succurrere, ne­fame, aut sut, aut auditate moriantur. This money that thou art rea [...]e to cast into the sea, might re­leeue a great many, that they perish not, by hunger or thirst, or nakednesse. The sum of his argument is this: Fuery Crates must not looke to bee Polyc [...]ates. Or so happilie to get his money again, as he got his ring againe. Therfore, that man cares not for money, not which flinges it a­way, but which spendes it well: not which imploies it to no vse, but which imploies it to a good vse: not which [Page 24] casts it into the waters, where he is neuer to see it againe, but which casts it vnto the waters Super aquas. Eccles. 11.1., where the poore shall finde it. For so Abraham being very rich, layde out his substance for the most parte in hospitality. Hee vsed to sitte at his tent doore vnder the oke of Mambre, iust a­bout dinner time Genes. 18.1., to see what stran­gers passed by, that he might bring them in with him to his table. Thus must we (most Honourable, and blessed Christi­an brethren) thus must we, I say, make vs friends of the vnrighteous Mam [...], Luk. 16.9. that euery way wee may glori [...] God, with our soules, with our bodies, with our substance, and goods. Lastly, Thracius, of whom Aulus Gellius writeth, Noctium At­tico, l. 19 c. 13. Homo miser vites suas sibi omnes detrun­cat. was for any thing that I can see, euen at that time most of all drunken, when he cut down all his Vines, least he should be drunken. For hee that so foolishly did cut downe all his owne vines, by the same reason, if all the Vines in the World had bin his owne, would haue cut them all downe. Howbeit, if euery thing must bee taken away that may bee abused, then a­way with the name of God, away with the word of God, away with all good thinges [Page 25] that are. Therefore we can not allow this deuise of Thracius, but we must disallow S. Pauls aduice to Timothie 1 Tim 6.23 Modico vino vtere Vulg., Vse a little wine for thy stomackes sake, & thine of­ten infirmities. For if all vines were cut downe, where should Timothie get a little [...]ined. Wherefore hee holdeth a good meane betweene two extremities. To be drunken is one extremitie: to cut downe all the vines, is another extremitie. But T [...]hie keeping the right meane, vseth vine, least all the vines should bee cut [...] d [...]ne, and yet but a little wine, lest he [...]uld bee drunken. Hee vseth wine to helpe his infirmitie, and yet but a little [...]ine to anoide super fluitie. And he put a [...]dicum before the vi [...]m, the little before the wine, as S. Barnard noteth Omnes nimi­rum ex quo monachi su­mus, infirmum stomachum ha­bemus, & iam necessarium A­postoli de vten­do vino consili­um merito non neglegimus: modico tame [...] quod ille prae­misit nescio cur praetermisso. In Apologia ad Guliclmum Abbatem, ver­sus finem. Acfi diceret, v [...]m Apostolus ad­mittit, monae­chus immittit: modicum, Apo­stolus pramit­tit, mona [...]bus pratermittit.. Because of two extremities, drunkennes and dry­nes, that he knows to be the greater; this to be the lesser. Therefore hee is not so desirous to drinke wine, that his stomack may be strengthned, as hee is carefull to drinke but a little wine, least his heade should bee weakened. To conclude then Dauid dealeth not so with his Couch, as Origen did with his body: as Democritus did with his eyes: as Crates did with his [Page 36] money, as Thracius did with his vi [...]era [...] such matter, but contrariwise: E [...]en as Ioseph with that same body did raise vp himselfe a holy seed, wherewith other [...] commit vncleannes: and L [...]t, with th [...]se same eyes did lament the sinnes of his people, wherewith others allure, and [...] allured to lightnesse: and [...] that same money did entertain stranger, wherewith others are cast away, when they haue cast it away about [...] and Timothie with those same [...] helpe his disgestion, wherewith [...] ouerwhelm their nature: so Dauid in the very same couch, wherein many commit folly, and wherein once hee himselfe also had bin as much ouerseene as any other, doth now offer vp the sacrifice of his sor­rowfull soule, and contrite spirit to God so that he cuts not off any member from his body, but praies that he himselfe (a [...] he had well deserued) might not bee cut off, as a dead member from the body of Christ: he puts not out his own eyes, [...] almost weepes them out: he drow [...] his couch in the sea, but in his teares: he auoides drunkennesse, not by cutting down all his vines, but by taking the [...] [Page 39] of saluation, and calling vpon the name of the Lord Psal. 16.13. and drinking vp this cup full of Vinum Angelorum rest lachryma pingue hoiocau stum, virtutum mater culparū lauacrum, An­gelorum vinū Ioba. Climacus., the teares of which he saies here, I water my couch with my teares.

The third and last amplification is in the last word, with my teares. Not onely with my gronings, but also with my teares. The Church militant here on earth is re­sembled, to a turtle. The voice of the tur­tle is heard in our land. Cantic. 2.12. Because Turtur ge­mit, non canit. the voice of the turtle is nor cheerefull or merry, but groaning or mourning, Now in sacryficing the turtle Leuit. 1.15, among ma­ny other ceremonies, the Priest was ap­pointed to wring the heade of it backe­ward. Dauid also, cleapeth himselfe a tur­tle when he saies. O deliuer not the soule of thy turtle doue into the hands of the enemies. And hee is sacrificed by hauing his heade wrung backeward as it were, when as looking backward to his former sinnes, hee groaneth, and is weary of his groanings. But yet the amplification r [...]nnes in a farre higher stile, for that hee saies. Not onely with my groanings, but al­so with my teares. Augustus Caesar was much delighted in the companie of [Page 38] learned men. Especially of two famous Poets which liued in his time. Virgil and Horace. Of the which, Virgil was so much giuen to groaning and sighing, that com­monly hee was called Suspirabund [...]: and Horace was borne bleare eyed. There­fore vpon a time Augustus sitting in the middest betweene Virgil and Horace, and one that might bee bolde asking him what hee did: marie saies hee, Sedeo inter suspiria & lachrymas. I sit heere betweene groanings and teares. Our Augustus, King Dauid I meane sitteth not betweene groanings and teares, but lieth sicke in his bed, very [...] troubled and euen almost ouerwhelmed with them both. For as that little cloude like a mans hand, which Eliz [...]us sawe, brought with it at length a great shower 1 Reg. 18, 44.: insemblable wise, those groanings of his, as a cloude, or as a thunder, did giue warning in a manner, that anone after would follow a dreery shower of teares. And as the sea sends foorth floods which water the whole earth Eccles. 1.7.: so the swee [...] singer of Israel otherwise, but here also the pitifulst weeper in the world, his con­trition beeing greate like the sea Lam. 2.13., makes a floode as I may say, and [...] [Page 39] his couch with his teares. Saint Austin Conf [...]ss. l. 8. cap. 12. warranteth both these compari­sons of a shower of teares, and of a stoude of teares. The first in these wordes; Vbi alta consideratio congessit totam miseriam me­am in conspec­tu cordis mei, VVhen I deepely considered with my selfe the miserable estate wherein I stood, Ob [...]iria est procella ingens fercus ingentem imbrem lachry­marum,there arose in my heart a tempestu­ous storme, bringing with it a mighty shower of teares. There is a shower of [...]. The second in these wordes, Egosub quadam firi arbore straui me, & dimisi habenas la­chrymis. Then I layde mee downe flat groueling vpon the ground vnder a certaine fig tree and did let mine eyes weepe, and spare­not, euen their f [...], as much as they would Et prorti­perunt flumina oculorum me­orum. & presētly gushed forth whole flood [...] of teares. Here is a floud of teares. Perque si­n [...] lachryma fluminis instar eunt.

Hence we may gather two very profi­table notes, worthy of our remem­brance. The first is, That euerie new act of sin must be bewayled by a new act of repentance. Not that it is possible for vs to reckon vp, or euen so much as to remember all and euery of our sinnes, but that hauing heartily repented of those or of that sinne which most daungerously hath wasted and almost destroyed our conscience, then we ought at the last to say with the Psalmist, Psal. 29.12. VVho can tell [Page 40] how oft hee offendeth? O clense thou me from my secret sinnes. This same ho­ly Prophet, euen when he was in the state of grace, defiled himselfe with an other mans wife. Yet he slept not ouer long in this sinne, but being awaked by the Pro­phet Nathan, and more throughly by this sickenes which was Gods messenger vnto him, he renewed his repentance, & watered his couch with his teares. So [...] we. For it is nothing but a slander which the Church of Rome casteth vpon [...], that forsooth wee should teach a man whose persō is iustified by faith in Christ committing some foule act, is neuer a whit the worse for it. Nay, our doctrine is this, That such an one hath hurt him­selfe two wayes. In respect of his owne guiltinesse and in respect of Gods righte­ousnesse. For the first; though God for his part doe not breake off the purpose of adoption, and adiudge him to wrath, and therefore he is not guiltie of condemna­tion for sinne; yet he is simply guiltie of sin, & hath grieuouslie wounded his own conscience. For the second, though God againe hath pardoned al the sins of his e­lect, euen those that are to come, by his [Page 41] decree by his promise, by the valew and price of his sonnes merites, yet absolutely and actually hee doth not apply this par­don to the apprehension and feeling of the sinners faith, till hee recouer himselfe, and renew his repentance. Many this we teach, that God [...] his chosen children so by Faith and Repentance, that it is [...]possible any of them should die in finall impenitencie. But that sweet sanctifying Spirit [...] which dwelleth in them, is still busie like a bee as we say, and neue [...] lea [...]eth [...]inging them, and stir­ring them vp to repentance, and wor­king them like waxe (as it were) till [...] much as it was before grieued [...] they [...]r [...]ersion by sinne, so much [...] [...]ee after delighted for their conuersion by a­mendement of life. Therefore as they all neede not to doubte a whit of their sal­uation, who after they haue fallen a sleep in sinne, awake betimes, and water their couch with their teares: so I assure you (Ho­ly Brethren) their case is dangerous and desperate, nay, they are in a cursed case, which wil not be awaked, but lye stil slee­ping and snoring in sin. Seeing no pardon can be procured, but where repentance is [Page 42] renewed. For God doth not giue vs rules to keepe, and breake them himselfe. Now his rule is this, Luk. 17.4. Though thy brother sin against thee seauen times in a day, & seauen times in a day turne againe to thee, saying, It repenteth [...], tho [...] [...] forgiue him. Therefore as I am bo [...]d [...] to forgiue my brother in de [...]d, though hee do [...] not [...]ke me forgiuenes, but I am not bound to goe to him, and tell him, I forgiue him, except he first come to [...] and tell me. He repents; but if he doe [...] then am I bo [...]nd also to tell him I for­giue him: so the Lord though in the gra­cious degree of his fatherly adoption he haue sealed vp the remission of all our sinnes, yet he doth not open the bagge & shew [...] the treasures of his mercie [...]ward in it till he see vs become new [...]. For then he hath bound himselfe by his lo [...]ing promise, and hath giuen vs his word, that he will forgiue vs our sinne. At what time soeuer a sinner repenteth saith [...]e, Ezec. 18.21, and watereth his Couch with his teares, I will remember his iniquities no more. Naaman the Syrian was willed [...] wash himselfe seauen times in [...], 2. Reg. 5.10.. VVhy seuen times? was not [...] [Page 43] time enough? Yes surely. For him it was enough, but not for vs. For that was done rather for our example, then for his benefite. Seeing his malady was onely a leprosie: but our soule is leprous with sinne. And therefore if hee for one leprosie washt himselfe seauen times, how much more ought wee euery time we sin to be sorry for it, and if wee doe not wash our selues seauen times for one sinne, yet at the least wise to wash our selues seauen times for seauen sinnes, seeing the most iust of vs all, as Salomon witnesseth Prou. 24.16 may seauen times fall in one day? Or ra­ther many men in the world haue not onely seauen deadly sinnes, but euen sea­uen diuels in them Luk. 8.2. which they can no waies wash out, but by bitter weeping and watering their couch with their teares. To the angel of Ephesus thus [...] saith the spirit Reu. 2.5., Remember from whence thou art fallen, and repent, and doe the first workes, or else I will remooue thy candle sticke out of his place. So that if wee let our sinne stand still, our candle-sticke shall be remoued: but if we would haue our candle sticke stand still, our sinne must be remoued. We must repent [Page 44] and doe the first workes, not those which wee must repent of, but those which wee are fallen from. Wonderfull are the words of the Apostle; God hath commit­ted the worde of reconciliation vnto vs, therefore wee are Christs embassado [...]rs, and God entreating you as it were by vs, wee beseech you in the name of Christ, that you would be recōciled to God 2 Cor. 5.20. What, may some man say, were not the Corinthians reconciled alreadie? where­fore then is the Apostle so earnest about nothing? I but they doe not vnderstand the Apostle which make this obiecti­on. Hee knew wel enough they were re­conciled before. But he knew as well, the best of vs all can not stande in Gods fa­uour one minute of an hower without a good mediatour. For since our first recon­ciliation to God, we haue so often offen­ded his maiestie, that if wee doe not plie him with humble supplications, and dai­ly petitions, and hearty repentance, and vnfained teares, he and wee cannot possi­bly bee friends. And therefore the Apo­stle calles vpon the Corinthians so ear­nestly, and cries to them, and saies, Take heede, Feare God, Offend him not, [Page 45] Yee can gette nothing by falling out with him. But in case you haue beene ouerta­ken with any sinne Gal. 6.1., ye haue an aduo­cate with the father 1 Ioh. 2.1, Fly vnto him for succour, If you be wise, bee reconciled to God as soone as you can, God entreateth you: (O mercifull Lord, doest thou sue & seeke to vs? and is there any thing in the world that wee can pleasure thee in? can our goodnesse reach vnto thee Psalm. 16.2.? and doest thou entreat vs? yee saies hee,) God entreateth you, and we his ambassadours in the name of Iesus Christ beseech you, that you would be reconciled to God. Be reconciled [...]o God, and though you haue offended him neuer so much, hee will bee reconciled to you. Assure your selues, you may lay your life of it, hee will pre­sently turne vnto you, if you in true re­pentance will turne vnto him, and wa­ter your couch with your teares. For so this our Prophet did no sooner confesse his fault, but Nathan proclaimed his pardon 2. Sam. 12 13.. Whereupon hee himselfe also hath these wordes Psal. 32.5., I saide I will confesse my wickednesse vnto the Lord, & thou forgauest the iniquity of my sin, As the Lionesse hauing bin false to the [Page 46] Lyon, by going to a Libard; and the Storke cōforting with any other besides her owne mate, wash themselues before they dare returnē home▪ in like manner the prophet here, before he can be recon­ciled to God, after this great breach by adulterie and murther 2 Sam. 11.4. and 15., is faine to wash his bed, and to water his couch with his teares. But here a question may arise: If the faithfull be subiect, neither to eternal condemnation when they doe sinne, not yet to final impenetency when they haue sinned, what neede they at all, either a­uoide sinne, for which they shall not be condemned, or else hasten their repen­tance, of which they shall not bee depri­ued? This question consisteth of two parts. The one touching condemnation: the other touching impenitency. To the former part I say as before. Though there be sin in them, yet there is no con­demnation to them, which are in Christ Iesus. Rom 8.1. But how? this is no thankes to them that sin, thereby making them­selues guilty of sin, & as much as in them lieth subiect also to condemnation for the same: but onely to God, who wrap­peth vp all the sinnes of his children in [Page 47] the bowels of his deare sonne, that they appeare not in his sight to condemne them, either in this world, or in the world to come. As Shew went backwarde, and couered his fathers nakednes Gen. 9.23so God casteth our sinnes behind his backe, and doth not impute them to vs. Howbeit though condemnation neede not be fea­red, yet there are reasons enough besides to perswade all those to hate sinne, that loue God, One is, because God doth vsu­ally withdraw the outward signs of his [...]our from them which forget their du­ty towards him. The whole booke of Iob is proofe sufficient. Especially, in one place Iob. 7.20. he saith, I haue sinned, what shall I do vnto thee, O thou preseruer of men? why hast thou set me as a marke against thee, so that I am a burden to my selfe? And Dauid Psal. 44.24.. Why standest thou so farre off, O Lord, and hidest thy selfe in the needfull time of trouble? For as Io­seph made himselfe strange to his Bre­thren, and spake vnto them roughly Gen. 42.7.3, though he loued them wel enough: euen so the Lord, though he take not his mer­cie from his children, yet hee chastiseth their iniquities with rods, and their sinnes [Page 48] with scourges Psal. 89.33. An other is, because the faithfull sinning loose the inwarde feeling of Gods fauour. As Iob testifi­eth in these wordes; Thou writest bitter thinges against mee, and thou wilt con­sume me with the sinnes of my youth Iob. 13, 26 And Dauid, O giue mee the comfort of thy helpe ag [...]ine, and establish mee with thy free spirit Psal. 51.12,. Hee wanted not Gods helpe nor his spirit, but yet he was so dis­couraged and cast down in his own con­science, that hee felt not the comforta­ble taste of Gods helpe, nor the blessed freedome of his spirit. And euen so ge­nerally, the godly sinning, though they quench not the Spirite altogether 1 Thes. 5 19 yet by grieuing it, they felt such a desolation in their soules, as if they were quite cast out of fauour with God. To the latter part of this question I aunswere, that the sinnes of the godly are therefore with repentance, because the graces of God are without repentance Rom. 11.29. And as it is vnpossible that they which sinn▪ in de­spight of the spirit, should bee renewed by repentance Heb. 6.6., so it is vnpossible that they should not bee renewed by repen­tance which sinne of infirmity, as all the [Page 49] faithfull doe. For though the flesh haue the vpper hand, one while enforcing thē to sinne, yet the spirit will get the maste­rie another while, making them heartilie sorrie for their sinne. Neuerthelesse, great reason is it they should not abuse the pa­tience of God, mouing them to repen­tance Rom. 2.4., but rather that they should in­s [...]antly stir vp this gift of God in them 2 Tim. 1.6. to which they are sure at lēgth the course & motion of Gods spirit will bring them. For first, what a horrible thing is it, either for God to withdraw his fatherly and fa­uourable countenance from vs, or for vs, to haue a hell as it were in our owne con­sciences, both which as I haue alreadie shewed, doe necessarily follow sinne? Be­sides, seeing all the good wee get by sin, is repentance and griefe, farre better it is to beginne by times to repent, and so forthwith to enioy the comfortable fee­ling of Gods mercifull pardon, then by deferring our repentance, still to bee tor­mented with the horrour of our guiltie conscience. Moreouer, the ende is not a barre against the meanes, but rather a great furtherer, and setter of them on forward. We being therefore sure we shall [Page 50] repent at the last, ought neuer a whit the lesse to vse the meanes as soone as we can by ceasing to doe ill, and learning to doe well Esa. 1.17. Euen as S. Paul though he knew certainely hee should not perish in that shipwracke, yet he vsed the best meanes hee could to saue his life Acts 27.44.. Lastly, this is one maine difference betweene the wicked and the godly, that they hauing theyr consciences feared with a [...] yron 1. Tim. 4.2., and being past feeling Eph 4.19. g [...] on still in sinning without any sen [...] of sinne C [...]nsuetudo peccandi tollit sensum pecca­ti. Aug.: but these, hauing their senses exercised to discerne betweene good and euill Heb. 5.14., neuer rest if they bee hurt with the sting of sinne, till they bee estsoone [...] salued and healed by Gods mercy. For as the Swallow perceyuing himselfe al­most blinde, presently seeketh out the herbe Chelidonia Celandine. and the Hart fee­ling himselfe shot with an arrow sticking in him, forthwith runneth to the herbe Dictamus Dittany.: right so doe the godly. Take Ezechias for an example of a Swal­lowe. All that is in mine house haue they seene, there is nothing among my trea­sures that I haue not shewed them 2. Reg. 20.15.. There he is blinde. For the more trea­sures [Page 51] the King of Babels ambassadours sawe, the more was Ezechias blinded with ambition in shewing them. Like a Crane or a Swallowe, so did I chatter, I did mourne as a done. I shall walke weakely all my yeares in the bitternesse of my soule Esa. 38. i 4. i 5. Here is the Chelidonia. For this bitternesse of his soule, doth cure the blindnes of his soule. Take Iob for an ex­ample of a Hart. The arrowes of the al­mighty are in mee, the venome whereof doth drinke vp my spirit, and the terrors of God fight against me Iob. 6.4.. There hee is shot. For if he had not bin stroken before with the arrowes of his owne wickednes, he should neuer haue binne stroken thus with the arrowes of Gods correction, I abhorre my selfe and repent in dust and ashes Iob. 42.6.. Here is the Dictamus. For this abhorring of himselfe is a recouering of himselfe: and the sooner hee repents in dust & ashes, the sooner is hee freed from all his sinnes, & from al the punishments due to the same. But now some man may further obiect and say. He is not yet fully satisfied for this latter part, because talke as long as wee will, all these inconuenien­ces which come, as hath bin declared, by [Page 52] perseuering in sinne, are either no bridle at all, or else not so strong a bridle to re­straine men from sinne, as if they bee perswaded, they may by sinning quite & cleane loose all iustifying grace, and so may be finally impenitent when they dy. But hee which will put foorth this doubt must remember that the children of God are led by the spirit of God Rom. 8.14.. And the spirit though not in the same degree, yet in the same sort worketh in all those that haue beene, are, or shall be sanctified 2. Cor. 4.13. Euudem spiri­tum.. Who as they serue God not for any se [...] ­uile feare of loosing their faith, or of dy­ing in impenitency, or such like, but only for pure loue of his maiesty: so they can neither will nor choose, but beeing bitten with sin, they must needes in their soules & consciences feele the smart of it. Ther­fore S. Paul saith, The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that yee cannot doe the same thinges that yee would Gal. 5.17.. For if the faithfull would doe Gods will in earth as it is in heauen, and serue him as obediently, and as perfectly as the good angels doe, they can not, because still in them the flesh [Page 53] lus [...]eth against the spirit: and so againe, if they would sinne with full consent, or with an obstinate purpose to continue in sinne, as the euill angel [...] doe, they cannot doe this neither, because still in them the spirit lusteth against the flesh. Which spirit though it may for a time bee shutte vp as it were, yet it will finde meanes well enough at length to shew it selfe. Thus Elibu saith. The spirit within me compel­leth me. Behold my bellieis as wine which hath no vent, and like the new bottles that burst. Therefore will I speake, that I may take breath Iob. 3 [...].19. As Elibu then kept silence some while euen from good wordes, though it were paine and griefe to him: but at the last the fire kindling and his heart beeing hotte within him, spake with his tongue Psal. 39.3.: so the spirit of God in all the elect of God, is like wine put into a bottle, which will haue a vent to spurge out, or els it will burst the bot­tle, or like fire rakte vp in embers, which will haue a passage to burne out, or els it wil consume the whole house 1. Ioh. 2.9.. And therefore Saint Iohn likewise saith; Whosoeuer is borne of God doth not sinne: for his seede remaineth [Page 54] in him, neither can he sinne, because hee is borne of God. Marke yee this well. The Apostle thinketh it not enough to say, Hee doth not sinne: but addeth more­ouer, He cannot sinne. What is that? To witte, presumptuously without feare, hee doth not sinne: and desperately without remorse he can not sinne, He can not sin, I say, presumptuously, as Pharaoh did desperately, as Caine did, malitiously, as Iudas did blasphemously, as Iudas did. He cannot, hee cannot sinne thus. Why so, Because the seede of God remaineth still in him. And what is the seede of God? It is the spirit of God, of which S. Paul saide euen now. The spirit lusteth a­gainst the flesh, and these are contrary one to the other, so that ye cannot do the same thing that yee would. Yee doe not sinne, nay yee cannot sinne as the flesh would haue you, ye cannot doe the same things that ye would: but yee doe, nay ye can not choose but doe manie times as the seede of God remaining in you, and as the spirit of God lusting in you, would haue you. So that this is a legall kinde of preaching to say. Take heede you sinne not: yee may happen so to loose your [Page 55] faith: to loose all the iustifying grace which God hath giuen vs▪ to be for e­uer excluded out of the Kingdome of heauen. This is to be sayde to vassals, to drudges, to slaues, not to sonnes. To sons this may bee better sayde Heb. 12.5 vobis vt filijs Take heed yee sinne not: God hath adopted you & giuen you the earnest of his spirite 2 Cor. 5.5,: Therefore grieue not this sweete spirite, whereby yee are sealed vp to the day of redemption Eph. 4.30. If yee be louing children indeed, though there were no hel to feare, no heauen to hope for, no torments to dread, no rewards to expect, yet wee will obey your good father, & be the sorrow-fullest Creatures in the world if you haue but once displeased him, onely for the meere loue yee beate towards him, and for the vnspeakeable loue hee hath shew­ed towardes you Diligenti deū sufficit ei pla­cere quem dili­git, quam nulla maior expeteu­da est rem [...]e­tatio quom ipsa dilectio. Leo Magnus Serm. 7 de Ieiunio.. For if he gaue his onely begotten sonne to die for you whē ye were his enemies Rom. 5.10, now you are sons and such deare sonnes in his dearest Sonne Eph. 1.6., what duty will you denie him? what loyaltie will you grudge him? what heartie thankefulnesse, and good will is there which you will not afford him? what faithful honour and seruice is there [Page 56] which you will not yeeld him? In one word, (ye holie ones of God, I speake now to you all, beloued) he which stands much vpon this obiection, hath no faith, no repentance, no iustifying grace at all, in him. For the faithfull will neuer make that liberty which Christ hath purcha­sed for them with his precious bloud, a cloake to couer their wickednesse 1. Pet. 2.19, but rather a spurre to incite them to godli­nesse Luk. 1.74 Liberamur, vt seruiam [...]s ei., Neyther will they at any time reason thus Rom. 6.15., VVe will sinne, because wee are not vnder the Law, but vnder grace: nor yet thus, Rom. 6.2. We will continue in sinne, that grace may abound: but al­waies thus; Rom. 6.11. By that wee are deade to sinne, wee gather that wee are aliue to God: or else thus; Tit. 2.11. The grace of God hath appeared, teaching vs to deny, vn­godlines and worldlie lusts. Thus you see then howe the regenerate man, euerie new acte of sinne must be bewailed by a new acte of Repentance. For God wil not forgiue me, except I repeut, no more then I am bound to tell my brother, I forgiue him, except hee tell me. He re­pents. Naaman must wash himselfe sea­uen times, before he can bee cleane: the [Page 57] Angell of Ephesus must rise from his fall, and doe the first workes, or else his Can­dlesticke shall bee remoued: the Church of Corinth though it bee neuer so Holie, yet by sinne violating Gods loue must oftentimes bee reconciled anew: euen king Dauid in this place, though he were a man according to Gods own heart, yet before Nathan would absolue him, he was faine to crie Pecc [...], and before God would forgiue him, he was faine to con­fesse his wickednes, and to water his couch with his teares.

The second note is, That a great act of sinne must be bewailed with a greate acte of Repentance. I meane not, that anie paine or griefe of ours, can make satisfaction for the least of our sinnes, or that one contrition can be any cause of remission, but onelie that where sinne hath abounded, there sorrowe shol [...]d abound also, that Grace may superabound at the last 5. Rom. 10. The School­men shewe heere, that great griefe may bee considered two waies. According to a▪ mans appretiation, and accor­ding to his intension Vide Bellar. de P [...]itentia libro. 2▪ [...].11. As the Patri­arke Iacob in his intension did lament [Page 58] his sonne Ioseph, whom he thought to be dead, more pittifully, then he did any sin that we read of Gen. 37.34., but in the appretiation or estimation which hee had of the [...]ay­nousnesse of sinne, certainly he would ra­ther haue lost tenne sonnes, then once haue sinned against God. Therfore, how­soeuer in intention sorrow for sinne bee none of the greatest, yet in appretiation they would euer haue it excessiue. But we neede not borrow such vncoth wordes of the Schoolemen to expresse our mea­ning, if we can tel how to vse those words which we haue of our owne. For if wee looke narrowly into this place, wee shall see that the Prophet Dauid is both waies in the highest degree sorrowfull. First, by how much the more dearely he estee­med Gods loue and friendshippe, then the health of his body, by so much the more is hee grieued, that that is violated then that this is endangered. And yet a­gaine, how intensiuelie and bitterlie he bewaileth not so much the sicknesse of his bodie, as the cause thereof the sinne of his soule, appeareth in that he tris [...]eth not, but washeth his bed, and water [...] his couch with his teares. VVe reade of [Page 59] three that Christ raised from death, [...]a [...] ­rus daughter: the widowes sonne and La­zarus De tota hanc Alegoria, vide Aug. ser. 44 de Verbis Domini & Tract. 49. in Iohannem. Erasm [...]m eti­am in concion [...] de Miserecor­dia dei & Fe [...]rum in Iohan c 11. Hanc ap­probat & Cal vinus in Luc, verse 11. his verbis Scimus inu [...]uem [...] quem Christus a morte susci­tauit, speciem esse spiritualis vita quam no­bis restituit.. For raising vp of Iairus daugh­ter Mat. 38. & deinceps many weeping and wailing great­ly for her, he came to the house, and went in where shee lay: and suffered but a very few to goe in with him, and tooke her by the hand: and said vnto her Maiden arise: and straight way shee arose and walked: & charge was giuen, that this should not bee tolde abro [...]de. Fos raising vp the wi­dowes sonne Ioh. 11.33 et deincep., much people of the citie weeping with his mother for him, who was now caried out of the gate to be buried▪ he went and touched the coffin: and said, Young man arise: and he that was dead sat vp, and began to speake, and he deliuered him to his mother, and the rumor hereof went forth through out all Iudea. For raysing vp Lazarus Luc 7.12 et deincep., when he saw M [...]ry weepe, and the Iewes also weepe which came with her, he groaned in the spirit: he was troubled in him­selfe, he, vnderstanding he had bin dead and buried foure daies, wept for him, hee groned againe, he came to the graue, hee caused the graue stone to be taken away, hee lifted vp his eies to his father, hee [Page 60] prayed very feruently: hee cryed with a lowed voice, Lazarus, come foorth: then hee that was dead came foorth, bound hand and foote with hands, and his face was bound with a napkin and Iesus saide vnto them, Loose him and let him goe. Now these three sorts of corses, are three sorts of sinners Ista tria genera mortu­ [...]rum sunt tria genera peccato­rum [...]ug. ser., Iayrus daughter, lying dead in her fathers house resembleth them that sinne by in­ward consent: the widowes sonne, being carried out of the gate of the citie, them that sinne by outward act: de verbis Domini. Laza­rus, hauing beene dead and buried foure daies, them that sinne by continuall cu­stome Resuscitauit filium. Archisy [...]agogi ad huc in domo iacen­tem resuscita­uit iuuen [...]m filium viduae extra portam ciuitatis elatū res [...]scitauit Lazarum se­pultum quatri duanum Au. Tractatu. 49. in Iohan,. The first, was dead but one houres the second, but one day▪ the third foure daies; The young maiden lay in a bed: the young man, in a coffin [...] Lazarus, in a graue. For the first, Christ touched her hand: for the second, he tou­ched the coffin: for the third, he touched nothing. Before their raysing vp; because the maiden figured those that sinne, not so much in acte as in consent, hee tou­ched her hand which had beene [...] great instrument of any acte: be­cause the young man had sinne in a [...], [Page 61] but not in custome, into which he might haue fallen if he had liued longer, he tou­ched the coffin which kept him from custome: because Lazarus smelled ha­uing beene dead now foure daies, the, first day by conceiuing sinne, the second by consenting to sinne, the third by acting sinne, the fourth by continuing in sin Prima est quasi [...] delec [...]ati [...]is [...] Aug. serm. 44., Christ touched him not at all. At the raising of the first, few were present, and they were charged also to make no words of it, that the maiden might be lesse sha­med, which had sinned for the most part but in consent: at the raising of the se­cond, much people of the citie were pre­sent, and the thing was noised abroad farre and neare, that the young man might be more ashamed, which had sin­ned also in acte at the raising of the third a huge number of Iewes were present, which saw his face bound with a napkin, to testifie the extreame confusion and shame that couered his face, and they [...] him themselues and let him [...], beeing eye-witnesses of his serui­tude and slauerie which had sinned so [...] by custome. After their raising vp: [...] daughter strait-way arose & walked [Page 60] [...] [Page 61] [...] [Page 62] because for her that had stept aside but by consenting to sinne, it was easie to re­couer and to arise, and forthwith to walk in the way of Gods commaundements: the widowes son sat vp, began to sp [...]e, was deliuered to his mother, because for him that had actually committed sinne, it was a harder matter to recouer; and therefore by little and little hee came to it Residet enim qui peccare de­s [...]e [...] [...]rigit se ad [...]lioris: [...], qui [...] suam [...] dei mise­ricordiam [...] tri qui p [...]eactis remediis resti­tuitur Ecclesiae Ecommunioni. rase. vbi supra; first sitting vp, by raising vp him­selfe to a purpose of amendement, [...] beginning to speake, by confessing his owne misery and acknowledging Gods mercy▪ Lastly, being deliuered to his mo­ther, by returning to the bosome of the holy Church, and enioying the remissi­on of his sinnes: Lazarus came foorth bound hande and foote with b [...]d [...], be­cause for him that had a stone laide vpon him Moles illa­imposita sepul­chro, ipsa est vis dura consu etudinis, quam premitur ani­ma nec resurge re, nec respira­re permittur. Aug ser. 44., and had made his heart as hard a graue stone, or as a nether milstone by making a custome, and as it were a trade of sinne, it was a matter vnpossible to [...] thinking to recouer onely the omnipo­tent power of Christ coulde bringe [...] foorth bound hand and foote, and breake these handes asunder, and restore [...] a­gaine to the liberty of the so [...] of God. [Page 63] For you must knowe Ex Epi­phanio Catalo­go dogmatum Manuhai. that thirtie yeares old he was when he was raised vp, and thirty yeares more hee liued after he had beene raysed vp: So that halfe his life he spent in sinne. the other halfe in re­pentance of sinne. But I haue a litle for­got myselfe. Yet it will be no great faulte (Right Honourable, and beloued in our Lord,) if it will please you to pardon it. I should haue obserued to you in the first place; how Christ was earnestly reque­sted to raise vp the first Mark. 5.23., but raysed vp the two last of his owne accord Luk. 7.13. Ioh. 11.11., and contrariwise, how for the two first their friends onely wept Mar. 5.38. & Luk. 7.13., but for the last, be­sides his sisters and friends, Christ also wept exceedingly Ioh. 11.35.. These are verie important matters, and properly belon­ging to the point in hand. For seeing the young maiden by sinning in consent had lesse offended Christ, he would not haue troubled himselfe about her, but vpon intreatie of others: but the two last the one an actuall, the other a customable sinner, which were in a more dangerous estate, he came to, being brought by the [...]owel [...] onely of his owne mercie, & rai­sed them vp: on the other side, the two [Page 64] first hauing sinned, the one in thought, the other in deed, did not so much m [...]e Christ as Lazarus, which was growne to a custome in sinning both wayes, and therefore for them he was content their friends onelie should weepe, but for this last he wept and troubled his owne selfe very much. So that the first h [...] neyther restored of his owne accord, nor yet wept for her: the second, hee restored of his owne accord, but wept not for him: the thirde [...] both restored of his [...] ac­cord, and also wept for him. VVhy [...] The reason is this: The young [...] sinne, the lesse it hazarded her owne soule, the lesse it grieued Christ [...] So [...]le, and so the lesse he had [...], eyther to cure it, or to rue it; the young [...] sinne being neither so small as the Mayd [...], nor so great as Lazaruses, Christ raised him vp of his owne accord, because hee was more then a sinner in thought, and yet wept not for him because he was lesse then a sinner in custome: Lazarus [...], the more rank & deadlie it was, the more did it require the skill and loue of [...] Physitian, as by his passion could [...] it, & by his compassion would mo [...] it. [Page 65] Where we must obserue with Saint Au­gustine, that our blessed Sauiour did not take on thus grieuously for himselfe so much, or for Lazarus, as for vs. Hee groa­ned in the spirit, he was troubled in him­selfe, he wept, hee groaned againe. hee lifted vp his eyes, he praied feruently, hee cryed with a loud voyece. So that here be might well haue said with Dauid; I am wearie of my groanings: and I water my Couch with my teares. But wherefore did he groane thus, weepe thus, cry thus, pray thus, lift vp his eyes thus, lift vp his voice thus? Saint Augustine telleth vs Quare fleuit Christus, nisi qui [...] flere hominem docu­it? Aug. Tr. 49. Wherfore, saye [...] he, did Christ weep, but to teach vs to weepe Quare fre­muit, & turba uit seipsum, ni­si quia fides h [...]minis sibi merito displi­centis fre [...]ere quodammodo debetin accu­satine malorū operum, vt vi­ [...]lenti [...] poe [...]i­t [...]udi cedat consuetudo peccandi, Aug. ibid.? Wherefore did he groane and trouble himselfe, but be­cause▪ he faith of a Christian displeasing himselfe in his sinnes, should after a sorte groane in accusing himselfe for his sins, and so at length the obstinate custom of his sinning, might yeeld and giue place to the violent force of his repenting? and a little before; VVhat is the cause, saies he, that Christ troubled himselfe Quid est turbat seipsum Christus nisi vt signific [...]t tibi qu [...]odo turbaritu de­beas, cum tan­tam m [...]le pec­catigra [...]aris & premeris., but to signifie vnto thee, how thou oughtest to bee troubled when thou art pressed & oppressed with a dead weight [Page 66] of sinnes Attendist [...] e­nim te vidisti te reum compu tasti tibi, illud feci & pepercit mihideus, illud commisi & di­stulit me, euā ­gelium audiui & contempsi, baptizatus sū & iterum ad cadem reuolu­tus sum, quid facio, quo co, vnde cuado? Quum ista di­cis, iam fremit Christus, quia fides fremit. In voce frementis appar [...]t spes resurgentis, Si ipsa fides est [...]itus, ibi est Christus fre­mens. Si fides in nobis Chri­stus in nobis.? For thou hast examined thy selfe, thou hast found thy selfe guiltie thou hast reasoned thus with thy selfe, I haue done such or such a thing, & God hath all this while spared me, I haue com­mitted such or such a sinne, and hee hath still borne with mee; I haue heard the word of God, and yet I haue careleslie contemned it; I haue beene baptized & had my sinnes washt away, and yet I haue returned to them againe: what d [...]el [...] whether goe [...]? what will be the end of this? when thou sayest thus, then Christ groaneth, because thy faith gro [...]eth. By the voyce of thy groaning may be gathe [...]red good hope of thy rising. If this faith bee in thee, Christ groaneth in thee. If saith be in vs, Christ is in vs. Thus farre S. Augustine. In conclusiō then, If Christ winking at lesser sinnes. or at least not so much lamēting them, did out of al mea­sure bewayle Lazarus case, betokening those that haue beene long dead in tres­passes & sins, though it pertayned not directly to himselfe: how much more good Lord, ought I, which am a far more hainous sinner then euer Lazarus was, [...] my sinnes, mine owne sinnes I say, for [Page 67] number are more then the hayres of my head Psal. 40.30, and for greatnesse haue reached vp to heauen Ezra. 9.6., so neuer to leaue groa­ [...]ing, and weeping, and crying, and pray­ing for the pardon of them, that I may truely saie with the Psalmist, I am wearie of my groaning [...]: and, I water my couch with my teares. The olde testament doth shew this as plainlie as the new. For in the lawe, the greatnes of the sinne was estima [...]ed according to the condition of the [...]er. The priuate mans sinne was litle: [...] princes sinne great: all the peoples [...] greater: the priestes sinne greatest of all. Therefore for each of these was ordained a seuerall sacrifice Leuit. 4.. For the priuate man and the prince, a goate. But for him a shee goate Vers. 28.: for this is a hee-goate Vers. 23. Nowe the male is compted a greater sacrifice, considering the perfe­ction of the sexe. For all the people, and the priest, a young bullocke, But for all the people, the elders onely did put their hands vpon the head of the bullocke Vers. 15.: the priest did put his owne hand vpon [...] Vers. 4, Now as a young bullocke is a grea­ter sacrifice then a goate: so the priest doth vndergoe a greater pennance and [Page 68] more open shame then al the people. Be­sides, of al these, their offence that [...] ignorantly, was accoūted not so [...] theirs that sinned wilfully. And there [...] they were to offer a ram worth. 2 [...] Leu. 5.15.; but these a ram of what price the [...] would appoi [...]t Leu. 27.12., according to the mea­sure and estimation of the sinne Leu. 6.6. Iuxt [...] astimati [...]em mensu­ramque peccati, [...] then, thogh Leuiticall priests & [...] are ceased, yet we that are made [...] priests and kings with Christ Reuel. 5.1., [...] it were, enioine our own selues [...], & according to the qualitie of our [...] measure the sacrifice of our bro [...]ē & [...] trite hart which we offer vnto God. If we had neuer sinned but of ignorance, [...] euerie one of vs should be bound to [...] a ram of 2. sh [...]ls. And what is this [...] 2. shekels? It is [...] mine own self, a po [...] sinner Non habeo nisi mi [...]utaduo im [...] minutissi­ma, corpus & animam, vel p [...]tius vnum minutu [...] vo­luntatem me­ [...] & [...] da­bo ill [...] ad volu [...]tatem, illius qui tantus tan­tillum tantis beneficiis prae­u [...]ni [...], qui t [...]t [...] se totum me compara [...]it? Ber [...] serm. de Quadruplici Debito. p. 100., that hauing nothing to offer but the widowes. [...]. mites, nay a great [...] les then 2. mites, I mean my bodie & my soule: or rather I haue but onlie one [...] to offer, only my good wil, which I [...] henceforth conforme to his wil, wh [...] be­ing rich, bec [...]me poore for me, and [...] his bodie & soule to redeem my bodie & soule from death. But now seing [...] [Page 69] almost as often sinned wilfully, as either of ignorance or infirmitie, what manner of men ought we to be in humbling our selues vnder Gods mightie hand 1. Pet. 5.6., in iudging & condemning our selues 1 Cor. 11.31, in repenting as hartely as wee sinned hay­nously, in washing our bed, & watring our couch wi [...]h our teares? Euen this our Pro­phet sheweth also very good euidēce for this same doctrine els where. Haue mercy vpon me, O Lord, saies he, after thy great goodnes, & according to the multitude of thy mercies doe away mine offences. Wash me throughly frō my wickednes, & cleanse me frō my sin Psal. 52.2.. The good­nes of God is alwaies like it selfe, neither great nor little but absolutely infinite. Therfore it is neuer a whitthe greater for our coūting it not little nor neuer a whit the lesse for our coūting is not great: but though wee count it great yet it is stil as litle as it should be, & though we count it little yet it is still as great as it can bee. So that the Psalmist in tearming Gods goodnes great, setteth foorth the great­nesse, rather of his owne badnes, then of Gods goodnes confessing his owne sinne indeede to bee great, and so consequently Gods goodnesse likewise to bee great, [Page 70] but yet in this respect only, not because it can take any encrease of greatnes into it selfe; but because it can giue increase of gladnes to him, who for a great sin, is al­most ouerwhelmed with as great a griefe. The same may be saide of Gods mercies that they are neither many nor fewe, but as his goodnes is incōprehensible, so his mercies are innumerable. Neuerthelesse the Prophet sticks not to say; According to the multitude of thy mercies, do away mine offences. As if hee should haue said, According to thy mercies, doe away the multitude of mine offences. The multi­tude then, to speake properly, is not of Gods mercies, but of mine offēces, & yet seeing the mercies of God are as many as all mine offences, nay a great manie mo [...]e then all the offences of al the world, ther­fore hee mentions a multitude of Gods mercies. Because nothing can asswage the multitude of sorrowes which arise in my heart Psal. 94.19., for the multitude of my of­fences, but the multitude of Gods mer­cies. The multitude of mine offences [...] king indeede, as on Gods behalfe a mul­titude of mercies, so on my behalfe mul­titude of teares. And therfore he [...] [Page 71] wash me throughly, or as it is in the latin translation Amplius laua me., wash me yet more. Wash me and wash me: and yet more, againe & againe, wash me throughly from my wic­kednes, & cleanse me from my sin. For e­uen as a vessel that hath bin tainted with poison or some infections liquor, will not be cleane with once washing, but must be often scalded, & throughly washed, be­fore it will be sweet, so hauing heretofore possessed my vessell in impuritie 1 Thes. 4.4. though I now wash me with niter, and take m [...]e much I sope, yet mine own vncleannes is [...]ill marked before thee Ier. 2.22., onely thou O Lord canst wash me throughlie, who [...]n grieued throughlie, because I haue beene throughlie defiled. And indeed though I cannot wash my selfe through­lie, yet I am sure thou hast washt me tho­roughlie, because I haue repented me tho­roughlie. I haue mingled my drinke with weeping Psal. 102.10, and my teares haue bin my meate day & night Psal. 42.4.; nay Euerie night I wash my bed, and water my Couch with my teares. It is a cleare case then, that a great act of sin must be bewailed with a great act of repentance. For the raising of Laza­ [...]s, which hath been dead foure daies [Page 72] requireth the greatest growing and [...] ­ping the greater sinne, as of the Priest or volūtary, or such like, requireth the grea­ter sacrifice: if I haue cōmitted great wic­kednes▪ except I shew great repentance I cannot obtaine great mercie if I haue bin throughly defiled, except I be throughly washed, I cannot be throughly [...], And therefore the holy Prophet, that [...]e may obtaine great mercy, & that he [...]ay be throughlie washed, saith here; E [...]rie night I wash my bed, and water my co [...]ch with my teares,

To returne then where I left, and so [...] make an end, S. Austins two comp [...]risons of [...] of teares, and of a floude of teares, may seeme to some verie incredi­ble▪ & much more these three amplifica­tions of the Prophet Dauid. Especially if we read these words, as I haue noted they are in the Hebrew; Euerie night I cause my bed to swim, and I melt my couch with my teares. But howsoeuer they may seeme to be, they are I graunt very hyperbolicall: yet so as the meaning of them is plain [...] ­ough. As if he should haue said, I do [...] [...] indeed cause my bed to swim in show [...] of teares, neither doe I melt my Couch with floudes of teares: but yet if euer anie [Page 70] man had done so, or if it were possible a­ny man could do so; then my repentance is so great, & my tears so aboundant, [...] I thinke verily whosoeuer is one, I [...] be an other, which should cause my b [...]d to swim, & my couch to melt seeing [...] Eue­ [...]i [...] night I wash my bed, & water my couch with my teares. Therefore they which can gather no good mea [...]ing out of these words, do consider, neither how [...]efull the wrath & indignatiō of God is, [...] how horrible is the sense of sin. [...] Relata adse magnitudine a [...]is alicui quā quidam [...] eques Romanus dum vixit celauerat culcitram emi cubicularem in cius anxime sic hi iussit., of whome I spake before, hea­ring of them talk in hi [...] court what a huge sum of money a certaine Knight in [...] owed at his death, [...] that all his good [...] were to be solde to make payment [...] of his debts, cōmaunded the master of [...] war­drobe to buy for him that [...]ed, wherein this knight vsed to lie. For (sais he Et praecep­tum murātibus hanc rationem reddidit, Ha­benda est ad s [...]mmum culci­tra, in qua, ille cum ca [...]um deberes, dormi­re p [...]tuit. Macrob. Satur. l. 2. c. 4 if I cannot sleepe soundly in that bed wher­in he could sleepe that owed so much, thē surelie I shal sleepe in none. If this famous Emperor thought it a matter almost vn­possible for him to sleepe quietly in his bed which was so deepely in debt, what would he haue said, If Christ who was born in his time, had bin bred in his hart, Gal. 4.19. I meane, if hee had seene by the light [Page 74] of God [...] word, that no debts are compa­rable to sins? And therefore if that po [...] Knight could hardly sleepe in his b [...]dde, then that seruāt which o [...]eth his m [...]ste [...] ten thousand [...] Math. 18.24. (as alas which of vs all, beloued, if we remember our [...] well, is not guiltie of so many sinnes?) ca [...] hardly take any rest. This, if the Empe­rour had knowne, hee would rather [...] bought Dauids couch, that he might [...] haue slept for bewailing his sinnes, then this banckrupts bed that hee might haue slept, notwithstanding all his ca [...]es. For these, these, euen our sinnes, these are the debts which so trouble and to [...]m [...] the soule, that a man [...] better haue [...] common wealthes in his head, ye [...]: the ca [...]es of all the wo [...]ld in his head, th [...] [...] disquieted & distracted with the [...] Christians, if we be in good health. Let vs be thankfull to God [...] it, & let vs account it a special blessing with out which all worldly blessings are [...] thing, & let vs vse it as all other good [...] of God to his glory, & the good of [...] other. If contrariwise it please the Lord [...] any time to visite vs with sicknesse, [...] not in this case despaire neither. But [...] [Page 75] whatsoeuer other causes we may coceine let vs ingēiouslie acknowledge one cause of our sicknes to be our sinnes. For if we would preuent the iudgemēts of god by timelie repentāce, & iudge our selues, we should not be iudged of the Lord. But be­cause men wil not whē they are in health thinke of him that giueth health, there­fore oftentimes they are sick, & now and then also fal asleepe 1. Cor. 11.30. For euen as ma [...]facters which wil not by gentle means confesse their heinous crimes, are by rac­king or such like tortures enforced to cō fesse: so when grieuous sinners can see no time to repent, God in his iustice, or ra­ther indeede in his great mercie, doth as it were racke them, vpō their couch with sicknesse, & bodily pains, that they may be constrained to confesse their sinnes, & so, may be freede of two sickenesses, their bodies sickenes, and their soules sicknes both at once. O happie, happie men are they, which when they are yong, remember their Creator before they be old Eccles. 12.1: & when they are in health confesse their sins, & forsake thē before they be sick Prou. 28.13.. And yet, good louing brother, if thou happen to be sick, be not in any case, as I [Page 76] said before, be not altogither discouraged by it. But in the next place, remēber that thy sickenes is nothing els, but Gods fa­therly visitation to do thee good, & espe­cially to mooue thee to repentance. Li­sten a little Harken I say. Doest thou not heare him rapping aloud, and knocking hard at the dore of thy hard hart, & say­ing to thee, whosoeuer thou art, Maiden arise; Young man arise; Lazarus arise and come forth. Awake therfore, awake, thou that sleepest Eph. 5.14., and stand vp from death, & Christ shall giue thee life. Say with the spirituall spouse: In my bed by night sought him whome my soule loueth Cant 3.1. ▪ Saie with this our Prophet; Did I not re­member thee vpon my bed, & meditate of thee in the night season Psal. 63.7, ▪ Looke not still to haue pillowes sowed vnder [...] elbowes, neither bolster vp thy selfe an [...] longer in thy sinnes Ezec. 13.18. Lie not vpon thy beds of [...]orie, neither stretch thy selfe vpō thy couch Amos. 6.4.: but euery night [...] thy bed, & water thy couch with thy teares [...] ▪ Behold, saies thy heauenly husband Reuel. 3.20. I stand at the dore and knocke, if anie [...] heare my voice and open the dore, [...] come in vnto him, & wil s [...]p with [...] & be with me. And again Cant. 2.5., Opē [...] my sister, my loue▪ my doue, mine vnde­filed, [Page 77] for my head is full of dewe, and my locks with the drops of the night. Wherfore seeing Christ knockes so loud at the dore of my heart for repentance, knocke thou as loud at the dore of his mercy for pardon: seeing he would so fain haue thee turn vnto him & heare his voice, be thou as willing to cal vpō his name that he may heare thy voice: seeing he is so forward to sup with thee by receiuing thy prayers, be thou as desirous to sup with him by ob­taining the benefit of his passiō, euen the remission of thy sinnes. And as he saies to thy soule; Open vnto mee, my sister, my loue, my doue, mine vndefiled: so be thou bold by faith to turn the same words vpō him again, & say, Open vnto me my bro­ther, my loue, my doue, mine vndefiled, for my head i [...]ful of de [...], & my locks with the drops of the night. And why is my head f [...]ll of dewe, and my locks with the drop [...] of the night? Because euery night, I wash my bed, & water my couch &c. Then, deare christian brother, then thy sicknes shall not be vnto death, but for the glory of god Iob. 11.4. For God will turn all thy bed in thy sicknes Psal. 41.3.. And so wheras before it was a bedde of sicknes, hee will turne it into a bed of health: whereas a bed of paine and [Page 78] griefe, into a bed of rest & cōfort: wheras a bed of teares & repēntance, into a bed of ioifull deliuerāce. Remēber thy selfe wel. At least wise as well as thou canst, & well enough, what happened to Iob, who was sick, & sore all his body ouer, & had not [...] couch neither to lie on, but was [...]ain to lie on a dunghil? Did not al this turne to his great good, when as the Lord did blesse his latter end much more then his begin­ning Iob. 42.10.? What happened to Ez [...]chi [...], who had sētence of death gon out against him [...] Did not he lying sick in his bed turn him toward the wal & weep, & got the sētēce of death reuersed, & 15 yeares more ad­ded to his life Esa. 38.6. What hapned to the mā sick of a palsey, who was let down through the [...]yling bed and al in the midst [...] Iesus? Did not Christ with one [...] instant heale him, so that he tooke vp his bed & departed to his own house praising god Luk. 5.25.? what hapned to the man which had bin sicke 38. yeares and was not able to steppe downe into the poole? Did not Christ saying but; Rise, take vp thy bed, & walk; cure him so, that presently he was made whole, & tooke vp his bed, & wal­ked Ioh. 58 & 9? What hapned to E [...]c [...]s, who was sick of the palsey, as one of these two that [Page 79] that I spake of last, & had kept his bed S. yeares, as the other of them? Did not S. Peter saying but thus vnto him, Eneas, Ie­sus Christ maketh thee whole, arise and trusse vp thy couch, so restores him, that immediately he arose Act. 9.33.34? What hapned to S. Paul who was pressed out of measure passing strength, so that hee altogether doubted euen of life? Did not the Lord whē he had receiued the sentēce of death in himself, deliuer him frō this great dan­ger 2 Cor. [...].8.9? What hapned to S. Pauls fellow-souldier Epaphroditus, who was sick, & no doubt sicke very neare vnto death? Did not the Lord shew mercy on him, & giue him health againe, to the great ioy of the Philippians, and generall good of all the Church? Phil. 2.27 what hapned to holy Dauid in this place, who saith of himselfe; O Lord, I am weak, my bones are vexed, my soule also is sore troubled, I am wearie of my groanings, euerie night I wash my bed, & water my couch with my teares? Did not the Lord finding him in this miserable pickle & plight, deliuer his soule from death, his eies from teares, & his feet from falling Psal. 116. [...].? So that in thankefull & ioifull maner hee triumpheth & saith, the Lord hath heard [Page 80] the voyce of my weeping: the Lord hath heard my petitiō: the Lord wil receiue my praier. Euen as S. Paul sayth; He hath de­liuered vs from so great a death [...] & doth deliuer vs: in whom also we trust that yet hee will deliuer vs 2. Cor. 1.10, O faithful, & deare louing Lord? He hath deliuered, he doth deliuer, he will deliuer. He neuer yet hath forsaken, he neuer doth forsake, he neuer will forsake, those that put their trust in him. For tel me, my good brother, if thou canst tell any thing, tell me, did Christ so miraculously restore Iob, restore Ezach­as, restore the man sick of the palsey, re­store the bedred man, restore E [...]as, re­store S. Paul, restore Epaphroditus, restore king Dauid to their former health & can he not restore thee? Did hee restore the most of these, whē he was crucified vpon earth, and can he not restore thee now [...]e is crowned in heauen: Is his arme now shorter, and his power lesser, then it was then? where I maruell, where is the Cen­turiōs faith? Christ said then, I haue not foūd so great faith in all Israel Math. 8.10. ▪ now if he were among vs, he might say▪ I haue not foūd so great faith in all the world. The Centurion beleeued though Christ came not vnder the roof of his house, but spake [Page 81] the word only, his seruant might be hea­led wel enough: & dost thou think Christ cannot heale thee, except he come in per­son, & stand by thy bed side, & take thee by the hand, & rayse thee vp? For shame away with such infidelitie. This is a thou­sād times worse then all the sicknes of thy body. Nay rather assure thy selfe, if God say but the word, thou shalt soon recouer & haue thy health better then euer thou h [...]dst, & liue many happy & ioyfull daies after. Therefore mind thou onely that which belongeth to thee: that which be­longeth to God, meddle not with it, but leaue it wholy vnto him. It is thy part to bewaile thy former sins, & in bewayling them, to water thy couch with thy teares, to cry to the Lord for mercy & forgiuenes to resolue with thy selfe stedfastly hereafter, if it please God to giue thee thy health a­gaine, to lead a new life, This belongs to thee, & therfore this thou must meditate of, & imploy thy self about day & night: but whether thou shalt recouer or not re­couer, that belongeth to God. That rests altogether in Gods pleasur & wil. if thou dost recouer thou hast thy desire. Or ra­ther perhaps not thy desire. Seeing the holiest and best men of all incline neither [Page 82] this way not that way, but wholly resign themselues, as in all other things, so espe­cially in this case to Gods will Non mea, sed tua voluntas fiat.. Or if they determinately desire any thing, it is for the most part to be dissolued, & to be with Christ Phil. 1. [...]2 30, but suppose thou des [...]e to recouer, and recouer indeed. Then as thou obtainest thy desire: so the [...] must performe thy promise, the promise thou madest when thy body was grieued with sicknesse and paine, when thy soule was oppressed with heauines, whē thou [...] redst thy couch with thy tears. And what was that promise? Namely, as I saide before, that if it pleased God to giue thee health againe, thou wouldest loue him more sin­cerely, serue him more obedientlie, tēder his glory more dearelie, follow thy calling more faithfully, then thou hast done. If thou hast offended him with pride, to humble thy selfe hereafter: if with disso­lutenes to be sober hereafter: if with co­uetousnesse, to bee liberall hereafter: if with conuersing with the vngodly, to a­bandō their company hereafter, & to say as it is in the Psalme: Depart from me yee workers of iniquity, for the Lord hath heard the voice of my weeping. This if thou conscionablie & cōstantlie perform [Page 83] then in a good houre (as we say) and in a happy time thou didst recouer. But suppose thou desire to recouer, & yet, neither thy selfe see any likelihood, nor God se [...] it good thou shouldst recouer. Thē harty repentance and watering thy couch with thy teares is most of all necessary. That the feare of death may not affright thee, but beeing truly penitent at thy departure, thou maiest be sure to depart in peace Luk. 2.29. And so God granting not thy wil, but his wil, may indeed grant both thy wil, & his wil. Thy will, which is not simply to reco­uer, but cōditionally if God wil: & his wil which is not to haue thee lie languishing any longer in this warfare, but to triumph for euer in heauē. Aliquando sancti non reci­piendo quod pe­tunt magis ex­audiuntur, quam exandi­rentur si illud reciperent. Plus enim n [...] reci­piendo beatus Paulus exa [...]ditus est, quam si illud recepisset pro quo (sicut ipse ais) ter do minum rogaue rat. Exauditus est igitur, ne exaudiretur. Non enim nisi bonum Aposto­lus quarebat, quamuis illud non bonum si­bi esse non in­tellig [...]bat Ex­tuditus est igi­ [...]ur recipiendo [...]num ne exa [...] diretur recipi­endo non bonū. Qui enim sibi bonū non qua­rit dum se sib▪ bonum quarere [...]utat si id reci­piat quod qua­ [...]it, non exauditur: si non reci­pit, exauditur. Deus igitur qui non aliud nisi quaretis affe­ctū considerat, bonū eicreddit quissebonum quarere credit, etiam si sibi non sit bonum quod quarit, Emisse hom inli­lanqs maiori­bus. p. 138. O blessed teares are these, which are recompensed with such high happines, & such inestimable com­modities. As namely, freedome from all sins, past, present, & to come: deliuerance from all the miseries and trouble of this wofull world: consūmation of holines, of humblenes, of purity, of deuotion, of al o [...]ther christian vertues, which were but be [...]gun & vnperfect in this life: putting away of all corruption & mortality, & putting on the royall robe of immortality and [Page 84] blisse. For that which hapned to Christ shall happen to thee also, because by faith thou art not only in soule, but euē in bo­dy vnseparably vnited and ioyned vnto him, being by vertue of this misticall vni­on made bone of his bone, & flesh of his flesh. Therefore as he, from that agonie, wherin he praied with strong crying and teares, from that crosse wherein hee com­mended his spirit into his fathers handes, from that graue wherin death for a time seemed to insult & to trample vpon him rose vp againe, & ascended farre aboue all heauens, and now sitteth at the right hād of glory, so thy soule shall certainely be in the hand of God, & thy very body also, after it hath a while rested from watering thy couch with thy teares, & from all other labors of this life shal be raised vp againe, & caught vp in the clouds & shal togither with thy soule for euer raign with Christ in the life to come. Which God grant to vs al for the same our blessed Sauiour Ie­sus Christs sake, to whom with the Fa­ther and the Holy Ghost, be all honour and glory, power and praise, dignitie and dominion, now and euermore. Amen.