THE DEVOUT SOULS SEARCH. With the happy issue of Comfort found. IN A SERMON, Preached at Paul's Cross. jan. 14. 1610.  
By Thomas Myriell, Preacher of the word of God, at Barnet.  Bonus es domine, animae quaerenti te. Si quaerenti, quanto magis invenienti? Si tam dulcis est memoria, qualis erit praesentia? Bern. 
LONDON, Printed by T. C. For john Budge, and are to be sold at his shop, at the great South door of Paul's. 1610.   

TO THE RIGHT REVEREND FATHER IN God, the Lord Bishop of Bath and Wells, my very good Lord, heavenly grace, and earthly peace.  
RIGHT Reverend Father in God, & my very good Lord.  
THere is no such motive, to give life, nor means to preserve life in the affection of love, as love itself. Neither is any thing so kindly to man's nature, or so natural to mankind, as to love, when one is beloved.  
Therefore even he, which is love itself, takes this course, he loves us first, that we may love him first, and last; Quid tam populare quam gratia? saith that generous Bishop. Favour and grace, as we affect and desire nothing more; So, nothing so much affecteth and delighteth us. Hence, my Lord it is, that as by duty, I must not, but honour; so by affection, I cannot, but love your Lordship: myself in particular, having received as good cause to do this, as you give to others in general, just reason to do that.  
Your Lordship's promise, that you would remember me, doth make me vow, never to forget you. Your kind affection, in wishing you might do me good, did me much good presently, as soon as you wished it. And certes, I no ways doubt, (such is your Lordship's love and respect, with God himself in heaven, and his vicegerent, & vice-regent in earth: such your dignity, and eminency in the Church and Court,) that any reasonable matter is, or can be so difficult, that your Lordship may wish for it, and yet not have it.  
I know your Lordship look for no requital, and indeed I can make none. Yet, if I should not so much, as once show some willingness, I should more than make show of great unworthiness.  
Aeschines, a poor scholar to Socrates, when he saw many of his companions bestow great gifts on their master, himself grieving, he could not be a companion with them in giving rewards, as he was in receiving Learning: thus said, Nihil dignum te, quod dare tibi possim, invenio: Et hoc uno modo pauperem me, esse sentio. Itaque dono tibi, quod unum habeo meipsum. Hoc munus, rogo, qualecunque est, boni consulas, cogite●que alios, cum multum tibi darent, plus sibi reliquisse. I can find nothing to give you, which is any way worthy of you; and herein only, I find myself to be poor. Therefore, lo, even all that I have, I give you, that is, Myself. This gift, I desire you, be it never so simple, to take in good worth, and to reckon of others, that though they gave much to you, yet they kept more for themselves. To whom Socrates made this answer.  
Quidni tu mihi magnum munus dederis, nisi forte parvo te aestimas? Habebo itaque curae, ut te meliorem tibi reddam, quàm accepi. Without doubt, thou hast given me a great gift, unless thou accountest thyself little worth: I will therefore endeavour, that I may restore thee again unto thyself, better worth than I took thee at the first. The like gift, my Lord, I a poor Aeschines, do most willingly bequeath to your Lordship; & that because I verily hope, that, with grave and wise Socrates, you will, ere long, restore me to myself again, (now scarcely apud me, through an Ocean of worldly crosses) much better than you now find me.  
And for a pledge of this gift, I beseech your Lordship to accept this rude sermon, and to give it your countenance to grace it, and protection, to defend it. And then I doubt not, but, as it was once carefully attended from my mouth, by honourable and religious hearers, since, earnestly requested from my hands, by worshipful and dear friends: So, now, much more, it will be thankfully received in the hearts of all devout Christians, not, because it is any longer mine, but for that it is become wholly your Lordships. And so, humbly craving pardon of your Lo: for my boldness, I cease further to trouble you: ever resting, your Lordships humbly to be commanded,  
Thomas Myriell.   

TO THE READER.  
Dear Christian Reader, (for dear I read thee, if thou be a Christian,) To thee, I trust, I need not Apologize for Printing this Sermon. If it profit spoken, it cannot but profit written. For other, if any complain, 
a Eccl. 12.12.  There is no end of making many books; I answer, it is meant, of many books made to no end. But for a Sermon, there is great reason, as to make it out of a book in the pulpit, so to make it into a book in the Press. Every good thing, the more common, the more commodious. And it is no less grief to the spiritual father, to see that his offspring, (bred of his brain, and brought forth by his breath) should die as soon as it gins to live; them it is for the natural mother, to behold one and the self same day, to be unto her child dies natalis, and dies fatalis, a day of birth, and a day of death. And surely, we live in an age, where all knowledge abounds, save the true experimental and practical knowledge of Christ, and therefore, we had need now, with the Prophets of old; to 
b Isa. 28.10.  add precept upon precept, by speaking, and line unto line, in writing. These reasons, with the importunity of many friends, have made me yield to the publishing hereof. Use it, and enjoy it in the Lord: in whom, and to whom, I leave thee, ever resting,  

c August. ad licent. epist. 41.  servus tuus, per ipsum, & conseruus sub ipso. Thomas Myriell.   

THE DEVOUT SOULS SEARCH.  Mark. 16.6. 
But he said unto them, Be not afraid: Ye seek jesus of Nazareth, which was crucified: he is risen, he is not here, behold the place where they put him.  
THough the wisest of the Sons of men had not said it, yet the experience of the sons of men, had long since proved it, that 
a Can. 8.6.  Love is as strong as death. Cant. 8.6. As strong (saith Augustine, in a double respect. 
b Sive quia nemo eam vincit, sicut mortem: sive quia in hac vita usque ad mottem, est meosura charitatis. August. ad Hieron. Epist. 29.  Either because no man overcomes love, no more than death; or else, because the measure of love extendeth even unto death: so as the party loving, shrinketh not at the sharpest sting of death, to express his affection to the party beloved. Nay, if we say, love is stronger than death, we say no more than reason will defend, which telleth us; Death may extinguish life, but is not able to extenuate love. Faith and hope, two great victors: 
c 1. Cor. 13.13.  but the greatest of these is love. 1. Cor. 13.13. The greatest, though not for the 
d Non propter eminentiam, sed propter permanentiam. August.  eminency here in this life, yet for the permanency, when this life is done.  
Which threefold strength of love, is well exemplified in these three, holy women, who loved Christ in his life, and 
e Luc. 8.3.  ministered unto him of their substance. Lu. 8.3. Loved him at his death, & 
f joh. 19.25.  wept for him at his Cross. joh. 19.25. Loved him after death, 
g Mar. 16 1.  and ran with ointments and odours, to embalm him in his grave. Mar. 16.1. Where, their forward devotion being prevented by his early resurrection; and their sorrowful eyes (in stead of his dead body) presented with the sight of a glorious Angel: suddenly, their hearts were filled with as much new fear, as before they were cloyed with old vexing grief. But he which defraudes not good intention of the due encouragement, neither denies simple devotion of her right instruction, purposely sent his Angel, both to direct them against their error, & to comfort them against their fear, which made the Angel according to his charge, kindly to bespeak them, saying: Be not afraid, ye seek jesus of Nazareth, which was crucified, etc.  
In which words, Right honourable, Right worshipful, and well-beloved Christians, we may consider two things. First, the persons speaking, or doing. Secondly, the matter spoken or done. The persons, in these words, But he said unto them: And they are two▪ The Angel directing, the women inquiring. The matter in these words. Be not afraid, ye seek jesus of Nazareth, which was, etc. And it is threefold. First, the angels consolation: Be not afraid. Secondly, the women's enquisition. Ye seek jesus of Nazareth, which was crucified. Thirdly, Christ's resurrection. He is risen, he is not here: behold the place where they put him. Of these in order. And first of the persons.  
Touching the first of the two persons: Our Evangelists here calleth him 
h Mar. 16 5.  a young man, Mark. 16.5. But Saint Matthew plainly, chap. 28.2. calleth him, 
i Mat. 28.2.  the Angel of the Lord. An Angel than it was in the form of a young man: which outward form Angels sometimes used, (as one useth a garment) to put on and off at pleasure: as also their eating of meat, done saith Saint Augustine, 
k August. ad Deogratias, Epist. 49.  non necessitate, sed potestate: not by any necessity which was in themselves, but by a power which they had from God: using things agreeable with us, and carrying themselves suitable unto us, that their strangeness might not be terrible, but their familiarity comfortable. This Angel therefore, being sent to comfort, not to astonish, took on him the form of a young man, in his apparition to these most devout women. Of a man, a form customable, that he might not affright: of a young man, a form amiable, that he might delight.  
Now the word Angel, signifieth a messenger. A name, saith Augustine 
l August. in Psal. 104. Ex eo quod est spi i●u. est: ex eo quod agit, ang lu● est. Ibid.  officij, non naturae, declaring an Office, not describing a nature. For in that he is, he is a spirit: in that he is sent, he is an Angel: but a name well beseeming those pure, loving, and ready spirits, who always beholding God's face in heaven, are ready to execute his command on earth. The chief of all God's creatures, excellent in all things, but for three things most excellent: that is to say, pureness of substance, readiness of obedience, ferventness of charity. Which three things the Psalmist covertly notes, Psal. 104.4. 
m Ps. 104.4.  He maketh his Angel's spirits, and his Ministers a flame of fire. He maketh them spirits, there is their pure substance. He maketh them Ministers, there is their ready obedience; he maketh them a flame of fire: there is their heat of love. But Moses declares these things more plainly, in the making of the Cherubims, which were placed over the mercy-seat, in the Temple. These he made, 
n Exo. 25.19.  of the purest gold, with their wings stretched out, and their faces one towards another. Exod. 25.19. Of the purest gold, there is the dignity of their substance: for of all metals, gold is most excellent. With their wings stretched out: there is the readiness of their obedience; for of all creatures, winged are swiftest. With their faces one towards another, there is the ferventness of their charity: for of all the gestures of the body, none is so amiable, as kindly to behold him in sight, to whom we are beholden of duty.  
That their nature is pure, their mansion declares. 
o Mat. 18 10.  For they always behold the face of God, in heaven. Matth. 18.10. Into whose presence, no impure thing can be admitted. 
p Reu. 21.27.  Revel. 21.27. Hence, for their shining, they are called Stars, and for their brightness in shining, 
q job. 38.7  Stars of the morning. job. 38.7.  
That their obedience is swift, their name declares. A quo dominatio, ab eo denominatio. From the the quality supereminent, is the name derived. Having then the name of a messenger, they are signified to be most diligent in executing a message. Hence, as for brightness, they are compared to the stars: so for swiftness, they are likened to the winds: 
r Psal. 18.10.  He road upon Cherub, and did fly; he came flying upon the wings of the wind. Psalm. 18.10.  
That their charity is most servant, the scripture is evident. For every way they desire our welfare. Touching our inward estate, so much wish they our greatest good, that they joy in our 
s Luc. 15.10.  conversion to God. Luk. 15.10. Not only for that by the conversion of good men, 
i jacob de vorag. dom. 3. post Tri.  their number is made up again. 
u Stell in Luc. 15.10.  Nor yet only for that they see such a glorious fruit of their custody and charge; that men by repentace forsake the Tents of ungodliness, & like good Christian Soldiers, war under the banner of Christ. But also, for that, by the conversion of the faithful, 
* Chrysost. in Matth. bom. 1.  Facta est una omnium perixtio, saith Saint Chrysostome, there is made a mixture of all creatures together; the Angels join company with men, in praising God on earth, as it fell out when Christ was borne: and men are added to the quires of holy Angels in heaven, as it comes to pass when a Christian dies.  
For our outward estate, they wait on us, as if they were more ours then their own. 
a Mat. 18.10.  See, saith our Saviour, that ye despise not one of these little ones, for I say unto you, their Angels do always behold the face of my father which is in heaven. Mat. 18.10. justly he saith, their Angels, for they are, 
b Heb. 1.14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ministering spirits, sent out for their good, which shall be heirs of eternal life. Heb. 1.14. Not that we are able certainly to determine, that every one hath his own Angel 
c Specialiter defigna●um Lomb. lib. 2. distinc. 1●. Rhem. annot. in Mat. 18.10.  specially allotted unto him, as they of Rome teach: but that many Angels are appointed unto one suruant, if necessity require; as the scriptures of god teach. 
d Psal 91.13.  Psal. 91.13. They stand sentinel always by us, and pitch their tents about us. 
e Psal. 34.7.  Psal. 34.7. And the more herein is showed God's goodness to us, the more hereby should be manifested our confidence in him. He hath given his Angels charge over thee saith the holy Ghost. 
f Bern. in 〈◊〉 Quihabitat. vers. 13.  Quamtam tibi debet hoc verbum inferre reverentiam, afferre devotionem, confer fiduciam? This sweet word of his, saith Bern. how great reverence should it strike, how great devotion breed, how great confidence kindle? Reverence for the presence of the Angels, devotion for their benevolence, confidence for their custody. 
g Bern. ibid.  Caute ambula, walk warily, the Angels of God are present with thee, when all men on earth are absent from thee: presume not to do that in the sight of an heavenly Angel, which thou wouldst shame to do in the presence of an earthly man. And thus much touching the first person.  
The second persons are the women which seek. Now who they were in particular, none of the Evangelists in my judgement have so fully set down, as this our Evangelist S. Mark; For he, verse 1. of this chapter, hath set down their number, and their names. Their number three. Their names, Marry Magdalen, Marie the mother of james, and Salome; Together also with the end of their coming, and the time of it. The end, to embalm the dead body of jesus. The time, very early in the morning while the Sun was rising. Very forward devotion indeed, you will say, so soon to be stirring, but what might move them hereunto? Some peradventure will say, pity of the dead corpse. For women have this nature, when entreaty cannot move them, pity will drive them. When the joy of his life could not bring them to his love, the sorrow of his death did fetch them to his grave. Some again, happily may say: Desire of news. For women like the men of Athens, 
h Act. 17.21.  give themselves wholly, either to hear, or to tell some news. Act. 17.21. So they, which were weary of his sight while he was alive, did now long after it, when he was dead. But God forbidden, so charitable creatures should ever undergo so uncharitable a censure. I say therefore, it was love, it was piety, it was decency.  
First, it was love; For 
i Luc. 7.47.  He loveth much, to whom much is forgiven. Luk. 7.47. But Christ, not only forgave them much, but gave them much. 
k Bern. super Cant. Ser. 20.  Dilectionem non reddidit, fed addidit, saith Bern: He returned not love as a debt, but bestowed it as a gift. And therefore if you marvel why thus they loved him, Saint john answereth for himself, and them also, 
l 1. joh. 4.19.  We love him because he loved us first. 1. joh. 4.19. Hereunto add, that beside his general love wherewith he loved them as his elect, he also affected them in particular love as his friends. One of them, Marry jacobi, was his mother's sister; and his love was not wanting, either to her, or her children. Not to herself, he made her his Aunt. Not to her children; For, of her four sons, james, joses. Simon, Jude, he chose two, the eldest and the youngest to be his holy Apostles. A favour so great, and a privilege so high, that if he had made them monarchs, it had come short of this. But to Marie Magdalen he showed more love, and so much the more appears it, for that, she was not of his kindred. She never wanted either his good deeds to comfort her, or his good words to excuse her. Not his good deeds for her comfort, either for herself or her friends. Not for herself. 
m Luk. 8.3.  Out of her he cast seven devils. Luk. 8.3. Not for her friends. 
n joh. 11.44.  Her brother Lazarus he raised from dead. joh. 11.44. 
o Luc. 10.38.  Her sister Martha he graced with his presence, and preaching in her house, Luk. 10.38. As she had his good deeds, so had she always his good words. For he excused her three times. First, to the Pharisee, who said she was a sinner. 
p Lu. 7▪ 39  Luk. 7.39. Secondly, to her sister, who said she was idle. 
q Luc. 10.41.  Thirdly, to judas, who said she was prodigal. 
r Mat. 26.10.  Mat. 26.10. What could Christ do more for them, while he was alive, or they less for Christ now he was dead?  
Secondly, it was piety, wherein they exceeded men. For as they showed more sorrow than men at Christ's passion: so they showed more devotion than men at his resurrection. Whilst then men were securely sleeping in the nightly grave of their beds, these devout women were religiously seeking Christ in the quiet bed of his grave. They feared not the darkness of the night, which might have produced dangerous effects: they respected not the malice of the jews, which hated such as loved Christ: they shrunk not at the horror of the dead corpses, which is a thing that flesh trembles at▪ they were not daunted at their own weakness, the stoutest of them being but a woman, mulier, mollis aer, a soft and tender breath, faemina, ferens minus, least able to endure and hold out: not any of these, not all of them could hold them back from seeking of him whom their soul loved. 
s Cant. 3.1.  Cant. 3.1. Lo here dear Christians, most devout charity, most charitable devotion. Lo, how true it is, that women, as by nature they parallel men in wit; so by grace they equal them in virtue. What can you say against them? If one were a cause of death, another was a means of life. One indeed, received, t verbum adificatorium mor 
t Tenull. lib. de came Christi.  is, the word that set up death; but another conceived verbum extructorium vitae, the word which set up life again. One believed the devil, and another gave credit to the Angel, 
u Tertull. ibid.  Ei quod illa credendo deliquit, haec credendo delevit, what the first by rash crediting lost, the other by true believing got again. 
x Verbum diaboli semen illi fuit, 〈◊〉 est One by believing denique diabolum fratricidam. Contra Maria eum edidit, qui carnalem fratrem Israel, interemptorem suum, sal●●m quandoque praestaret Tertull. ibid.  the devil, brought forth a murderer that slew his brother in the field; the other, by believing God, brought forth a Saviour slain by his brethren in the flesh. Finally, Eve signifieth life, and Marie importeth bitterness, but they were both contrary to their names: for Eve in stead of life, brought death: and Marie in steed of bitterness, brought sweetness.  
Now, these women were the reporters and proclaimers of this benefit. The gloriousest message that ever was, was first committed to a woman, because the woman first hasted to hear it. As Marie was the mean between God and man to bear Christ, and bring means of salvation; so these women were the mean between the Angel and men, to preach Christ, and bring news of the resurrection. As there was a progress in the denunciation of death, from the devil to the woman, from the woman to the man: so, there was a process in the anunciation of life, from the Angel to the women, from the women unto men. For, 
a Missae ab angelo, opus faciant Evangeli. siae, factaque Apostole apostolorum, festivantad annunciandum mane miseritordiam domin●. Bern. super Cant. Ser. 75.  sent from a Angel, they do the work of an Evangelist, and being made Apostles, to the Apostles, they go forth with speed, to sing the mercies of the Lord, betimes in the morning. 
b Quae prima ivit ad culpam, nune prima currit ad veniam Ludolp. de vit. Chri. patt. 2. cap. 71.  The woman therefore which first fell to transgression, doth now first fell to transgression, doth now first bring news of remission; and she which at first brought death into paradise, doth now first of all fetch life from the sepulchre, 
c Id ibid.  Contenders de morte rapere vitam, quae offendens de vita rapuit mortem, contending, saith one, out of death to fetch life, which before offending out of life did bring death.  
Thirdly, it was decency. Decency, two ways. First, naturally, which allows it neither for customable, nor commendable, for matrons to go alone. And indeed, in so heavy a case as death, at so unwonted a season as night, to so dismal a place as the grave, if they had gone single, they might have fainted, and fallen, 
d Eccle. 4.7.  vasoli, saith the Preacher, Eccl. 4.7. Woe be to him that is alone, especially, if he be alone in his woe. Therefore, as all had lost, so all sought, and happily, & blessedly, all found. Secondly, spiritually, which required, that amidst so many enemies of the resurrection, sufficient witness should be produced, to confirm the truth thereof. Now the scripture saith, 
e Deu. 19.15.  in the mouth of two or three witnesses, every word shall stand. Deu 19.15. Two then might have served, but here were three, and 
f Eccle. 4.12.  a threefold cord is not easily broken. Eccle. 4 12.  
In a word then, As devotion stirred up these women to seek, and finding, encouraged their devotion: so let precept move us to be devout, that practice may bring us to the like blessed finding. A first we all shamed not to imitate woman in following the devil to damnation: let us now much less shame to imitate these women, in running to Christ for salvation. Though they be women, their example is notable. Peter himself at their word, ran out. john, not only runs out with Peter. but 
g joh. 20.4  outruns him. joh. 20.4. Peter hath his name from Petra. a rock, and yet he relented at the love of Christ: but 
h O graviores saxon & plumbo, quos ta ti a noris vinculum, non t●●bit f●rsum ad deum▪ ex quo prins t●a●it deum corsum ad homines ●nselme. lib. de simil.  Oh harder and heavier than stone, and lead, are their hearts, saith Anselme, who are not drawn from earth, to love God in heaven, by that band, which drew God out of heaven, to love man on earth The grave of Christ is our hiding place. As the beasts that are hunted by men, fly into dens and holes of the earth, for safety against the fury of dogs: so let us, which are become like the beasts that perish, when we are hunted by Satan, that mighty Nimrod, fly, & hide ourselves in the grave of Christ. There and no where else, 
i Et Revera, vb firma tutaque secutitas est, oisi i● vulucribus salvatoris? Bern: super Cant. Serm.  is firm and safe security to be found. It is his promise▪ & he will not shrink from it. Try him, O feeble soul, in thy greatest need, 
k Psal. 91.3.  he shall preserve thee from the snare of the hunter. Ps. 91.3. Thus much, touching the people. The matter follows, & first, of the angels consolation, Be not afraid.  
At the first hearing whereof, peradventure some may be afraid, that it is not the voice of a good Angel from heaven, it sounds so like the rotten stay of security, which the Devil gave our first parents, to rest on earth, when he said, Ye shall not die at all. 
l Gen. 3.5.  Gen. 3.5. For, doth not the Scripture by precept command Fear? Do not all holy men by practice commend it? Was it not at first created and framed a quality in the soul of man? Was it not afterwards an affection in the soul of him which was both God & man? Hearken dear Christians: He saith not, Fear not at all: but he meaneth, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne auonito stupore exterreamini.  Fear not too much. And indeed, in this duty, great discretion is to be used. Therefore, the scripture sometime saith Fear: sometimes again, Be not afraid. Fear, for too little fear, is want of grace. Be not afraid, too much fear is want of faith. Fear, too little fear is presumption. Be not afraid, too much fear is desperation. And this very precept, Be not afraid, instructs us in three points.  
First, who it is that aught to be feared. Not men, not Angels, not devils, but God only. The servant fears not his fellows in the family, but 
n Mal. 1.6  Mal. 1.6 God is Paterfamilias, master of the family, and the Angels be 
o Reu. 22 9  our fellow servants. Reu 22 9 Again, whom we must worship, him must we fear; for fear is a special part of God's worship. But, 
p Mat. 4 10.  Thou must worship the Lord thy God only, and him alone serve. Matth. 4.10. Therefore the Lord God must only be feared.  
Secondly, who it is, that aught to fear. Not such as 
q Custodes quidem digni sunt qui ●erre●ntur, vos autem discipulae domini, ne terre●mini. The op. in Mat. 8.  seek Christ, like these blessed women, but such as kill Christ, like the cursed jews.  
As there is a twofold composition of men; that is, of pride, and humility: so there is double disposition in God, of justice, & mercy. He, which is 
r Lactant. Inst●t lib. 1. cap. 1.  erg●pios, indulgentissimus Pater, a most loving and gentle Father to the righteous; the same is also adversus impios rectissimus judex: A most severe and just judge to the wicked. And here, the verse same God by his Angel, so frighted the wicked keepers of Christ, 
f Mat. 28.4  that they became like dead men, Mat.. 28.4. But yet, so cheered of these blessed seekers of Christ, that he expelled all fear from them, saying: Be not afraid.  
Thirdly, how it is that we ought to fear. For there is one Fear, which, 
t 1. joh. 4.18  perfect love casteth out. 1. joh. 4.18. And another fear, which 
u Pro. 15 33.  bringeth in the love of God. Pro. 15.33. This we must embrace, not that. This, because it is like the fear of a loving wife, which 
x August. in Psal. 19  quo quanto ardentius diligit, tanto diligentius cavet offendere, saith Saint Augustine: The more ardently she loves her husband, the more diligently she takes heed of offending him. Therefore, David calleth it 
a Psal. 19.9  Castus timor, Ps. 19.9. chaste fear, 
b August. in Psal. 19 exposit. 2.  Gratis amans saith Augustine, non puniri timens ab eo, quem tremit, sed separari ab eo quem diligit. Loving freely, and fearing lovingly, not so much, lest she be punished of him whom she dreads, as lest she be divided from him whom she loves.  
Hence it is, that by Fear is signified all God's worship & service. David calling to all God's servants, entituleth them, 
c Psal. 66.16  such as fear God, Psalm. 66.16. Abraham when he would signify Abimelech, and his servants to be without religion, said, 
d Gen. 20.11  Surely, I thought the fear of God was not in this place. Gen. 20.11.11. When jacob and Laban made a covenant, Laban swore by his Idols, 
e Gen. 31.54  but jacob swore by the Fear of his father Isaac. Genes. 31.54. So true it is, that one saith, Vbi non est metus non est religio. Where fear is wanting, Religion is absent. And 
f Tertul. li. de penitent.  Timor hominis Dei honor est. Man's fear is God's honour.  
For this cause, Fear is compared to a Porter. A good Porter will keep out rogues and varlets out of his Lord's house: so doth Fear thrust vices out of the soul. 
g Eccle. 1.26.  The fear of the Lord driveth out sin. Eccl. 1.26. Herein, it is like to josiah, which signifieth the fire of the Lord. He put down the high places, cut down the groves, demolished Baal's altars, sacrificed his Priests, and like a fire, burned and consumed all the people's abominations. 
h 2. King. 23.5.  2. Kings. 23.5. So Fear, like a spiritual fire, both burns up our stubble of vicious qualities, and warms the heart inwardly with a zeal of God's glory: and like the good housewife, sweeps clean our heart, that it may be an holy Temple for the Lord.  
Again, A good Porter will let in all his Lords friends, that his house may be furnished with guests. So doth Fear, 
i Eccle. 1.21  She filleth her house with al● things desirable, Eccl. 1.21. And therefore, when David had some worthy matter to relate, he chose for his auditors 
k Psal. 66.16  Such as fear God. Psal. 66.16. 
l Aug. in Psal. 65. Dei timor aperiat aures ut sit quod intret, & qua intret Aug. ibid.  Non est quibus narretur, saith Saint Augustine, ubs Dei timor non est Where fear hath made no passage, there words can have ●o entrance: but let fear once open the ear, and there will be matter to enter, and entrance for matter. To conclude, A good Por●er will retain vigilancy: for fear the thief enter in, & spoil the house. So true Fear ever wakes, lest the ●ule by negligence be betrayed. For 
m Eccl. 27 3  if a man hold him not sure in the Fear of the Lord, his house will soon be overthrown, Eccles. 27.3. Hence Saint Jerome, 
n Hieron. ad Fabiolam.  Timor vir●utum custos est, Securitas ad lapsum facilis. Fear is virtues Guardian, whilst security makes shipwreck of goodness.  
With this fear then, let us fear always, for it is the part of an Atheist, at any time to want it: I say, at any time. For 
o Pro. 28.14  He is blessed that feareth always. Prou. 28.14. Not, that feareth sometime, but always. There be three estates of a Christian in this life, and Fear must be wanting to none of them. 
Time cum arisent gragratia time cum abierit, time cum denuo revertetur. Bern super Cont●c. ser. 54.  There is the estate of grace, the estate of a lapse & the estate of recovery. In the estate of grace, we must fear God, for his goodness. 
p Rom. 11 20  Through unbelief they are broken off and thou standest fast by faith. Be not high minded, but Fear. Ro. 11.20. In the estate of a lapse, God must be feared, for his justice. 
q Luc. 23.40  Fearest not thou, seeing thou art in the estate of condemnation? Luk. 23.40. In the estate of recovery, we must fear God for his mercy. 
r Psal. 130 4  If thou mark our iniquities, who may abide it? but there is mercy with thee, that thou mayest be feared. Psal. 130.4. In the estate of grace, Fear, saith Bern 
s Bern super Cantic. ser 54.  ne non dign opereris ex ea: Lest thou turn grace into wantonness. 
t Mat. 25.18  Lest thou be like the slothful servant, that buried his talon in a napkin. Matt. 25.18. Dost thou not bury thy talon, when thou hast learning and riches, and yet helpest neither the poor, nor the ignorant? Or lest thou be like the unjust Steward, 
u Luc. 16.1.  who was accused to his master, that he had wasted his goods. Luc. 16.1. Do we not waste God's goods, when gifts are given us to edify withal, and we gain nothing by them, either to ourselves or others? Again, in the estate of a lapse: Fear, saith Bern. 
x Bern: ut supra.  Quia dereliquit te custodia tua: Because thy Guardian hath left thee. Thou art exposed like a young Moses, to the mercies of the unsatiable gulf. The good Spirit hath left thee, and thou art in the hands of an evil vexing spirit. If thy state be not to be feared, what is? thirdly, in the estate of recovery. Fear, saith Bern. 
y Ibid.  Quia recidere, quam incidere est deterius. The second fall, is worse than the first. 
z Repudiam & nam & mari, dicunt. Tert. de penitent.  Many that have made shipwreck of goods, bid ship and Sea farewell: how much more should a man fear a second shipwreck of his goodness? Say God hath pardoned thee once: Say twice: Say many times, wilt thou continue in sin, that grace may abound? God forbidden. No reason, saith I ertullian, 
a Nemo idcirco deterior si●, quia deus melior est. Ibid.  that man should be worse, because God is better, & redundantia clementiae caelestis, libidin●m faciat humanae temeritatis, and the abundance of heavenly benevolence, should bring forth store of presumptuous impudency. Say not of thy sins, as the drunkard of his wines, 
b Pro. 23.25.  They have smitten me, but I was not sick, therefore will I seek it yet still. Pro. 23.25. Rather, 
c Dei benefi●ium salutem suam scilicet, memoria periculi honourest. Tert. lib de poe.  honour God's benefits, with the memory of thy peril, and say, My former danger shallbe an afterwarning, I have bene praemonitus, I will now be praemunitus, once forewarned, & ever after forearmed. And thus much touching the angels consolation.  
The next point, is the women's inquisition, in these words, ye seek jesus of Nazareth, which was crucified.  
And this depends on the former part, as a reason of it. Be not afraid, saith he. Why? Because ye seek jesus of Nazareth, which was crucified. Indeed, they which seek Christ, and him crucified, have no reason to fear any thing, especially, if they find what they seek. But they must go through to Christ crucified, or else, their comfort is miserable, and their seeking of no value. For in this inquisition, there are four degrees, and all good, if they tend to Christ crucified, but none good, if they bend not thither. To make this apparent, I will relate the comfort, and infer the objection Be not afraid, saith he, For ye seek. There is one degree. Indeed the scripture commands us to seek, but it is the kingdom of God: and main seek, but few the kingdom of God; therefore one may seek, and yet justly he afraid. He replieth again. Be not afraid, ye seek jesus. A second degree, 
d Matt. 1.21  jesus signifieth a Saviour, and he that finds the true jesus, findeth the true salvation: but every jesus is not a Saviour; therefore one may seek jesus, and yet justly be afraid. He addeth in the next place, Be not afraid, ye seek jesus of Nazareth. A third degree, Nazaret signifieth a flower: and he that finds the true Nazarite, 
e Isay 11.1.  finds the true Flower of jesse. But as every jesus is not a Saviour, so every Nazarite is not a flower: therefore, one may seek jesus of Nazareth, & yet justly be afraid. The Angel concludes, B● not afraid, ye seek jesus of Nazareth, which was crucified. The fourth degree, the degree of perfection: against which, nothing can be objected, to make a man justly afraid. For more instance in these points. To seek, absolutely, is not good, but only so far forth, as it tendeth to Christ and his Cross. True it is, in this world we are all at a loss, and can never find what we lost, till we be found of him, Who came to seek, and to save that which was lost. 
f Luc. 19.10  Lu. 19.10. As all seeking is vain, unless we seek him; so all seeking of him is in vain, unless he find us: and he must be praised for both, saith Fulgentius, 
g Sive cum nos ad se quaerendum dormientes exsuscitat, seu cum se inueniendū●obis quaerentibus donat. Falg. ad monim. li. 1.  Whether it be for stirring us up to seek him, when we are sleeping, or for offering himself unto us, when we are seeking. He that seeks other thing then this, or otherwise then thus, shallbe sure to lose, as the proverb saith, op●ram & oleum: both his labour in seeking, and his cost in labouring. 
h Psal. 24.6  This way only, seeking is good, and seekers gainers. This is the generation of them that seek thee, even of them that seek thy face. Psal. 24.6. All other seeking is vain, and finders, losers; Of which there are many generations in the world, and of whom Paul complaineth, saying: 
i Phil. 2.21.  All seek their own, & not that which is jesus Christ. Phil. 2.21.  
For example.  
Some seek their own wealth and riches. Say I some? I may say, All: for it is that which we seek for, both All and Some. 
k O cives, cives quaerenda pecunia primum est, virtus post nummos Haec janos summus ab imo per docet etc. Hor. ●pist. 1.  Citizens give ear to such as speak from about the t●niple of lanus, Quaerenda pecunia primum est. Seek money above all things; rather then to such as exhort them in the Temple of JESUS, 
l Mat 6.33  Quaerite primum r●gnum D●i; Seek first the kingdom of GOD, and then all these things shallbe minittred unto you. Mat. 6.33. Hence it comes to pass, that many of them which be rich to the world, are very poor to God. For 2. heavy burdens, saith Chrysostome, invade the rich man's thoughts. 
m Chrysost. in Match. hom. 45.  Deliciarum putredo, curarum magnitudo: the vanity of fleshly delight, and the greatness of worldly cares: 
n Quorum unum quod que ad subige●dum navigium suf. ficit. Ibid.  of which, the least is able to sink a ship. Hence Christ compareth a rich man to a Camel, 
o Ambro. Serm 4. Ille o●cratus est car●●bus, iste peccatis  uterque habet propriam sarcinam, saith Saint Ambrose, They have each of them a burden on their backs, the one of flesh, the other, of fleshly lusts. Not that riches of themselves are evil but the immoderate love of riches; Paul saith not, They which are rich, but they which will be rich, fall into temptation, 
p 1. Tim. 6.9  1. Tim. 6.9. In divitijs cupiditatem reprehendit, non facultatem, saith S. 
q August: de civit. dei, lib. 1. cap. 10.  Augustine: Reprehending indeed, the wretchedness of the mind, not the richness of the man.  
Some seek for vainglory. An intolerable drunkenness of the mind, saith Saint 
r Chrysost. in joh. ho. 2  Chrysostome, and such a disease, as is not easily cured. Into this rank of seekers, I may put (as I fear me) some of our brethren; or rather (for which I grieve) they have put themselves. Who, as some old Monks were wont to be proud of humility; so these men strive to be accounted most learned, by showing no learning. We with our learning may sift while we will into the deepest questions, but all the Flower. they say, is of their bolting. Great Clerks with their learned preaching, do nothing: our their ignorance is the only mother to breed and bring forth devotion. When we allege a Father, they say, we preach ourselves, whilst they, being as much beholding to them as we, by concealment of their names, father all upon themselves. Me thinks I may apply jobs words unto them, though they have not half the eloquence of jobs friends: 
s job. 12.2  Because ye only are the people, learning must die with you. job. 12.2. For they are the only people now a days, and only the peoples; to whom they suggest, that like new Palaemon's, secum natae, & periturae literae; learning hath her birth, & her death with them. Yea rather, because they are the peoples, they willingly permit all learning to die with them, because they see, that learning & the people's love, no more than Dagon & the Ark can stand together.  
And certes in my judgement, this is the time of fufilling that proverb, which Almighty God said should come to pass some time; 
t Isa. 24.2  Like people, like priest, Isay. 24.2. It could not be so said in the primitive Church: then the Priest was better than the people: nor was it verified in the time of Popery, as Bern. doth witness, Non potest ●ici, ut est populus, ita est Sacerdos, quoniam non ita est populus ut Sacerdos. It cannot be said, As is the people, so is the Priest, because the people is not so bad as the Priest. But now, now it seems, is the time come, that the people & the priest are both alike, whilst the one for fancy, will hear nothing but what he list; the other for advantage, will speak nothing, but what may please.  
Some seek for Honour, for which their soul gapeth, as much as the thirsty land for rain, in the drought of Summer: and so fast hath Ambition seized on their souls that they grow proud of Honour before they have it. And sure it is an evil which commonly accompanieth preferment, that whereas it should make a man more humble, and so more truly honourable, (as Augustine saith, 
u August. de Temp. Serm. 213.  Honoris laus, humilitatis virtus: the commendation of true honour, is the virtue of humility:) yet men for the most part, then grow proud and arrogant. Yea, and let me use Saint Bern: words, 
x Bern. super M●ss●s est, hom. 4  Si audeo dicere, If I durst be so bold as to tell them of it, Me thinks I see some, quod adepti sunt nummis, attribuere meritis: to impute that to their good deservings, which they have bought and paid for, with their full purses. Not that Honour is any way evil in itself, 
y August. de verb. ●om. Serm. 12.  Bonum est, saith Saint Augustine, sed hoc, si bene utatis. It is a thing good enough, if thou usest it well; yea a special good, if directed to the right end. If thou usest it well, it will be 
z August. Ibid.  Ministerium boni operis, an opportunity to do many good deeds: if ill, it will prove, occasio exitij: a means of a heavier judgement, when the mighty shall be mightily tormented.  
Some seek for pride: A sin hatched by the Devil at the first, and harboured since by devils incarnate: yet, so common among us, that what only we should yield to virtue, we frankly bestow on it, emulation.  
Some, because they would be beyond emulation, so paint their bodies with strange garments, and stain their faces with painted complexions, that they grow out of the rank of human creatures, & 
a Idola mentiuntur. Hieron ad Marcell.  are become very Idols. And that which no man durst do to the picture of an earthly Prince, saith 
b Chrysost: in Matth. hom. 31.  S. Chrysos. they presume to do, to the image of the K. of kings. Dost thou think thou art a better work man than God: Admit thy painting adds to thy beauty, yet it taketh away from thy comeliness; & in the freshest of thy bastard beauty, thou art but 
c Hieron: ad Marcell.  nimio candore deformis: deformed with overmuch fairness.  
But if God's commandment could prevail nothing, yet methinks Women should fear to paint, least men should point at them, for the Hieroglyphic of an hypocrite. For the hypocrites purpose is, saith Lactant. 
d Lactant: i●stit. lib. 3. cap. 26.  Non excindere vitia, sed abscondere: not to raze vices quite out, but only to cover them with a vail: or as Bernard more significantly hath it, 
e Bern: super Cant: Serm: 66.  Virtutes non colere, sed vitia colocare: not to embrace virtue with a good intention, but to paint over vice, with a fair complexion.  
Some seek for pleasure: 
f Volu●tas malorum esca.  Pleasure, the nourishment of all vices. 
g Dum ludit, illudit.  The wily Parasite of the wanton flesh, deceiving thoroughly, while it sporteth merrily.  

h D●m cantat, ●●●an at.  The Siren of the soul, stinging deeply, while it singeth sweetly. 
i Reu. 10.10  Like the book which S. john eat which was in his mouth as sweet as honey, and in his belly as bitter agaul. And like unto the subtle harlot, Pro. 5.3.4. Whose lips at the firs● drop as an home comb, 
k Pro. 5.3.4  but her latte● end is bitter as wormwood.  
Some seek for revenge. And of late we have seen, even unto ou● grief, some tragedies which it hath brought forth, whisst they whic● sought it, have found, not so much revenge upon others, as vengeance to themselves. For revenge is on● of these 3. things which God hath reserved to himself. His glory is the first: 
l Isa. 4●. 8.  My glory I will not giu● vn●o another. Isa. 42.8. judgement is the next. 
m jam 4. ●●  There is one Lawgiver, whic● is able to save & to destroy: wh● art thou that iudg●st another? jam. 4.12. And the third is revenge. 
n D●u. 3●. 3●  Ven●●e●nce is mine, & I will repay it. Deut. 3●. 35. What a lamentable thing than is it, that now adays a man cannot be accounted rightly Honourable, unless he prove himself desperately vicious? 
o August. in Psal. 30.  Vindicari vis Christiana, saith Saint Augustine, Art thou a Christian, and wilt be revenged? Tarry a while, Nondum vindicatus est Christus; Thy Lord and master Christ jesus, is not yet revenged of his own death. I cannot tarry, saith the hot spirit, nay I cannot live to bear this disgrace, without eternal obloquy. But o inconsiderate fury, how it hath gained an opinion of magnanimity!  
Some there be, which imagine this timorous resolution, to be the spirit of true valour: but indeed it is far otherwise, and nothing else, but the infirmity of the flesh. For true magnanimity gins at home, and subdues it's own passions.  
Cato, 
p August. de ●●u●. dei: lib ●. cap. 23. Ex velle●o Pater ad viu●c.  because he would not be vanquished by Caesar, k drew out his own sword, & slew himself at Utica. Some may think this great valour too, but what saith S. Augustine, 
q August. ut supra.  Non fuit honestas turpia praecavens, ●ed infirmitas adversa non sustinens: It was no honest mind to avoid after disgraces, but a weakness that could not endure former wrongs. And this is the best which may be thought of the boldness of single combatters, to omit the grievous hazard of their souls, in so bloody a manner forsaking their bodies. Thus then, whilst the Citizen seeks for wealth, the Churchman for popularities, the ambitious man for honour, the Courtier for pride, the lascivious man for pleasure, the gallant for revenge, it is come to pass, as Paul complaineth, t All seek their own, and not that which is jesus Christ's. 
i Phillip 2.21.  and as David, 
s Ps. 14.2.  There is none that understandeth, and seeketh after God. Psal. 14.2.  
Come we to the second degree; Ye seebe jesus. Neither doth this commend absolutely, because so many seek him dissolutely. For it is certain, some corruptly seek the true jesus; Some carefully pursue a false jesus. While the true jesus was on earth, some sought him corruptly, viz. for the cure of their bodies, rather than the saving of their souls; to behold his miracles, rather than to admire his virtues; to fill their mouths with bread, rather than their hearts with faith: and to catch him in his words, rather than to be catched by his word. The 9 lepers cried after him to be cleansed, but never returned to give him thanks. 
t Luk. 17.17.  Herode 
u Lu. 23.8.  desired to see a miracle, & presently sent him back to Pilate to be crucified. Luc. 23.8. The Capernaits 
x joh. 6.60  eat of the loaves, & were filled & afterwards murmured and forsook him. Ioh 6.60. The pharisees and Sadduces, had all their questions answered, and then 
y Mat. 26.5.  gathered a Council to put him to death. Matth. 26.3. Thus the true jesus was corruptly sought.  
That jesus which holy Ignatius saith, is, 
z Igna. Epist: ad Roman.  vita fidelium, life to the faithful in the bitterest death: and which, as Bernard saith, is 
a Bern: super Canuc. Ser. 15.  mel in over, in aure melos, in co●de iubilus; honey in the mouth, melody in the ear, joy and ionisance in the heart, sought after for corrupt and sinister respects, no whit profiteth the greedy seekers.  
Some again carefully pursue a false jesus. proposing to their mind, safety in that thing which they most affect, and reposing in their hearts a confidence therein. Yea, almost every kingdom in the world, almost every city in a kingdom, almost every man in a city, hath a false jesus, in whom he delighteth, and in whom he severely rests. The Turks jesus is their brainsick prophet Mahemet, in him they place their faith, of him they hope for salvation. To his bounty, they impute the largeness of their empire, the fertility of their soil, and to his right hand, 
b Lactan. Institut. lib. 2. cap. 7.  quicquid est, propter quod furta & latrocinia, & homicidia quotidie saeviunt: whatsoever it is, for purchasing whereof, thefts, robberies, & murders are every day among them outrageous, and whole cities and towns overthrown and demolished, as Lactantius once said of the superstitious heathen. The Romanists jesus is the Pope; For of him they expect all, which is only to be received from the true jesus of Nazareth, which was crucified. Remission of sins, imputation of righteousness, validity of merits, inheritance of glory, they think to receive from him, which (alas) hath it not for himself. Hath it not, & which is more, hath less means to have it then any, as being most contrary to Christ of all. Christ hath an high title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The King of Kings, and Lord of Lords. 
c Reu. 19.21  Reu. 19.21. yet an humble carriage. 
d Phil. 2.8  He took on him the form of a servant. Phi. 2.8. Contrary, the pope hath an humble title, servus servorum Dei, the servant of the servants of God; but a most pompous and pontifical carriage, far exceeding the mightiest monarches. Christ refused sovereignty three times: contrary, the Pope takes 3. sovereignties at once. The scriptures say of Christ, that he is, & deus, & homo; both God & man: the Canonists say of the Pope, that he is, nec deus nec homo, neither god nor man. I know not then what to make of him, but very Antichrist.  
To come to ourselves. Who is it but hath a jesus by himself? The covetous man's jesus is his money. Did not the rich man hope for salvation in his riches, when he said, 
e Luc. 12.19.  Soul, thou hast much goods laid up in store for many years▪ eat & drink, and take thine ease? Luk. 12.19. So, the glutton's God, is his belly. Paul calls it so, Phil. 3.19. 
f Phil. 3.19.  Whose God is their belly, whose glory is to their shame, which mind earthly things. So, the ambitious man's God is honour, the lascivious man's God is pleasure; & as the heathen saith of a man in love, if he hath what he loveth, 
g Plautus.  id habet pro cibo, it is meat & drink to him. So I may say of every man's delight, which his mind and heart is set upon, id habet pro deo, it is a jesus unto him. For there is no man in the world, but, as by nature he desires his own safety, so by religion he chooseth his own Saviour: religion with men of the world being nothing else, 
h Lactant. Instit. lib. 2. cap. 7.  quam quod cupiditas human miratar; but that which a man's fancy is in love withal. So true it is, which that grave and judicious Father Saint Augustine hath observed, 
i August de civit dei lib. 14. cap. 4.  Beatus vult esse homo etiam non sic vivendo ut possit esse. Man would be blessed and happy, though he so lives, as he never treads the right way too it.  
Amongst these many vain seekers of jesus, I may most fitly insert the sert of jesuits; who because they would make the world believe, that they, & none but they; had found jesus, they have taken away his name from all others, and appropriated it to themselves. 
k Verbum cauponantes & jesum vendentes Ignat. ad Trallian.  In the mean time, they play the merchants with the word, and the Indaffas with jesus. And whilst they thus seem to have gotten jesus from all others, it is come to pass, that they have lost Christ from themselves. Let holy Ign tius the Martyr, speak against their Ignatius ●arola, 
l Ignatibid  Qui inim alio nomine appellatur▪ praeter islud, hic non est dei. Whosoever is called by any other name, than the name of a Christian, is ●one of Gods. Some therefore call them, not jesuits but jebusites: and I think, not without very good cause. For as they of jerusalem set up a company of blind and lame jebusites on the walls of their city, in disgrace of David, 
m 2. Sam. 156  when he came unto them, 
m 2. Sam. 3.6.  Sam. 5.6. So, they of Rome have set up these jebusites (●lind, through ignorance of the truth; lame, through perverseness in life) on the walls of the city of God, up to the height of preferment in the Church, in disgrace of Christ, and all his anointed Kings. But no doubt, as David fetched down those base people, because his 
n 2. Sam. 5.8.  soul hated them. Christ will one day pluck down this proud Sect, and disperse them with the breath of his mouth, and dispatch them with the sword of the spirit.  
But I hast to the third degree. Ye seek jesus of Nazareth. Neither doth this commend more than the former For thus some have sought him without profit in the Gespell; thus some seek him, all for profit in the world.  
Read how unprofitably some have thus sought him, joh. 18.5. when they had sought out the most cursed death, and were seeking the most blessed person for that death; they meeting with him, he demanded of them, Whom seek ye? They (veiling all their villainy, under a smooth answer) said, jesus of Nazareth. And whereas others which had sought him so before, hearing his sweet words, were overcome with them in soul, & went back to the Priests with this answer, 
o joh. 7.46.  Never man spoke as this man. joh. 7.46. These men now seeking him, and hearing his powerful words, were overthrown by them in body, 
p joh. 18.6.  They went backward, and fell to the ground. joh. 18.6. O the power of the Majesty of Christ hidden in the vail of our flesh. 
q August in joh. Tract.  Quid indicaturas faciet, qui iudicandus hoc fecit? What think you, will he do, saith Augustine, when he comes to judge the world, that thus could do when he was to be judged in the world? What will he do, reigning as a king, the thus did do, dying as a captive?  
Now to this inquisition, none in the world (in my judgement) is so like as the inquisition of Spain. For there jesus of Nazareth, is still sought to be put to death, and crucified in his members. They seek not Chrystum crucifixum, but Christianos crucifigendoes, not Christ crucified, but to crucify Christians. Wherein the now Antichristian pope's of Rome exceed in crucltie the former heathen Emperors of Rome; for what was Trajan's counsel to Pliny? 
r Tertull. apologet. capit.  Hoc genus inquirendos non esse, oblatos vero puniri oportere. That this kind of men, namely christians, should not be inquired after, when they were close, out only, them punished when they were offered. But this most bloody inquisition will not tarry till poor christians be brought but (like a cruel monster, clad in a Lisander's Lion-fox-skinne core) hunts them out by craft, & roots them out by cruelty.  
Again, thus some seek him all for profit in the world; whilst they seek indeed, jesum Nazarenum, but not crucifixum; that is, as 
s Ludolo. de vit. Chri. par 2. cap. 7●. ex Chrisost.  one interprets it, jesum floridum, but not jesum flagellatum: a jesus crowned with flowers, but not crowned with thorns. That can take the sweet bread in the passover, but not the sour herbs. That with Peter hold it good bein gwith him in mount Tabor, where he was transfigured, but deny him and forsake him, in mount calvary, where he was transfigured. That will be religious so long as they may gain either reputation o● advantage in the world thereby: but bid religion and God farewell, when profit and commodity is not annexed thereto. Such ambodexters there be now adays, 
t Bern: super Cant. Serm. 16.  qui veterem hominem non exuerunt, sed novo palliant, saith Bernard, which have not put off the old man with his Iustes, but covered him with the new man, as with a cloak. God commanded his people that they should not blow with an ox and an ass together, nor wear a garment of linsiwolsie; but I think linsey-woolsey was never more worn then in this age, it being grown from a quality, to a habit. For who is it, but in serving God, seeks especially to serve himself? For gain and outward respects, may men preach, and more practise religion: viderit utilitas. is now the only moderator of our spiritual edifying; and men grow rich in devotion, so far forth as they grow rich by devotion.  
To come therefore to the fourth degree; Ye seek jesus of Nazareth which was crucified. Only this is absolutely good, and the rest no further than they tend to this. This only purchaseth matter of true security, and herein alone, is just cause of rejoicing. Herein alone, because, 
u Gal. 6.16.  God forbidden that I should glory, save in the cross of our Lord jesus Christ. 
x Chrysost. in Matt. hom. 55.  Vellem cum Paulo posse dicere, saith Saint Chrysostome. I would we could say also with Paul, Whereby the world is crucified to me, and I unto the world, Gal. 6.16.  
This cross of Christ, which to the jews is a scandal, to the Centiles folly, is to the faithful both of jews and Gentiles, the power of God to salvation: being like jacobs' ladder, the only way for us to climb up into heaven, 
y Tertul. aducrs. judaeos.   quod perierat olim per lignum in Adam, id restitueretur per lignum Christi, That we which perished by that which the first Adam plucked from the tree, might again be restored by the second Adam, who was fastened to the tree. 
z Bern: in die S. An. dreae. Ser. 1.  Non est siluestris arbour, saith Bernard. It is no barren tree, this same tree of the cross, but a tree that bore such fruit, as whosoever tastes of it, shall be sure to live for ever. Though it were 
a Angust. de temp. serm. 138.  mortifera Christo, yet it was Salutifera, Christionan: saith August. a bitter tree to Christ, yet the tree of life to a Christian. Hence sprang the great rejoicing and glorying of the fathers in the cross. 
b Chrysost. in Matt. hom. 55.  Gloria nostra, caput & origo beatitudinis, libertas & corona crux est, saith Saint Chrysostome. The cross, it is our glory, the head and fountain of our happiness, our liberty from death, and crown in life. And this, saith he, let us chant out at all times, but then most, when the heathens are by us. Hence came that ancient ceremony, of signing with the cross, so much distasted by some of our brethren. For when as the Gentiles accounted it foolishness, the Christians to make them ashamed, purposely gloried in it the more. And indeed, the Church, saith Bern: thinks nothing more glorious to herself, then to carry the disgrace of her lord 
c Nihil sibi gloriosus purat, quam portare ignominiam domini & Bern. Super Cant. Serm. 25.  Grata ignominia crucis ei, qui crucifixo ingratus non est; No doubt, to him will the shame of the cross be grateful, to whom he which endured the shame of the cross, is gracious.  
Not that they gloried in a simple wooden cross, as they of Rome do. No, it was the virtue and efficacy of Christ's death upon the cross, which they so much gloried in. This, saith Chrysostome, 
d Hoc caput certa bonorum omnium est, quod deus proprio filio, non peper cit, ut fugitivo servos sanaret. Chrysost. in Matth. hom. 51.  is the fountain of all good things, that God spared not his only son, to redeem his unworthy servants. 
e Idem. in Matt. hom. 55.  Passio certe domini nostrae beatitudinis caput est. It is not the wooden cross, no, it is the Lords passion, that is the fountain of our happiness. Nor secondly, that they imputed any virtue to the transient cross, when it is made in the air, as they of Rome do. Nay, when they signed the body at baptism, with the cross, they taught, 
f Id. ibid.  Non simpliciter digito in corpore, sed magna profecto fide in mente firmare. Not simply, saith Chrysostome, to sign the body with the finger, but to strengthen the heart by faith. Nor thirdly, that they crouched to a piece of wood, saying, Holy Cross save us, as they of Rome do; But when they came to the Sacrament, & there remember the virtue of Christ's death on the Cross; then saith blessed Cyprian, 
g Cypria. de coen. Dom.  Cruci haeremus, sanguinem sugimus, & intra ipsa Redemptoris vulnera, figimus linguam. Then cleave we to the Cross, and fastening our tongue within the wounds of our Redeemer: thence suck out the blood of our redemption. Lastly, not that they adorned a wooden cross with precious stones, blue silk, etc. as they of Rome do: but they adorned their crosses, with the same ornaments that Christ adorned his Cross with all; they were four virtues, saith Bernard: 
h Bern. in die Saint. Pasch. Serm. 1.  Supereminentior charitas, etc. Charity on the top, obedience on the right hand, patience on the left hand, & the foundation of all virtues, humility, in the bottom. These were the ornaments which they adorned the cross withal, and which they prectised, when they suffered their martyrdom.  
Thus, o dear Christian, with these holy fathers, with these devout women, do thou seek Christ jesus, and him crucified. Let thy devout soul, with the Spouse in the Canticles, go up and down, and make diligent inquiry for him, whom thy soul loveth. Make diligent inquiry for him in the City, the City of God, the Church: in the field, said in campo Scripturarum, in the field of the holy Scriptures, in the house, the house of God; there thou shalt find him, like joseph and Marie in the Temple. Let the three faculties of thy soul, Reason, will, and memory, like these three holy women, stir in the morning of thy life, to find him in the bed of his grave.  
O how happy will it be for thy erroneous reason, to find him which is 
i Bern. super Cant. Serm. 11.  plenitudo Lucis, the fullness of Light: for thy captived will, to find him, which is, multitu●o Pacis, the multitude of Peace: for thy oblivious memory, to enjoy him which is continuatio Aeternitatis, the continuation of Eternity. Let this thy miserable Triplicie of defects, 
k O beat & beatificans Trinitas, ad te mea misera Trinitas, miserabiliter suspirat. Bern.  seek that blessed, & blessed making Trinity, of fullness. He is Verity, Charity, Eternity: apply him to thy several wants, & let him be another soul to thy soul, 
l 1. Cor. 15 18.  that GOD may be all in all. When thou hast found him, do like the Spouse, 
m Cant. 3.4.  hold him fast, & let him not give: Cant. 3.4. Nay when thou hast founnd him, seek him still, 
n Ps. 105.4.  seek the Lord, & his strength, seek his face evermore. 
o  non huic inquisitioni, qua significar amor, finem praestet inventio, sed amore crescente, inquisitio crescat inuenti. Aug. in Ps. 104.  Psal. 105.4. That which these holy women did in the morning, do thou all thy life long: that so, the taste of him for a time, may not make an end of seeking: but the often tasting of him, may increase thy love to him, and so thou mayst seek him for ever. If thou find him for one virtue, seek him for another. Bern: hath a chain of 7. links, by which the devout soul, being trained to seek the eternal word, 
p Ps. 84.7.  grows from strength to strength, till she appears before the Lord in Zion, 
q Bern. supper Cant. Serm. 85.  she seeks him, to whom she may consent to amendment: from whom she may be enlightened to knowledge; by whom she may be initiated to virtue: through whom she may be reform to wisdom; like whom she may be conformed to comeliness; to whom she may be married to fruitfulness; and whom fully and for ever, she may enjoy for delight. Be stirring then, and linger no longer. Mark how peremptorily the Prophet speaks to thee. Isa. 21.12. 
i Isa. 21.12.  The morning cometh and also the night, if you will seek, seek. If ever you mean to begin, now it is high time. Seek him in simplicity of heart: 
s Non aliud tanquam illum, non aliud praeter illum, non aliud po●t illum. Bern. exhor. ad Fratr. Serm. 2.  not any thing else in stead of him, not any thing beside him, not any thing after him. Do this now in the morning of thy life, the night comes when no man can work. Thus have we heard the women's inquisition, by reason of which, we have made inquiry of many things. Let us now come to the third part, Christ's Resurrection: He is risen, he is not here; Behold the place where they put him.  
In this part, 3. things are very observable. First, the power of his Resurrection: He is riseu, saith the Angel; he was not stolen away by his disciples, nor raised by any other, but Ipse resurrexit, he alone raised up himself. Secondly, the speed of his resurrection. He is not here, saith he, although your coming be early, and your devotion earnest, yet both come short of his presence, he hath prevented you, He is not here. Thirdly, the truth of his Resurrection; Behold the place where they put him, saith he. Peradventure, you may doubt, whether I say true, you may (happily) think he is still in the grave. Come therefore, and see, use the benefit of your own eyes, Behold the place where th●y put him.  
Touching the first point, that is, the Power of his Resurrection, it is well insinuated by the Angel, when he saith, He is risen, He needed no hand to pluck him up, as others that rose before him, and it was impossible that any hand should hold him back, of all that were against him. As no man took away his life, 
t joh. 10.18.  he had power to lay it down: so no man could keep away his life, he had power to take it again.  
We read of some men, that while they were alive, had power to raise up the dead, as 
u Act. 9.41.  Peter raised Tabytha, Act. 9 41. Yea which is more, of some, that when they were dead, had yet a power to raise up other dead, x as Elizeus, who but touching the dead Soldier with his bones, revived him, and set him on his feet again. 
2. King. 13.21  2. King. 13 21. But we never read of any man, that being dead, was able to raise up himself, but only jesus of Nazareth, which was crucified. And he could do both this & the former. For when he was living, he raised up the dead, 
y joh. 11.41.  as Lazarus, & others, joh. 11.41. & which is more, being dead, could raise up other dead; for at his passion, 
z Mat. 27.52.  the graves opened, & many dead bodies of the Saints arose. Mat. 27.52. And which is most of all, himself being dead, yet them was able to raise up himself, which no man in the world ever did, & which all the men in the world could never do. Therefore, as he was declared truly to be the Son of man, by yielding unto death; so, 
a Rom. 1.4.  saith Paul, he was declared mightily to be the Son of God, by the Resurrection from the dead. Ro. 1.4. 
b Bern. paru. Serm. 14.  qui Agnus extitteraet in passione, factus est Leo in Resurrectione. He, saith Bern: that was a Lamb in his Passion, became a Lion in his Resurrection. When he was to be crucified, 
c Isa. 53.7.  he was led, saith Isay, as a sheep to the slaughter, Isa. 53.7. But when he arose again, (it was jacobs' Prophecy) that 
d Gen. 49.9.  As a lions whelp, he should come up from the spoil. Genes. 49 9 From the spoil indeed, that is, from having spoiled, (as a most victorious and conquering champion) death, and hell, sin and Satan, with the whole rabble of the infernal powers, from all such force, as they had gotten against him, and all his members.  
Hence it is well observed, that Christ's resurrection hath a double privilege above the resurrection, or rather, resuscitation of all others. For though others rose from the dead as well as Christ, yea, and in time, before him: yet, saith Bernard, 
e Bern. in die 〈◊〉. Pasch. Serm. 1.  Resurrexerant mortui, iterum morit●ri. They rose indeed, when they were dead, but yet, to die again when they were raised.  
But 
f Rem. 6.9  Christ rising from the dead, dieth no more, death hath no more power over him. Ro. 6 9 And therefore, justly is he called 
g 1. Cor. 5.20.  Primitiae dormientium, the first fruits of them that deep, which only rose to immortality, 
h Bern.  Et sic resurrexit ut cadere ●on adijciat, rose in such manner at once, as he was to fall again never after.  
Again, all those which had power given them to raise others, yet had no power to raise themselves. Elizeus that raised up another man dead, yet hath no power to raise up himself. 
i Bern: ibi supra.  Lo how many years hath he live in the grave, expecting a joyful resurrection at his hand, which hath triumphed over the grave; by which it appears, that all such as raised others, did it, potestate precariâ, non propriâ, by a power, not resiant in themselves, but received from God.  
But Christ, saith Bernard, 
k Bern: in die Sanct. Pas. Ser. 1.  Virtute propria victor prodijt de Sepulchro; by his own power raised up himself, and by the strength of his own arm, made all things give way unto him. 
l Amb. de virg. lib. 3.  Erras mulier saith Saint Ambrose, quae putas de monumento Christum esse sublatum. O woman, that thinkest some body hath taken away thy Lord, and laid him thou knowest not where, thou errest grossly. This victorious Samson stoutly carried away the gates of 
m judg. 16.3.  Azzah, burst open the door of his Tomb, where the Philistine Iewes had shut him; & in the morning when they sought him, was risen, was not there.  
But the woman's error Saint Jerome salueth, 
n Hieron. ad Hedibiam quaest.  Error mulieris cum pietate societus est; An error of infirmity, joined with devotion. But the jews, who can excuse? O foolish jews, tell us, why did you seal and lock down the stone so fast? Because (said some of your rulers) 
o Mat. 27.63.  We remember that this deceiver said, within three days I will rise up again. Ma. 27.63. 
p Bern: in die. Sanct. Pas. Ser. 1.  Vere seductor, saith Bern: Sed pius, non malitiosus; A deceiver he is indeed, but an holy, not a malicious deceiver: and you may well say with jeremiah your Prophet, 
q jerem. 20.7.  O Lord thou hast deceived me, and I am deceived, thou art stronger than I, and hast prevailed. jerem. 20.7. What think you of him now? Is he still but the Carpenter's son? A Carpenter's son he is we grant, Sed 
r Bern:  hominis fabri filius, fabricator hominis, the son of man, and such a Carpenter, as made man, and all the world. Will you still be obstinate? Will you not yet believe? You will say, If he had come down from the cross, we would have believed in him. Indeed so said some of your rulers, 
s Mat. 27.42.  Desdendet de cruse, etc. Matt. 27.42. But o how like their father the devil, speak these wicked children, saith Saint Chrysostome. 
t Chrysost. Serm. de passione.  The devil said, Cast thyself downward from the Temple; and these men say, Let him come down from the cross. 
u Fraudu. lenta promissio. Hie. rom.  But all this is but dissembling. For, 
x Bern: in die Sa Pas. Serm. 1.  Si non creditis resurgenti, nec credidissetis descenaenti. Surely, if you believe him not rising out of the grave, neither would you have believed in him, if he had come down from the cross. Leaving then these obstinate jews in the depth of their unbelief, till the time of refreshing comes; Let us proceed to the second point, the speed of his resurrection, in these words, he is not here.  
Wherein the Angel declares, that though these women were early coming to him, yet Christ was risen and gone before their coming at him. I may justly therefore apply this second speech, to the speed of his resurrection. Who though he were to answer the figure, which himself spoke of, Mat. 12.40. As jonas was three days and three nights in the whales belly, so must the son of man be three days and three nights in the heart of the earth: 
y Mat. 12.40.  yet in very truth, he was not so long time in the bowels of the earth, as jonas was in the belly of the fish. For about the ninth hour, he died on the cross: and about three hours after that, was he laid into his grave. Now this, in our account, was about three of the clock in the afternoon. This is but a small part of a day, yet this is reckoned for the first day. The second day, being the day of rest to the jews, he himself also rested in his grave. The third day, being the first day of the week, so soon as the sun of the firmament rose to cheer the eyes of the world, this glorious Son of righteousness arose also, to cheer the hearts of the elect. Here you see is but one whole day, with the end of that which went before it, and the beginning of that which followed after it: and yet it is reckoned for three days, and that justly; for the first day, saith Augustine, is taken, 
z August lib. de Trinit. 4.  Secundum partem sui posteriorem, according to the latter part thereof: the second day, Secundun se totam & integram, according to itself, whole & entire: the third, Secundum partem sui prima, only according to the former part thereof.  
And what may be the reason of this haste, may you say. If any think he thus hasted away, lest his body should putrefy, he thinks amiss. For seeing putrefaction is a punishment of sin, then surely there was no reason that Christ should fear corruption; For (as Augustine, in another case saith) 
a August. de civit. dei lib. 13.4.  Cur esset ullo paena, ubi non erant ulla punienda? Why should there be any fear of punishment, where nothing was found due to be punishment? In very deed therefore the causes were these.  
First, 
b  propheta fidelis inveniatur. Bern: in die Sanct. Pas. Ser. 1.  that the prophet might be found faithful, who saith, Hos. 6.2. 
c Hos. 6.2.  He (that is) the Messiah, shall quicken us after two days, and the third day, he shall raise us up, and we shall come into his presence. Wherein he signifieth the small time that Christ was to remain in his grave.  
No doubt but death, as he was very greedy to devour Christ, so he was very desirous to retain him. But Peter saith, 
d Act. 2.24.  It was impossible that he should be held of the sorrows of death. Act. 2.24. That which death did, and doth, to all other men, swallow and devour; he was not able to do to the man Christ jesus; but 
e O mors ero mors tua ero morsus tuus inf●t●e. Hos. 13.14.  was swallowed and devoured himself. And look as Adam's stomach could brook all the allowed fruits: but when he came to the tree in the midst of the garden, and tasted of it, he set his teeth on edge and surfeited: even so death, that feeds upon all other flesh, and can brook it well enough, when he would needs be feeding on this mediator of God & man, surcharged his stomach, surfeited of sweet meat, & within three days vomited him up again, out of his bowels.  
Secondly, he arose within three days, that there might be a certain resemblance, and analogy, between the two great works of the creation of the world, and the redemption of the world. At the beginning in the sixth day of the week, God created man. The next day God rested from all his works. The third day he ceased from his rest. Even so, Christ jesus, the sixth day of the week, redeemed man on the cross, being the very day wherein he made him at the first. The day following, 
f Bern: in die ●anct. Paul. Serm. 1.  sabbatizavit in monumento, saith Bernard, he kept sabbath in the grave. And the third day, as the first fruits of the dead, he appeared a new man in the face of the earth. Yea, not only himself, was then become new, but even all the creatures became new again with him, and the whole world seemed to begin afresh, for joy of the resurrection.  
And, as Lactantius saith, the budding of plants, blossoming of trees, an springing of flowers, sufficiently witnessed, 
g Lactan. in carminibus.  Omnia cum domino dona redisse suo, that all the creatures were returned from death with their Lord: and we may now fitly with Paul and Isay, sing, 
h 2. Cor. 5.17 Is. 43.19.  Old things are done away, behold, all things are now become new. 2. Cor. 5.17.  
Thirdly, he arose within three days, to be a type unto us of our condition after him. There is not one of us, but hath, and shall have (as Christ) our three days.  
First, a day of suffering in this life. Secondly, a day of rest in the grave. Thirdly, a day of resurrection up again.  
Now he hath instructed us, what we must do in those days, and what those days shall be unto us.  
In this first day of ours wherein we live, 
i Mat. 16 24.  we must take up our Cross and follow him. Matth. 16.24. 
k Bern. in die sanct. Pasch. Serm. I.  Neminem audiamus fratres, saith Saint Bernard, non carnem & sanguinem, non spiritum quemlibet descensum a Cruse suadentem. Brethren, if any man in the world, if our own flesh and blood, if any manner of spirit counsel us to come down from the cross, let us hear none of them all.  
Yea, if our dearest friends bid us favour ourselves, as Peter did Christ, let us reply to every one, as Christ did to Peter, 
l Mat. 16.23.  Get thee behino me Satan, thou art an offence unto me. Mat. 16.23.  
Thus if we spend the first day, at the second day, the day of our death, we shall rest with Christ sweetly, we shall sleep quietly in the grave. For Christ hath gone to bed thither before us, as it were, to warm it against our coming.  
Therefore Ambrose saith, 
m In Ambrose.  Sepultura Christi, quies Christiani: The burial of Christ, is the rest of a Christian. By it, Christ hath both abated the sting of the pain, and also increased the strength of the patiented. For look as the first Adam was content to be cast into a sleep, and to have a rib or bone took from him, to make a wife, and to have the place filled up with soft flesh again: Even so, the second Adam, CHRISTIESUS, was content to be cast into the sleep of death, to give a bone, that is, strength and Fortitude, unto his Spouse the Church, & have received nothing from her for it, but only the infirmities and weakness of the flesh.  
Now if we be crucified with him the first day, & rest with him the second day, the third day 
n Hos. 6.2:  he will raise us up, & we shall come into his presence. Hos. 6.2. For saith Paul, 
o Rmo. 8.17.  If we suffer together with him, we shall reign with him in glory. Rom. 8.17. Indeed we also grant, the wicked shall rise: but not by virtue of the resurrection of Christ, but by the power of the just judgement of God. They shall rise I say, but not to life: 
p Bern. super Cent. Serm. 26.  Imo ad vitam, saith Bern. ut vim in morte, infoelicius moriantur: yea, to life too, in some sort; that living a dying life, and dying a living death, they may ever live in most direful & deadly damnation.  
But the righteous shallbe sure, as they lived to Christ in this world, so to live with him in the world to come; For Paul's rule is certain. 
q Rom. 8.11.  If the spirit of him that raised up jesus dwell in you, he that raised Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you.  
Fourthly, he arose within three days, that he might not any longer perplex the hearts of his disciples. When he died, one sold him, another foreswore him; & all forsook him. When he was dead, and risen again, some believed, some doubted, some were resolute in unbelief.  
If they were thus perplexed, when he tarried from them but three days, what would they have been, if he had absented himself three weeks? Therefore, saith Leo: Ne 
r De●●●ciatam tridui ●no ●am tam mira celeritate breviavit, ut dum ad integ●●ū secundum diem pars primi novissima, & pars certij prima concurrit, & aliquantulum de spacio ten, poris decideret, & nihil de dierum numero deperiret. Leo de Resurr. Dom. Serm. 1.  turbatos Discipulorum animos long a moestitudo cruciaret, etc. That continual sadness should not perpetually vex the disciples hearts, the Lord abbreviated the appointed time of his being in the grave: that whilst the latter part of the first day, and the first part of the latter day, be reputed as days, no part of the number doth perish, for falsifying the Scriptures, and yet a great part of their length is cut off, for the comfort of his disciples. And whereas he was absent from them in the grave, for the space of forty hours; he afterwards came, and remained with them in the world, for the space of forty days.  
And mark (with me) further, from hence a worthy point. So early in the morning was Christ risen from the dead, that though these women, which came with ointments and odours to embalm him, were coming (as Saint john saith) 
s joh. 20.1.  while it was yet dark, joh. 20.1. Yet such was the speedy uprising of our Saviour, that he was gone ere they came.  
Shall we think Christ scorned their good devotion, now he was risen, which he accepted kindly, ere he was crucified? Some of them had anointed him living, and he took it graciously: his feet with tears, his head and feet both, with spikenard.  
Shall we think he now condemned, what before he commended? No, saith Bern: 
t Bern. super Cant. Serm. 12.  Renuit ungi, sed parcens, non spernens: he refused indeed to be anointed, but sparing the anointed, not desprising the annointers.  
Shall we think then that he delighted to delude and beguile these simple women? Not so neither, saith Bernard, 
u Id. ibid.  Mulierum devotioni, non clusit, sed instruxit. This devotion of theirs, he intended not to delude, but laboured to instruct.  
What may it be then? Take it in a word. When they came with spices and ointments to presume his dead body, he refused it: teaching them ever after, how their devotion should be pleasing unto him: that is to say, not to spend any thing upon his dead body in the grave; but to bestow all upon his living body the Church. 
x Bern. ut sup.  Ipsam ungi, ipsam foveri desiderat: The church, the church I say, his beloved Spouse, that is it which Christ desires should be anointed.  
The ministers, her mouth and teeth, which break the bread of eternal life, together with all other her feeble members, would Christ have to be sweetened with the perfumes of your most holy devotions, that so your liberality to the church, may prove like the Philippians beneficence to Paul, 
y Phil. 4.18.  an odour that smelleth sweet, a Sacrifice pleasing, and acceptable to God. Phil. 4.18.  
Herein, besides the precept of Christ, to inform and command us, have we also the practice of good Christians, to reform and amend us.  
And, that I may not go any further than where we are, the former benefactors to this present place, call for after benefits of the succeeding age, plentifully to be bestowed to the good of the Church.  
That worthy Lady Elizabeth, Countess of Shrewsburie, committed a great sum of money into the hands of that Reverend father, john Ailmer, sometime Bishop of this Sea, for the better promision of those Preachers, which are sent unto this place.  
O how right this fits with my former assertion, that women by grace, equal men in virtue, as by nature they come not behind them in wit. Whose example so moved the Reverend father, that he gave out of his own revenues, three other parts, & made of one hundred pounds, four, for the same end and purpose. There in he proved himself a john, in that, though he did not at first go out with her, yet afterwards, he did out go her. For who should outstrip all men in good example, if not Bishops? and who should shine forth to others, but such as be the Lights of the world.  
Afterwards, one Thomas Russell, a good Citizen, added a yearly pension of ten pounds, to the end abovesaid, to teach you Citizens, that as you have ever been reckoned with the forwardest in good works, so you should be moved by his example, both to retain, & also to increase that good reputation that hath been had of you: that so, neither the wayfaring Prophet (who formerly with Ezekiel hath been forced to lodge among scorpions) may from henceforth want, either, a chamber, or a bed, or a table, and candlestick: nor the Papists any longer accuse our religion of barrenness, saying we preach Faith, but overthrow all good works: & that our religion is like the figtree, having many fair leaves of doctrine, but little or no fruit of good life. And thus much touching the second point.  
The third part follows, and that is the truth of his Resurrection: Behold the place where they put him. A if he had said, Si non creditis oraculo, credit oculo. If you cannot for joy, conceive the meaning of my words, or for sorrow believe the truth of my words, look into the grave, see the place empty, and him gone: Behold the place where they put him.  
In this point (I trust) I may be brief. Certainly, I should do you injury to urge it much, seeing you are all (as I trust) good Christians, & believe it to be most true. And my much labour in proving the truth thereof, might insinuat a suspicion of your want of faith therein, 
a August. is di●●sanct. ●●ch Serm. 4.  Qui novit defendere fidem, saith Saint Augustine, titubartius est necessarius, non credentibus: He that knows how to defend the saith, is more necessary for him that doubteth, then profitable for him that believeth.  
But put case there were some jew here, or Pagan; Is it possible that he should not believe the truth of Christ's Resurrection? Let him with these women, use the henefite of his eyes. Let him look to the manifold Prophecies and figures concurrences, that happened together with it: and the often and undoubted Apparitions that came to pass after it.  
At the beginning, even GOD himself declared it by Prophecy, 
b Gen. 3.15.  Gen. 3 15. The seed of the woman shall bruise the Serpent's head. David afterward is bold and saith: 
c Psal. 16.10.  Thou shalt not leave my soul in hell, nor suffer thine Holy one to see corruption. Psalm. 16.10. And what meant 
d Gen. 2.21.  Adam's sleep till Eva was taken out of his side, and his waking after to live with her as a loving husband, but that Christ also should sleep in the grave, that out of his pierced side, the Spouse might be purchased, to whom he should ever after wake, as a most vigilant and careful defender?  
What was signified by 
e Gen. 22.11.  Isaac, laid as a Sacrifice on the Altar, ready to be offered, but presently loosed and unbound again; but that CHRIST JESUS, the true Sacrifice for the sins of the whole world, should be offered to death on the Altar of the Cross, and the sorrows of death, immediately loosed again, whereof it was impossible that he should be holden?  
This glorious Resurrection of the SON OF GOD, was further signified by joseph, 
f Gen. 41.14.  who a few days was imprisoned in the dungeen, & afterwards, advanced to the regiment of a Kingdom.  
By 
g judg. 15 14.  Samson, who while he slept was bound with ropes, but when he awaked again, snapped them in sunder as threads.  
By jonas, 
h jon. 2.10  who was swallowed of a fish, but after three days cast upon dry land again.  
Look further, on the concurrences happening together with it, as the great Earthquake 
e Mat. 28.2.  which then was. Matth. 28.2.  
Sure, saith Hilary, it was the virtue of his Resurrection, and signified, that 
f Aquin. in Cate, super Mat. 28.  Resurgente virtutum coelestium domino, inferorum trepidatio commovetur. The Lord of the heavenly powers arising, the weakness of the infernal powers should be troubled.  
Consider the huge stone rolled & turned away from the grave, with the handsome folding of the clothes and napkins left behin de him, and weigh seriously that same transparent Lie of the keepers; how even then they prove Christ's resurrection to be true: when they went about to make the world believe it was false They being thereunto hired with money, gave out, that His disciples came by night, 
g Mat. 28.13.  and stole him away, whilst they were sleeping. Matth. 28.13.  
But o Children of the devil, how absurdly do you speak? For if you slept, how can you tell he was stolen away? and if you were awake, why do you say you slept?  
Again, recount the many Apparitions that he made after his resurrection. If I be not deceived, Paul & the Evangelists reckon eleven several Apparitions of Christ after his Resurrection: for more confirmation of the truth thereof, Sometime he appeared to comfort the sorrowful hearts of his Disciples: sometime to convince the obstinate hearts of his enemies. Sometime he eat meat with them, & showed them his wounds, which he kept, saith Augustine, 
h August, in die Sanct. Pasch. Serm. 4.  Non agestate, sed potestate, not for any weakness in himself, but for the strengthening of others, especially, ut sanaret vulnus incredulitatis: That the apparent wounds of his crucified body, might heal the hidden sores of their unbelieving souls.  
Afterwards, saith Paul 
i 1. Cor. 15.6.  He was seen of more than five hundredth brethren at once: and lastly of me, as of one borne out of due time. 1. Corinth. 15.6.  
These things being thus clear, peradventure now you will wonder, why the jews believe not Christ's resurrection to be true? Surely, no other reason can be yielded of it, but this, that partly obstinacy is come upon Israel, till the fullness of the Gentiles be come in. And certes, even we which believe the truth thereof, are not beholding to ourselves for it. It may be said to every faithful soul among us, as Christ said to Peter, 
k Matth. 16.17.  Flesh and blood hath not revealed this unto thee: but my Father which is in heaven. Matth. 16.17. For though Paul demands, 
l Act. 26.8.  Why should it be thought a thing incredible unto you, that God should raise again the dead? Act. 26.8. And indeed, as Augustine saith, 
m Concidera autorem & tolle dubitationem. August in die San. Pas. Ser. 4.  There is no cause of doubting, if we consider the author: yet such is our obstinate blindness by nature, the the most easy, plain & true things, are hard, harsh, and false in our judgement, till, 
n 1. Cor. 2.12.  We have received the spirit of God, that we may know the things which be of God. 1. Cor. 2.12. In this regard, the faith of Christ generally embraced in the world, is numbered amongst the most famous mysteries of our religion. 
o 1. Tim. 3.10.  Without controversy, saith Paul, great is the mystery of godliness, God is manifested in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, BELIEVED ON IN THE WORLD, and received up into glory. 1. Tim. 3.16. Hereupon Bern: hath this observation, 
p Bern: in vigili. Nat. dom. Ser. 3.  Tria opera, tres mixturas, etc. That omnipotent majesty in the assumption of our flesh, did three works, made three mixtures, so singularly marvelous, and so marvelously singular, that as he never did them before, so he was to do them never after, Coniuncta sunt quip ad in vicem, deus & homo, matter & virgo, fides & cor humanum. For there were joined together, God and man, a mother and a Virgin, faith & man's soul. The like also hath Augustine observed. 
q August de civit. de. lib. 22. cap. 5.  There are three incredible things, saith he, and yet have they been done. It is incredible that Christ should arise in our flesh, and that he should ascend up to heaven in our flesh: and thirdly, incredible est, mundum, remtam incredibilem credidisse, it is also incredible, that the world should give credit, to so incredible a matter.  
To conclude then. As faith bids us believe the truth hereof, so, 
r I am quip illum invenit fidei, sed adhue eum quaerit spes. Aug. in Psal. 104.  hope requires us to expect the power hereof: that is, that Christ our head, which once arose in his own person, shall in due time also quicken us his members, in our persons: that so the head and the body, being coupled together, God may be all in all.  
And let this hope be unto us an author, in all the storms of adversity, to save our souls from shipwreck. What saith Paul; 
s Rom. 8.34.  Who shall condemn? It is Christ which is dead. Yea, so the jews and Pagans believe saith Augustine; therefore Paul adds, yea, or rather which is risen again. This none believes but a Christian. And in a sound believing hereof, consisteth the very salvation of our souls. 
t Reu. 10.9.  For if thou shalt confess with thy mouth the Lord jesus, and believe in thine heart that God raised him from the dead, thou shalt be saved. Rom. 10.9. Thus job comforted himself, 
u job. 19.25.  I know that my redeemer liveth, and that he shall stand the last on the earth. job. 19.25. It is our duty then, with patience to expect that in ourselves, which through power we believe God effected in him, and when death shall approach us, as it were wholly to devour us; then, to comfort ourselves, with the thought of this, that, 
y job. 19.16.  Though after our decease, worms destroy this body, yet in the appointed time, we shall see God in our flesh. job. 19.16. which God, the Father, with his dear Son our Saviour, and the holy Ghost our comforter, three persons, and one everlasting God, be all honour and glory, Majesty and dominion, ascribed for ever and ever, Amen.  
FINIS.