THE WHOLE SERMONS OF That Eloquent DIVINE, of Famous Memory; THOMAS PLAYFERE, Doctor in Divinity.  
GATHERED INTO one volume, the Titles thereof are named in the next PAGE.  
LONDON: Printed by T. S. for Matthew Law, and are to be sold at his shop in Paul's Churchyard, at the sign of the Fox, near Saint Augustine's Gate, 1623.   

The names of the Sermons contained in this Book.  

1 THe Mean in Mourning.  
2 The Pathway to Perf●●●ion.  
3 Hearts Delight.  
4 The Power of Prayer.  
5 The Sick-man's Couch.  
6 Gods Blessing is enough.  
7 Glory weighs down the Crosse.  
8 God be with you.  
9 Christ's wounds our health.  
10 Say well, do well.  
11 The King's Crown.  
12 Good Ground.  
13 Felicity of the Faithful.  
14 Difference between the Law 〈◊〉 Gospel.    

TO THE HONOURABLE AND MOST VIRTUOUS LADY, THE LADY ELIZABETH CAREY, wife to the thrice noble, Sir GEORGE CAREY, Knight Martial, etc. all prosperity and happiness.  
Madam, it is reported, that Demonax having his head broken with a stone, and being advised to complain to the Proconsul of that injury, answered, that he had more need to go to a Chirurgeon to heal his head, then to a Magistrate to redress his wrong. I must also confess, I had rather have had my head broken, than my Sermon so mangled. For this Sermon hath been twice printed already without my procurement or privity any manner of way; Yea, to my very great grief and trouble. Nevertheless, I have thought good to complain of no man: For in whom the fault resteth, I cannot learn certainly; This I am sure, n●● any whit in myself. Clinius a Historiographer, having written the story of Virginius, and meeting with him upon a time, said; If you find anything amiss in your story, I pray you pardon it. To whom Virginius answered; what Clinius, dost thou not know I have done as I did, that such fellows as thou art might write as you would? And so, it was my part to take such pains as conveniently I could, in furnishing and providing this Sermon against the appointed time. But afterward, what others, either by reporting, or printing, would make of it, that was not my fault, that was not in me either to help or hinder. Therefore I have not gone unto any Magistrate to complain; but though it be one of the greatest injuries that ever was offered me, yet because I know not what secret purpose the Lord had in laying this affliction upon me, I do most willingly pardon it. Yea even as Moses, when the first Tables were broken, was content to make a new; in like manner, finding in the first Editions so many broken-ended sentences, I have, as it were, gone to a Chirurgeon, or rather indeed I have played the Chirurgeon myself, and by setting out the Sermon anew, have salved the matter as well as I could.  
Diogenes seeing the City of Myndus very little and poor, but the gate thereof very large and stately, said, You of Myndus, shut your gate, and keep in your City, that it run not away. After the same sort, the gate (as I may say) and the first entrance into this Sermon, was before very lofty and stately, the Sermon itself very simple and poor. Such a stir they kept in terming it, very vainly, and most fond, A most Excellent Sermon, as if they would have cast the house out of the window, or the City out of the gate: wherefore I have made the gate lesser, and the City greater: the gate lesser, by entituling it, The Mean in Mourning, which is the very drift indeed, and the right scope of the whole Sermon: and the City greater, by adding diverse notes in sundry places of the Sermon, as I have since thought best. So that if any which heard it preached, be disposed to read it, he shall not, I hope, altogether lose his labour. For though he have all here which he heard then, yet he heard not all then, which he hath here. But how it will please God to affect others, I know not; This I w●t well, that many a time and oft I have been much moved myself with the meditation of some points in this Sermon. And now of late, next to God, and to his holy word, I could take comfort in nothing so much, as in reading that which I have written in the seventh part, the first Section thereof. Occasioned thereto by the certain report of the death of my most dear Father, who was well known for his place and calling to be as good a man, and as sincere a Christian, as any hath lived in this age. But for conclusion, I humbly desire your Ladyship, that as I have dedicated the Pathway to Perfection to my very Honourable good Patron, Sir George Carey: so it would please your Ladyship, to let this Sermon pass under the countenance and credit of your name. For if your Ladyship will deign to read it over, than I doubt not but diverse other Ladies and Gentlewomen which have virtuous and noble minds, will vouchsafe also to learn thereby, how they ought (with the daughters of jerusalem) not to weep for Christ, but to weep for themselves, especially having such a singular example before their eyes as your Ladyship is, whom God hath endued with all ornaments and gifts both of Nature and Grace. From Saint john's College in Cambridge the first day of February. 1595.  
Your Ladyships ever to be commanded Thomas Playfere.   

THE MEAN IN MOURNING. The Text.  
Weep not for me, but weep for yourselves.  Luke 23.28. 
RIGHT Honourable, right Worshipful, and most Christian brethren; four 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 jews, which mocked him. Of the third sort were lookers on, which marked him. Of the fourth sort were wellwillers, which lamented him. Now although it be very likely, that among these his well-willers, diverse godly men wept for him, as S. john the Evangelist, joseph of Arimathea, Gamaliel, Nicodemus, and such like, yet it is certain, both that more women wept then men, and that the women more wept than the men. More women: more weeping. More women wept then men, partly by the permission of men, who though that the women's weeping came rather from weakness in themselves, then from kindness towards Christ: partly by the providence of God, who suffered more women to weep then men, that the women which bewailed Christ's death, might condemn the men which procured it. Now the women also more wept than the men, either of a natural affection, or else a voluntary disposition. Naturally (saith S. Peter) the woman is the weaker vessel, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophylact. in joan. 6.20. pag. 571.  soon moved to weep, and subject to many, either affectionate passions, or else passionate affections. But touching these women, that which was otherwise natural to them, was here voluntary in them. For the sin of a woman was the ruin of man: Therefore these women willingly wept the more: That though a women did most in the second death of the first Adam; yet these might do least in the first death of the second Adam. For it was Eve, a woman, which betrayed the first Adam with an apple, and caused him to sin; but it was judas a man which betrayed the second Adam with a kiss, and caused him to die. And indeed you shall generally observe, that notwithstanding at the first, the woman went before the man in transgression and disobedience; nevertheless since, to make amends for that faul●, the blessed virgin Mary, and diverse other women have fare excelled all men, or at the leastwise, most men, in true devotion and godliness. Wherefore principally Christ here speaketh to the women, because both more women wept then men, and the women also more wept than the men; More women, more weeping; but yet in them he speaketh (as well as unto them) indifferently to all his dear friends, both men & women, weep not for me, but weep for yourselves.  
In which sentence we may observe, as many words, so many parts. Eight words, eight parts. The first, Weep not: The second, But weep: The third, Weep not, But weep. The fourth, For Me: The fifth, For yourselves. The sixth, For me, For yourselves. The seventh, Weep not for me: The eighth, But weep for yourselves. 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 us. And I humbly beseech you also most christian brethren, to do God this honour, and me this favour: First that you would not prescribe me any method or order, how I should handle this Text, but that you would give me leave to follow mine own method and order; wherein I persuade myself, and I hope also truly, I have been 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 God's gracious assistance, and your gentle acceptance, I come to the end of my Sermon. And then if I have omitted any thing which you would have had me said, spare me not, but blame me hardly for it, as you shall think best.  WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES. 
THE first part is, Weep not. When jairus, the Ruler of the Synagogue, wept bitterly for the death of his daughter, Christ said unto him, 
b Luke. 8.52.  Weep not. When Rachel wept, and would not be comforted, seeing neither her son Benjamin, nor almost any true Beniamite left alive, God said unto her, 
c jer. 31.16.  Weep not. When a poor widow wept sore for the death of her only son, Christ said unto her, 
d Luk. 7.13.  weep not. And so here, Christ seeing many jairusses, many Rachel's, many widows, weep for the death of the only son of God, saith unto them, weep not. Forbidding thereby immoderate weeping, which is condemned in nature; in reason; in religion. In nature, the earth when it rejoiceth, as in Summer time, than it is covered with corn, 
e Psa. 65.12.  but when it hath too too forlorn and sorrowful a countenance, as in the Winter time, than it is fruitless and barren. The water when it is quiet and calm, bringeth in all manner of Merchandise, but when the sea storms & roars too much than the very ships do howl and cry 
f Esay. 23.1. . The air looking clearly & cheerfully, refresheth all things, but weeping too much, that is, raining too much, as in Noah's flood, it drowns the whole world. The fire being but a little sprinkled with water, burneth more brightly; but being too much overwhelmed, it gives neither heat nor light. The eye itself (as Anatomists writ) 
g Vide Vesalum, lib. t. cap. 14. & Toletum in ●b. secund. Aristotelis de anima.  hath twice as many dry skins, like sluices, to dam up the course of the tears, as it hath moist humours, like channels, to let them flow forth. For it hath six of them, and but three of these. If all the body were an eye, and there were no ears in it, where were then the hearing? If all the eye were a moist humour, and there were no dry skins in it, where were then the seeing? Seeing then too much weeping is, in the earth barrenness; in the water shipwreck; in the air an inundation; in the fire coldness; in the eye blindness; certainly, if the earth, the water, the air, the fire, the eye could speak, they would altogether with one consent sing a joyful song of five parts, and every one severally say unto us, That we must not weep too much.  
Now reason seethe yet more, 
h Ne quid nimis.  That too much of a thing is naught; Etiam mel. si nimium, ingratum: Which is translated thus: 
i Pro. 2.5.27.  It is not good to eat too much honey. If it be not good eating too much honey; then sure it is not good eating too much wormwood. The Egyptians when they would describe tears, they paint those gems which we call unions: whereupon Suidas saith, 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Unions hieroglyphically do signify the shedding of tears. For as Unions have their name in latin, because they are found one by one, & never more at once: so tears must be shed easily one by one, and never be poured out all at once. Seneca saith, that which we must do daily, we must do moderately. Therefore though we cannot quite stop the bloody issue of our tears, at the least wise we must be sparing, & weep so to day, as we may weep to morrow, & keep some tears always in store, referring 
l Si non finire lachrymas, at certè reseruare debemus, l●de consolatio, ad Polybium, cap. 13.  them to another occasion afterward. For we read that Heraclitus, when he had soaked and soused himself in sorrow all his life long, at length died of a dropsy, and so (as I may say) drowned himself in his own tears. Yea, Niobe by overmuch weeping was turned into a stone; even as Lot's wife by looking back, was turned into salt. It was one of Pythagoras' poesies, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not to eat the heart; which is expounded thus: 
n Pro. 25.20.  As a moth fretteth the garment, and a worm eateth the wood; so heaviness hurteth man's heart. Now if we may not tear the heart of any other thing with our teeth, than much less may we tear our own heart with our tears. So that even blind reason, such as the heathen have 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, he did indeed there provide all things for him, which might pleasure him. His wife which was equal to him: all other creatures that were inferior to him: the herbs which he did eat: the flowers that he did smell: the pearls which he did look upon: the gold that he did tread upon: all these served for his delight and joy. Afterward when sentence had proceeded against the man, that he should have sorrow about the fruit of the earth: against the woman, that she should have sorrow about the fruit of her womb: yet it pleased God to assuage and sweeten these our sorrows with diverse singular comforts: as first, we have the holy spirit, who is the only comforter: Next a good conscience, which is a continual feast: Then the holy scripture, which is (as it were) another paradise: Lastly, an unfalued faith, by which we have peace with GOD. Therefore Athenagoras 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. t. de Resur mor.  saye● well, I count that they have no spirit, no conscience, no scripture, no faith in them which yield to too much grief. And Hierome yet more vehemently, 
p Detestande sunt istae lachrymae quae non habent modum.  I do from my heart detest all excessive sorrow, seeing it is a very hell upon earth, and an entrance even in this life into that woeful 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 we must not weep too much. Thus much of weeping too much, which is the first part, WEEP NOT. WEEP NOT FOR ME, BUT WEEP. FOR YOUR SELVES.  
NOW a little of weeping too little, which is the second part. But weep. They to whom Christ here speaketh, offended in the excess. Therefore he beginneth thus, weep not. But I may well shift the words, and begin thus; But weep. For we offend commonly in the want of weeping, seldom in the excess. The reason is, because we lack love, which being three, fold, towards ourselves, towards our neighbour, towards God: the greatest work of love towards ourselves, is Repentance: towards our neighbour, is Preaching: towards God, is Prayer; And all these require some tears. So that it we weep so little, as that we weep not at all, we weep too little: Which we must not do. For first, touching Repentance one says truly, 
q Hoc ipso sunt maiores tumores, quò minores dolores.  The lesser our sorrows are, the greater are our sins. But on the other side, the heads of dragons are broken in the waters; 
r Psa 74.13.  that is, very strong, and vile sins are weakened and washed away with tears. That obligation which was against us 
s Coloss. 2.14. , before it had been fastened to the cross of Christ, was engrossed in parchment. Now it is but scribbled in paper. So that if we blur it daily with weeping upon it, our tears will be like aqua fortis to take out the hand-writing quite and clean, that God shall neither read nor see our sins. When Alexander had read a long and tedious Epistle written to him by Antipater, wherein were diverse accusations against his mother Olympias, What, says he, me thinks Antipater knoweth not, that one little tear of a mother will easily blot out many Epistles. 
* Ignorare videtur Antipater quòd una matri● lachryma multas delebit ●●istolas.  And certainly the tears not only of God's mother, but even of every child of God, will much more easily blot out the memory of many sins, though they were before like the sins of juda, written with a pen of iron, and graved with the point of a Diamond. 
* jerem. 17.1.  Therefore saith Alcuinus, 
t Lavandum est cor poenitentia lachrymis.  we must wash our hearts in the troubled pool of Bethesda, 
u john. 5.2.  in the troubled tears 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 tears we cannot see our sins. Tears make our sins not seen, and seen. Not seen to God, and seen to us. God not seeing them, forgives them; and we seeing them, amend them. Pliny writeth, that the tears of vine-branches do cure the leprosy. 
x l. 23. initio.  And so the tears of those vine-branches which are grafted into the true vine, do cure the leprosy of sin. S. Austin witnesseth that the Eagle feeling his wings heavy, plungeth them in a fountain, and so reneweth his strength: 
y Come. in Psal. 103.  After the same sort a Christian feeling the heavy burden of his sins, batheth himself in a fountain of tears, and so washing off the old man, which is the body of sin, is made young again, and lusty as an Eagle. That sinful woman, 
z Luke. 7.44.  because she loved much, therefore she washed Christ's feet with her teare●. A strange sight. I have oftentimes seen the heaven wash the earth; but I never before saw the earth wash the heaven; yet here I see it: An earthly and a sinful woman washeth the heavenly feet of Christ. But because she washed Christ's feet with her tears, therefore Christ crowned her head with his mercies. The prodigal child had no sooner returned home by weeping cross (as we say) and cried peccani, but straightways he was received. Lo ye what force there is in three syllable. 
a Quantum valent tres syllabae? Ambrose.  For God hearing a sinner in true contrition utter but this one word of three syllables peccani, I have sinned, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is so in a manner charmed and enchanted with it, that he hath no power over himself, he cannot but grant remission. Saint Peter likewise though he were an old man in years, yet he was a very child, & a prodigal child in weeping. And as his faith was so great that he leapt into a sea of waters, to come to Christ; so his repentance was so great that he leapt into a sea of tears when he went from Christ. He wept so bitterly (as Clemens Romanus testifieth) that there were gutters and furrows in his face, made with those tears which trickled down his cheeks. And therefore says Cyril, 
c Locum flend● recepit quem negando perdiderat. in Leviticum. lib. 16.  he recovered that place by bewailing his offence, which he had lost by denying his master. For saith Nazianzen, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God is more merciful than man can be sinful if he will be sorrowful. Wherefore we may see by these examples of the sinful woman; of the prodigal child: of S. Peter, that weeping doth especially recommend our repentance, that we may purchase our pardon.  
Touching Preaching, the voice of a Preacher ought to be the voice of a crier, which should not pipe to make the people dance, but mourn to make them weep. Hence it is, that in the old law 
e Levit. 21.20.  none that was blind, or had any blemish in his eye, might serve 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 show his inward sorrowing by his outward weeping. And when they offered up to the Lord their first borne, who was ordinarily in every family their Priest or their Preacher, they offered also with him, a pair of Turtle doves, or two young Pigeons; That pair of turtle doves did signify a pair of mournful eyes; These two young Pigeons did signify like wise two weeping eyes. And at that offering they prayed for their first born, that afterward he might have such eyes himself. For as Pigeons fly to their windows, 
f Esay. 60.8.  so the sincere Preacher hath no other refuge to fly unto, but only to his windows, that is to his eyes, which are glazed with tears, when they weep for the sins of the people. Christ jesus is much delighted in such kind of eyes, saying so often to his Spouse, Thine eyes are Pigeons eyes. The holy Ghost also descending himself in the form of a dove. And the Prophets like doves upon the waters which are washed with milk, and remain by the full vessels 
g Cant. 5.12.  usually received their prophecies besides rivers. As Ezekiel beside the river Cobar, Daniel beside the river Tigris, the Baptist beside the river jordan. Yea also they preached their prophecies, not so much with words, as with rivers of tears. The Prophet David was so valiant, that he overcame a mighty huge Giant, and tore a Bear in pieces, as easily as if it had been a Kid, and slew a fierce Lion with no other weapon, but only with his naked hands, and diverse other times like a violent whirlwind bore down all before him: Yet when he came to preach, he was so soft-hearted, and so tendereyed, that he said, Mine eyes gush out rivers of water, because men keep not thy law. O that my head were full of water, saith jeremy, and mine eyes a fountain of tears. I protest (saith Paul, that for these three years I have not ceased to warn every one of you with tears day and night. For indeed, as Austin witnesseth, there is more good to be done with sighing, then with speaking; with weeping then with words. 
h Plus gemitibus, quàm sermonibus, plus fletu, quam affatum.  And Prosper saith, That a Preacher must seek not his own praise, but the people's profit, in sorrowing for their sins. And Jerome saith, 
i Non plausum sed planctum.  That the Preacher is most highly commended, not when the people clap 
k Sint eorum lachrymae tuae lands.  their hands, but when they knock their breasts. Wherefore as it is an Idol, and no God, which hath eyes and seethe not: so he his rather an Idol shepherd, than a godly pastor, which hath eyes & weepeth not more or less, one time or other in preaching to the people.  
Touching Prayer, Saint james saith, The prayer of a just man prevaileth much, if it be fervent, For a fervent prayer cometh from a fervent spirit, which is wholly inspired with that holy spirit who maketh request in us, and for us, with sighs and groans which cannot be expressed. As it is in one of the Psalms, 
l Psal. 147.18.  He sendeth forth his word and melteth them, he breatheth forth his spirit, and the waters flow. He sendeth forth his word, and breatheth forth his spirit, when the Holy Ghost moveth us to pray. He melteth them, and the waters flow, when tears trickle down from our eyes. For as a seething pot runneth over: so says a holy heart (seething as it were) like a pot, and boiling in fervent prayer, 
m Psal. 42.4.  I pour out my soul within me. According to that of Austin, 
n Quo quisque sanctior, eo eius in orando ●ictu: vberio●.  The more holy and devout a man is, the more will he be sure to weep in his prayer. And no marvel that he doth weep in praying, which doth pray for weeping. Grant, O Lord, says the same Father, that I may have a fountain of tears then especially when I offer up to thee my prayers and supplications. 
o Da mihi lachrymarum fontem, tum praecipue, cum preces & orationes tibi affero. Manualis cap. 11.  For the Olive tree is most abundant in fruit when it distilleth. And so a Christian is most plentiful and powerful in prayer when he weepeth. Hereupon King David saith, I am as a green Olive tree in the house of the Lord. And our Saviour himself went often to the mount of Olives, where he offered up prayers and supplications, with strong crying and tears. And therefore he willeth us also, to have faith as a grain of mustardseed. Now mustardseed hath his name in Greek, 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  because it makes the eyes weep. So that he which in prayer hath faith as a grain of mustardseed, hath such a faith as makes his eyes weep. And then Christ says 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 persuade God, and even to wound his heart, than all the eloquence, than all the rhetoric in the world. 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And Cyprian says, When the spirit of man sendeth out sighs in prayer, than the spirit of God gives grace. And 
r Cum spiritus hominis suspirat, spiritus D●i aspirat.  Ambrose, God looketh when we pray, that we should pour out our tears, that he might pour out his mercies 
s Expectat lachrymas nostras ut profundat pietatem suam. De poenit l. c. 4. . As for example▪ Anna, samuel's mother, in the bitterness of her soul wept sore when she prayed. Look how salt vapours arise out of the sea, which afterward are turned into pleasant shows: so out of the sea of her sorrowful soul did arise sobs and sighs, like salt vapours, which immediately were turned into a sweet shower of tears. Therefore God heard her prayer, and sent her a son. The rather, because this weeping, the more bitter it was to her, the more sweet it was to God. So jacob wrestled with God, and prevailed against God 
t Gen. 32.28. . But the Prophet Ose showeth, that his wrestling was by weeping, and his prevailing was by praying 
v Osee 12.4. . So Ezechias being sick, prayed; praying, turned him toward the wall and wept; and then with weeping, as with gunshot, he battered down that partition wall of his sins, which kept God's loving countenance from him. Therefore says the Lord to him, I have heard thy Prayer, and thy tears. A strange speech: I have heard thy prayers, that I understand well enough▪ But, I have heard thy tears. What should be the meaning of this, trow you? Have tears tongues, I marvel, or can they speak, that they may be heard? yea surely I dare be bold to say it. The cloud-cleaving thunder of the Almighty cannot make such a rattling sound, and such a roaring noise in the ears of man, as our tears do in the ears of God. Therefore David both before he had prayed, 
x Psal. 141.1.  desireth God to hear the voice of his crying, and also after he had prayed, 
y Psal. 6.8.  thanketh God because he had heard the voice of his weeping. For indeed he himself also says of himself, 
z Psal. 102.10.  I mingled my drink with weeping. And where was this drink of his, but in that cup of which he says in another place. 
a Psal. 116.13.  I will take the cup of salvation (or of prayer & thanksgiving) and call upon the name of the Lord. So that David mingling his drink with weeping▪ mingled his prayer with weeping. Wherefore as Elizeus did cast salt into the waters of jericho, to make them sweet: so must we salt and season our prayers with tears, to make them savoury and delightsome to God. A man can never love himself aright, that doth not sometimes weep in repentance: nor his neighbour (if he be a Preacher) that doth not sometimes weep in repentance: nor God, that doth not sometimes weep in Prayer. So that we must not be like the Stoics, which were never at all moved. Then we shall weep to little, as is proved in this second part. BUT WEEP. WEEP NOT FOR ME, BUT WEEP FOR YOUR SELVES.  
THE third part is next, Weep not. But weep. Which noteth, seeing both the excess and the want are to be eschewed, that therefore the true mean, which we must keep in weeping, consisteth in an equal intermingling of these two extremities. Weep not, But weep both together, Weep not, says he. Too much is contrary to nature. But weep, too little, is contrary to repentance. Weep not, too much is contrary to reason. But weep, too little is contrary to Preaching. Weep not, too much is contrary to religion. But weep, too little is contrary to prayer. Saint Paul chargeth Timothy to be instant in season and out of season. First in reason, than out of season. Teaching thereby, that unseasonable opportunity is better than seasonable importunity. Yet to keep a mean in exhorting, that we must as well use importunity sometimes, so it be in season, as take an opportunity always, though it be out of season. Even so says our Saviour here weep not, but weep. First weep not: then, but weep. Teaching thereby, that not to weep, is better than to weep; yet to keep a mean in weeping, that we must, as well sometimes in not weeping, weep, as always in weeping not weep. For the Apostle saith, That they which rejoice, must be as though they rejoiced not, and they which weep must be as though they wept not. They which rejoice, must be as though they rejoiced not; because saith Gregory, 
b G●●undium huius vitae, una acerba. In. c. 28. jobi.  All the joy the godly have in this life, is as a sour grape gathered out of time. And Ambrose, 
c Non solum dolour, said & laetitia habet suas lachrymas.  The children of God, not only in sorrow, but even in joy also sometimes shed tears. They rejoice as though they rejoiced not. And they which weep must be as though they wept not, because, saith Macatius, 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homil. 1.  Even tears are a comfort to the righteous. And Ambrose again, 
e 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 weep as though they wept not. Wherefore as certain apples have a sowrish sweetness, and some old wines have a sweetish sourness: so both our sorrow must be joyful, and our joy must be sorrowful. Our sorrow must be joyful; as Christ did weep upon Palme-sunday. Christ did weep; There is sorrow. Upon Palm-sunday; There is joy. And our joy must be sorrowful; as the Israelites did eat the sweet Easter lamb with sour herbs. The sweet Easter lamb; There is joy: Weep not. With sour herbs; There is sorrow. But weep. Weep not. This is a fiery speech, as when S. john says, that Christ's eyes are as a flame of fire, 
f Reuel. 19.12.  that is, subject now to no weeping. But weep. This is a watery speech, as when David says, I water my couch with my tears. So that if we would reconcile these speeches together, we must reconcile fire and water together. Gregory observeth, that in the rainbow there are two colours, red which resembleth fire, and blew which resembleth water. 
g In arcu eodem color ignis & aquae simul ostenditur: quia ex parte caeruleus, ex parte rubicundus: ut utriusquae indicij testis sit, unius videlicet faciendi, & alterius facti. Homil. 8. in Eze.  Red, that we might not weep, beholding the fire which shall burn when Christ shall judge the world: and blue, that we might weep, beholding the water which did flow when God did drown the world. Therefore as there be two colours, red and blue in one Rainbow: So there must be two affections, joy and sorrow in one heart. This the wisdom of our Ancestors seemeth to insinuate, even in the apparel which they have appointed to be worn at this solemnity. For the chief Magistrates of the City this day, wear scarlet gowns, which is a kind of red like fire; but to morrow they wear violet-gowns, which is a kind of blue, like water. Wherefore the colours of the rainbow which we see in your attire, do admonish you and us all, that joy and sorrow have such an intercourse in this life, that though this day we weep not, yet to morrow perhaps we cannot but weep. This day we read salomon's Songs, to morrow peradventure we may read leremies Lamentations. Now in Elias his sacrifice, there were not only the colours of fire and water, but even fire and water indeed 
h 1 Reg. 18.38. . Insomuch as the fire of the Lord consumed and licked up the water of the Altar. And assuredly our sorrowful soul will be a most acceptable sacrifice to God, as Elias his sacrifice was, if we have both the fire of Aetna, and the water of Nilus, so as the ardent fire of faith well nigh consume, & almost burn up the flowing stream of love. 
* In Epiro sac●● fons est frigidus ultra omnes aquas, & spectatae diversitatis. 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 only putteth out torches that are lighted, but also lighteth torches that are put out. 
i De Civitate Dei. lib. 25. c. 3.  Fulgosus likewise reporteth, 
k Mirum fontem dicere debemus, apud Gratianopolin Gallicam urbem. Nam quamuis caletes aquas non habeat, tamen simul cum ipsis aquas flammas persaepeemittit. Fulgosus lib. 1. non longè à fine.  that there is another fountain near Grenoble, a City in France, which although it have not hot waters, as a Bath, yet oftentimes together with bubbles of water, it casteth up flames of fire. The fountain of tears that is in our eyes must be like these two fountains. As the Psalmist witnesseth. When my sorrow was stirred (says he) my heart was hot within me, and while I was musing, the fire kindled. 
l Psal. 30.3.  When my sorrow was stirred. There is the first fountain, My heart was hot within me. There is the Torch lighted. And while I was musing. There is the other fountain. The fire kindled. There is the flame burning. Whereupon one says fitly. Our eyes must neither be drowned, nor dry 
m 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 weep not, and but weep; both fire and water must go together, that our eyes be neither drowned nor dry. And this is the right moderation we must keep in weeping, as appeareth in this third part, WEEP NOT, BUT WEEP both together. Weep not for me, but weep for yourselves.  
THe fourth part followeth, For Me. Weep not too much for my death. For the death of Christ is the death of Death: the death of the Devil: the life of Himself: the life of Man. The reason of all this is his innocence and righteousness, 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 certain truth, that the gate of life had never been opened unto us, if Christ who is the death of Death, had not by his death overcome death. 
a Mors mortis morti mortem nisi morte dedisset, coelestis vitae i●nus ●lausa foret.  Therefore both before his death he threatneth and challengeth death, saying, 
b Osee 13.14.  O death, I will be thy death: and also after his death, he derideth and scorneth death, saying, 
c 1 Cor. 15.15.  O death thou art but a drone, where is now thy sting? 
d Sic johannes Pistorius Erasmi Roterodami affinis, igni cremandus dixit, O mors ubi est tua victoria?  Ask 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 do now contemn thee, whereas Kings and even tyrants did before fear thee? Death (I warrant) will answer you, that the only cause of this is the death of Christ. Even as a Bee stinging a dead body, takes no hurt, but stinging a live body many times looseth both sting and life together; in like manner, death so long as it stung mortal men only, which were dead in sin, was never a whit the worse: but when it stung Christ once, who is life itself, by and by it lost both sting and strength. Therefore as the brazen serpent was so fare 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 us, or if any thing else hurt us, presently it is helped and redressed by death. Those which will needs play the hobgoblins, or the night-walking spirits (as we call them) all the while they speak under a hollow vault, or leap forth with an ugly vizard upon their faces, they are so terrible, that he which thinks himself no small man, may perhaps be affrighted with them: But if some lusty fellow chance to step into one of these, and cudgel him welfavouredly, and pull the vizard from his face, than every boy laughs him to scorn. So is it in this matter. Death was a terrible bulbeggar; and made every man afraid of him a great while; but Christ dying, buckled with this bulbeggar, and conjured him (as I may say) out of his hollow vault, when as the dead coming out of the graves, were seen in jerusalem, and pulled the vizard from his face, when as he himself rising, left the linen clothes which were the vizard of death, behind him. Therefore as that Ass called Cumanus Asin●s, jetting up and down in a Lion's skin, did for a time terrify his master; but afterwards being descried, did benefit him very much; Semblably death stands now like a silly Ass, having his Lion's skin pulled over his ears, and is so fare 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 Ass doth bear these burdens for them. O blessed, blessed be our Lord, which hath so disarmed death that it cannot do us any hurt, no more than a Bee can which hath no sting; nay rather it doth us much good, as the brazen serpent did the Israelites: which hath so dismasked death, that it cannot make us afraid, no more than a scar-bug can which hath no vizard; nay rather as an Ass beareth his master's burdens, so death easeth and refresheth us. This hath Christ done by his death. He that felleth a tree upon which the Sun shineth, may well cut the tree, but cannot hurt the Sun. He that poureth water upon Iron which is red hot, may well quench the heat, but he cannot hurt the Iron. And so Christ the Sun of righteousness did drive away the shadow of death: and as glowing Iron was too hot and too hard a morsel for death to digest. All the while Adam did eat any other fruit which God gave him leave to eat, he was nourished by it: but when he had tasted of the forbidden tree, he perished. Right so, death had free leave to devour any other man, Christ only excepted, but when it went about to destroy Christ, than it was destroyed itself. Those barbarous people called Cannibals, which feed only upon raw flesh, especially of men, if they happen to eat a piece of roasted meat, commonly they surfe● of it, and die. Even so the right Cannibal, the only devourer of all mankind, Death I mean, tasting of Christ's flesh, and finding it not to be raw (such as it was used to eat) but wholesome and heavenly meat indeed, presently took a surfeit of it, and within three days died. For even as when judas had received a sop at Christ's hand, anon after his bowels gushed out. In like sort, death being so saucy as to snatch a sop (as it were) of Christ's flesh, and a little bit of his body, was by and by, like judas, choked and strangled with it, and fain to yield it up again, when Christ on Easter day revived. Death I wisse, had not been brought up so daintily before, nor used to such manner of meat, but always had ravined either with Mithridates' daughters upon the poison of sin, or else with Noah's Crow upon the carrion of corruption. Wherefore now, saith Fulgentius, 
e Mors Christum gusta●it, sed non deglutivit.  death did indeed taste of Christ, but could not swallow him up, nor digest him. Contrariwise Christ as soon as ever he had but a little tasted of death, 
f Heb. 2.9.  eftsoons he did devour death, he did swallow up death in victory: And so the death of Christ by reason of his righteousness is the death of Death.  
It is also the death of the Devil. As the Apostle saith, that by his death he did overcome not only death, but him also which had the power of death, the devil. It is reported that the Libard useth a strange kind of policy to kill the Ape. He lieth down upon the ground, as though he were stark dead; which the Apes seeing, come all together, and in despite skip up upon him. This the Libard beareth patiently, till he thinks they have wearied themselves with their sporting: then suddenly he likewise leaps up, and catcheth one in his mouth, and in each foot one, which immediately he killeth and devoureth. 
g 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 Christ's policy. He was laid in the dust for dead. The devil then insulted over him, and trampled upon him. But he like a lively Libard, starting up on Easter day, astonished the soldiers set to keep him, which were the devil's apes, and made them lie like dead men: 
h Math. cap. 28. verse 7.  Even as he told them before by his Prophet, saying; I will be to them as a very Lion, and as a Lybard in the way of Ashur. 
i Osec 13.17.  For as blind Samson by his death killed the Philistims, when they were playing the apes in mocking and mowing at him 
k jude 16.25. ; so Christ by his death destroyed the Devil. Scalagor writeth, that the Chameleon when he espies a serpent taking shade under a tree, climbs up into that tree, and let's down a thread, breathed out of his mouth as small as a spider's thread, at the end whereof there is a little drop as clear as any pearl, which falling upon the serpent's head, kills him. 
l 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 Chameleon: he climbs up into the tree of his cross, & let's down a thread of blood issuing out of his side, like Rahabs' red thread hanging out of her window 
m 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 signavit vellere tectum. , the least drop whereof being so precious and so peerless, falling upon the serpent's head, kills 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, he runs at him as hard as he can drive. But the Hunter slipping aside, the Bull's horns stick fast in the tree. As when David slipped aside, saul's spear stuck fast in the wall. 
n 1 Sam. 19.10  Such a hunter is Christ. Christ standing before the tree of his cross, puts on a red garment dipped and died in his own blood, as one that cometh with red garments from Bozra 
o Esa. 63.1. : Therefore the Devil and his Angels, like wild Bulls of Bazan, 
p Psal. 22.12.  run at him. But he shifting for himself, their horns stick fast in his cross. As Abraham's Ram by his horns stuck fast in the briers 
q Gen. 22.13. . Thus is the Devil caught and killed. A dragon indeed kills an Elephant; yet so as the Elephant falling down, kills the dragon with him. An Elephant kills Eleazar: yet so as Eleazar falling down kills the Elephant with him 
r 1. Mach. 6.46 . And accordingly to this, the Devil killing Christ, was killed by Christ. Yea as an Elephant is stronger than the dragon, and Eleazar is stronger than the Elephant: so Christ is stronger than them both: For the Elephant doth not live after he hath killed the Dragon, neither doth Eleazar live after he hath killed the Elephant: but Christ liveth after he hath destroyed the Devil. Leaving the Devil dead, he is now risen himself from the dead: Wherefore as a Lybard killeth the Ape: and a Chameleon the serpent: and a Hunter the Bull: and an Elephant the dragon: and Eleazar the Elephant himself: so Christ the true Eleazar, which signifies the helper of God, hath by his death killed that mischievous Ape the devil, that old Serpent the devil▪ that wild bull the devil, that great dragon the devil, that raging Elephant the Devil. When Mahomet the second of that name besieged Belgrade in Sernia, one of his Captains at length got up upon the wall of the City, with banner displayed. A noble Bohemian espying this, ran to the Captain, & clapsing him fast about the middle, asked one Capistranus standing beneath, whether it would be any danger of damnation to his soul if he should cast himself down headlong with that dog (so he termed the Turk) to be slain with him? Capistranus answering, that is was no danger at all to his soul, the Bohemian forthwith tumbled himself down with the Turk in his arms, and so by his own death only saved the life of all the City. 
s Zieglerus, l. de illustribus viris Germaniae. cap. 98.  Such an exploit was this of Christ. The Devil like the great Turk, besieged not only one City, but even all mankind, Christ alone, like this noble Bohemian, encountered with him. And seeing the case was so, that this dog the Devil could not be killed stark dead, except Christ died also: therefore he made no reckoning of his life, but gave himself to death for us, that he only dying for all the people, by his death our deadly enemy might for ever be destroyed. For so Origen testifieth, that there were 2. crucified upon the cross of Christ: Christ himself visibly, with his will, and for a time: The Devil invisibly, against his will, and for ever. 
t Homil. 8. in josua.  Therefore the cross is that victorious Chariot in the upper part whereof Christ sitteth as a triumphant conqueror, and in the lower part of it the devil is drawn as a captive, and is made an open spectacle of ignomy, and reproach. Deuers' ancient Fathers note the virgin Marie was married, that the devil might be deceived. For he knew well enough Christ should be borne of a virgin; but he never suspected blessed Mary was a virgin, considering she was wedded to joseph. Therefore he did not lie in wait to destroy the seed of the woman so circumspectly as otherwise he would if he had been ware, or witted any such things. So that the birth of Christ did cozen the devil; but the death of Christ did conquer the Devil: And that much more gloriously when the temple of his body was upon the pinnacle of the cross, then when the body of his cross was upon the pinnacle of the Temple. For when he was upon the temple, his breath spoke better things than Satan: but when he was upon the cross, his blood spoke better things than Abel: and there his breath came from his lungs out of his mouth; but here his blood came from his heart out of his side: and there he fought, standing stoutly to it, and withstanding Satan he would not in any wise throw down himself, but here he skirmished, yielding and humbling himself to the death of the Cross: and there the Devil ascended up to him unto the top of an high mountain, and so (as I may say) bade him base at his own goal, but here he himself descended down to the devil into the neathermost hell, and so spoilt principalities and powers, and slew the great Leviathan in the very bottom of his own bottomless pit. For the Devil, like a greedy ravenous fish, snatching at the bait of Christ's body (as Damascene speaketh) was pierced through, and twitched up with the hook of his Deity. 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Therefore both before Christ's passion, Peter took money out of a fishes mouth to pay his tribute: and also after Christ's passion, the Disciples broiled a fish for him to feed upon. Whereby we see that Christ, who made a fish pay tribute to Caesar for him, made the Devil also pay tribute to Death for him: and on the other side, that the Devil while he went about to catch this good fish, which is jesus Christ, God's son the Saviour (as Methodius and Sibylla prove the letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  severally signify) was himself caught, yea also killed by Christ. So that all the while Christ was buried in the grave, the devil was broiled in hell. Wherefore a● it was bootless for Goliath to brandish his spear against David: so it little availed the Devil to shake his spear likewise in the hand of the soldier against the heart of Christ. For as David having heard Goliath prate and talk his pleasure, when they came to the point, at the first stroke overthrew him: so Christ with that very selfsame spear which gave him a little veny in comparison, or (if it be lawful for me so to speak) but a philip on the side, which was soon after recured, gave the devil a deadly wound in the forehead which with all his paws he shall never be able to claw off. And again, as David only with his sling wrought this feat; so Christ only by his death, and by the power of his cross, which is the sling of David, 
y Seen crux ipsa funda est qua David Goliath borrenoum armis & formidabile visu prostravit humi. Cyr. joh. l. 8.17.  did conquer and subdue the devil. And so the death of Christ, by reason of his righteousness, is the death of the Devil. It is on the other side, the life of himself. That which was prophesied in the Psalm is here fulfilled in Christ. 
z Psa. 92.12.  The just shall flourish as the Palmtree. In the Hebrew it is Tamar, which signifies only a palmtree. But in the Greek it is Phoinix, which signifies not only a palm-tree, but also a Phoenix. Which translation proveth two things. First, that jesus the just one, did most flourish, when he was most afflicted▪ For the just shall flourish as the palmtree. 
a Chattamar.  Now the palmtree, though it have many weights at the top, and many snakes at the root, yet still it says, I am neither oppressed with the weights, nor distressed with the snakes. 
b Nec premor, nec perimor.  And so Christ the true palmtree, though all the judgements of God, and all the sins of the world, like unsupportable weights, were laid upon him: yea though the cursed jews stood beneath like venomous snakes, hissing and biting at him, yet he was neither so oppressed with them, nor so distressed with these, but that even upon his cross he did most flourish, when he was most afflicted: As penyroyal being hung up in the larder-house, yet buds his yellow flower: and Noah's olive tree being drowned under the water, yet keeps his green branch: and Aaron's 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 jesus the just one did most live, when he seemed most to be dead: For the just 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 says I die not, but old age dieth in me. 
c Moritur me non moriente sen●ctus.  And so Christ the true Phoenix, though lying in his grave among the hot spices wherewith Nichodemus emblame him, he was never like to rise from death to life again; yet he died not, but mortality died in him, and immortality so lived in him, that even in his sepulchre he did most live when he seemed most to be dead. As the Laurel is greenest in the foulest Winter, and the lime is hottest in the coldest water: and the glowworm shineth brightest when the night is darkest: and the swan singeth sweetest when his death is nearest. 
d Cantator cygnus funeris ipse sui. Martialis lib. 13. Epigr.  Epaminondas being sore wounded in fight, demanded of his soldiers standing by, whether his enemies were overthrown or no: They answered, yea. Then whether his bucklet were whole or no: They answrered also, I. Nay then (says he) all is well: This is not the end of my life, but the beginning of my glory. For now your dear Epaminondas dying thus gloriously, shall rather be borne again then buried 
e Nunc enim vester Epaminondas nascitur, quia sic moritur. . Christ likewise was sore wounded: but his enemies, Death and the Devil, were overthrown and spoilt. His buckler, which was his Godhead, was whole and untouched: therefore there was no harm done. His death was no death; but an exaltation unto greater glory. 
f Ego si exaltatus fuero. john. 12.32.  That noble Eunuch riding in his coach, read in Esay, that Christ was silent before his death, as a lamb before his shearer. He saith, not before the Butcher; but, before the shearer. Insinuating, that death did not kill Christ, but only shear him a little: Neither yet had death Christ's fleece when he was shorn. For Christ taking to himself aspunge full of vinegar, 
g joh. 19.29.  that is, full of our sharp and sour sins, did give us for it, purple wool full of blood, 
h Heb. 9.19.  that is, full of his pure and perfect justice. And indeed the only livery which Christ our Lord and Master giveth us all that are his faithful servants, is a coat made of this purple wool. The Psalmist saith, that God giveth his snow like wool: But here we may turn the sentence, and say, that Christ giveth his wool like snow. For as show covereth the ground when it is ragged and deformed; so Christ's wool, which is his coat without seam, covereth our sins, 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 moist: so when Christ's fleece was moist, as a green tree, than were all we dry, like rotten sticks; but when his fleece was dry, all the blood and water being wrung out of his precious side, than were we moistened with his grace. Wherefore seeing death had not Christ's fleece when he was shorn, but we have it which believe in him, it followeth that neither death was the better, nor Christ the worse. But as a lamb is much more nimble & lively for shearing; so this shearing of death was a kind of quickening to the lamb of God, and only a trimming to him before he ascended to his Father, as joseph was trimmed and pulled before he appeared to Pharaoh. For look how Adam slept; so Christ died. 
i Dormit Adam, moritur Christus. Prosper.  When Adam slept, his side was opened: when Christ died, his side was opened. Adam's side being opened, flesh and bone were taken out: Christ's side being opened, water and blood were taken out. Of Adam's flesh and bone the woman was built: of Christ's water and blood the Church is built: So that the death of Christ is nothing else but the sleep of Adam. For 〈◊〉 he said of the Damsels death. The Damsel is not dead, but sleepeth; so he saith of his own death, I laid me down and slept, and rose up again, for the Lord sustained me. And in another place, when God the Father saith to his Son, Awake my glory, awake my Lute and Harp: God the Son answers to his Father, I will awake right early. That vessel which Peter saw in a trance, which came down from heaven to the earth, and was knit at the four corners, and had all manner of beasts in it, did betoken Christ, Christ came down from heaven to the earth, and his story was knit up by the four Evangelists; and he hath made jews and Gentiles, yea all Nations, though they were as bad as beasts before, yet he hath made them all, I say, one in himself. Now (saith Cassianus) it is worth the noting, that the Holy Ghost saith not, this vessel was a sheet, but was like a sheet. 
k Pulchre ●it, Non sint●um, sed Quasi●inteum.  A sheet may signify either sleep or death: Because there is both a sleeping sheet, and a winding sheet; But neither was Peter's vessel a sleep, though it were like a sheet: neither was Christ's body dead, though it were leapt in a sheet. For we ourselves cannot so properly be said to live in our first birth, as in our second birth: and Christ's life when he lay in that new womb, in which never any other was conceived, is nothing to his life, when he lay in that new tomb; in which never any other was buried. Wherefore as jacob travelling towards Haram, when he had laid an heap of stones under his head, and taken a nap by the way, was much revived with it after his tedious journey: so Christ travelling towards heaven, when he had slept a little in that stony sepulchre which was hewn out of a rock, lived then most princely after his painful passion. Tell me, when did jonas live? In the hatches of the ship, or in the belly of the whale? In the hatches of the ship? Why? I am sure you will not say so. That was nothing. But to live in the belly of the Whale when the mariners were in extreme jeopardy and danger upon the water, and yet jonas most safe and secure under the water, this indeed was somewhat: who ever saw such a wonder? The waters were one while hoist up to the highest clouds, another while hur●ed down to the nethermost depth, jonas himself being all this while in the very gulf of destruction, and yet not one hair the worse. Christ's case was the same. As jonas was in the belly of the Whale three days & three nights: so & so long was the son of man in the bowels of the earth: Yet he had no more hurt than jonas had; but lived better under the earth than we can upon the earth, better in death than we can in life. Tell me when did Daniel live? in the King's court, or in the Lion's den? In the King's court? why? there is no great reason for that. Any man might have lived there. But to live in the Lion's den, when the mouth of the den was shut, and the mouths of the Lion's open, this indeed was the life of an Angel, & no man. What King could ever make Lions attend and wait upon him? Yet here you might have seen worthy Daniel sitting in the midst of many hungry Lions, when as the Lions lay down at his feet couching and crouching before him, and adored their own prey cast unto them, which otherwise they would have worried, and being beasts, became men in humanity toward this Saint, seeing men became beasts in cruelty against him. The sa●●e reason was in Christ. His sepulchre was sealed as well as daniel's den: And he saith also of himself in the Psalms, My soul is among Lions. These Lions were the terrors of death, and the horrors of hell. Yet he took no more hurt than Daniel did. But broke the chains of death into fitters, and the gates of hell into shivers, and then most gloriously triumphed. And so the death of Christ, by reason of his righteousness, is the life of himself.  
It is lastly the life of man. When Christ's spear had opened that way of life which the Cherubin's sword had stopped up; Then said our saviour to the Thief, This day shalt thou be with me in Paradise. Adam and Eve both in one day were expelled out of Paradise; Christ & the thief both in one day were received into Paradise; yea, both in one hour of the day: For about Noon, when the wind blew, Adam and Eve were expelled; and so about the sixth hour, that is, about twelve of clock in the day time, Christ and the Thief were received. Christ saying to the Thief while he did draw him up to Paradise, 
l Ose. cap. 11.  I do draw thee with the cords of a man, even with bands of love. But the Septuagint translate the Hebrew words 
m Bechavele Adam.  which signify, with the cords of a man, into those Greek words 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , which signify, with the destruction of a man. As if CHRIST should say thus to the Thief: I do so dearly love thee, that I am content myself to be destroyed, that thou mayest be saved; myself to die, that thou mayest live. I do draw thee with the destruction of a man, even with bands of love. So that the Thief who saw his own wounds, and death in Christ's body, did see also Christ's saving health and life in his own body. As Alcuinus saith, writing upon the sixth of john; 
o Assumpsit vitae mortem, ut mors acciperet vitam.  When ●he living Lord died, than the dying chief lived. Notably saith the Prophet, 
p Lam. 4.21.  The breath of our nostrils, Christ the Lord, is taken in our sins, to whom we said, we shall live in thy shadow. If Christ be the breath of our nostrils, than he is our life: And again, if we live in his shadow, than we live in his death; For where there is breath in a shadow; there there is life in death. Now as the over-shadowing of the holy Ghost was the life of Christ: so the over-shadowing of Christ, is the life of man. And as Peter's shadow gave health to the sick: so Christ's shadow gives life to the dead: yea a thousand times rather Christ's than Peter. For as Elias his spirit was double● upon Elizeus, because Elias being alive restored some to life: but Elizeus, as Jerome saith; being dead, raised up one from the dead: 
q Mortuus mortuum suscitavit.  so Peter's spirit was doubled upon Christ, because Peter being alive, was a physician to the living: but Christ, as Chrysostome saith, being dead, was a Physician to the dead. 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Or rather indeed in this comparison there is no comparison. But as Peter's spirit was a shadow to Christ's spirit, so Peter's shadow was nothing to Christ's death. Ezekias seeing the shadow of the Sun go ten degrees back in the Dial, was assured by this sign, that he should recover of his sickness. 
s Esa. 38.8.  Sick Ezechias may signify all mankind, which is sick by reason of sin. But this is an unfallible sign we shall recover, because the Sun hath gone ten degrees back in the dial. The Sun of righteousness jesus Christ hath for our sake made himself lower by ma●y degrees in the earth. My father is greater than ●. There he is gone back ten degrees below his Father. Thou hast made him lower than the Angels. There he is gone back ten degrees below the Angels. I am a worm, and no man. There he is gone back ten degrees below men. A live dog is better than a dead Lion 
t Eccle. 9.4. . There he is gone back ten degrees below worms. For he was not counted so good as a live worm, but was buried in the earth as a dead Lion to be meat for the worms, if it had been possible for this holy one to see corruption. But blessed, O blessed be our Lord: Christ being in the form of God, was buried in the grave, and so was made lower than his Father, nay lower than Angels, nay lower than Men, nay lower than worms, that we being now no better than worms, might be crowned in heaven, and so might be made higher than worms, yea higher than men, yea higher than Angels, yea partakers of the same life and kingdom with Christ. Pliny reporteth, 
v L. 36. c. 10.  that there was a Dial set in Campus Martius, to note the shadows of the sun, which agreeing very well at the first, afterwards for thirty years together did not agree with the sun. All the time of those thirty, yea three and thirty years that Christ lived in his humiliation here upon earth, you might have seen such a Dial: In which time the shadow of the Dial did not agree with the shining of the Sun. But thankes be to God, all the better for us. When the Sun went backward ten degrees in the dial, than Ezechias went forward fifteen degrees in his life. He lived fifteen years longer. And so the going of this Sun jesus Christ ten degrees backward, hath healed all our sickness, and set us a thousand degrees forward, and infinitely advanced us by his death to everlasting life. For Christ is that loving Rachel, which dies herself in Childbirth to bring forth her son Benjamin alive; Christ is that righteous Adam which by the bloody sweat of his brows hath earned for us the bread of life; Christ is that just Noah, which shutting up himself in his Ark, as in a sepulchre, saveth all that come to him alive: Christ is that tender Pelican, which wounding his own breast, doth with his blood restore again his young ones to life. And even as when many birds are caught in a net, if a Pelican, 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, having broken through the net of death, all we escape with him: So that we may say with the Psalmist, Our soul is escaped as a bird out of the snare of the fowler, the snare is broken, & we are delivered. Arnobius upon these words in the Psalm, 
x Psal. 138.  Despise not the work of thine own hands, writeth thus, We are the work of thine own hands, seeing we are thy workmanship. 
y 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 work of thy hands was destroyed by the work of our hands, therefore were thy hands nailed to the cross for our sins. That those hands of thine might repair again the work of thy hands by the tree of the cross, which was destroyed by the tree of concupiscence. Thus fare Arnobius. Whereby we may gather, that the fruit of the tree of knowledge of good and evil, is evil, that is death, but the fruit of the tree of life, that is of the cross of Christ, is life. When Alexander had thrown down the walls of Thebes, Phryne a harlot promised that she would at her own charges repair them again, so that the Citizens would suffer this title to be graved upon the gate, Alexander hath thrown them down, but Phryne hath raised them up 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar. . The case is quite contrary here: Eve hath overthrown not only Thebes, but even all mankind; Christ hath at his own cost and charges repaired and built us up again. Therefore we must grave this title upon the Cross of Christ, Eve hath thrown us down, but Christ hath raised us up. Eve's tree of knowledge of good and evil hath thrown us down, but Christ's tree of life hath raised us up. 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 evil, so fare the cross of Christ excelleth the tree of life. I know well many will muse & marvel much what I mean to say so. And some perhaps will scarce believe it is true which I say: Nevertheless, most Christian & blessed brethren, make you no doubt of it. For it is not my opinion, or my speech only. They are the very words of our Saviour, I came, says he, that men might have life, 
a john 10.10.  and that they might have it more abundantly. More abundantly? What is that? That abundantly we might have more life by the Cross of Christ, then ever we could have by the tree of life: that abundantly we might gain more by the obedience of Christ in his death, than ever we lost, or could lose by the disobedience of Adam in his life. And therefore though that sin 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 mankind; that it condemned the whole world; that it defaced the very frame of heaven itself; yet considering the sequel, how not only the guilt of this sin, but even the very memory of it is now utterly abolished by the blood of Christ, S. Gregory is not afraid to say, O happy, happy, happy man was Adam, that ever he so sinned and transgressed against GOD 
b O foelix culpa quae talem ac tantum meruit habere redemptorem. : Because by this means both he, and all we have found such plentiful redemption, such inestimable mercy, such superabundant grace; such felicity, such eternity, such life by Christ's death. For as honey being found in a dead Lion, the death of the Lion was the sustenance of Samson: so Christ's gall is our honey, 
c Christi fel nostrum mel.  and the bitter death of Christ, by reason of his righteousness, is the sweet life of man. Thus you see that the death of Christ is the death of Death, the death of the Devil, the life of Himself, the life of Man. And therefore he says in this fourth part, weep not too much for my death, For me, Weep not for me, but weep for yourselves.  
I Perceive beloved, I have been somewhat long in this part. Therefore I will make more haste in the rest, and do what I can device, that I may not seem tedious unto you. Now then to the fifth part. For yourselves. Weep not too little for your own life: For the life of man is quite contrary. The life of man is the life of Death, the life of the Devil, the death of himself, the death of Christ. The reason of all this is his iniquity and sin. Which even in Gods dear children, says Bernard, is cast down, but not cast out. 
d De iectum non eiectum.  Therefore though sin cannot sometimes rule over us, because it is cast down, yet it will always dwell in us, because it is not cast out: For it is so bred in the bone, that till our bones be with josephs' bones carried out of Egypt, that is, out of the world, sin cannot be carried out of our bones. The Irish history telleth us, that the City of Waterford giveth this poesy, Intacta manet, 
e It continueth untouched.  Because since it was first conquered by King Henry the second, it was never yet attainted, no not so much as touched with treason: Also that the Isle of Arren in that country hath such a pure air, that it was never yet infected with the plague. We cannot say thus of the nature of man; that it is either so clear from treason as that City, or else that it is so clear from infection as that Island is. Nay, our very reason is treason, and our best affection it is no better than an infection, if it be well sifted in the sight of God. Euagrius recordeth, 
f Li. 5. ca 15.  that the Romans got such a victory over Chosroes, one of the Persian Kings, that this Chosroes made a law, that never after any King of Persia should move war against the Romans. We cannot possibly subdue sin in such sort as the Romans did this Persian King. But do we what we can do, sin will always be a jebuzite, a false borderer, yea, a rank traitor, rebelling against the spirit. Which makes the life of man, first to be, says Chrysostome, a debt (as it were) own and due to death 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the devil is the father of sin, and sin is the mother of death. Hereupon Saint james saith, that sin being finished, travelling in childbirth like a mother bringeth forth death. And David in the ninth Psalm calleth sin the gate of death: Because as a man comes into a house by the gate; so death came into the world by sin. The corruption of our flesh did not make the soul sinful; but the sin of our soul did make the flesh corruptible. Whereupon Lactantius calleth sin the relief or the food of death 
h Pabulian mortis. . As a fire goeth out when all the fuel is spent, but burneth as long as that lasteth: so death dieth when sin ceaseth, but where sin eboundeth, there death rageth. The Prophet Abacuk sinning not, death was so fare from him, that he was able to fly without wings: But King Asa sinning, death was so near to him, that he was not able to stand upon his feet. Nay, we may see this in one and the selfsame man. Moses sinning not, death could not meet with him in the bottom of the red sea; but sinning, death did seize upon him in the top of mount Nebo. So that the life of man by reason of his sin, is the life of death.  
It is also the life of the devil: As Emisenus saith, Each one hath in him as many devils, a● evils 
i Tot daemonia quot crimina. : every several sin being sufficient to maintain a several Devil. The godly finding no joy in the earth, have their conversation in heaven; But Satan finding no joy in hell, hath his conversation in the earth. So that the earth is a hell to us, but a heaven to him. Here he hath his living; as it was said at the first, Thou shalt eat the dust of the earth all the days of thy life. This dust, saith Macarius, is the devil's diet 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . And therefore as a scald Cur waits for a bone, so he that goes about seeking whom he may devour, watches continually till the godly shake off the dust from their feet, that is, shake off some sin which they have gotten by walking in the world, that then he may lick it up as one of those Dogs which did lick up jezabels' blood. This is meat and drink to him. 
l Dulce diabola peccare not. Hila. Enarra. in p. 118.  He love's it alive to see us sin, even as cursed Cham did to see No●hs nakedness. And as flies are always busy about a sore place, so saith Theophylact, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In cap. Luc. 16. p. 320.  That is a sport or pleasure to Satan, which is a sore or a pain to a man; especially if he be a godly m●n. For this Behemoth, the Devil, eateth grass as an ox 
n job 40.10. . Whereupon Gregory noteth, that a sheep, or any such other beast will eat any manner of grass, though it be trampled and stained never so much: but an ox will eat no kind of grass but that which is green and fresh. And so the Devil will be sure to have his feed of the very finest and best 
o Esca eius electa. Abacuc. 1.16. : For the Angel of the Lord rejoiceth most when one that is a sinner converteth. He eateth grass as a sheep. But the Angel of Satan rejoiceth most when one that is a convert sinneth. He eateth grass as an Ox. If the Devil cannot keep a man from living long, than he will hinder him from living well. 
p Aut Imperat mortes, aut impetit mores. Leo.  If he cannot kill him, than he will corrupt him. And indeed he takes greater pleasure in corrupting one godly man, that in killing a hundred wicked. He was more delighted when David slew but Urias, then when Saul slew himself: when Peter did but deny Christ then when judas betrayed him. So that the life of man, by reason of his sin, is the delight, yea it is the very life of the Devil.  
It is on the other side the death of himself. O miserable wretch that I am (saith one) who shall deliver me from this body of death? The life of the godly is a very body of death. But their death is only a shadow of death. Thales a Philosopher being demanded what difference there is between life and death, answered, They are all one. Then being asked again, if he had not rather live then die, No saith he as before, for they are all one. But Jerome saith fare more excellently, They are not all one. That is not true. For it is one thing to live in continual danger of death; another thing to die in continual assurance of life. 
q Aliud vivere moriturum, aliud mori victurum.  Therefore Ecclesiastes saith, That the day of our death is better than the day of our birth: For when we are borne, we are mortal; but when we are dead, we are immortal; And we are alive in the womb to die in the world; but we are dead in the grave to live in heaven. Hence it is that the wicked are merry at their birthday, as Pharaoh made a feast at his birthday, when his chief Baker was hanged 
r Gen. 40.20. : and Herod likewise made a feast at his birthday, when john Baptist was beheaded: but they are sorry at their dying day, as judas was sorry when he went about to hang himself: and Cain was afraid every one would kill him that met him. Contrariwise, the godly are sorry at their birthday, as job, Let the day perish wherein I was borne: and jeremy, Let not the day wherein my mother bore me, be blessed 
s jer. 20.14. : But they are merry at their dying day, as Simeon, Lord, now lettest thou thy servant departed in peace: and Paul, I desire to be dissolved, and to be with Christ. Therefore we also keep holy days, and celebrate the memory of the Saints, not upon their birth-days, but upon their death-dayes, to show that these two are not all one, but that the day of our death is better than the day of our birth. For whereas there are 2. ways, the one having in it, first a transitory life, and then an eternal death, the other having in it first a transitory death, and then an eternal life: the wicked choose to live here for a time, though they die for it hereafter eternally; but the godly choose to have their life hid with Christ here, that they may live with Christ eternally hereafter. Therefore the wicked never think of death, but the godly think of nothing else. As Alexander the Monarch of the world had all other things save only a sepulchre to bury him in when he was dead; he never thought of that: But Abraham, the heir 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 else. We read that Daniel strewed ashes in the temple to descry the footsteps of Bells Priests, which did eat up the meat: So did Abraham strew ashes in his memory, saying; I will speak unto my Lord, though I be but dust and ashes. So do all the faithful, remembering they shall one day be turned to dust and ashes. That so seeing and marking the footsteps of death, how it continually cometh and steals away their strength (as Bells priests did the meat) how it daily eateth up and wasteth and consumeth their life, they may be always prepared for it. Our first parents made them garments of figge-leaves: But God misliking that, gave them garments of skins. Therefore Christ in the Gospel cursed the figtree which did bear only fig leaves to cover our sin: but commended the Baptist which did wear skins to discover our mortality. For not only as Austin saith, Our whole life is a disease 
t Vita morbus. : but also as Bernard saith, our whole life is a death 
u Vita mors. . The life of man, by reason of his sin is a continual disease, yea, it is the very death of himself.  
It is lastly, the death of Christ. The Prophet Esay calleth Christ a sin, or a sacrifice for sin, 
x 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, 
y Propter pec●atum mori ●ecesse habuit Filius Dei. V●de etiam Aug. Medita. ca 7. ubi doce● h●minem esse causam passionis.  Sin it was which brought the son of God to his death. The jews were only instruments and accessaries to it: sin was the setter and the principal. They cried, Crucify him in the court of Pilate: but our sins cried, Crucify him in the court of heaven. Now as the death of Christ was not efficient to save the wicked: so the sin of the wicked was not sufficient to condemn Christ. But the Scripture saith of them which either are, or at leastwise seem to be godly. They say they know God, but by their works they deny him: and Saul, Saul, why dost thou persecute me? And, They crucify again unto themselves the son of God, Zachary prophesieth of Christ, 
* Zacha. 13.6.  That when one shall say unto him, What are these wounds in thy hands? Then he shall answer, Thus was I wounded in the house of my friends, that is, in the house of them which ought to have been my friends. So that our sins did wound Christ's hand● at the first. And now also, not the wicked, which are no part of his body, but we which are mystical members of his body, and therefore should by good reason be his friends, we I say, do yet oftentimes by our sins deny Christ with Peter: nay we persecute Christ with Paul: nay we crucify Christ with the jews: Yea (if it will please you to hear me) I will say yet more, we crucify Christ fare more cruelly than the jews did. Then his body was passable and mortal, now it is glorified and immoral: they knew not what they did: we do ill enough, yet we know what we do well enough: they pierced him with a spear, we pierce him with reproaches: they buried him in the earth, we bury him in oblivion: then he rose again the third day; but we so bury Christ, that not once in three days, no not once in three weeks he ariseth or shineth in our hearts. Nay, that which I am ashamed to speak, though some are not ashamed to do it, there are in the world which have no time, not once in three months, not once in three years, no not once scarce in their whole life to think of Christ, but bury him in the perpetual forgetfulness of their careless conscience, as in a barren land, where all good things are forgotten. Wherefore let every one as soon as he is tempted to any sin, think straightways that he sees Christ coming towards him, wrapped up in white linen clothes, as he was buried, with a kercher bound about his head, and crying after a ghastly and fearful sort, Beware, Take heed what you do, Detest sin, abhor sin: Fie upon it, A shame light on it It: did once most vilely and villainously murder me: but now seeing my wounds are whole again, do not (I beseech you) do not rubbe and revive them with your sins to make them bleed afresh: now seeing the sceptre of the kingdom of heaven is put into my hand, do not offer me a reed again to mock me, now seeing my head is crowned with the pure gold of eternal glory, do not set a crown of thorns upon it again: now seeing I myself am installed in the Throne of the right hand of Majesty, do not pull me out of my throne, and throw me into the grave again, and with your sins seal a mighty great stone upon me, to stifle me, and press me, and hold me down in death. O beloved, good beloved, at his instance be persuaded, by whose blood you are redeemed. Have pity, have pity upon me poor jesus. Once he voluntarily, yea, even joyfully died for us, and if that one death had not been sufficient, he would have been content then to have died a thousand deaths more. Now he protesteth that the least sin of any one Christian, doth more vex him even at the very heart, than all his dolorous pains upon the Crosse. Our sins are those Soldiers which take him, those tormentors which whip him, those thorns which gore his head, those nails which pierce his feet, that spear which sheds his blood, that cross which takes away his life. And yet if to grieve him thus continually would do us any good, than he would be most glad to prefer our good, though never so little, before his own grief, though never so great. But it is not so. That one death which he willingly suffered, was for our salvation. These diverse deaths which we with our sins so often put him to against his will, do make for our greater damnation. Therefore he beseecheth us, & I also being prostrate at the very feet of every one of you hearty in his name exhort you, if we will have no pity on him, yet for the tender love we bear to our own dear souls, that we would not always keep him upon the rack, and every day vex the just Lot with our unlawful deeds, that we would not any more shed his precious blood, and tread it and trample it under our feet. This I assure you (blessed Christians) will be a most forcible means, not only to terrify and fray us from sin which we may commit hereafter, but also to mollify and melt our hearts for sin which we have committed heretofore, if we consider that the life of man, by reason of his sin, is the death of Christ. Thus you see that the life of man is the life of Death, the life of the Devil, the death of himself, the death of Christ. And therefore he saith in this fifth part. Weep not too little for your own life. For yourselves, Weep not for me, but weep for yourselves.  
THE sixth part is next, For me, for yourselves. Which noteth, seeing both the excess and the want are to be eschewed, that therefore the true mea●e which we must keep between Christ and ourselves, consisteth in a certain qualification of these two extremities. For me, for yourselves, both together. Weep not too much, saith he●, for my death, which is the death of Death: Weep not too little for your own life, which is the life of Death. Not too much for my death, which is the death of the devil: not too little for your own life, which is the life of the Devil. Not too much for my death, which is my life: not too little for your own life, which is your death. Not to much for my death, which is the life of Man: not too little for your own life, which is the death of Christ. Saint Paul willeth the Corinthians to approve themselves by honour & dishonour. First, by honour, then by dishonour. Teaching thereby that dishonourable honour, is better than honourable dishonour. Yet to keep a mean in this matter, that we must as well count it an honour to be sometimes dishonoured with Christ, as a dishonour to be always honoured without Christ. Even so says our Saviour here, For me, for yourselves. First, For me: then for yourselves. Teaching thereby, that to rejoice for Christ, is better than to weep for ourselves. Yea; to keep a mean betwixt both, that we must as well sometimes descend out of Christ into ourselves to weep, as always ascend out of ourselves into Christ to rejoice▪ For the Apostle says, that we must rejoice with them that rejoice, and weep with them that weep. If my friend be always sorrowful, and never joyful, he hath no pleasure by me; if he be always joyful, and never sorrowful, I have no proof of him; but he is my dearest friend, most delighted in me, best approved by me, that takes such part as I do, sometimes rejoicing, and sometimes weeping, rejoicing when I rejoice, and weeping when I weep. The like is to be seen in this place; For me, for yourselves. If a Christian always think of his own misery, and never of Christ's mercy, he will despair: if he always think of Christ's mercy, and never of his own misery, he will presume. But he is the best Christian, so hie, that he cannot despair, so low, that he cannot presume, which inclines as well to the one, as the other, sometimes rejoicing, and sometimes weeping; rejoicing for Christ, and weeping for himself. A man cannot weep too little for Christ, if he presume not: a man cannot weep too much for himself, if he despair not. But he may easily despair that weeps too much for Christ: and he may easily presume, that weeps too little for himself. Wherefore as in a balance, if there be any odds in the s●ales, we take out of that which is the heavier, and put it into that which is the lighter, till there be no difference betwixt them: So here we must weigh these matters well, that we ourselves▪ may be just weight, neither too heavy for our own misery, not too light for Christ's mercy, Thus did David when he said to God, Hid me under the shadow of thy wings. What are Gods wings? His Mercy and his justice.. What are the shadow of his wings? Our love and our fear. Our love is the shadow of his mercy, which is his right wing: Our fear is the shadow of his justice, which is his left wing. Now seeing he that is hid under the right wing only, may presume because he hath no fear, and he that is hid under the left wing only, may despair, because he hath no love: therefore saith David, Hid me, O Lord, under the shadow, not of one wing, but of both thy wings. That I may never despair while I always love thy mercy, and rejoice for Christ; that I may never presume while I always fear thy justice, and weep for myself. A Quail, the very same Bird which was the Israelites meat in the wilderness, as he flies over the sea, feeling himself begin to be weary, lights by the way into the sea. Then lying at one side, he lays down one wing upon the water, and holds up the other wing towards heaven. Lest he should presume to take too long a flight at the first, he we●s one wing: Lest he should despair of taking a new flight afterwards, he keeps the other wing dry. Thus must a Christian man do. When he lays down the wing of fear upon the water to weep for himself, than he must hold up the wing of love toward heaven to rejoice for Christ. That his two wings may be answerable to God's two wings. That as God hath two wings, the one of Mercy, the other of justice: so he may have two wings, the one of joy for Christ, the other of sorrow for himself. Sem & I●pheth, Noah's godly and dutiful children, when they saw their father otherwise then he should be, went backward and covered him: They went backward, that they might not see him themselves; they covered him, that others might not see him. Christ hanging naked upon the Cross, was the shame of men, and the outcast of the people. Therefore we that are the children of God, must go backward, by abhorring them that crucified Christ; and yet we must cover him and hide him, even in our very hearts, by remembering and honouring his death and resurrection. Lest we should presume, we must go backward for fear: and yet lest we should despair, we must cover him for love. That as God hideth us under the shadow of his wings, which are love and fear, love the shadow of his mercy, and fear the shadow of his justice: so we may hide God under the shadow of our wings, which are joy and sorrow, joy, the shadow of our love, and sorrow, the shadow of our fear, joy for Christ, and sorrow for ourselves. To this strange kind of going backward, the Psalmist alludeth when he saith to God, Thou hast made my feet like Hind's feet. A Hind goeth not still forward in one way, but as an ancient father speaketh, he jumps cross out of one way into another 
Saltum habet transuersum. . Right so a Christians feet must be like Hind's feet. He must jump cross, from himself to Christ, and then back again from Christ to himself. Would you see such a Hind? Then mark how job feet it. That he might not despair, he jumps cross from himself to Christ, and saith, 
a Chap. 33.9.  I am clean without sin, I am Innocent, and there is none iniquity in me. Hear is the mercy of Christ. But that he might not presume, he jumps back again from Christ to himself, and saith, 
b Chap. 6.2.  O that my grief were well weighed, and that my miseries were laid together in the balance! Here is the misery of man. Thus must we weigh the mercy of Christ, and the misery of man together in the balance, and besure (as I said before) we make the scales even, and when we weigh the reasons why we should not weep for Christ, than we must weigh the reasons also why we should weep for ourselves. So we shall find, for great cause of joy in Christ, great cause of sorrow in ourselves: for greater cause of joy in Christ, greater cause of sorrow in ourselves: for greatest cause of joy in Christ, greatest cause of sorrow in ourselves: for that which is more than all, to make us joyful in Christ, that which is more than all, to make us sorrowful in ourselves. The righteousness of Christ is the death of Death. Great cause of joy in Christ. If Deborah rejoiced when Barack put Sisera to flight, have not we as great cause to rejoice, seeing Christ hath put death to flight? The sin of man is the life of death. Great cause of sorrow in ourselves. If Anna wept for her barrenness, have not we as great cause to weep, seeing we can conceive nothing but sorrow, and bring forth iniquity unto death? The righteousness of Christ is the death of the Devil. Great cause of joy in Christ. If judith rejoiced when she did cut off the head of Holofernes, have not we great cause to rejoice, seeing Christ hath cut off the head of the Devil? The sin of man is the life of the devil. Greater cause of sorrow in ourselves. If Thamar wept, being deflowered by her brother, have not we greater cause to weep; seeing we commit spiritual incest and adultery daily with the devil? The righteousness of Christ is the life of himself. Greatest cause of joy in Christ. If Sara laughed when she heard she should have a quick child in her dead womb, is not this the greatest cause of laughter which can be unto us, that Christ lived in death, and was most free among the dead, and could not see corruption in the grave? The sin of man is the death of himself. Greatest cause of sorrow in ourselves. If Agar wept being turned out of Abraham's house, is not this the greatest cause of weeping which can be unto us, that our life is no life, because we never cease from sinning, while we are here pilgrims and strangers, exiled and banished out of our father's house in heaven? The righteousness of Christ is the life of man. This is more than all to make us joyful in Christ. If Queen Ester did rejoice, as King james doth at this day (whom God for his mercy's sake ever save and preserve, and let all the people say Amen) because he delivered his people from thraldom and destruction, can any thing in the world then make us more joyful than this, that we being cursed in ourselves, are blessed in Christ; being embased in ourselves, are exalted in Christ; being condemned in ourselves are justified in Christ, being dead in ourselves, are alive in Christ? The sin of Man is the death of Christ. This is more than all to make us sorrowful in ourselves. If the Virgin Mary wept so sore for the death of her Son jesus, as though her tender heart had been stabbed and pierced through with a sharp sword (as Simeon speaketh.) Can any thing in the world then, make us more sorrowful than this, that Christ being blessed in himself, was cursed for us; being exalted in himself, was embased for us; being justified in himself, was condemned for us; being alive in himself, was dead for us? O dear brother, blessed Christian, whosoever thou art, if thou be too sorrowful at any time, remember what Christ hath done for thee; how lovingly, how kindly, he hath dealt with thee, and thou wilt soon be glad: if thou be too joyful at any time▪ remember what thou hast done against Christ, how ungratefully, how wretchedly thou hast dealt with him, and thou wilt soon be sorry. So shall we never suffer shipwreck of faith, either by too much sorrow, as Esau did, who sought the blessing with tears, weeping for himself, not rejoicing for Christ: or else by too much joy, as Herod did, who heard the Baptist gladly, rejoicing for Christ, not weeping for himself. But even as a ship, being neither too heavily burdened, nor too lightly balanced, feareth neither waves nor winds, but saileth safely to the haven: so we being neither too heavy for our own misery, nor too light for Christ's mercy, but joining for me, for yourselves both together, shall neither be drowned with the waves of desperation, nor puffed up with the winds of presumption, but we shall sail safely in the Ark of Noah, upon the Sea of this world, till we arrive at the Haven of all happiness in Heaven. And this is the right moderation we must keep between Christ and ourselves, as appeareth in this sixth part, For me, for yourselves, both together. Weep not for me, weep for yourselves.  
THe seaventh part followeth. Weep not for me. Wherein we must consider three virtues that were in Christ. Wisdom, Benignity, Magnanimity. For Wisdom he saith, Weep not. For Benignity, Not you. For Magnanimity, Not for me. N●t weep: Not you: Not for me. Wept not for me. First for Wisdom, he saith, Weep not. Saint Austin hath a very excellent sentence, and it is this; 
d Crux Christi pendentis, Cathedra fuit d●centis.  Christ upon his Cross did read us a Lecture, like a Doctor in his chair. Indeed in that learned lecture of his, he delivered unto us many notable points of wisdom. And one especially we ha●e here, whereby we are instructed how we should be affected towards the dead. For if we must not weep immoderately for the death of Christ, than we must not grieve ourselves greatly for the death of any Christian. The ancient Italians used to mourn for their dead ten months: the Egyptians seventy two days; the Ethiopians forty days; the ancient Germans, thirty da●es; the Lacedæmonians, eleven days 
e johannes Bo●emus de morib. Gen. . But the Athenians and the Romans, which were in their time counted the wisest men in the world, were much more moderate. For the Athenians had a law given them by Solon their law giver, which did forbid mourning at burials. The Romans likewise had a law in their twelve tables which did forbid to make any exclamations or out-cries at funerals 
f Lessum habere funeris ergo. . Yea, the third Council holden at Toledo in Spain, the one & twentieth Canon of the Council, flatly decreeth, that Christians should be brought to their graves only with singing and rejoicing 
g Cum cantisis solummado & Psallentium vocib. . Because, quoth the Council, the Apostle to the Thessalonians, saith; I will not have you ignorant brethren, concerning them which are asleep, that you sorrow not, even as others which have no hope. Therefore Cutbertus who was Archbishop of Canterbury, long before the Conquest 
h Floruit regnavit Egberto. An. Dom. 747. , at his death, charged that no lamentation should be made for him. And Jerome writeth, that when the dead body of Paul the Eremite was brought forth, holy Anthony did sing Hymns and Psalms, according to the Christian 
i Prolato for as corpore Hymnos & Psalmos de Christiana traditione decantabat. In vita Pauli Ere●i.  tradition. And that when Paula a devout widow was 
k Pontifices choros Psallentium ducebant. In Epitaphio Paula  buried, the Bishops did bring her forth with singing. And that when Fabiola was buried, Psalms were sung, and Haleluiah was chanted out so loud, that it did shake the ceiling of the Church. 
l Sonabant Psalmi & aurata templorum roboans in sublime quatiebat Hallelujah. In Epitaphio Fabiolae. Vide praeterea Sulp●tium ●a vita Martini Areopag. Et Eub. Hie●ar. Eccles. c. 7.  I grant indeed we may sorrow and weep for the wicked, not only when they are dead, but even when they are alive: But we must sing and rejoice for the godly, not only when they are alive, but even when they are dead. And why? Because they being alive, are dead: but these being dead, are alive. According to that saying of the Hebrew Rabbins, 
m Tsaddikim bemotham caym, etc.  The godly even in their death are alive: but the wicked even in their life are dead. Therefore David when his son Absalon died, whom he knew to be a wicked man, wept for him, saying, Absalon my son, O my son Absalon, would to God I had died for thee. But when his young son died, whom he knew to be an innocent babe, he was well paid, and arose from the ground, and anointed his face, and looked cheerfully, and said, I shall go to him, he cannot return to me: Whereby he warranteth that of Fulgentius, who saith, That the godly deceased are not lost for ever, but left for a time 
n Non amissi, sed praemissi. , not gone away from us, but sent to God before us. For if that be true which Ignatius saith, That life without Christ is death, 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  than this is true also which I shall say, That death, with, and in christ, is life. The deaths of the Saints are no funerals, but triumphs 
p Exercitia sunt ista non funera. Cypr. : So that in respect of us which are alive, it is a very charitable custom, yea it is a very honourable custom to give mourning cloaks and gowns; but in respect of them that are dead, it is altogether needless. For what need we wear black mourning cloaks in sign of sorrow, seeing (as it is in the Revelation) they wear white long robes in token of triumph? Therefore Chrysostome saith 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , It becometh us that are Christians, at the death of Christians rather to rejoice as at a triumph, then to weep as at a tragedy. For, says Jerome 
r Desidera●di sunt ut absentes, non deplorandi ut mo●tui. , We may indeed wish for them, because they are not with us; but we must not weep for them because they are with God. Love! grant commands us. Well, be it so. What then? But yet faith forbids us to weep for the dead 
s Pietas plorare iubet, fides pro defunctis lugere vetat. Isidorus. : And therefore Paulinus saith 
t Salua fide pietatis officia pendamus, salua pietate f●dei gaudia praeferamus. , Though we may, notwithstanding our faith, perform to the dead the duties of love, yet we must first, notwithstanding our love, afford to ourselves the comforts of faith. So, if we shed some few tears, which run softly like the waters of Silo, no force says. Ambrose 
u Erunt non doloris illices, sod indices pietatis. , They will not bewary in us any want of faith, but only testify an abundance of love. Thus and no otherwise did Abraham weep for Sara his wife; Eleazar for Aaron his father; Rebecca for Deborah her nurse: joseph for jacob his father: Bethsheba for Urias her husband: Christ for Lazarus his friend. And here in wonderful wisdom he teacheth us how sparing we ought to be in weeping for the death of our godly friends, considering our good hope that are alive, and their good hap that are dead. As if the very dead body whom some of you perhaps even at this present so seriously think of, and so much lament for, should now suddenly arise out of the grave, and step into the Pulpit and preach, and say unto you, Weep not for me, but weep for yourselves. You indeed as yet remain in this vale of misery, where you sinne daily and hourly against God, where continually you feel afflictions and punishments due to your sins: where lastly you are deprived of the glory of God, of the society of the Saints, of the joys of heaven. Therefore (if you will) weep for yourselves, but weep not for me. I am in that state of perfection where I never sin, but always praise and laud the Lord: I am out of the compass of all calamities, not to be touched with any trouble: I evermore behold the amiable and the loving countenance of Christ: and though I come not very near him, yet so fare forth I see him, as this sight alone is sufficient to make me every way a happy man. Thus would the very dead, if they should rise again, speak unto us. But we will not any longer disquiet the dead, or disturb them which so sweetly sleep in Christ. Certainly, either this that hath been spoken will persuade us, o● else (as our Saviour saith) though one should rise from the dead, we would not believe: For if these ancient and holy Fathers, Fulgentius, Ignatius, Cyprian, Chrysostome, Jerome, Isidore, Paulinus, Ambrose, should now all arise, they would (I assure you) say no other thing, but even as you have heard them speak already in those sentences and allegations which I have quoted and cited out of them. The sum of all which is this, That it is great folly and childishness to weep immoderately for the dead, and that it is on the other side a high point of wisdom to be moderate in this matter; considering our Lord going here to his death, teacheth his friends not to weep for him, in that he saith, weep not, weep not for me. Thus much for his Wisdom.  
Now for Benignity he says, Not you. For though the person be not expressed in the English, yet in the Greek verb it is implied. Weep not, as if it were, Weep not you. Which Benignity appeared, in that among all his untollerable troubles, nothing troubled him so much. as that his friends were troubled for his troubles. And yet (as it should seem) they of all other had greatest cause thus to be grieved. All the people wept for Moses death: All Egypt for josephs' death: all Israel for Ios●as his death: all the Church for Stephen's death. But a million of Mosesses, of josephs', of josiasses, of Stephens, are not comparable to Christ. The women of Troy wept for the death of worthy Hector their valiant Captain, making this the foot of their doleful ditty, we weep for Hector 
x Hectora flemus. Seneca in Trod, actu primo. . How much more than ought these women of jerusalem to weep for the death of their captain Christ? All the widows lamented the death of Dorcas, because in her life time she made them coats and garments: And had not these women then far greater reason to lament the death of Christ, who made every one of them a wedding garment, wherein he did marry them to himself? Ye daughters of Israel, saith David, weep for Saul, who clothed you with Scarlet. How much more than ought these daughters of jerusalem to weep for Christ, who clothed every one of them with Scarlet, and with the royal robe of his righteousness, yea and gave his own dear self unto them, that they might put on the Lord jesus? When Christ was borne the night was turned into day, as it was prophesied 
y 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 
z Amos. 8.9. , Then shall the Sun go down at noon day. The Sun therefore wept for Christ. As Hamon's face was covered when he was condemned to die; so the sun's face was covered when Christ was condemned to die. The temple also wept for Christ. As David rend his garment when he heard of jonathans' death: so the temple rend his veil when it heard of Christ's death. The graves likewise wept for Christ. As the King of Ninive threw up dust upon his head when he and his subjects were appointed to die: so the graves opened, and threw up dust upon their heads when Christ was appointed to die. The stones lastly wept for Christ. As job cut his hair when he heard of his children's death: so the stones were cut in pieces, and cloven asunder when they heard of Christ's death. As Ass carrying Christ into jerusalem, the children sung most merrily; Christ carrying his cross out of jerusalem, the women wept most mournfully. If those children had held their peace, and not sung (as our Saviour their protesteth) the very stones would have s●ng out the praise of Christ. If these women had held their peace, & not cried, the very stones would have cried for the death of Christ; Or rather indeed as soon as ever these women left weeping, because Christ bade them, strait ways the stones fell a weeping before Christ bade them. And what heart of man than could here have refrained from weeping, though it had been harder than any stone, seeing the hard stones before his eyes thus dissolved and distilled into tears? Yet behold the benignity & loving kindness of Christ, Christ died, not for the Sun: not for the Temple: not for the Graves: not for the stones: but for us men, and for our salvation he died. Yet he suffereth these senseless creatures to weep, and to have a lively feeling of his death, though they had no benefit by his death. But being content himself to shed his dearest, and his best blood for us, yet will not suffer us in recompense to shed so much as one little tear for him. No, no, says he, I will bear all the sorrow, you shall have only joy: and though I die and shed my very heart blood for you, yet you shall not so much as weep, or shed the least tear for me. Not you, weep not for me. Thus much for his Benignity.  
Lastly, for Magnanimity he says, Not for me. Strange stoutness and courage: Especially in him that was otherwise so mild, and so meek a lamb. But here the cause & quarrel being ours, and he fight for the salvation for our souls, there is no rule with him, he plays he Lion wheresoever he goes. For holding now in his hand the cup of trembling, and being ready to drink up the very dregs of it, yet neither his hand nor his heart trembleth. Ennius' the Poet, as Tully testifieth, could say thus much; Let no man weep for my death 
a Nemome lachrymis decoret. . And Saint Laurence the Martyr, as Prudentius witnesseth, Do not weep for my departure 
b Desi●●e discessu meo stetum dolentur sundere. . But as Ennius or any other Pagan could never come near Christians in true magnanimity: So S. Laurence, or any other Christian could never come near Christ. The blessed Apostle S. Paul of any that ever I heard of, cometh nearest to him: going toward jerusalem, what do you says he, weeping & breaking my heart, for I am ready not only to be bound, but even to die also for the name of the Lord jesus? Even so saith Christ here, or rather indeed not so, but a thousand times more courageously, going out of jerusalem; What do you (says he) weeping and breaking my heart; for I am ready, not only to be bound, but even to die also for the salvation of man? He knew well enough his passion would be a new kind of transfiguration unto him: For at his transfiguration he was accompanied with his dear Disciples, Peter, james, and john: but at his passion Peter denied him, james and john forsook him. And there he was upon mount Tabor, which smelled sweetly of herbs and flowers: but here he was upon mount calvary, which smelled loathsomely of bones and dead men's skulls. And there his face did shine as the Sun: but here his face was covered, nay it was buffeted and spit upon. And there his garments were white as the light: but here his garments were parted, nay they were like josephs' coat, all imbrued in blood, and he himself stripped stark naked. And there he was between two famous Prophets, Moses and Elias; but here when they thought he called for Elias to help him, Elias would not come, nay he was between two thiefs, the one at his right hand, the other at his left. And there his Father spoke most joyfully to him from heaven▪ This is my beloved Son, in whom only I am pleased; but here he screeched most lamentably to his Father from the Cross, My God, my God, why hast thou forsaken me? Yet behold, behold, the Magnanimity of Christ. Christ knew well enough, before hand, of all this fearful and horrible passion prepared for him, wherein he was not transfigured, as before, but disfigured, so as never was any man. Yet nothing could move him. This cowardliness of his Disciples, this noisomeness of the place, these devilish buffets upon his bare face, these bloody wounds upon his naked body, these vile thiefs, these hideous screeches, could not one whit daunt his heroical heart. But even as a noble Champion having already had a leg and an arm slashed off, when all the stage in admiration of his valour and manhood, cries, Save the Man, save the man, yet puts out himself, and standing upon one leg; and striking with one arm, fights still as stoutly as if he had never been hurt at all: so Christ having been scorned and scourged already, when the whole theatre of heaven and earth wept for him, yea when the powers above the heaven came down, and the dead under the earth rose up to moan and pity him, only he himself would neither ask any favour of others, nor yet show any favour to himself, but was very angry, & called him Satan that gave him such counsel; Yea though all the Saints in heaven and earth did bleed at the very heart 
c Coelum & terra compatiuntur ci. Anselmus inspeculo Euangel. serm. cap. 13.  in a manner as much as he himself did upon the cross, to see so good a man so shamefully despighted, yet nothing could stay him, but still he went on forward as pleasantly and as cheerfully as to any banquet or feast, to this most rueful and dreadful death. O sweet jesus, O my dear Lord, forgive me, I humbly beseech thee for thy mercy sake, forgive me this one fault: Thou wilt neither weep thyself, 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 Lamb to the slaughter, yet only meditating of thy death so many hundred years after, I cannot possibly refrain from weeping. Yea by so much the more do I lament and mourn, by how much the more I see th●e joyful & glad. Come forth ye daughters of Zion, saith he 
d Cant. 3.11. , and behold King Solomon with the crown wherewith his mother crowned him in the day of his marriage, and in the day of the gladness of his heart. As if he should have said, Come forth ye daughters of jerusalem, and behold jesus Christ with the crown of thorns, wherewith the Synagogue of the jews crowned him in the day of his passion, and in the day of his death upon the Crosse. He calleth the day of his passion the day of his marriage, and the day of his death upon the cross, the day of the gladness of his heart. Thus you see in this seventh part, the Wisdom, the Benignity, the Magnanimity of Christ, in that he saith, Not weep, Not you, Not for me. Weep not for me. Weep not for me, but weep for yourselves.  
THE eighth part, which is the last, now only remaineth; But weep for yourselves: Wherein we must consider likewise three virtues that ought to be in us: Devotion, Compunction; Compassion. For Devotion he saith, But weep: For Compunction, But you: For compassion, But for yourselves. But weep; But you; But for yourselves. But weep for yourselves. First for Devotion, he saith, But weep. Devotion generally is a supernatural dexterity, wrought by the Holy Ghost, in the heart of a devout man, whereby he is made prompt and ready to perform all those duties which appertain to the service of God. As a man may be said to be devout in Preaching, devout in hearing, devout in making prayers, devout in giving Alms. But here especially by Devotion; I understand a certain softness and tenderness of the heart, which oftentimes is resolved into tears, considering the mischiefs and miseries of this world. For if Christ in this place wisheth them of jerusalem to weep for themselves, and did himself elsewhere weep for jerusalem, saying, O jerusalem, jerusalem, how often would I, but you would not? How much more than ought we to weep for the wretchedness of this world? They of jerusalem were carried captive into Babylon; That captivity of Babylon endured seventy years, or threescore & ten years. Now just so long lasteth our life. As the Psalmist saith; The days of our life are threescore years and ten. So, that by this account, our whole time in this world, is nothing else but the captivity of Babylon. Therefore we may well say, By the waters of Babylon we sat down and wept, when we remembered thee, O Zion. And, My tears have been my meat day and night, while they said unto me, Where is now thy God? And, Woe is me that I am constrained to dwell in Meshek, and to have my habitation among the tents of Kedar. We read that King Edward the third, having the King of Scots and the French King his prisoners here in England both together at one time, held royal jousts in Smithfield: The jousts being ended, he feasted both the Kings most sumptuously at supper: After supper perceiving the French King to be sad and pensive, he desired him to be merry, as others were. To whom the French King answered, 
e Quom●do cantabim is canticain terra aliena?  How shall we sing songs in a strange land? If the French King after all this princely pastime, and stately entertainment, took it so heavily to heart, that he was kept prisoner out of his own country; how much more than ought we to mourn for our captivity? Especially seing neither we have such welcome in the world as he had in England, neither yet is England so fare from France, as Heaven is distant from them both. jerusalem was once finally sacked by Titus and Vespasian, whereas besides an infinite number which were otherwise spoilt, ten hundred thousand men, ten hundred thousand men (I say) were slain downright altogether, as josephus a Greek, Writer, and josippus an Hebrew Author testify. But that which happened once to them, happeneth every day to us. We die daily 
f 1 Cor. 15.31. . Our whole life is nothing else but such a spoil and sackage. And among all the miseries of this life, nothing is more miserable than this life itself. For even those things which might be most comfortable unto us, as we use them, do breed us much sorrow. Learning and knowledge, a great delight: Yet Solomon saith, He that addeth knowledge, addeth sorrow. Wealth and riches, a good compliment: Yet Saint james saith, Go to now you rich men, weep and howl for the miseries which shall come upon you. So that the only happiness we can have in this life, is a devout and a godly bewailing of our unhappiness. Which made our Saviour say, Woe be to you that laugh now, for you shall wail and weep. But on the other side, Blessed are they that mourn now, for they shall be comforted. Therefore holy job desireth God to spare him a little, & let him live a while longer. Wherefore? That he might laugh? That he might be merry? No, 
g Vi plangam dolorem meum.  but saith he, that I may weep for my woe and grief. He thought a man could not have time enough in this life, though it were never so long, to lament and rue the miseries of this life, though it were never so short. For if every creature do sigh and groan in itself 
h Rom. 8.22. ; if the very earth which we tread under our feet, do mourn and pine away in sorrow, for the heavy burden of our sins, wherewith it is almost weighed and pressed down to hell: how much more than ought we, having the first fruits of the spirit, to have also true devotion in weeping for our miserable estate in this world▪ according to this, But weep, but weep for yourselves? Thus much for our Devotion.  
Now for Compunction he says, But you. The person is implied in the Greek word, which signifies to weep as they do which have a broken and a contrite heart 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frango. . Which weeping at the very heart is commanded in the fourth Psalm. For whereas we commonly read it, be still in your chambers, the Septuagint interpret it, have compunction in your ahambers. Now the hebrew word which they translate, have compunction, doth signify to be pricked to the quick, till the blood follow again 
k Dommu à Damsanguis. ; And by Chambers our Hearts are meant. As when thou prayest, enter into thy chamber, that is, into the silence and secrecy of thine heart. So that Have compunction in your chambers, is as much as if he should have said, Bleed you inwardly at the heart; Our tears must not be Crocodiles tears: For as is praying from the teeth outward; so is weeping from the eyes outward. But saith Bernard, we must be let blood, and have a vein opened with the lance of compunction 
l Sci●dat●● & aperitur vena ferre compunctionis. Ber. in serm. p. 123. . And this vein also must not be the liver vein, or any other vein, but the heart vein only 
m Non co●poris, sed cordis. Fulgentio. . Whereupon David saith, I roared for the very grief of my heart 
n Psal. 38.8. . And again, My heart droppeth for heaviness 
o Psal. 119.28. . Not that his heart dropped indeed: But because the tears which he shed were not drops of water, running from the eyes which may be soon forced with onions or such like, but drops of blood issuing from the heart, such as Christ did sweats in the Garden. For these (no doubt) are true tears, which are the blood of a woundead heart 
p Sanguis vulnerati cordis. Aug. Epist. 199. . So that the heart must first be rend, and deeply wounded, before the eye can unfeignedly weep. But in case our sins fall upon us like thiefs, and wound us at the very heart, and leave us half dead; and make us pour out the blood of true tears, then by and by will Christ pour in the wine and oil of gladness. Therefore says a good Father, 
q Malo sentire compunctionem ●uam ●●ire definitionem.  I had rather feel the touch of Compunction, then know the truth of a definition. For the heart of a Christian being a while cast down in sorrow, is soon after raised up in joy; and taketh his former compunction not as a punishment, but as a preferment, and is right glad to be afflicted, because he sees, that as the more the waters did rise, the higher the Ark was lifted up; after the same sore the more his sorrows increase, the higher his heart is lifted up to God 
r Cum per fletum mens ad summa rapitur, compunctionis sua p●●n●m gaudens miratur, & ●ibet affligi, quia afflictione sua conspicit se ad alta sublevari. . Whereupon Jerome affirmeth, that this compunction doth supple and soften our hearts, when it pierceth & afflicteth them 
s Dum pungit ungit. : which we may see plainly in Saint Paul● All the while his heart was hardened and scared with a hot Iron, he played the wild colt (as I may say) without any remorse or grief, kicking against the pricks. But when it pleased God to take out of his breast that heart of stone (to use the Prophet's word) and to give him a heart of flesh for it, than he did not any more kick against the pricks, but only one stimulus carnis, the angel of Satan was sufficient to bridle him, and tame him, and rule him aright. For even as a bladder if it be pricked all the wind and emptiness voideth out of it: semblably S. Paul's holy heart being pricked, and bleeding inwardly for his sins, was freed of all vanity and pride, of all conceitedness and folly. Wherefore as the men of judea and jerusalem were pricked in their hearts 
t Acts. 2.37. : so must we have true compunction in bleeding and weeping at the heart, according to this, But you, But weep for yourselves. Thus much for your Compunction.  
Lastly, for Compassion, he says, But for yourselves. It is good to pity others, and to wipe away the very tears from their eyes with the sponge of Compassion 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. . So says job 
x job. 30.25. , Did I not weep with him that was in trouble? And was not mine heart in heaviness for the poor? But yet the greatest Compassion is to show pity towards thyself. As Ecclesiasticus says 
y Miserere animae tuae placens Deo. ca 30. v. 23 , Have compassion on thine own soul, if thou mind to please God. Thus did the Publican. Being most desirous to please God, when he did pray to God, he said, Lord be merciful unto me a sinner. The Pharisee was very sorry for the Publican, and said, Lord, I thank thee, I am not as this Publican. But the Publican was sorry for himself. Even as the high Priest in the law did offer first for his own sins, and then for the sins of the people 
z Heb. 5.3. : after the same fashion this Publican did first offer the sacrifice of prayer for his own sins, and then afterward he prayed for others. Therefore he that durst not lift up his eyes to heaven, did yet draw down heaven to his eyes: and did enforce God also to have compassion on him, because he had first compassion on himself For look how Peter's cock did clap his own sides with his wings, and wakened himself before he wakened Peter: in like manner thou must smite thine own breast with the Publican, and clap thine own sides with the cock, before thou cry or crow to others. Abraham's servant did drink himself before he gave his Camels drink 
a Gen. 24.19. : right so the wise man adviseth thee 
b Prou. 5.15. , first for thyself: To drink the waters of thy cistern, and the rivers in the midst of thine own well: then for thy Camels, To let thy fountains flow forth, & thy rivers of water in the streets: Thou must first pledge Christ in his cup, and drink one hearty draught of tears for thyself, and then thou mayest drink to others afterward. For if thine eye be single, all thy body is full of light. But if thou have a beam in thine own eye, and yet wouldst take a more out of thy brother's eye; all thy body is full of darkness. Whereas the way were first to weep out, and wash out that great beam which is in thine own eye, that so thine eye being more single, thou mayest see clearly to take a little more out of thy brother's eye. Otherwise thou shalt be like those Hags or Fairies (called in latin La●●ia) which we have heard of in old time, who (as they say) could see well enough abroad, but when they came home, used to put up their eyes in a box. And then Christ will say to thee as he did to one elsewhere, Go to thine own house 
c Abi in domumtuam. Mar. 5. . Do not pry into other men's faults abroad, and put up thine eyes in a box when thou art at home; but rather shut thine eyes abroad, and open them at home. Be not like Crate● Thebanus, who was called a Door opener 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laerti is. , because he used to rush into every other man's house, and there to find fault with whatsoever was a miss: but rather look to thine own house, look to thine own heart, weep for thine own life, weep for thine own self. Many do turn Christ's, sed vos pro vobis, into Virgil's sic vos non vobis. They can stumble at a straw and leap over a block: They can swallow a Camel, and strain a gnat. Though their own backs be surcharged, and overloaden with ill-favoured lumps of sin, like Camels bunches, yet their backs are broad enough to bear all that, they never feel it, they make no bones of it, they can swallow it down very well without any drink of tears. But if they see no more than a little gnat sitting upon their brother's coat, by and by they find a hole in his coat, they must need● (forsooth) weep for it, and always urge it, and press it very sore, and strain it through their tears. Such are the wicked ignorant Brownists, and other like factious Novices of this age: They tell us they weep daily for the ruin of Zion, and for the desolation of our Church: But our Church answereth them, as she hath heard her spouse jesus Christ say in a like case, Weep not for me, but weep for yourselves. I, says our Church, was never more glorious in this Realm of England heretofore, 
c Foxus in prima consideratione ad Protestantes praefixa Acts, & in prima persecutione primitive ecclesia. p. 32.  never am like to be hereafter, than I am at this day. And there is no one point of Doctrine, or Discipline which I maintain, that hath not been within this forty years confirmed, and besprinkled, and even enamuled with the very blood of as blessed Saints, our own dear Countrymen, as holy Martyrs as ever did hold up innocent hands to God. Therefore Weep not for me, but weep for yourselves. You indeed have departed not only from this Church, of which you make so slight: but also from the Primitive Church▪ of which you talk so much. The order of the Primitive Church is set down in the Acts 
f Actorum ca v. 46. . They continued daily with one accord in the temple, and breaking bread at home, did eat their meat together with gladness and singleness of heart. So then in the Primitive Church they continued daily with one accord in the temple: you run out of the temple, and refuse to pray with us. In the Primitive Church they did break bread at home: you break peace abroad. In the Primitive Church they did eat their meat together with gladness and singleness of heart ● you have turned all singleness into singularity. You (says our Church to the Brownistes) You are those Donatists of whom Saint Austen speaketh 
g Qui nobis etiam orationem dominicam impijs dispretationibus conantur aufert c. epist. 92. ad lanuarium. , who by their impious arguments would take away from us even the Lords prayer. So would the Brownists. You are those Nestorians of whom Cassianus speaketh, 
h Qui quia esse nolunt quod omnes sunt, cupiunt omnes esse quod ipsi volunt. De incarnatione, l. 6. c. 4.  who because they will not be as all men are, therefore would have all men be as they are. So would the Brownists. You are those Sectaries of whom Nazianz●●● speaketh 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apol. p. 28 , who make a stir about matters of no importance, very unlearnedly, and yet very imprudently. So do the Brownists. You are those Schismatics of whom Irenaeus speaketh 
k Qui propter medicas & quaslibet causas magnum & gloriosum Christi corpus conscindunt. l. 4. c. 62. , who for light and trifling quarrels, rend and tear the great and glorious body of Christ. So do the Brownists. You are those Luciferans of whom Saint Jerome speaketh 
l Quibus familiare est dicere factum de Ecclesia lupanar. Dialo contra Luciferanos, prope initium. , who make it a common word in their mouths, to say, That the Church is now become a Stews. So say the Brownists. You are those heretics of whom Bernard speaketh 
m Qui omnes qui de Ecclesia sunt, canes censent & porcos▪ Epist. 65. , who say, That all we, or at the least wise the most part of us, which are of the Church, are no better than dogs, or hogs. So say the Brownists. You are those Audian● of whom Epiph●●ius speaketh 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Anchor. p. 475. , who being busybodies themselves, and Bishops in other men's dioceses, yet think much that reverend and learned Bishops should bear rule in their own diocese. So do the Brownists. You are those murmurers against Moses, of whom Optatus speaketh, 
o Qui ante funt sepulti quàm m●rtui. Contra 〈◊〉. l. 1.  who were buried before they were dead, because they wept for others before they wept for themselves. So do the Brownists. But to leave these now, as they leave the Church, and to return to ourselves again: we that are CHRIST'S loving friends, and loving friends also to his holy Church, must weep for none other so much as for ourselves. That so we may continually practise true Devotion, true Compunction, true Compassion, according to this, But weep, but you, but for yourselves. But weep for yourselves. Weep not for me, but weep for yourselves.  
THus have I gone over all the eight parts of this text. Now if I were as happy as Solomon was, that I might have whatsoever I would ask, I would, I assure you (beloved) desire no greater gift of God at this time, then that we might so meditate of that which hath been spoken, as our whole life, and all our affections, especially these affections of joy and sorrow, which rule all the rest, might thereby be ordered and directed aright. For weeping, or not weeping, are things indifferent, simply of themselves neither good nor bad, but thereafter as according to circumstances, and occurrences, they are either well or ill used. Even as glorying, or labouring, or fearing, or loving. For glorying it is said, Let not the wise man glory in his wisdom, but let him that glorieth, glory in this, that he knoweth the Lord. For labouring it is said, Labour not for the meat which perisheth, but for the meat which abideth for ever. For fearing, it is said, Fear not him that can kill the body only, but fear him who is able to destroy both body & soul. For loving it is said, Love not the world, nor the things of this world. If any man love the world, the love 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 meat which perisheth, but for the meat which abideth for ever. Fear not, but fear; Not him that can kill the body only, but him that can destroy both body and soul. Love not, but love: Not the World, but God. And so here, weep not, but weep. Not for me, but for yourselves. Weep not for me, but weep for yourselves. To weep is lawful; to weep without not weeping, is unlawful. Not to weep is lawful: not to weep without weeping, is unlawful. Again, To weep for yourselves is lawful: to weep immoderately for Christ is unlawful. Not to weep for Christ is lawful: not to weep moderately for yourselves, is unlawful. Whereas without any unlawfulness in either, both weeping and not weeping will be lawful. If your weeping be always joined with not weeping, and your not weeping be sometimes joined with weeping: If your weeping bee for yourselves, not for Christ, and your not weeping be for Christ, not for yourselves. Therefore we must mark well what our Saviour saith; He saith not thus, weep not for me, and weep not for yourselves; That is too much joy, and too little sorrow. Neither thus; weep for me, and weep for yourselves; That is too much sorrow, and too little joy. Neither thus, weep not for your selves, but weep for ●ee. That is presumptuous desperation. Neither thus; weep for me, but weep for yourselves. That is desperate presumption. Only he saith thus, Weep not for me, but weep for yourselves. As if he should have said, Weep not too much, weep not too much for my death: weep not too much for my death. Nay, weep little for my death: considering my wisdom, my benignity, my magnanimity; weep little for my death. But weep not too little: but weep not too little for your own life: but weep not little for your own life. Nay weep much for your own life: considering your devotion, your compunction, your compassion: weep much for your own life. Weep little for my death, but weep much for your own life. Weep not for me, but weep for yourselves.  
Wherefore holy brethren, if we have any tears, now let us shed them, if we have any Psalms, now let us sing them. The whole Gospel is nothing else but joyful news, the sum whereof is comprised in that Evangelicall and Angelical message to the shepherds; I bring you glad tidings of great joy, which shall be to all people. But then Christ was borne in his mother's arms; Now he holdeth up the Angels, that they fall not, and listeth up men which are fallen, with his own arms stretched out upon the cross. This cross is the kingdom, that he carrieth upon his shoulder 
p Esa. 9.6. , which is a greater glory and credit to Christ, then was the creation of the whole world 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ecume. in. c. 2. ad Heb. . For if God had created a thousand world, man had defaced them every one with his sin. But to save, if it be but one poor soul, and to redeem it from the pit of hell: this indeed is the omnipotent power of the cross of Christ. Sweet Saviour, I humbly embrace and kiss the wounds of thy hands and feet: I esteem more of thine Hyssop, thy Reed, thy Sponge, thy Spear, then of any Princely Diadem: I boast myself, and am more proud of thy thorns and nails, then of all pearls and jewels: I account thy cross more splendent and glorious than any royal crown: tush, what talk I of a crown? then the very golden sunbeams in their greatest beauty & brightness. This is that triumph whereby Christ caused us to triumph in himself, and to be more than conquerors, 
r 2 Cor. 2.4.  when as the goodness and the sweetness of Christ, did triumph over all impiety and malice 
s Cum de impietate & malitia suavitas pi●asque triumphavit. Cyp. . And therefore if the women met David playing and singing, Saul hath slain his thousand, and David his ten thousand; how much more than ought all the son● and daughters of jerusalem, all Christian men and women, to meet Christ playing upon the harp, and singing that new song to the lamb with the four and twenty elders, Thou art worthy to receive glory, and honour, and power, because thou wast killed, and yet thou hast killed, and slain not only a thousand, or ten thousand, but even all thine and our enemies, and hast redeemed us thy friends to God by thy blood? There is a time to weep, and a time to laugh, a time to mourn, and a time to dance 
t Eccle. 3. v. 4. . Why art thou then so heavy, O my soul, and why art thou so disquieted within me? What man? pluck up a good heart, trust in God, think upon the honourable passion and gladsome resurrection of Christ: And then though thou wert never so much afflicted, yet even in the fiery furnace of affliction, rejoice with joy unspeakable and glorious. Dance now, not as Herodias did, but as David did. Leap up in affection as high as heaven, where thou shalt hear one rapt up to the third heaven, saying to himself, God forbidden that I should rejoice, rejoice in any thing but in the cross of Christ: and to us, Rejoice in the Lord always, and again, I say, rejoice. And again, and again, I say, rejoice, and rejoice always in the Lord. Especially at this time. For if, when the matter was in doubt, and no man almost knew to what pass these troubles would sort in the end, and very few in the Church, no not the Apostles, but only the Virgin Mary did understand and believe the resurrection of Christ, yet than our Saviour said, Weep not for me: how much more now ought we not to weep, but to rejoice, seeing our Lord hath so mightily declared himself to be the son of God 
u Rom. 1.4: , by raising up his own self from the dead? And if we might not weep when jacob went over jordan with nothing but his staff in his hand 
x Gen. 31.18. , then much more now ought we to lift up our hearts in great joy to God, and say; O Lord we are not worthy of the least of all thy mercies: for our blessed Redeemer went over jordan with nothing but his cross, which is his jacobs' staff, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. l. 4. cap. 88  upon his shoulder, but now he is returned again with two great troops. O what a great troop, what a goodly flock is here! We with all the Militant Church are one flock of Christ: And the other flock is the triumphant Church in Heaven; with whom we must continually rejoice for the victory and the salvation which Christ hath showed us this day: For though on Good Friday towards evening the sky was red all over coloured and distained with the blood of Christ 
y Math. 16.2. , yet laudes bee to our Lord, O praised be GOD, that was a good sign: this day it is fair weather: The winter is now past: the rain is changed and gone: the flowers appear in the earth: the time of the singing of birds is come: and the voice of the Turtle is heard in our Land 
z Cant. 2.11. . And what saith the Turtle? Even as it is here, Weep not for me. Weep not for me, but weep for yourselves: but weep for yourselves. Pindarus reporteth, there was an opinion of the City of Rhodes, that gold reigned down upon it 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ode. T. . If ever gold did rain down from heaven upon any City, I think it is rather this City than Rhodes: not only for abundance of gold and worldly riches, wherewith it is replenished, but also much more for infinite spiritual gifts, and golden grace● of God. O London, London, excellent things are spoken of thee, O thou City of God It is spoken of thee, that thou employest a great part of thy wealth to the relief of poor Orphans, of poor Soldiers, of poor Scholars. It is spoken of thee, that thou dost reverence religion, and love the truth more than any part of this Realm doth beside. It is spoken of thee, that none are more obedient, none more ready than thou art, both with body and goods to defend the state. It is spoken of thee, that thou art so famous in all foreign country's, that as Athens was called the Greece of Greece 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus. l. 5. , so London is called the England of England. And we may almost as well say, that all England is in London, as that all London is in England. These are excellent things I assure you beloved, excellent things indeed. Wherefore we which have received so many singular graces of God, should above all other be thankful for them. And not only one, or some few, but even all of us, 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 us, all are not pure corn, 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 sheep, there are many goats. Yet to inveigh particularly against the sins of, this city, which should make us weep for ourselves, I think it not greatly convenient at this time. Only I beseech you that we may try and examine ourselves: that we may enter into our own consciences; every one of us humbly bowing the knees of his heart, and saying in this sort, O Lord jesus, how have I bestowed all those talents of gold which thou hast given me? how have I required thee for all thy kindness towards me? what hath my whole life been else but a continual warting against thee? what hath it been else but a daily renewing of all thy bloody torments, and of thy whole passion? Ah vile wretch that I am, how often have I like judas himself, betrayed thee, and sold thee for a little worldly pleasure, or for a little lucre and gain? how often have I bound thy hands, and even most despitefully spit in thy face, by refusing those gifts which thou wouldst have given me, and by killing the comforts of thy spirit? Woe is me, alack for pity, I am that cursed Cain which have murdered innocent Abel my brother, whose blood doth now cry out for vengeance against me, because that blood by my sins only is polluted, by which the sins of all the world beside are purged. For this I will weep day and night, yea though I had as many eyes in my head, as there are stars in the sky, yet I would weep them out every one 
c In f●ntem scontem atque in fium malumina ●ertam. , to think that I should be such an unworthy wretch, as by my sins to crucify Christ so often, and to put him to so many deaths, who hath been unto me so kind and so loving a Lord. O dear Abel, dear Abel! O my good brethren, that I could possibly device what to say, or what to do, to obtain thus much of you, or rather of God for you, that you would weep, though it were never so little, for your sins. But alas, I can do 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 faithful obedience of your good hearts to God. Blessed be God: I am yet very much revived (being otherwise almost quite spent with speaking so long) when I look about me, and behold every one that is present. For I see no place in this great Auditory, where there are not very many ready to weep, the water standing in their eyes, and some already weeping rightout, in true remorse and sorrow for their sins. You make me remember that which we read in the book of judges, when the Angel of the Lord found fault with the Israelites for their disobedience, they lifted up their voices and wept, and called the name of that place Bochim, and offered up sacrifices there unto the Lord 
d judg. 2.5. . This place also may be now called Bochim, that is, the place of weeping, wherein you have offered up as many Sacrifices to the Lord, as you have shed tears for yourselves. O what an acceptable Sacrifice to God is this your sorrowful spirit? I warrant you you shall never repent you of this repentance: you shall never be sorry for this sorrow. This sorrowful spirit of yours makes God have a joyful spirit, and greatly pleaseth and delighteth the holy Ghost. Wherefore now that we have once made the good spirit of God rejoice and take pleasure in us, let us not in any case hereafter, let us not hereafter grieve the same spirit of God, whereby we are now sealed up to the day of redemption. The Holy Ghost is grieved when we are not grieved, but if we be thus grieved for our sins, then is the Holy Ghost delighted. Yes such grief and sorrow will not only be to the Holy Ghost a great pleasure and delight, but also it will be to us the very seed or the interest and loan of everlasting life . For look how a Father pitieth his own child, and if he see him cry, doth what he can to still him, and takes out his handkerchief, and wipes the infant's eyes himself; after the same fashion God our heavenly Father will with his own holy finger wipe away all tears from our eyes, and take us most lovingly by the hand, and lead us out of the house of mourning into the house of mirth. Then though we have sown in tears, yet we shall reap in joy 
f Tum brevibus lachrymis gaudia longa metam. Paulinus. . Yea though we have sown but a very few tears, which God hath in a small bottle, yet we shall reap all the infinite joys which God hath in heaven. Then though we have wanted wine a little while, yet in the end Christ shall turn all our water into wine, all our sadness into gladness, all our musing into music, all our sighing into singing. Then though we have been a long time married to weeping bleareyed Leah, yet at length we shall enjoy the love of cheerful and beautiful Rachel. Then shall Abraham that good mower bind us up into sheaves as pure corn, and fill his bosom full with us, and carry us into the Lord's barn to make a joyful harvest in heaven. Then shall we with the wise virgins having store of tears in our eyes, which are as oil in our lamps, go out of this vale of tears, which floweth with woe and weeping, and enter into the celestial Canaan which floweth with milk and honey. Then shall Christ say unto us, not as it is here, Weep not for me, but weep for yourselves: But he shall say; Weep not for me, and weep not for yourselves. For that which would be too much joy in this life, shall not be joy enough in the life to come. Therefore he shall not only say unto us, Weep not for me, and weep not for yourselves, but he shall also say, Rejoice for me, and rejoice for yourselves. Rejoice for me, because I was once lower than the Angels, but now I am crowned with honour and glory: and rejoice for yourselves, because you were once as sheep going astray, but now you are returned to the shepherd and Bishop of your soul. Rejoice for me, because I am your brother joseph, whom once you sold into Egypt, but now all power is given me in heaven and in earth: and rejoice for yourselves, because you are the true children of Israel, which once dwelled in a land of famine, but now you are brought by triumphant fiery chariots into the land of Goshen, which is the kingdom of glory. To the which kingdom of glory, and joy of all hands, joy for Christ, joy for ourselves, we beseech thee, O good Lord, to bring us, after the miseries of this woeful and wretched world, not for our own deserts or merits, but for the most glorious passion, and most joyful resurrection of jesus Christ, to whom with the Father and the Holy Ghost, be all honour and glory, power and praise, dignity and dominion now and evermore, Amen.   

THE PATHWAY To Perfection.  
A SERMON Preached at Saint MARY'S Spittle in London on Wednesday in Easter-weeke, 1593.  
By THOMAS PLAYFERE, Doctor of Divinity.  
LONDON: Printed by Thomas Snodham for Matthew Law, and are to be sold at his shop in Paul's Churchyard, 1623.   

TO THE MOST NOBLE AND WORTHY KNIGHT, MY HONOURABLE good Patron, Sir GEORGE CARPY, Knight Martial of her Majesty's most honourable Household, and Governor of her I'll of Wight; all joys, external, internal, eternal.  
SIR, as soon as I had preached this Sermon, it pleased the Lord Bishop of London last deceased, both by his Letter, and by word of mouth, to request a Copy of it for the Press. The like did diverse others also. But in truth I had been hitherto continued. And so craving your honourable acceptance of my faithful endeavours, I humbly take my leave, from Saint john's College in Cambridge the first day of February, 1595.  
Your Worships ever, and in all duty, most bounden, Thomas Playfere.   

To the Reader.  
GEntle Reader, the sentences are so framed, as thou mayst read them without any regard of the Marginal notes, as though they were not set down at all. Do therefore herein as thou shalt think best. The quotations which are marked without a Parenthesis, as thus, ᵃ ᵇ ᶜ, were all uttered when the Sermon was preached. The rest which are marked with a Parenthesis, as thus, (ᵃ) (ᵇ) (ᶜ) were thought convenient to be printed, though not the quotations themselves, but only the matter contained in them was preached. Farewell.   

THE PATHWAY To Perfection. The Text.  
But one thing, I forget that which is behind, and endeavour myself to that which is before, and follow hard toward the mark, for the prize of the high calling of God in Christ jesus.  Philip. 3.14. 
RIght Honourable, right worshipful, and most Christian and blessed brethren; perfection is all in all. The only thing in every thing. But that which is unperfect, is like either the untimely birth of a woman, or else the untimely fruit of a tree; the one dying before it be borne, the other rotting before it be ripe. Therefore it is said of the law, 
a Heb. 7.19.  That it made nothing perfect: but of the Gospel, 
b joh. 19.13.  that it is most perfect in itself. And of the tower of Babel, 
c Luk. 14.30.  these men began well to build, yet could not perfect it: but of the frame of the world, 
d Gen. 2.1.  thus the heaven and the earth were perfectly finished; yea so perfectly, that every 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 untimely birth, but to live: and man liveth not to rot away as untimely fruit but to flourish for ever. Therefore we that do not die under the law, but live under grace, 
e Rom. 6.14.  must not be like the law, but like the Gospel? and we which shall not rot away as the Tower of Babel, but flourish for ever, as the building of God, 
f 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 heavenly Father is perfect 
(g) Mat. 5.48. . Labour (I say) we must. For as nothing is excellent and easy 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 easy a thing, that it can be soon attained: Therefore saith the Apostle in the former verse, I do not think that I have yet attained to it. For, saith Bernard 
h Quomodo proficis, si iam tibi sufficis? , How canst thou possibly be a proficient, if thou think thyself already sufficient? The Ark of the Covenant was but a Cubite and a half high 
i Exod. 21.10. . So likewise the wheels of the Cauldron were but a Cubite and a half high. 
1 King. 7.32.  Now we know that a Cubite and a half is an unperfect measure: which shows that none in this life are perfectly perfect. The very highest are as the Ark in Moses Tabernacle or as the wheels in salomon's temple, but a Cubite and a half high 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : Perfectly unperfect when they begin: unperfectly perfect when they end. Benaiah was honourable among thirty, but he attained not to the first three: 
l 2 Sam. 23.23.  And so some one man may be as perfect as thirty, yea as a thousand other men, and yet not attain to the perfection of the blessed Trinity, which is the first three. Nay when we have done the best we can, we are but unprofitable servants 
(m) Luk. 17.10.  All our righteousness is as a stained cloth 
n Esay. 64.5. . Our greatest strength is confirmed in weakness 
(o) 2 Cor. 12.9 . We know but in part, not as we are known 
(p) 1 Cor. 13.12 . We walk by faith, not by sight 
(q) 2 Cor. 5.7. . We behold as in a Glass darkly, not face to face 
(r) 1 Cor. 13.12 . So that the most perfect perfection we can attain to in this life, is an humble acknowledging of that imperfection which we have, 
(s) Est quaedam imperfecta perfectio, ut sciat homo se non esse perfectum in hac vita. Primasius in Col. c 1. in fine.  and an earnest labouring for that perfection which we have not 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nyssenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in fine. . We live here in that we hope for life 
u Spes vitae immortalis est vita vitae mortalis. Aug in. p. ●03 : and we are perfect here in that we labour for perfection 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum. in Herald c. 6. . Whereofre as Solomon went up six steps to come to his great-throne of ivory 
y 1 Reg. 10.19. , so must we ascend six degrees to come to this high top of perfection. The first, (Not many things) BUT ONE THING. The second, (I do not remember, but) I FORGET THAT WHICH IS BEHIND. The third, (I stand not still but) I ENDEAVOUR MYSELF TO THAT WHICH IS BEFORE. The fourth, (I run not amiss, but) I FOLLOW HARD. The fifth, (not beside the mark, but) TOWARD THE MARK. The sixth, (Not for any other prize, but) FOR THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST JESUS.  
Touching the first he saith (Not many things) BUT ONE THING. Gregory hath this sentence 
z Cum animus dividitur ad multa, fit minor ad singula. : The mind 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 soon sinketh, and being diversely distracted, it is easily overwhelmed. Zedekias 
a jer. 39.5.  did well enough so long as he stayed in jerusalem, signifying the vision of peace, which is one thing: but when he was carried to Riblah, signifying a multitude which is many things, than were his eyes put out. What so near one as two? And yet we must not go so fare from one as two: Seeing it is a very hard matter, and almost impossible, that one mind should well heed to diverse things. 
(b) Vtres oppositas mens ferat una duas. Cor. Gallus.  Hercules himself could not cope with two adversaries at once. So that Peter was unwise to wear two swords, at once 
() Luke. 22.38 . Alexander said, the whole world could not hold two Suns at once. So that Issacar was an ass to bear two burdens at once 
(d) Gen. 49.14. . No man sitteth upon two seats together. No man writeth with two pens together. No man hunteth two games together. No man jousteth with two spears together. He that hath two hearts, if he have a true heart of the one, he will have a false heart of the other. Therefore saith Saint I●●es 
l jam. 1.8. , A double-hearted man is unconstant in all his ways. He that hath two tongues, if he tell truth with the one, he will lie with the other: Therefore saith Saint Paul 
m Tim. 3.8. : Deacons, must not be double-tongued. He that serves two masters, if he please the one, he will displease the other: therefore saith our Saviour 
n Luk. 10.13. ; No man can serve two masters. He that walketh two ways, if he go well in the one, he will stumble in the other. Therefore saith Ecclesiasticus: 
o Eccles. 2.13.  Woe be to the sinner, which walketh two manner of ways. Wherefore we must not be like the Philistines, which had two hearts, 
p 1 Sam. 5.2.  one heart that cleaved to God, another that cleaved to Dagon: We must not be like the jews, which had two tongues 
q Sopho. 2.1. , one tongue that swore by the Lord, another that swore by Malcham: We must not be like the Israelites, which served two masters, 
r 1 King. 11.5.  they halted betwixt two opinions, serving sometimes God, sometimes Baal: We must not be like Solomon, which walked two ways 
f 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 do 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,) BUT ONE THING.  
For this ONE thing is the very band of Perfection 
t 
Col. 3.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Theodor et. grae. Affect. cur. 2.  . Hereupon Christ speaking to his Spouse, saith thus 
u Cant. 4.9. ; Thou hast wounded my heart with one of thine eyes, and with one chain of thy neck. The Church, I grant, hath many eyes. But because as the eyes of a maiden look unto the hand of her mistress 
(x) Psa. 123.2. ▪ so all these eyes wait only on the Lord, look only one way, and so (in a sort) make only one eye, therefore he saith, with one of thine eyes. So likewise the Church hath many chains; but because these chains are so linked and intorteled together, that they all make (in a manner) but one golden chain of Christian virtues, which is the band of Perfection, and bindeth the Church to Christ, as the neck joineth the body to the head: therefore he saith, with ONE chain of the neck. This one eye it is, this one chain it is, which makes Christ in love with his Church, which overcomes him, and wounds his heart. Thou hast wounded my heart, saith he, with one of thine eyes, and with one chain of thy neck. The Spouse of Christ must have but ONE chain about her neck. The disciple of Christ must have but one coat upon his back 
y Luke 9.3. . He must not be a turncoat, much less a change-coat. Seeing indeed that which Cyprian speaks of Christ's coat, may be as truly said of every Christians coat; That either it must be Vnica, or else it cannot be Tunica, either it must be one, or none. For as Rebeccaes two twins did struggle and wrestle before they were borne, for hatred and malice, but Elizabeth's one child did spring and skip before he was borne, for joy and gladness; so he that busies himself about more things than one; shall never prove singular in any thing 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de rep. l. 3. , nay he shall find that strife and resistance in his head, which Rebecca did in her womb, but he that labours and travails only about one thing, shall bring it to good perfection, and be as well delivered of it, as Elizabeth was of john Baptist. Hence it is that we are exhorted, for our heart, 
a Acts. 4.32.  to have one heart, and one soul: for our tongue 
b 1 Cor. 1.10. , to speak one and the self same thing: for our master, 
c Mat. 13.8.  to serve one master in Heaven: for our way, 
d Phil. 3.16.  to walk after one and the self same rule. According to that most wise and worthy word: 
(c) Cor unum via una. My L. Treasurer his word.  One heart, one way, Which is also agreeable to the word of God, who saith, I will give them one heart, and one way, that they may fear me for ever, for the wealth of them and of their children after them 
(f) jer. 32.39. . Wherefore let us not have many minds, or trouble ourselves about many things, but with Mary 
g Heb. 10.41. , mind only one thing, which is necessary: let us not have many tongues, or desire many things, but every one of us say with David 
h Psal. 18.1. , One thing only I have desired of the Lord: let us not serve many masters or by many masters ourselves, but as Sophony speaketh 
i Soph. 3.9. , with one shoulder serve the Lord our God, and only worship him: let us not walk many ways, or kick against many pricks 
k Acts. 9.5. , or shoot at rovers (as I may say) but with S. Paul in this place, aim only at one mark, and follow But one thing. This is the first degree to perfection.  
Touching the second, he saith, (I do not remember, but) I FORGET THAT WHICH IS BEHIND. Truth it is, we may remember, both that we have done ill, to amend it, & also that we have done well, to continue it. For the first, Chrysostome saith, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Nothing doth so well help us forward in a good course, as the often remembrance of our sins. Whereas in the bitterness of our souls we call to remembrance the days of old, which we have passed away in sin. Whereupon the Psalmist particularly entitleth the eight and thirtieth Psalm a Memorandum, or a Remembrance, because he made it when he called to remembrance his sin, which he had in former time committed 
m Cum commissa olim à se delicta memoria repeteret. Euthymius ibidem. . And generally Baruch saith to us in this sort; Remember well what you have done, & as it came in your hearts to turn away from God, so now strive with yourselves ten times more to turn again unto him 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bar. 4.28. . Thus did Paul, remembering he had once been a persecutor or, 
o 1 Tim. 1.13.  he did repent him of it, and made amends for it, and was afterward ten times more zealous to save the wicked, then before he had been to destroy the godly. For the second, another saith; 
p Quam immensa est latitia de recordatione transactae virtutis? etc. Ber. in festo omnium Sanc. ser. 2.  O what heavenly comfort do they inwardly feel, which are delighted with the remembrance of virtue past, with the fruition of joy present, with the expectation of felicity to come? This threefold cord of comfort, as it can never be broken, so it must always be drawn forth at length, that 
q Reu. 22.11.  he which is just, may be still more just; that he which is strong, may be still more strong. Thus did David 
r 1 Sam. 17.36 , remembering he had once slain a Bear, he did not repent him of it, but gathered strength and courage by it, and was afterward more bold to combat with a mighty Giant, then before he had been to deal with an elvish Bear. Therefore as they which leap, the further they go backward to fetch their run, they further the leap forward, when they have run: so here we may look back a little, and remember both what we have done i'll, to amend it, and also what we have done well to continue it. Otherwise, the remembrance either of vices or virtues, is so fare from putting us any white forward, that it casteth us quite backward. For as Mark the Eremite witnesseth, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The remembrance of former sins is enough to cast him down altogether, who otherwise might have had some good hope. Our sins and Elies sons are alike: Elie hearing his sons were slain, whom he himself had not chastised and corrected as he ought, fell down backward, and broke his neck 
(t) 1 Sam. 4.17. : And so all they that remember and hearken after their former sins, which they should have mortified and killed, fall down backward, and turn away from God. For this is the difference between the godly and the wicked: Both fall; But the godly fall forward upon their faces, as Abraham did when he talked with God: the wicked fall backward upon the ground, as the jews did when they apprehended Christ. He that remembers his sins, to be sorry for them, as Abraham did, falls forward upon his face: but he that remembers his sins, to rejoice in them, as the jews did, falls backward upon the ground. Wherefore if thou be upon a mountain, look not backward again unto Sodom, as Lot's wife did 
(x) Gen. 19.27. : if thou be within the Ark, fly not out again into the world, as Noah's Crow did 
(y) Gen. 8.7. : If thou be well washed, return not again to the mire, as the Hog doth 
(z) 2 Pet. 2.22. : if thou be clean purged, run not again to thy filth, as the Dog doth 
(a) Pro. 26.11. : If thou be going towards the land of Canaan, think not of the fleshpots of Egypt 
(b) Exod. 16.3. : If thou be marching against the host of Midian, drink not of the waters of Harod 
(c) jud. 7.6. : If thou be upon the house top, come not down 
(d) Mar. 13.11. : If thou have set thy hand to the plough, look not behind thee 
(e) Luke. 9.62. ; remember not those vices which are behind thee. No, nor those virtues neither. For as Gregory writeth 
(f) 
Memoria virtutis fovea mentis.  
De cura pastorali. par. 4. c. 1.  ; The remembrance of former virtues doth many times so besot and inveigle a man, that it makes him like a blind Ass fall down into a ditch. When Orpheus went to fetch his wife Eurydice out of hell, he had her granted to him, upon condition that he should not turn back his eyes to look upon her, till he had brought her into heaven. Yet having brought her forward a great way, at length his love was so excessive, that he could not contain any longer, but would neede● h●ue a sight of her. Whereupon forth wi●h be lost both her sight and herself, she suddenly again vanishing away from him, 
g Flexit amans oculos, & protinus illa relapsa est. Ouid. Met. l. 10. Fab. 1. Memini● & Virgilius Geor l. 4. in fine.  This is a Poetical fiction; nevertheless it serveth very fitly to this purpose, to admonish us, that if we have any virtue which is to be loved, as a man is to love his wife, yet we must not be so blind in affection, as to dote too much upon it, or to fall in admiration of ourselves for it, or to be always gazing and wondering at it, lest by too much looking upon it, and by too well liking of it, and by too often remembering it, we lose it; because indeed he that remembers his virtues, hath no virtues to remember. Seeing he wants humility, which is the mother-vertue of all virtues. For this is the difference between the godly & the wicked: Both remember virtues. But the godly remember other men's virtues, the wicked remember their own virtues. The remembering their own virtues; make them ensamples to imitate: these remembering their own virtues, make them miracles to wonder at: therefore the godly remembering they have some one or other little vice in them, are humbled, though they have very many great virtues: But the wicked remembering they have some one or other little virtue in them are proud, though they have very many great vices. Wherefore though thou have conquered Kingdoms, yet crack not of it, as Senacharib did 
g Esay. 37.13. : though thou hast built Babel, yet brag not of it, as Nebuchodonozer did 
h Dan. 4.27. : though thou have a great people, yet number them not, as David did 
i 2 Sam▪ 14.2. : though thou have rich treasure, yet show them not, as Ezechias did 
k 2 Reg. 20.13. : though thou have slain a thousand Philistines, yet glory not in it, as Samson did 
l judg. 15.16: : though thou have built seven altars, yet vaunt not of it, as Balack did 
m Num. 23.1. : though thou give alms, yet blow not a trumpet 
n Math. 6.1. : though thou fast twice a week, yet make no words of it 
o Luke 18.12. , (remember it not but) Forget that which is behind.  
If thou wilt be Perfect, 
p Mat. 1●. 22.  sell all that thou hast, and follow me, saith our Saviour. Sell all that thou hast. Or if no man will buy it, give it. Or if no man will take it, Forget it. Themistocles said, he had rather learn the Art of forgetfulness, then of memory. That is, as I understand it, rather Divinity, than Philosophy. For Philosophy is an Art of memory, but Divinity is an Art of forgetfulness. Therefore the first lesson that Socrates taught his Scholar was, Remember 
q Reminiscere. . For he thought that knowledge is nothing else but a calling of those things to remembrance which the mind knew, before it knew the body. But the first lesson that Christ teacheth his Scholar is, Forget. 
r Obliviscere.  Harken O daughter (saith he) and see, Forget thine own country, and thy father's house. So that faith is that fair. Helena, which drinks to us in a cup of Neponthes, and faith 
s Reu. 21.4. , Be of good cheer there shall be no more sorrow, neither crying, neither death, neither pain, for the first things are past. And the water of the word of God is that fountain Lethe, which when we come to drink of it, speaks to us (as it were) in this sort 
t Esay. 43.18. : Remember not the former things, neither regard the things of old. For as they which die cloth, do not immediately change one contrary into another, but first turn a white into an azure, and then make a puke of it: So we can never hold colour, as a good puke, except first our white be turned into an azure: that is, as Lyrinensis saith 
u Donec dediscimus bene quod didicimus non bene. c. 15. , except first we do well to Forget, that which we did ill to get, except first we do happily unlearn, that which we did unhappily learn. And like as they which work in wax, cannot frame any new impression in it, till the old be defaced 
x 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Bas. E. 1. p. 208.  : so the image of Caesar, the Prince of this world, the devil, must first be defaced, before the image of Christ can be form in us. For this image of Christ (as Clemens testifieth) 
y 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Prot. p. 5.   is seen only in them, which Forget the hill of Helicon, and dwell in mount Zion. Wherefore though thou have had a bloody issue twelve years, yet thine issue being now stopped, Forget all bloodiness 
z Mark. 5.25. : though thou have had a crooked body eighteen years, yet thy body being now straightened, forget all crookedness 
a Luk. 13.11. : though thou have had blind eyes, yet thine eyes being now cleared, forget all blindness in seeing the truth 
b Mark. 10.5. : though thou have had deaf ears, yet thine cares being now opened, forget all deafness in hearing the word: 
c Mark. 7.34.  though thou have had a dry hand, yet thy hand being now restored, forget all dryness and niggardliness with men 
d Mat. 12.10. : though thou have had a lame foot, yet thy foot being now recured, forget all limping and halting with GOD 
e Act. 14.8. : though thou have been dead and buried in the grave four days, as Lazarus was, yet being now received, forget all deadness in sin 
f john. 11.39. : though thou have been possessed and tormented with seven devils, as Mary Magdalen was, yet being now delivered, renounce the devil and all his works 
g Luke. 8.2. : and forget all thy wicked works which are behind thee 
h 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vide, Nas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  : Yea and all thy good works also. For if thee forget them, then will God remember them. The Patriarch Abraham was content for God's pleasure to sacrifice his son Isaac 
i Gen. 22.16. : But as soon as he had done, he forgets it. Therefore God remembers it, and sets down every several circumstance of it. By mine own self have I sworn (saith the Lord) because thou hast done this thing; There is the general. But what thing? The particular follows; And hast not spared; yea, not thy servant, but thy son; nay, not only thy son, but thine only son: and hast not spared thine only son; therefore I will surely bless thee. That good woman 
k Luk. 7.42.  gave Christ loving and friendly entertainment. But as soon 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 gavest me no water for my feet: but she hath washed my feet with the tears of her eyes, and wiped them with the hairs of her head. Thou gavest me no kiss: but she since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint, but she hath anointed my feet with ointment. Lo ye how true it is which I said before, that if we remember our good works, than God will forget them; but if we forget them, than God will remember them; yea, and he will reward them when we have forgotten them. If we wage war with God, 
l Luke. 14.31.  and think to overcome him with ten thousand of our good deeds, then will he like a puissant Prince, bring forth into the field a huge Army of our sins, twenty thousand of our sins against us, & with twenty thousand of our sins will easily overthrew ten thousand of our good deeds, and so finally confound us. But if on the other side we can be content to forget all our good works, and to strew our best garments, and our most flourishing branches at Christ's feet 
m Math. 21.8. ; and to cast down our very crowns before the throne of the Lamb 
n Reu. 4.10. , than he will be a right Lamb indeed, he will not fight with us, but he will crown us with honour & glory. Almighty God appointed his people not to shear the first borne of the sheep 
o Deut. 15.19. . The first born of the sheep are the best of our good works; These we must not shear, nor lay naked and open to the view and knowledge of all men, but forget them, and hide them under the fleece of silence, and keep them secret to ourselves. So joseph, whom God did lead as a sheep 
p Psal. 80.2. , having a first borne, did not shear this first borne of the sheep, but called him Manasses, that is, forgetfulness of those things which were behind, when God had now answered the desires of his heart 
q Eccles. 5.19. . The faithful speaking to Christ say thus, we will make for thee borders of gold guilt with silver 
r Musenulas aureas vermiculatas argento. Can. 1.10. : This is quite contrary to the fashion of the world. The fashion of the world is to gild silver with gold, and to put the best side outward. But the faithful guild gold with silver, and put the best side inward. So Moses having a glorious countenance, did not set it out to the show, but did forget it, and covered it with a veil 
s Exod. 34.33. . Now a glorious countenance covered with a veil, what is it else but a border of gold guilt with silver? but we, we alas, for the most part, have such base minds, that we are scarce worth the ground we go upon: We do not gild our borders of gold with silver, but we shear the first borne of our sheep. We do not cast down our garments and our branches, and our crowns, before the throne of the Lamb, but we war against God with ten thousand of our good works. Or rather indeed, which of us all can muster together so many good works to fight for him? Nay if we have done one thing well, or one time well, we think all is well, we 〈◊〉 do no more, we have done good enough, and oft enough. Yea, if others do not commend us also, we do so wonderfully please ourselves in it, that we are ready presently to praise ourselves for it. But here we may all of us learn true humility 
t Humilitas animis sublimitas Christiani. L●o. , which is true magnanimity, of S. Paul. Paul had a most noble and most stately heart, higher than the very poles of heaven itself. All that ever he had done hitherto, or could do, he thinks too little, nay, he counts it nothing. He was not a whit inferior to the very chiefest Apostles 
u 2 Cor. 12.11. , yet he forgets it. He laboured more than they all 
x 1 Cor. 15.10. , yet he forgets it. He spoke with tongues more than they all 
y 1 Cor. 14 18. , yet he forgets it. He had care of all the Churches 
z 2 Cor. 11.28. , yet he forgets it. He fought with beasts at Ephesus 
a 1 Cor. 15.32. , yet he forgets it. He trod satan, that vile beast, under his feet 
b Rom. 16.20.  yet he forgets it. He spoke wisdom among them that are perfect 
c 1 Cor. 2.6.  yet he forgets it. He was rapt up to Paradise into the third heaven, where he first learned that among the Angels, which afterwards he taught amongst men 
d 2 Cor. 12.4. , yet he forgets it. All this is nothing with him. All this 〈◊〉 forgets, and saith, I FORGET THAT WHICH IS BEHIND. This is the second degree to perfection.  
TOuching the third, he saith (I stand not still) but I ENDEAVOUR MYSELF TO THAT WHICH IS BEFORE. S. Bernard writing to Haimericus Chancellor of Rome, in his very first salutation, wisheth him 
e Quae retro sunt oblivisci, & 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 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dial. 11. : The wise man hath allowed a time for every thing else, but for idleness he hath allowed no time. Moses Ark had rings, & bars within the rings 
g Exod. 24.14. , to signify that it was not made to stand still, but to be removed from place to place. Iacob ● ladder had staffs 
h Gen. 28.12. , upon 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 heaven, & there you shall hear one say, My Father doth now work, and I work also. Whereupon Basil noteth, that king David having first said, Lord who shall dwell in thy tabernable? adds then 
i Psal. 15.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Not he that hath wrought righteousness heretofore, but he that doth now work righteousness; even as Christ saith, My father doth now work, and I work also. Descend you likewise to the foot of the ladder, to the earth, and there you shall hear that figtree accursed which did bear leaves and no fruit. Whereupon Theophylact noteth, that john Baptist having first said, The axe is laid to the root of the Tree, adds then 
k Mar. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , Not every tree that hath not brought forth goodfruit heretofore, but every tree that doth not now bring forth good fruit, shall be cut down, even as that fruitless figtree was cut down, and cast into the fire. Therefore we must so walk, as God seeing our continual fruitfulness may say of us, I see men walking like trees 
l Mark. ●. 24 : Men walk like trees, when as men are never idle, but always abounding in the work of the Lord 
m 1 Cor. 15.58 : As the tree of life every month bringeth forth twelve manner of fruits 
n Reu. 22.2. . For so Christ said unto him whom he healed 
o Mark. 2.10. , Take up thy bed and walk. He saith not, Take up thy bed, and stand still, like a stone, but take up thy bed and walk, like a tree. Otherwise to them whom he found standing still, he said in his wrath, and in his sore displeasure, why stand ye still all the day idle? why are ye like Moab settled upon your l●es 
p jer. 48.11. , and not poured from vessel to vessel? we must make account to give account for every idle word we speak 
q Mat 12.36. : And much more than for every idle hour we spend. He hath called the time against me, saith jerusalem 
r Lam. 1.15. : So that for the very time which we have contemned, we shall be condemned: and for every day, which we have spent idly, we shall be shent severely. The Israelites were commanded, not once in a week, or once in a month, but every day to gather Manna, except only the sabbath day, 
s Exod. 16.26.  To teach them and all us, that till we come to the Sabbath of our everlasting rest in heaven, we must never stand still, but every day be doing somewhat. Wherefore Apollo's posy was this, Let no day pass without a line 
t Nulla dies s●. n● linea. : Be sure every day thou do some good, then draw one line at the least. According to that 
u Esay. 28.10. , Line upon line, line upon line. And Pythagoras posy was this 
x Chaeneci ne insideas. , Sat not still upon the measure of corn. Do not look to eat, except thou swear for it. According to that 
y 2 Thes. 3.10. , He which will not work, let him not eat. In my Father's house, saith Christ, are many mansions 
z joh. 14.3. . So that no man may sing his soul a sweet requiem, saying with that cormorant in the Gospel: Soul take thy rest. For in heaven only, which is in our Father's house, there are many mansions to rest in. In this world, which is out of our father's house, there are not many mansions, no not any mansions to rest in, but only vineyards to work in. We are come, saith the Author to the Hebrews 
a Heb. 12.13. , to the spirits of just and perfect men in heaven. So that no man may sue out for himself a Quietus est, saying with the Church of Laodicea, I am rich and have enough; For in heaven only, are the spirits of just and perfect men, which are rich and have enough. In this world we must never think we are rich, but we must always be poor in spirit: we must never think we have enough, but we must always hunger and thirst after righteousness. Wherefore if thou have a talon 
c Luke. 19.20. , put it not into a napkin, but into the bank: if thou light a candle, 
d Mark. 4.21.  set it not under a bushel, but upon a candlestick: If thou build a city 
e Math. 5.14. , place it not under a dale, but upon a hill: if thou seek Christ, 
f Can. 3.1.  seek him not in thy bed, but in the garden. Lie not still, Sat not still: (stand not still) but endeavour thyself to that which is before.  
Walk before me and be perfect saith God to Abraham 
g Gen. 17.1. . As if he should say, if thou wilt be perfect, then walk before me, and endeavour thyself 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 bear them in body, but not so much as bear them in mind. Here contrariwise, speaking of those things which are before, he saith that he doth not only intent his mind to them, but also extend his very body towards them. So that as they which run in a race, bend forward their breasts, & stretch out their arms, to show that they have a desire to run faster than possibly their feet can follow them: After the same sort, we which run in this course of Christianity, must cast away every thing that presseth down, and sin which cleaveth so fast 
h Heb. 12.1. , that we may Endeavour ourselves, or (as the Greek word 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  here signifies) stretch ourselves to those things which are before. And like as ●●●lus let all the other winds, which might have been a trouble to him with his friend Ulysses, to be packed up in a male, and kept only the western wind for his own use, to bring him home into his Country: so we must reject all other things, which may be as contrary winds to drive us from the shore of salvation, and retain only that western wind of the Spirit of God, whereby we may endeavour ourselves to that which is before, and stretch out our sails, and so come safely to the haven of heaven. Every thing, as Austen testifieth, is either a hindrance, or a furtherance 
k Aut vinculum aut vehiculum. De civi. Dei. lib. 9 c. 5. : if it be a hindrance, cast it away; if it be a furtherance, then keep it. For even as the silkworm keeps her body spare and empty, and uses to fast two or three days together, that she may stretch out herself the better, & spin her third the finer: so we must endeavour to bring under our bodies 
l 1 Cor. 9.27. , & (as I may say) diet them for the nonce, that we may not any longer wove the spider's web 
m Esay. 59.5. , but with the silkworm spin a new third. The spider's web is vinculum, the silkworms third vehiculum. And like as the viper perceiving her old skin to be so stiff that she cannot easily stretch out herself 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 
n Coloss. 3.9. , and perceiving we cannot well do our endeavour, and stir ourselves in the armour of Saul, we must with David put it off, and put on the armour of light. When long war had been between the two houses of Saul and David, at length the house of Saul waxed weaker & weaker, & the house of David waxed stronger & stronger 
o 2 Sam. 3.1. . In like manner, the Spirit must always endeavour itself to that which is before, and never leave fight with the flesh, till the house of Saul, who was a limb of the devil, that is, the flesh, wax weaker and weaker, and the house of David, 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 himself, he saith thus 
p john. 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 us, and grow downward: but that which is born of the new man, which is the spirit, must daily increase in us, and grow upward. For so indeed Christ in the beginning of the new world increased in wisdom for his mind, and stature for his body 
q Luke. 2.52. . To teach us, that if we be lively members of the same body, than we must in like sort endeavour ourselves to that which is before, and increase and multiply 
r Crescite & multiplicamini, non solum ad corpus, sed etiam ad animum refertur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and grow up into him who is the head, till we all come to the measure of the age of the fullness of Christ: The holy Ghost also in the beginning of the old world, who moved upon the waters 
s Gen. 1.2. . To teach us that if we be inspired and moved by the same spirit, than we must in like sort be moved upon the waters, and pass apace over the red sea of this world, that we may quickly come to the celestial Canaan, which is the kingdom of God. We pray indeed that the kingdom of God may come. But the kingdom of God cometh not by observation 
t Luk. 17.20. , if we stand still gazing and gaping for it 
u Acts 1.11. Non dormientibus provenit regnum coelorum, nec oti● disidiaque torpentibus beatitudo aeternitatis ingeritur. Leo de Epiph. ser. 5. . Therefore as Abraham did run from the door of his Tent, to meet the Angels 
x Gen. 18.2. : So must we endeavour to run forward, not only looking for, but also hasting unto, the coming of the day of God 
y 2 Pet. 3.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , that we may (if it be possible) meet the Lord in the air 
z 2 Thes. 4.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , with all his holy Angels, if we would have his kingdom come. We pray also that the will of God may be done in earth as it is in heaven. But the will of God will not be done if we will do nothing. Therefore as the Cherubins spread out their wings on high, and cover the mercy seat 
a Exod. 37.9. : So must we spread out our wings, and stretch out, or endeavour ourselves, and be always pressed and ready to fly, as it were, to do the will of God 
b Eze. 1.11. Non solum aquila, sed & bos & lo, & homo volant. , if we would have his will done in the earth, as it is in heaven. When God at the first had made a Paradise upon earth, he took the man & put him into it, to dress it and keep it 
c Gen. 2.15. Vt operaretur & custodiret illum. Vulgata. . Adam was not enjoined 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 wild beasts; For all these were then subject and obedient unto him. So that he dressed and kept it, by keeping those graces which God had given him, yea, and endeavouring himself to increase them continually 
d 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 us also, that we receive not the grace of God in vain, but that in all things we approve ourselves, as the servants of God, in much patience, in afflictions, in necessities, in distresses, and so forth 
e 2 Cor. 6.1. . See ye how many posts and props he putteth under us, that we may be stayed up and confirmed in the grace of God. How many tools, as it were, and implements he giveth us, that we may not receive the graces of God in vain, but that as they are received and kept in us, so they may be daily dressed and bettered by us. For as Saint Peter witnesseth 
f 2 Pet. 1.8. , if these things be and abound, we shall neither be idle nor unfruitful in the knowledge of Christ. Whereupon Oecumenius observeth, that the graces of God, as the flowers of a garden, must not only be kept, but also be dressed, that they may have, not only a being, but also an abounding 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Because a man may have great good things being in him, and yet he himself like a garden, that is kept indeed, but not dressed, altogether idle and unfruitful: But if they be both being and abounding in him; if he endeavour himself to go on further every day than other, then surely he is neither idle nor unfruitful in the knowledge of Christ. Hereupon Charles the 5. gave this Emblem 
h Vlterius. , Stand not still, but go on further; Vlterius, as God saith to his guest. Superius 
i Luk. 14.10. . Sat not still, but sit up higher. So the water riseth up higher & higher, which Exechiel speaks of 
k Ezek. 47.4. . First to the ankles, then to the knees, them to the loins, lastly to the head. So the wheat grows up riper and riper, which Christ speaks of 
l Mark. 4.28. . First there is the blade, than the ear, than the full corn, lastly cometh the harvest. So must we with the water, rise up higher & higher, till we come to the head, which is the Son of God, and with the wheat grow up riper and riper, till we come to the harvest, which is the end of the world. Always endeavouring ourselves to that which is before, and continually singing one of the songs of Zion, that is, one of the Psalms of degrees 
m 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 harvest, the Son of God, in the end of the world. Even as he did, who says here, I ENDEAVOUR MYSELF TO THAT WHICH IS BEFORE. This is the third degree of perfection.  
TOuching the fourth he saith, (I run not amiss) but. I FOLLOW HARD. A man may run amiss, otherwise than he should, by running either too slowly▪ or too fast. Now for overmuch slowness, Rusticus Diaconus saith, 
a Turpe est contra ardenter perversa asserentes, nos pro veritate frig●dio●es inveniri. li. adversus Acephalos.  It is a stark shame for us to be cold in maintaining a truth, seeing our adversaries are so hot in defending a falsehood. When the adversary had sown tares among the good corn, the Master said to his servants; Let both grow together: He saith not, Let the tares grow, and the good corn not grow: but, Let both grow together. If the tares grow so fa●● for the fire, then let the good corn grow as fast for the barn. If the wicked run so fast to damnation, then let the godly run so fast to salvation. Yet the Prophets have ever complained, that the children of this world are much more forward in their kind than the children of light. David speaking of the children of this world, saith, They encourage themselves in an ill purpose. But Esay speaking of the children of light, saith 
c Esay 59.4.  No man calleth for justice, no man contendeth for the truth. When the time drew near that our Saviour should be taken, and carried away to be crucified, only judas that vile Traitor was vigilant and watchful to bring his mischievous purpose to pass, but all the other Disciples were fast asleep. Therefore as jerusalem said to her eye 
d Lam. 3.51. , Mine eye hath spoilt my soul: So might these drowsy Disciples have said of their eye, Our eye hath spoilt our soul. And as the Centurion said of his servant 
e Matth. 8.6. , My servant lieth at home sick of the palsy, and is ill troubled: So might Christ have said of these his sleepy disciples, My disciples lie at home sick of the palsy, and are ill troubled. Well said, ill troubled: For 〈◊〉 that is diligent to discharge his duty, and takes pains in his calling as he ought●●s well troubled 
f Bene torquetur. : But he that hath the palsy, and is dissolute and negligent, and lies at home sick of the lazy disease, is ill troubled 
g Male tarqu●tur. . Ill troubled, with an evil spirit, with the spirit of slumber; which, as Io● testifies 
h job. 40.6. , lieth in the covert of the reeds. They that are lazy and lither fellow●●, and have nothing in them, are here called reeds, in whom the Devil himself lieth and sleepeth securely. But though he be well quieted in them, yet (a● I said before) they are ill troubled with him. Ill troubled with him, as those seventy kings were ill troubled with Ad●nibezec, when he 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 he is so long about a little, that he were better sit still and do nothing, then be so long piddling about nothing: So he that hath the thumbs of his feet cut off, may peradventure go forward, but it is 
i Testudineus gradus. Plaut.  such a snails pace which he goes, that he were better stand still & not go at all forward, then go so slowly forward. Wherefore we must not go so slowly forward, as though the thumbs of our hands and feet were cut off, but rather we must run as fast as it is to be supposed that mighty man could 
k 2 Sam. 21.10. , which had upon every hand six fingers, and upon every foot six toes. But yet saith Bernard 
l Et fervour discretionem erigat, & discretio feruorem dirigat. , As zeal must direct our discretion, that we run not too slowly, so discretion must direct our zeal, that we run not too fast. That wise woman, by whom is meant the Church of Christ, laboureth with the counsel of her hands 
m Consilio ma●●uum. Pro. 31.13. . Her hands are full of eyes 
n Oculatae manus. Plautus. : she hath more foresight and wisdom even in her little finger, than many a man hath in his whole head. She laboureth with her hands: there is zeal. She laboureth with the counsel of her hands: there is discretion as well as zeal. In Leviticus they are forbidden to bring any blind offering to GOD 
o Levit. 22.22. . All zeal without discretion, is an offering without an eye. All blind zeal, is a blind offering. Which God will never accept. So that as Minerva is said to put a golden bridle upon Pegasus, that he should not fly too fast: in like sort our Minerva, that is, our Christian discretion, must put a golden bridle upon Pegasus, that is, our earnest zeal 
p james 3.3. , lest if our zeal be unbridled, it makes us follow too fast. Therefore Octavian the Emperor did bear in his Escutcheon, a Crabfish and a Butterfly, with this Motto, 
q Festina lente.  Soft pace goes fare. A Crabfish creeps; That is, soft pace. A Butterfly flies; That goes fare. A Crabfish, a Butterfly, Soft pace goes fare. And Vespasian the Emperor did stamp in his coin, a Dolphin and an anchor, with this Impresa 
r Sat cito, si sat been. , Soon enough, if well enough: A Dolphin outstrippes the ship; That's soon enough: An Anchor stays the ship▪ That's well enough: A Dolphin and an anchor, Soon enough, if well enough. For as if the lower spheres in the heaven should not be stayed with the contrary course of the highest sphere in the firmament, they would soon set the whole world on a light fire: so the inferior affections of the mind, if they be not stayed with the contrary course of reason, and with the mild motion of the spirit of God, they will soon overheat thee, & overthrew all thou goest about. Therefore Chilo giveth us this precept, not to over-heate jacobs' sheep by driving them too fast 
s Gen. 33.13. , nor to make overmuch hast in the way. According to that in the Prophet Esay, where it is said 
t Qui crediderit non festinabit. cap. 28. ver. 16. , He wh●ch bel●oueth, shall not make haste. The string of an Instrument may be as well too high, as too low. If it be too low it ●arres, if it be too high it breaks. So the mind of man may be as well too intent, as too remiss. If it be too remiss, it runs too slowly: if it be too intent, it runs too fast. Wherefore Clemens giveth us this precept; that we should not be strained and wrested too high, but set and tuned aright 
u Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●●ag. lib. 1. cap. 12. . According to that in the second to the Corinth's 
x Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, s●d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 10.14. , where it is said, that we must not over-stretch ourselves, but stretch out ourselves, not run amiss, (either too slowly or too fast) but follow hard.  
For the way of the righteous 
y Prou. 4. 1●. , it glittereth as the light, which shineth more and more unto the perfect day. It glittereth as the Sun, which cometh forth as a Bridegroom out of his chamber, and rejoiceth as a Giant to run his course. Indeed the wicked are like a wheel: O my God, make them like a wheel, saith David 
z Psal. 82.13. . A wheel tilts up behind, and shoots down before. So the wicked are forward to all badness, and backward to all goodness. But the godly are like a Panther. A panther hath four claws and no more on each hind-foot; but five claws and no less on each forefoote: so the godly, though they be weak to the world-ward, yet they are strong to God-ward. And setting the better foot before (as we say) they follow hard, and run with might and main most violently to lay hold on the hope which is set before them 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursum corripiunt. Beza. Heb. 6.18. . For there are two sorts of violent men; Of the first sort the Apostle saith 
b 1 Cor. 6.10. , No extortioners, or violent men shall inherit the kingdom of Heaven. Of the second sort our Saviour saith 
c Matth. 11.12. , The kingdom of heaven 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: therefore they do not enter: but these do enter into the kingdom of heaven. For though God be not content that we should offer violence to men, yet he is well content that we should offer violence to himself 
d 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 thiefs set upon him (if it be lawful for me so to speak) and by the force of faith spoil him, and rob him of all his eternal treasures 
e More latr●num fuis eum spoliare nitimur, cupimus illi auf●●re regnum, thesauros & vitam. Amb. Par. sect. 15. . Therefore calling his Church, he saith 
f Can. 2.13. , Arise my love, my fair one, make haste and come away. He that doth make account to come to God, must make haste to come to God. He must use violence, and follow hard, and come down quickly with Zacheus, and for speediness he must be like a do, or a Roe upon the mountains of Bether▪ Even as those beasts in Ezekiel 
g Ezec. 1.14. , did run and return as lightning: so must every one who is enlightened with the spirit of God, follow as swiftly as lightning, which doth no sooner flash down from heaven to the earth, than he must in affection mount up from the earth to heaven. And like as the Israelites were commanded to ●ate the Passeover in haste 
h Exod. 1●. 1●. : semblably all 〈◊〉 which are true Israelites, must gird up the loins of our minds, and follow hard, and run apace, and redeem the time, that both the wrath of God may pass over us, and also the mercy of God may abide with us. For God among other arguments of his mercy, saith thus 
i job 39.16. , Who hath given wings to the Ostrich? The ostrich never flies with his wing, but only a little lifts up his body with them when he runs; and in the pinion of each wing he hath a sharp 〈◊〉 wherewith he pricks his own self, that he may run the faster. So that God hath given wings to the Ostrich, not for the Ostrich, but for us; that we might thereby learn, how we ought by all good means to quicken our dull dispositions, that we may follow hard, even as we see the Ostrich eggeth his own self forward with the flapping of his wings. For they that wait upon the Lord, shall change their strength, they shall lift up their wings (not only as the Ostrich, but also as the Eagle: They shall (I say) lift up their wings as the Eagle 
k Esay 40.31. . they shall run and not be faint, they shall walk and not 〈◊〉 weary. Even as Pindarus writeth, that king Th●rous coursers were such as would never be weary of going 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : so shall these follow still, and never be weary of well doing. But the most especial thing to be considered here, is this, that the Prophet saith, They which wait upon the Lord shall change their strength 
m Mutabun● fortitudinem. . He saith not, they shall lose th●ir strength, that whereas before they were strong, now they shall be weak: but, they shall change their strength) namely, (the use of their strength) that whereas before they were strong, and did follow hard to serve sin, now they shall be as strong, and shall follow as hard to serve God. 
Rom. 6.19.  For God only it is, which can melt brass out of a stone 
n job. 28.2. . I wots well there is a stone called Almacrasia, which being melted becometh brass. But these words have a fare more hidden meaning: to wit, that God doth melt brass out of a stone, when he 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 brass. This was seen in the conversion of Paul. For when Paul was made an Apostate, than a stone was made brass. He was as hard as any stone, before his conversion, when he stoned Stephen 
o Acts 7.58. . He was as tough as any brass after his conversion, when he did follow so hard, that no affliction could separate him from the love of Christ 
p Rom. 8.35. . Which thing was prophesied of long before 
q Gen. 49.27. . When the Patriarch jacob said, Benjamin shall be as a ravening wolf; in the morning he shall devour the prey, in the evening he shall divide the spoil: Paul was this Benjamin, because he was of the Tribe of Benjamin 
r Phil. 3.5. . Paul was this ravening wolf, because he breathed out threatening and slaughter against the Disciples, and was even mad upon them as a ravening wolf 
s Act. 9.5. . Paul in the morning devoured the prey, because in the beginning of his days he wasted & devoured the Church of God as a prey 
t Gal. 1.13. . Paul in the evening divided the spoil, because in the latter end of his days he did follow his calling hard, and divided the Word of God aright 
v 2 Tim. 2.15. , of which the Psalmist saith, I rejoice in thy Word more than they which have found a great spoil. So that this is no loss of strength, but only a change of strength. O blessed Benjamin! O holy Apostle! Thou hast now changed thy strength: Yea by changing it thou hast much increased it; for thou wert nothing so strong before, as thou art now. Nothing so strong before, being a stone, as thou art now, being brass. Nothing so strong before, being a ravening wolf, as thou art now, being a meek lamb. Nothing so strong before in the morning, as thou art now in the evening. Nothing so strong before when thou didst devour the prey, as thou art now, when thou dost divide the spoil. When no impediments, no stumbling blocks can stay thee, but thou wilt needs compass sea and land, but thou wilt needs follow hard, and run over the whole world, to divide the spoil, among all nations to preach the Gospel, unto all people. So likewise Baruch was inflamed, as the Hebrew word signifieth 
h Hekerah. Neh. 3.20. , he was (I say) inflamed to fortify the wall of jerusalem. In man's body the Arteries running along the veins, and beating upon them, stir up the blood, and keep it warm, lest otherwise by standing still, it should congeal and wax cold 
i Vide Theodor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lib. 1. . After the same manner in Baruch his heart, there were lively and quick motions of the holy Ghost, which did blow the coals, and stir up the gift of God in him 
k 2 Tim. 1.6.  which did warm his blood, and make him follow the matter hard, being wholly inflamed with a burning desire to see the City of God restored again to her former glory. So Abraham when the Angels came to him 
l Gen. 18.7. , made haste to run to his tent; and his wife made haste to knead three measures of fine meal; and his boy made haste to 〈◊〉 and dress a good and tender calf. Let ye how all are employed in a godly man's house. Abraham and his wife, man and woman; Abraham and his Boy, old and young: all make haste, and follow hard. So David did run the way of God's commandments. Nay, no ordinary pace would serve him, but he must needs dance before the Ark. Yea, his feet could not hold him, but he must needs have wings as a dove: O that I had wings as a Dove, saith he, than would I fly and be at rest 
m Psal. 55.4. . He wisheth for wings, not that he might first be at rest, and afterward fly, but that he might first fly, and afterward be at rest. That he might first follow hard, and fly up with the wings of faith into the heavenly paradise, and afterward be at rest, and settle there, in the tree of eternal life. O that I had wings, that I had wings as a dove (saith he) then would I fly, would I fly, and be at rest. And so must we after the example of David, of Abraham, of Baruch, of Paul, fight for the faith which we have received 
(n) judg. 1.3. : and strive to enter in at the straight gate 
(o) Luk. 13.24. : and labour for the meat which perisheth not 
(p) john. 6.27. : and study to enter into rest 
(q) Heb. 4.11. . We must I say study: and labour; and strive; and fight; and follow hard. This is the fourth degree to perfection.  
Touching the fifth he saith (not beside the mark, but) toward the Mark. 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 Mark. Hereupon the Apostle, after Following hard, addeth immediately, toward the Mark. Insinuating thereby, that to follow is nothing, but the Mark is the matter. And consequently that he which is not a skilful Mark, man, can never be a faithful follower. Therefore we must mark well what MARK is. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Dioge. Quod ille ioco id nos serio dicannis. . In one word, it is the cross of Christ. For Christ hath set up his cross as a spell 
(r) Hinc dicitur Gospel, quasi God's spell.  or as a mark, for us to aim at, as a pattern of all perfection, as an everlasting sign which shall not be taken away 
s Esay. 55.13. . Hence it is that speaking of one who should be his Disciple, he saith 
t Mar. 8.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil de spiritu S. cap. 8. ; He that would come after 〈◊〉, let him take up his cross and follow 〈◊〉 Let him take up his cross, that he may come the nearer to my cross; and follow me, that he may be directed all the way by me. For thou canst never err, or go beside the mark, so long as thou walkest in this way 
(u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Centu. 2. ●. . Therefore Maximus saith, If thou wouldst find the way which bringeth unto life, then seek 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 
(y) 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 
z 2 Pet. 1.25. , The word of the Lord endureth for ever, and this is the word which is preached among you. He avoucheth that the eternal word, is the preached word: meaning thereby that the only way to the begotten word is the written word. According to that of the Psalmist 
(a) Psa. 119.1. , Blessed are they which are upright in the way, and walk in the law of the Lord. So that if thou wouldst be upright in the way, which is the word of Christ, than thou must walk in the law of the Lord, which is the word of Christ. For the holy scripture is given by the inspiration of God, to be a lantern unto our steps, and a light unto our paths, that the man of God may be absolute, being made perfect unto all good works 
(b) 2 Tim. 3.17 . Wherefore (to define this whole matter in few words) we shall in mine opinion follow hard toward the mark, if we labour earnestly in our several vocations to express the virtues of Christ our good Lord 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. pag. 555.  which he shown forth in all the course of his life, & especially in his death upon the cross for us to imitate and follow, by walking faithfully in the way of his Commandments, and squaring all our actions, speeches and thoughts, according to the rule of his word. Even as on the contrary part, it is very evident, that all they run beside the mark, which do not propound to themselves to follow the example of Christ, but either in their doctrine, or in their life, either in their opinions, or in their actions, continually swerve from him. Such 〈◊〉 all Atheists, Temporizers, Newters, and ●●●●rists. For Atheists run beside ●●e mark by going too much on the left hand. They do not make Christ a mark to aim at, that they may follow him, but a sign to shoot at that they may blaspheme him 
c Luke. 2.34. . They bend their tongues as bows, and shoot out their arrow even bitter words 
d Psalm. 64.3. . They corrupt others, and speak of wicked blasphemy, their talking is against the most high 
e Psalm. 73.8. . They say unto God departed from us, for we desire not the knowledge of thy ways 
f job. 21.14. Exceed pietas si modo in nostra domo unquam fuisti. Atreus apud Senecum in Thyeste. Actu. 2. . And no marvel that they speak so impiously which live so ungodly. Running altogether upon the left hand, in the broad way of the world, of the flesh, of the devil. For the world hath a kind of course 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2.2. , which Athists follow, being past feeling, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ephes. 6.11.  & even stark dead in their trespasses and sins. 
Parte sinistra Centifidum confindititer. Prud. con. Sym. lib. 1.  The flesh also hath a by-path 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 3.3. , whereby they are seduced and deceived. Lastly, the devil hath a method which is without any method, and an order which is contrary to all good order, and a lefthanded direction, which bringeth them to final confusion. Now Temporizers also run beside the mark by going a bout in a circle. They go about many things, but bring about nothing 
k Thes. 3.11. . They do all things for the time, but nothing for the truth 
l Omnia prae tempore, nihil pre veritate. Optatus lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chryso. . They make many a period, but never a full point . They are always learning, but never come to knowledge 
n 2 Tim. 3.7. . The hedge hog hath two holes in his siege, one toward the south, another toward the North. Now when the Southern wind blows, he stops up that hole, and turns him northward, When the Northern wind blows, he stops up that hole likewise, and turns him again southward. Such urchins are all Temporizers. They believe for a time, as long as the warm sun shines upon them. But as soon as any storm of persecution ariseth, by and by they have a starting hole to hide themselves in, they change their Religion, and turn about with the time. For the hearts of such men are as a cartwheel, and their thoughts are like a rolling axletree 
o Eccle. 33.5. . Or as a top which always runs round, and never goes forward unless it be whipped 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesy: verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Or like a mill-horse, which making many steps, turns about, and is continually found in the same place 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas. pag. 563. . Or as a dote, which riding upon his hinges all day long, is never a white nearer at night. So likewise Newters run beside the mark, by going forward and backward in a maze. These do not ask of their Father an egg, 
r Pro. 26.14.  but a Scorpion. For an egg would teach them to go only forward, but a Scorpion doth teach them to go both forward and backward 
(s) Augustin. Ep. 121. cap. 5. & Basil in Ps. 32. initio. . Like the Barnacles, which are both flesh & fish 
(t) Auibus istis tanquam non carneis viri religiosi ieiuniorum tempore vesci sole●●● Giral. Cam. App. cap. 8. . Or the Israelites which speak both Ashdod and Hebrew 
u Nehem. 13.24. : Or janus, which sees both before and behind 
(x) janus' bifrons exprimitur, quod in medio constitutus annum incipientem pariter & excedentem spectare videatur. Cyp. lib. de Idol. vanit. : Or Balaan, which doth both bliss and curse 
y Num. 23.25. : Such a Neuter among the Romans was Tully, who could not resolve, whether he should take Caesar's or Pompey's part 
z Quem fugiam scio, quem sequar nescio. ▪ Among the Grecians was Thytides, who could not determine whether he should join himself with Achilles or Hector 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Homer Ilia. 5. . Among the jews was the Tribe of Ephraim, which was a cake upon the hearth not turned 
b Ose. 7.8. , baked on the one side, and raw on the other side. Among the Gentiles was the Church of Lao●icea, which was neither hot nor cold 
c 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 
(d) judg. 3.15. , they play with both hands 
(e) Malefaciunt ambabua manibus benefaciendo. Micheas. 7.3. : and as the Sun in Ezakias time, they go both forward and backward 
(f) Esay. 38.8. . Running up and down; in, and out; and yet indeed are neither above, nor beneath, neither within, nor without 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 upon a tree and no tree? Athenaeus makes the answer 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conuivalium lib. 10. , That an Eunuch is the man, and a Pumeise is the stone, a Bat is the bird, fennel is the tree. After the same sort a Neuter 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 Bat, which is a bird and no bird▪ or Fennell, which is a tree and no tree. Now Humorists also run beside the mark, by going too much on the right hand. Therefore David could wish his utter enemy no greater harm, than that satan might stand at his right hand 
i Psal. 109.6. . Satan stands at a man's left hand, when he draweth him by the arm into the old way of Atheism. At a man's right hand, when he pulleth him by the elbow into the newfound way of Puritanisme. For so blessed Cranmer says, 
k Initio prologi sui ante magna Biblia.  Some lo●● their game by short shooting, some by ever-shooting; some walk too much on the left hand, some too much on the right hand. The first, which shoot short and walk too much on the left hand, are Atheists: these latter, which overshoote themselves, and walk too much on the right hand, are Humorists. Of both which S. Austin writeth this 
l Cavenda pernities, vel Zizaniorum. pracisorum de vite Domini sarmentorum, Epist. 203. : We must in any case beware and take heed, says he, of the mischievous infection, not only of ●ares, (which are Atheists) but also of those branches that have cut themselves from the Lord's vine, which are Humorists. For as Atalanta ranging out on the right hand to gather those golden Apples which Hippomanes for the nonce threw forth before her, did lose the wager she ran for 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arabius apud N●tatem Comitem Myth. lib. 7. cap. 8. : no otherwise they which are not thankful to God for the glorious peace and prosperity of his Church, but run after every strange devised discipline, and take up all pretty novelties as golden Apples, which every man lets fall, shall without question miss the mark, and lose the garland of glory. Wherefore we must run, not too much on the left hand, as Atheists do: not round about the circle, as Temporizers do: not forward and backward in a maze, as Newters do: not too much on the right hand, as Humorists do: (not any other way beside the mark) but toward the mark.  
john Baptist did go before Christ to make ready a perfect people for the Lord 
(n) Parare domino pleb●● perfectam. Luke 1.17. . Now the sum of john's preaching was this, Prepare the way of the Lord, and make his path strait. So that they which walk in a strait path directly toward Christ, are a perfect people for the Lord. Therefore we which would run toward the mark, must leave all Atheism, all Gentilism, all profaneness, all lewdness on the left hand, as Paul did leave Cyprus on the left hand, when he sailed toward Syria 
(o) Acts. 27▪ . For thus touching the world, S. Basil telleth us that we must forsake all those worldly affections, which may draw us any way beside the mark of true godliness 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pag. 448. . Touching the flesh, Maximus telleth us, 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Centuria prima.  that when our mind is perfectly freed from fleshly desires, than it goeth on strait without any declining from the mark. Touching the devil, Macarius telleth us, That we cannot avoid that gaping gulf wherein the powers of darkness are overwhelmed, except the spirit of Christ be our Pilot, and guide us in a strait course toward the mark, and in a right line, as it were, to the haven of rest 
(r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homil. 44. . For indeed Hymeneus and Alexander wanting this guide, made shipwreck of their faith, and were overwhelmed in the gulf of damnation, being delivered to the Devil, that they might learn not to blaspheme 
(s) 1 Tim. 1.20. . Whereupon Oecumenus saith, That it asketh good Art, and is a point of great cunning for a man to keep the scope of Christianity, and to go right toward the mark of truth 
(t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in v. 6. . And therefore as Gunners wink with their left eye, that they may level more truly: in semblable sort we must not behold any ungodliness or sinister dealing with our eyes, but we must aim directly toward Christ, and either, if it be possible, hit the mark, or at the leastwise with those lefthanded Beniamites, come within a hair's breadth of it 
(u) judg. 20.16 . When Diogenes saw a bungling Archer shoot, he ran as fast as he could to the mark. The lookers on demanded what he meant in so doing? He answered, to make sure that he might not be hit. For this fellow (says he) means never to come near the mark. Thus must we do: When we see profane stragglers, starting aside like a broken bow, and roving a great way wide on the left hand, we must presently run to the mark, that not only we may keep ourselves safe from the danger of their ill ensample, but also we may give aim (as it were) to others, by our good ensample, and direct them, that they be neither wide nor short of the mark 
(x) 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, we know that josephs' brethren stood so long dallying and delaying, and trifling out the time, that having a journey to buy corn, they might have returned twice, before they would go once 
y Gen. 43.10. . Also that Elizeus when Elias called him, went about the bush (as we say) and would needs go bid his father and his mother farewell, before he would follow the Prophet 
z 1 Kin. 19.20. . Paul did not so, Being called of God▪ he did not stand temporising, and circling▪ and consulting with flesh and blood 
a Gal. 1.16. , before he would follow toward the Mark▪ neither did he fetch a compass, as he was constrained to do when he arrived at Regium 
b Act. 21.1. , but as he came with a strait course to Ceus 
c Act. 21.1. , so here strait ways he came to Christ. There is but one place in th● whole Scripture, which may seem to serve them which serve the time: and that is, where the Apostle exhorteth us, not to be slothful in service, but fervent in spirit, serving the time 
(d) Rom. 12.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . They that by serving the time, understand, taking all opportunities to do good, expound it nevertheless thus, That we must apply ourselves to the time, yet so, as in every inclination, and turning, we keep a strait course 
Sic tamen, ut in qualibet inclinatione rectum cursum teneamus. Calui●. ibid. . But all the Fathers, Origen only excepted, do read the place otherwise Jerome by name, saith most peremptorily 
f Illi legant Tempori seruientes, nos legamus, Domino seruientes, Epistola ad Marcel. , Let others read, serving the time, I for my part will read, serving the Lord. And this reading indeed is much more agreeable to the Text. So that here is nothing said in defence of timeservers. For they that are such, serve not the Lord jesus Christ, they are not Christ-seruers, but they serve their own bellies, and with their glavering & flattering, they seduce the hearts of the simple, and lead them beside the Mark 
g Rom. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Therefore as Fletcher's to make their shafts fly steadily, piece them with sugarchest, or holly, or such like heavy wood; so we must adjoin to that aspe or service tree, or such other light matter which we are all made of, the sweet sugarchest of the holy Ghost, that we may not be unsteady as arrows of aspe, nor yet slothful in service, but fervent in spirit, serving the Lord. Saint Ambrose reporteth, that the Bee being to fly home to her hive, and fearing lest if she should be taken by the way with the wind, she might perhaps be blown about in the air, counterpoizers herself with a little stone, and so flies strait home 
(h) Apis cum aeris motus susp●ctos habet sapil●s saepe in sublate per 〈◊〉 se lirrat nubila, n●●●eus alirum remeg●um praec●pitent fla●ra ventorum. De virg. prop. fol. 3. . This may teach us also what we ought to do. We must not be wavering, and carried about with every blast of doctrine 
(i) Ephes. 4.14.  like a reed shaken in the wind 
k Vide Foxun in praefatione ante Pandectas locorium communium. : but as the Bee is balanced with a little stone, so we must be built upon the chief corner stone 
(l) Ephes. 4.20.  and grounded upon a rock 
(m) Luke 6.24. , and established with grace 
(n) Heb. 13.9. , that howsoever the rain fall, or the floods arise, or the winds blow 
(o) Mat. 7.25. , or what times soever come, yet we may stand fast in the street which is called strait 
(p) Acts. 9.11. , always following Christ directly towards the mark. To come now to Newters, they may be compared to a weaver's shuttle 
q job. 7.6. , which if it go forward one way, presently goes backward again as much another way●. Or to a Weaver himself, such an one as Penelope was, who would do, and undo, weaving that in the day time, which she did unweave in the night. But contrariwise saith our Apostle 
r Gal. 2.16. , If I build again the things that I have destroyed, I make myself a transgressor. As if he should say, If I wove and unweave, if I build and destroy, I make myself a neuter, and so consequently run beside the mark. For no man doth more transgress, than he that is doubtful and uncertain in religion, one while putting his foot forward, another while pulling it backward again 
s 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 entereth in by the way of the Northgate, shall go out by the way of the South-gate, & he that entereth by the way of the South-gate, shall go forth by the way of the Northgate, he shall not return by the way of the gate whereby he came, but they shall go forth over against it 
t 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 
u Mat. 2.12. . For it was behooufull that believing now in Christ, they should not walk any more in the ways of their old conversation, but that taking a new course, they should leave all their former errors, and go● forward continually toward the Mark 
(x) Oportebat enim ut iam in Christum credentes, non per antiquas conversationis semitas ambularent, sed novam ingressi viam, à relectis erroribus abstinerent. Leo de Epiphania. ser. 3. . Among those fowls which are counted abominable, the Sea-m●w, or the Gull is one 
y Levit. 11.16. . Now this is unclean, because it life's in both elements, both in the water, and in the earth, swimming as a fish, and yet flying as a bird 
(z) Lerus quimal est in v●r● quae vivens, id est aqua & terra, qui sicutavis quidem volat, ut 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 certainly those wise men should have been such fools, and such gulls as these are, if they had worshipped both circumcision, which is an earthly rudiment, & also Baptism, which is administered by water, & by the holy Ghost. For the Holy Ghost saith, if you be circumcised Christ shall profit you nothing. As if he should say, If you go backward again to the circumcision of Herod, having gone thus far forward to the Baptism of Christ, you make yourselves Newters, and shall never come to the Mark. The jews were charged not to wear a garment of diverse sorts, as of linen & woollen together 
a Deut. 22.11. . Hath God care of oxen, and hath he not much more care of Preachers 
(b) 1 Cor. 9.9. ? Hath God care of those garments, wherewith our bodies are covered, & hath he not much more care of those virtues wherewith our minds are adorned 
(c) 1 Pet. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 1 Pet. 5.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ? Yes verily, we must so understand it, that by this jewish Law, we are all charged, not to run with old clouted shoes upon our feet 
d judg. 95. , when our feet should be new shod with the preparation of the Gospel of peace 
(e) Eph. 6.15.  not to sow a piece of new cloth into an old garment 
f Mark. 2.21. , when old things are now past, and all things are become new 
(g) 1 Cor. 5.17 . In one word, not to have a linsey-wolsey Religion, or a patched moth-eaten conscience, but to wear such a fair Cognisance of certainty and constancy upon our coat, as all men may see, that without any neutrality, or hypocrisy, we follow hard toward the mark, and sincerely serve God. Therefore as Theseus being guided by Ariadne's thread, which she tied at the entrance into Dedalus labyrinth, escaped all the danger and error of it: even so we must make Christ the door; by which we must enter into the labyrinth of all our affairs, and tie Rahabs' thread 
(h) Iosu. 2.14.  at his entrance, and follow it all the way, that so we may be safe, and go in, and out, and find pasture 
i john 10.9. . For to go in and out after this sort, is not to go forward and backward, but to go only forward. Seeing whether we go in by remembrance of Christ's mercies, or go out by consideration of our own miseries, whether we go in by faith, or go out by good works, whether we go in by life, or go out by death, always we find pasture, that is, heavenly comfort in Christ, always we go forward, always we follow toward the mark. Now for Hum●rists, Saint Paul adviseth us to put on the Armour of righteousness on the right hand, and on the left 
(k) 2 Cor. 6.7. . Marcus Caelius was said to have a good right hand, but an ill left hand, because he could plead against a man better than for him. But here it is contrary: for these are armed well enough on the left hand, but they lie open to the Devil on the right hand. Who like a cunning fencer, doth strike a great deal more fiercely at the right hand then at the left 
l Ampliori solicitudine vulnerare in nobi● dextram satagit quam sinistram. Ber. qui hab. ser. 7. . Therefore David saith. The Lord upon the right hand shall wound even Kings in the day of his wrath 
m Psal. 110.5. . If Satan stand at thy right hand, he shall wound thee: but if the Lord stand at thy right hand, thou shalt wound him, and bruise his head, and break the hairy scalp of all the Kings and Princes of darkness 
(n) Eph. 6.12. . Wherefore every Christian must say with the Psalmist 
o Psal. 19.9. , I have set God always before me, (there is the mark) for he is at my right hand, so that I shall not fall. And again 
p Psal. 73.23. , Thou hast holden me up by my right hand, thou shalt guide me with thy counsel, (there is toward the mark,) & after that receive me into glory. S. Bernard writing to one Guido, a Cardinal of Rome, in his very first salutation, wisheth him no greater gift of God, then that he might have grace to turn neither to the right hand, nor to the left 
q Guidoni Bernardus, Non declinare ad dextram nec ad sinistram, Epist. 192. . And a little after in the same Epistle, he requesteth him that he would learn to know himself and not to go beyond his own mediocrity, but be wise unto sobriety 
r Seipsum cognosceret, nec egrederetur mensuram suam▪ sed saperet ad sobrietatem. ib. . This lesson the wisest that ever was t●acheth v● 
s Eccles. 7.18. , not to be over much just, neither to make ourselves overmuch wise 
Quisquis plus iusto non sapit ille sapit. Martial. l. 16. . For that which is too good, is stark naught: and he that is too wise, is a stark fool; because he is never contented with the time present, but needs he must have a praeter: And yet no praeter will content him neither, nor an imperfect, no not a perfect, but only that which is more than perfect. Now h●e which will needs be more than perfect shall whether he will or no, be less than imperfect. He that seeks to be more wise than he can be, shall be found to be less wise than he should be. And he that thinks himself seen in all things, shall soon show himself overseen in most things. Because a self-conceit of surmised wisdom, will not let him come to happy increase of true wisdom 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Marc. . And certain it is, that God will not reveal wisdom, but only to such as walk conti●nually in the way of peace, and do not at any time, like scattered sheep, run too much on the right hand, out of the way of peace, into the way of preciseness 
x In via pacis tantum ambulantibus revelabit, & in nullam praecisionem deviantibus. 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 mark, pluck it out hardly, and cast it from thee 
y Mat. 5.30. . For thou knowest that he which would needs forsooth in all the haste call for fire from heaven 
z 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 foot to the Gospel 
a Galat. 2.4. . But he that did shave his head in Cenchrea 
b Acts 18.18. Paulus Timo●heum circumc●dit, hostias in temp● immolavit cum Aquila & Priscill● caput Corinthi totondit. Wilf●idus apud Bedam histor. l. 5. c. 25. , and yielded to many other ceremonies for peace sake, which otherwise perhaps he did not greatly allow and like of, as he exhorteth others to do, so he did himself, make ●raight steps for his feet 
* Heb. 12.13. , and went directly toward the mark. To return ●hen now at the length to that which erewhile I was about to say, it hath been thought in former time that none could ●e perfect but they which led a solitary life. Hence it is that so many Writers both old and new have 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 justinianum de disciplina, & perfectione monasticae conversationis, pag. 118. . Yea diverse, not only inferiors, but even Princes, and not only of other countries, but even of this Realm of England 
(d) Kynigilsus, Ceolulsus, Eadbertus, Ethelredus, Kenredus, Sigibertus, Offa, Sebbi, Iue. , have voluntarily relinquished their Crown, their Sceptre, and all their royal robes, and cloistered up themselves in Monasteries, that they might live, as they thought, in a more perfect state. And certes I will not deny, but that such as can well away with this kind of life, have many opportunities to serve God, which we have not 
(e) Nihil aliud quicquam erat olim monachi professio, quam priscae liberaeque vitae meditatio ac pier Christiane. Erasmus in praefation●●nte Hier. Ep. , and have not many imperfections of the world which we have 
f Cellae & Coeli habitatio cogna taesunt. Ber. de vita solit●r. . Yet this is not the only perfect estate, which tendeth toward the mark. But as diverse have lived very badly in Monasteries: so many have lived very blessedly without them. Yea, there is no calling so mean, but if a man follow Christ in it, he may well enough according to the measure of grace which it shall please God to give him, become a perfect man. Let joseph be an example for servants; jacob for shepherds; Amos for cottagers; Matthew for Farmers; Peter for Fishers; Paul for T●nt-makers; and so forth of the rest 
(g) Vide Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. in fine. Et Philo judeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 593. . For if a man have the right Mark always before his eyes, he may live as well in a City, as in a sanctuary 
Morae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. ad pop. Antioch. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi supra, hom 12. , as well in a shop as in a cell ⁱ, So that no one calling simply of itself, doth make a man perfect, but the answer of a good conscience to God 
(k) 1 Pet 3.21. , that is it which maketh a man perfect. Briefly the point is this. What lawful calling, state, or condition soever thou art in, if over and beside the plying of thy worldly business, thou have a conscionable care every day to increase spiritually also, in such a faith as worketh by charity 
(l) Galath. 5.6. , I warrant thee, fear nothing, thou art right enough, and dost go strait toward the Mark. The superstitious Pagans thought that an Idol which they termed Vibilia, kept them from erring out of their way 
m Ab erronibus viarum dea Vibilia liberat. Arnob. advers. gent. l 4. initio. . But faith is our Vibilia, which will not suffer us to wander out of the way, so long as we do all things according to that pattern which was showed us in the mount 
(n) Exo. 25.10. . For Christ with his cross in mount Caluarie hath gone before us, and broken the ice already for us, and left us an example, that by faith we might follow his steps 
(o) 1 Pet. 2.21. , every one of us saying unto him, with holy job, My foot hath followed thy steps, thy way have I kept, and have not declined 
(p) job 23.11. . This we shall do if we walk in the King's highway of charity 
(q) Num. 21.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nazianzen p. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Bas. pag. 129. , and keep the royal way of love 
r ●am. 2.8. . For we that are Christians go toward the mark, not by living, but by loving: not with our feet, but with our affections. Neither is there any thing which maketh a good or bad life, but a good or a bad love 
s 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 be perfect, must be rich in good works, and according to the rule of Evangelicall perfection, he must love, not only his friends in God, but also his foes for God 
t 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 fervent and perfect love which forsaketh none though they be never so fare off, neither friend nor foe▪ that may be loved, but embraceth all in him who never doth forsake, unless he be forsaken. Now this charity of ou●s ought to be scarlet twice died 
(v) Coccus bis tinctus. Exod. 28.6. , I mean extended not only towards men, but also towards God. Which love of God must make us contemn the world, and loath our own selves 
(x) Duo amores duas constituunt civitates, amor Dei crescens usque ad contemptum sui, civitate Dei. Amor sui usque ad contemptum Dei, civitatem diaboli. Aug. , and mortify all our inordinate desires, & keep no propriety in any thing we have, but renounce and resign our whole will and our whole soul, to the good will and pleasure of God. For indeed so many times we step out of the way as we desire any thing which is not finally referred to the love of the Lord 
(y) Tot gressus extra viam ponimus, quot perversis desiderijs à coelestis vitae meditatione separamur. Greg. Mag. . And therefore as a cunning archer will hit, not only the white, but even that very black in the midst of the mark, which is commonly made in the form of a heart 
* Cambyses c●● silly 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 lover of God, must never leave darting and shooting up to God his most passionate and piercing desires 
z jaculatoria desideria. Aug. , till he hath hit the mark 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Igna. Epist. 13. , and with his wounded heart also wounded God's heart, that the Lord may mercifully, and lovingly confess unto him and say, Thou hast wounded my heart, my sister, my spouse 
(b) Cant. 4.9. . But now as in our charity to men we must love not only our friends, but also our foes; so in our charity to God, we must love the Lord, not only when he showeth sensible signs of familiarity and favour toward us, but also when he seemeth to frown as it were, and to be offended with us. David saith in one Psalm 
c Psal. 119.143. , trouble and heaviness hath found me: but in another Psalm 
d Psal. 116.3. , I have found trouble and heaviness: Between these two speeches there is a great difference; For trouble and heaviness may find him which runneth into a corner and hideth himself, and would not be found by affliction; But he finds trouble and heaviness, who when it is in his own free choice whether he will be afflicted or no, willingly with Moses chooseth to suffer affliction 
(e) Heb. 11.25. , and loveth the Lord most of all, when he layeth some fatherly chastisement and correction upon him; knowing that as Christ was consecrated and perfected by afflictions 
f 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 my text declareth) than the fellowship of his afflictions, and to be made conformable unto his death 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the sweet Lamb of God was in such an extreme agony and anguish, and distress, and desolation of spirit, that his blessed body was bathed all over in a sweat of blood. To teach us, that though we have suffered very much already for the love of Christ, yet if we be not content to suffer a thousand times more, and even to endure martyrdom, and to sweat a bloody sweat for his sake, we are not of his body 
(h) Haec pugna Saluatoris nostri martyrum agones, & cortamina significabat. Ille sud●r sanguineus eorum sanguinem de toto eius corpore (quod est ●●clesia) utique 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 only in prosperity, but also in the greatest adversity to bless God, and if it please him, for our further trial, to take away from us all comforts both outward and inward, yea, and to bring us in a manner to the very point of desperation, yea even then, then also to show an invincible faith, and only for the pure and perfect love which we bear toward his Majesty, to wrestle with the whole world, and to fight manfully against the powers of hell itself, and to brave it out, and triumph over all tribulations, each one of us saying with job 
(i) job 13.15. , Though he kill me, though he kill me, yet will I ●oue him, and but my trust in him: and with Christ 
(k) Mat. 26. , Father, Father, O my loving father, if it be possible, let this cup pa●●e from me; nevertheless not my will, not my will, but thy will be fulfilled. This is indeed to follow hard toward the Mark. 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 JESUS. A man were as good shoot at no mark 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erasm. in proverbio, Nullo scopo iaculari. , as at a wrong mark. And a man were as good venture for no Prize 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Marcus Eremita.  as for a wrong Prize. For he that suffereth martyrdom, (which, as I said even now, is the highest top of perfection that any mortal creature can reach to in this life), he, I say, that suffereth martyrdom to this intent, to have his relics honoured of all men, or is willing any other way to have his blood shed, to this end, to make himself famous in the world, followeth hard (I grant) toward the mark, yet he followeth not for this perfect Prize, but for popular praise 
(c) 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, & perfidy magis tormenta sunt, quam corona victoriae. Amb. . And therefore all that he suffereth, doth rather torment him for his hypocrisy, then crown him for his victory. Wherefore it will not be amiss to consider, what ought to be the chiefest end of all our actions, and what is the greatest felicity that man may attain by following hard toward the mark, which the Apostle here calleth THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST JESUS. Varro reporteth, that the ancient Philosophers have held and maintained two hundred threescore and eight several opinions concerning felicity 
d Libro de philosophia apud Aug. de civet. dei. l. 19 c. 1. . No marvel then though Athens and Rome, and all the brave and gallant wits in the world, could never attain to the true knowledge of perfect blessedness. For following so many, they could never find any, but vanishing away in their own smoky conceits, when they thought themselves wise men, they proved in the end to be very fools 
(e) Rom. 1.22. . Seeing this is the greatest folly that can be, and a misery of all miseries, for a man but once to dream of so diverse and so contrary felicities; I will touch but a few of them at this time. And that very briefly. Some therefore define perfect happiness to be an action of the mind, according to virtue, in a perfect life, But by this perfect life they understand this present life. Whereas the Apostle avoucheth, that the servants of God have their fruit in righteousness, and their end everlasting life 
f Rom. 6.22. . Therefore as everlasting death is the greatest misery, so everlasting life is the greatest felicity. Which everlasting 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, everlasting life. Others esteem worldly honour to be perfect happiness. But Hilary contrariwise affirmeth 
g Omnis feculi honor diatoli est negotium. Canone 3. in Matth. , That all the honour of the world is the merchandise of the devil, not the prize of perfection. And Eucherius also saith, That the honours of the world are the waves of the world 
h Honours mundi, tumores mundi. Epist. paraene. aecon●●mp m●nd. , which Christ did teach us to contemn, and tread under our feet, when he himself did walk upon 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 form of a Moon, which they did wear upon the shoes 
(k) Isidorus calceos lunatos sonatorum vocat, additque Romulum calceos patricios reperisse, ●ssuta luna. Sigonius de judi. l. 2. cap. 20. . What did they but think all worldly honour very murable, when they did represent it in the form of a Moon? And what did they but tread it under their feet, when they did wear it upon their shoes? Now we that are Christians see, and aught to see our calling better than they. How that not many wise men, according to the flesh, not many mighty, not many noble, are called: but that we must as well by dishonour 
l 2 Cor. 6.13. , as by honour, enter into eternal glory. Some others imagine, that carnal pleasure is perfect happiness. But what saith the Apostle? Meats for the belly, and the belly for meats; but God will destroy both it and them 
m 1 Cor. 6.8. . Meats for the belly. That is true. We do eat to live. And the belly for meats. That is false. We do not live to eat. Therefore God will destroy both it and them. Both the belly and the meats of all Epicures, because they think their belly is made for meats 
(n) Machometus credidit beatitudinem consistere in cibo, potu, delectationibus corporalibus. johannes Galensis Anglus. l. de orig. Mach. c. 5. , whereas indeed only meats are made for their belly. Because they think they may live to eat 
(o) Nihil aliud putant esse vitam nisi vescendi & potandi licentiam. Firmicus in lib. de errore profa. resig. , whereas indeed only they may eat to live. For the prize of our high calling is not meat or drink (or any carnal pleasure) but righteousness and peace, and joy in the Holy Ghost. Others account transitory riches to be perfect happiness. And certainly, if we use our riches well, as diverse worthy Citizens of this City have done, to the maintenance of learning, to the building of Hospitals, and to other such good purposes, than riches (I grant) are a great help to a virtuous mind, and a special furtherance to felicity. Otherwise that complaint of Saluianus may take place even in these our times 
(p) Tanta est miseria huius temporis, ut nullus habeat●● magis foelix quam qui est plurimum diues. De guber. lib. 3. . Our times are so miserable (saith he) that now adays no man is thought to be more happy than he that is known to be most wealthy. And that also of Innocentius 
(q) 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 he) now adays man is esteemed according to his money, whereas rather the money should be esteemed according to the man. Every one is reputed worthy, if he be wealthy, and naught if he be needy; whereas rather every one should be reputed wealthy if he be worthy, and needy if he be naught. For questionless riches of themselves do encumber and entangle the mind, even as an Ape is tied and teddered to his clog. We read according to the Greek translation, that Abraham was very rich. But there is a latin translation which saith, that Abraham was very heavy. And the original Hebrew 
r Gen. 13.2. Chavedb.  indifferently beareth both, which proveth that riches are a heavy burden, and do many times hinder them very much, which would attain to blessedness. Yea, if thou set thy heart upon them, they will likewise set themselves too upon thy heart, and lie so heavily upon thy heart, that they will press, and weigh thee down with thy heart into hell. Therefore diverse holy men and women heretofore have voluntarily abandoned their wealth, and preferred poverty 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 swim, or for a snail upon the land to creep, while they bear their houses upon their backs 
s D●n. p●rta. : even so it is hard for a rich man, that trusteth in his riches, with all his big bunches of wealth upon his back, to go through the needle's eye 
t Mar. 10.25. , and to enter into the Kingdom of heaven. Wherefore we must follow hard toward the mark; (not for any action in this life, but) for everlasting life: (not for any worldly honour, but) for eternal glory: (not for any carnal pleasure, but) for joy in the holy Ghost: (not for any transitory treasure, but) for the kingdom of heaven: (not for any other prize, but) for the prize of the high calling of God in Christ jesus.  
This everlasting life, is the only perfect life, because it is the Prize: this eternal glory is the only high honour, because it is of the high Calling: this joy in the holy Ghost, is the only godly pleasure, because it is of God: This Kingdom of heaven, is the only Christian▪ treasure, because it is in Christ jesus. This (I say) this everlasting life, is the only perfect life, because it is the prize: Which maketh the Merchant-venturer that gets it most absolutely blessed. As th● Psalmist saith 
u Psa. 127.1.  speaking of another; blessed art thou that fearest God, and walkest in his ways; For thou shalt ear 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 ways; for thou hast followed hard toward the mark; And happy shalt thou be: For thou shalt eat the labour of thy hands; for thou shalt have, by the gracious gift of GOD 
* Rom. 6.23. , everlasting life, the only perfect life, The prize of the high calling of God in CHRIST JESUS. As the Apostle saith 
x 2 Tim. 4.8.  speaking of himself, I have finished my course, I have kept the faith; there is henceforth laid up for me a crown of righteousness. 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 mark. And happy shalt thou be: For there is henceforth laid up for thee the crown of righteousness; for there is henceforth laid up for thee everlasting life, the only perfect life, The prize of the high calling of God in CHRIST JESUS. This eternal glory is the only high honour, because it is Of the high calling: For all of the visible Church have a calling. Seeing the Church is nothing else but the company of them which are called 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 
(z) Luk. 14.8. . Therefore Saint Peter prayeth for the dispersed jews 
a 1 Pet. 1.10. , that the God of all grace, which hath called them to his Eternal Glory, would make them perfect, confirm, strengthen and establish them therein. And S. Paul likewise prayeth for the Thessalonians 
b 2 Thes. 1.11. , that God would make them worthy of his calling (to eternal Glory) and perfect all the good pleasure of his goodness, & the work of faith in them. Whereby we see that they are the only worthies of the world which are so happy as to have this High honour, and dignity 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dignitatem. Beza. joh. 1.12.  given them, to be called the sons of God. Which was prefigured in the feeling of the Temple. Where were graved Palmtrees and Chains 
d 2 Chro. 3.5. : The Palmtree is High, the Chain is Calling. The Palmtree chain, the High Calling. For God the Father by his effectual calling, as by a strong chain 
e john. 6.44. , doth draw his children to Christ. And then standing before the Lamb, they hold Palms in their hands 
f Reuel. 7.9. , which are the ensigns of their honour. So that being drawn up to the High Palmtree by the Calling chain, they are made partakers of eternal glory, the only high honour, THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST JESUS. This joy in the holy Ghost is the only godly pleasure, because it is of God. Indeed sometimes even in this life we have a taste 
(f) Cant. 8.2.  (as it were) of this joy. As the Israelites had a taste of the grapes and other pleasures of Canaan before they came thither 
(g) Num. 13.14. . But we cannot enjoy the full fruition of it until we come to the presence of GOD, therefore David saith 
h Psal. 36.12. , in thy presence is the fullness of joy, and at thy right hand are pleasures for evermore. And again, they shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the river of thy pleasures 
i Psal. 36.8. . For this fatness of the house of God is that meat, and this river of the pleasures of God is that drink, which shall perfectly satisfy, and fill our hearts with joy in the holy Ghost. When the Lord shall say to every one of us, Enter thou into thy Lord's joy 
k Math. 25.23. . Not, let thy Lords joy enter into thee: For it is so great, that it cannot enter into thee, thy heart cannot hold it 
l 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 Lord's joy. For thou shalt even bathe thyself in blessedness, and swim in the bottomless stream of the sweet pleasure of God, as a little fish taketh his pastime in the hugh Ocean sea. And look how he that hath once tasted of the fountain named Clitorius fons, will never afterward drink any wine 
(m) Clitorio quicunque sitim defonte leua●ic, Vina fugit, gaudetque meris abstemius undis. Ouid. Met. 15. In Arcadia. Civitas est, non ignota Clitori, in cuius agri● est spelunca profluens aquae, quam qui biberint, fiunt abstemij. Vitrwius l. 8. c. 3.  in like sort when thou hast once tasted this pure crystal water of life, thou shalt never any more relish the wine of the world, but be perfectly delighted with joy in the holy Ghost, the only godly pleasure, The prize of the high calling of God in CHRIST JESUS. This kingdom of heaven is the only Christian treasure, because it is in Christ jesus. For all treasures which are laid up in earth may be stolen with thiefs, or corrupted with cankers 
Math. 6.19. ; But this treasure is an enduring substance 
(o) Heb. 10.34. , hoarded up in heaven, where neither thief stealeth, nor canker corrupteth 
(p) Veras divitias illam prorsus immortalem gloriam supernorumque bonorum retributionem esse existimamus. Cyp. in Gen. li. 5. in fine . Therefore the kingdom of heaven is likened to a treasure hidden in the field 
(q) Mat. 13.44. . And the field is CHRIST JESUS 
r 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 wisdom and knowledge 
(s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theophy. in ca 17. Lucae. pag. 322. . O blessed then, O blessed is the man that findeth this wisdom, and the man that getteth this knowledge 
t Pro. 3.13. . Because the merchandise thereof is better than silver, and the gain thereof is better than gold. It is more precious than pearls, and all things that thou canst desire, are not to be compared unto it. Yea doubtless (says one) I think all things but loss for the excellent knowledge sake of Christ jesus my Lord. O wise, O worthy, O holy, O heavenly merchant! Here is a frank chapman indeed, which prizeth the kingdom of heaven according to the right worth, and true value of it. Knowing that this Christian treasure was bought & purchased for him, not with corruptible things, as silver or gold, or such like, but with the most dear and precious blood of Christ 
(y) 1 Pet. 1.18. . For whom (says he) I have counted all things loss, and do judge them to be dung, that I may gain Christ 
(a) Philip. 3.8.  For Christ jesus only is the wisdom of his Father; and by him only we come to the knowledge of God. He is the wisdom of his Father, because he doth give us grace in this life, that we may be wise unto salvation, and see the Father by faith, and receive the earnest of our inheritance 
(b) Ephes. 1.14. . By him we come to the knowledge of God, because he will give us glory in the life to come, that we may know as we are known, and behold God face to face, & receive not only the earnest-peny, or the pledge-peny, but also the prize-peny, or the possession●Peny of perfection 
c Math. 20.10. : So that Christ jesus is the Alpha and the Omega, 
Denarius perfectionem significat. Beda. quaest. super Exod. c. 37  the beginner & the ender of of our perfection 
(d) Reu. 1.8. , the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God 
e Heb. 12.2. : He is the author and finisher of our faith, that is, our forerunner 
(f) Heb. 6.20. , and mark, who, for the joy which was set before him,, that is, for the kingdom of heaven, the only Christian treasure, THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST JESUS: endured the Cross, and despised the shame; that's again, followed hard toward the mark: and is set at the right hand of the throne of God; that's again, and is now possessed of the kingdom of heaven, the only Christian treasure, THE PRIZE OF THE HIGH CALLING OF GOD IN CHRIST JESUS. Lo ye, lo ye, whither we are now come. So hie that we can go no hire. Namely, to the right hand of the throne of God, Which is, Everlasting life, Eternal glory: joy in the Holy Ghost: the kingdom of Heaven. The prize of the high calling of God in Christ jesus. For this rich throne of GOD, is that ivory throne of Solomon, whereof I spoke in the beginning: Which is the only perfect life: the only high Honour, the only godly Pleasure, the only Christian Treasure, The prize of the high calling of God in Christ jesus. This is the sixth and last degree to perfection.  
Now than my dear brethren, let us here (if it please you) pause a while, and seriously consider how Christ prayed for his chosen, that they might be made perfectin one 
g joh. 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 blessedness, or (if you had rather so call it) of blessed perfection. And therefore forgetting that which is behind, and leaving the doctrine of the beginning of Christ 
h Heb. 6.1. , let us endeavour ourselves to that which is before, and be led on forward unto perfection. Yea, let us follow hard, and run with patience the race that is set before us, 
i Heb. 12.1.  looking unto jesus, who is our mark, and hath given us an example 
k joh. 13.15. , That every one of us might say unto him with good David, I have applied my heart to fulfil thy statutes 
l Psa. 119.112. , for the eternal recompense of reward; For the prize of the high calling of God in Christ jesus. 
Legho●am ghecheb●. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint. Propter aeternam retributionem. vulgar.  Tell me (beloved) 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 David 
m Psal. 86.11. jached levaui. Chald. Vnicum fac cor meum. Hier. , speaking to God, O knit my heart unto thee that I may fear thy name, but only to teach us, that But one thing is the first degree to perfection? For whereas we usually read it▪ O knit my heart unto thee, that I may fear thy name, the Chaldee Paraphrast, and S. Jerome translate it, O make my heart, but only one heart, that I may fear thy name. So that a man cannot any way, so much as enter into the fear of God's name, which is the beginning of all perfection, except first his heart be made one in itself, and one in God, that he may principally mind but one thing. Almighty God concerning the East-gate of the Temple saith thus, This gate shall be shut, and shall not be opened, and no man shall enter by it, because the Lord God of Israel hath entered by it 
n 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 keep the East-gate, the most illuminat and highest power and part of it, continually shut against all men, yea against all the world, and opened only to one thing, I mean to God, who hath already entered into it, and enlightened it with his spirit. That as at the window of Noah's Ark there entered in no mist, no water, nothing else but one thing only, which is light 
o 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 only the light of heaven, & a sanctified desire to be fast knit, & perfectly united by faith and love to God. Hence it is, that Moses coming to talk with God upon the mountain, was commanded to bring no man with him, but to come up himself alone 
p Exod. 24.18. : Nay moreover, being upon the mountain alone, he was covered & compassed about with a thick cloud, which made him fear the name of the Lord, and hooded him, as I may say, in such sort, that he could see nothing but one thing, which was God: And therefore the Psalm saith, O make my heart like Moses heart when he was upon the mountain. O make my heart like the window of Noah's Ark, and the East-gate of the Temple: O make my heart but only one heart, one in itself, and one in thee: O knit my heart unto thee, that I may fear thy name. Tell me, wherefore saith Christ 
q Cant. 7.4. , speaking to his Spouse, Thy nose is like the tower of Lebanon, but only to teach us that, I forget that which behind, is the second degree to perfection? For seeing Christ is now risen again, and ascended up into heaven, 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 have noses and smell not; but we must have noses like the Tower of Lebanon 
* Si verborum faciem consideremus, quid poterit magis dici ridiculum? Ergo spiritualem requirunt intelligentiam. Titelmanus in hunc locum. , which forgetting all earthly things, and leaving them behind, must smell and seek those things which are above. God appointed Gedeon to dismiss all those of his army which bowed down their knees to drink, and to retain only those which lapped water out of their hands, as a dog lappeth 
r judg. 7.5. : Because he which drinketh upon his knees like an Ox, cannot possibly go forward while he drinketh. But he which with some of the Polonians 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem Alexan. Stro. lib. 1. pag. 110. , or with that dog Diogenes, lappeth water out of his hands, may nevertheless go forward while he lappeth, as an Egyptian dog doth, while he lappeth the water of Nilus 
(t) 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 have run over very many fields, and through a thousand thickets already, yet he never remembreth any labour which is behind, but forgetteth it: and if he chance to lap water in some brook by the way 
(x) Psa. 110. De torrente in via bibet.  yet even while he lappeth he lifteth up his head, and still goeth on, and plieth him forward to his game; so must we do in this pursuit of perfection. Seeing Christ hath now sprinkled all the way between heaven & earth with his blood, & so hath made it a fresh and a living way 
y Heb. 10.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , therefore we which have noses, like the tower of Lebanon, must as bloodhounds trace him by the foot, and run after him in the smell of his ointments 
(z) Cant. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint. , and hunt hotly upon this fresh and living way, with a fresh & lively faith, and though we have gone very far, & done a thousand good deeds already, yet we must always forget that which is behind, till we have gotten▪ if not the children's bread, yet at the leastwise some little crumb of mercy, that falls from our Master's Table, some little drop of blood, that falls from our Lord's side, which shall, I assure you, be sufficient to make us perfect men in Christ. Tell me, wherefore was the Altar of Perfume set within the Sanctuary 
a Exod. 36.6. , but only to teach us, that and endeavour myself to that which is before, is the third degree to perfection? For even as that Altar of perfume was placed, not in any common room, nor any odd corner of the tabernacle, but in the Sanctuary itself, somewhat beyond the veil, close to the golden censer 
(b) Heb 9.4. , very near the mercy-seat: so a Christian heart, which is a spiritual altar of perfume, and of a sweet savour to God 
(c) 2 Cor 2.15.  must daily endeavour itself to that which is before, and still more and more aspire to heavenly things 
(d) Beda de tabernaculo l 3. ca 11. , & always nearer and nearer opproach unto the throne of grace, and continually higher and higher advance itself to him that is the highest and holiest of all. Tell me wherefore did the Israelites, when they had pitched in Mithkah, remove their tents from thence, and pitch in Cashmonah 
e Num. 33.29. , but only to teach us, that And follow hard is the fourth degree of perfection? For even as they, as soon as they had pitched in Mithkah, which signifies sweetness, by and by removed their tents from thence, and pitched in Cashmonah, which signifies swiftness: so we must tjoine Mithkah and Cashmonah, sweetness & swiftness both together 
f Hieron. Epist. ad Fabiolam, Mansionc. 26.  and as soon as we have pitched in Mithkah, as soon as we have tasted and seen how sweet the Lord is, presently we must remove our tents from thence, and pitch in Cashmonah, presently we must follow hard, and run not only sweetly, but also swiftly in this way of peace, which leadeth unto life. Tell me wherefore saith Christ again 
g Cant. 4.13. , speaking of the praise of his spouse, Thy plants are as an orchard of pomegranates, but only to teach us, that toward the mark is the fifth degree of perfection? For a Pomegranate hath many grains within him in his case, and a little round circle or a crown without him upon his head. Now these grains being sweet in taste, and red in colour, are orderly set one by another, and point up, or as it were, look up altogether to the crown. To intimate thus much, that we which are plants of the Church, as an Orchard of Pomegranates, must grow and go on still toward the ma●k, not only when we enjoy the sweet taste of pleasant prosperity, but also when we bear the red colour of bloody persecution 
(h) Meminit malogranatorum quòd rubore granatorum oblectent, & suavitate grat●, sint. Quod ad colorem, ad ardentem ecclesiae charitatem referri potest. Mercerus: Mal● pu●●a sanguineorubent colore, scilicet Martyrs. Halgr●nus in cant. l. 7. Idem Beda, & Haims habent in come. in hunc locum. : and consenting in a kind of conformity and perfect peace & unity one with another, we must point up altogether with the finger of faith to Christ, & look up continually with the eye of love to our head, who by being first crossed, is now come to be crowned with honour & glory. In the ark of the covenant there was the golden pot that had Manna, and Aaron's rod that had budded, and the Tables of the testaments and the propitiatory or covering, and a crown of gold round about it 
i Heb 9.4. Exod. 25.11. : O how notably and marvellously do these things sort and agree together! the Pomegranate and the Ark: the sweet taste, and the pot of Manna: the red colour, and the rod of Aaron: the order of the grains, and the tables of the testament: the head of the pomegranate, and the covering of the Ark, the crown upon that head, and the crown about this covering. To insinuate thus much, that we which are like an orchard of Pomegranates, must also be like the Ark of the covenant, being builded and reared up still toward the mark, not only when our Lord feedeth us with the sweet Manna of his mercy, but also when he afflicteth us with the sharp rod of his correctiona●e always keeping the tables of the testament, which are the commandments of perfect love to God and to our neighbour 
(k) Gnull●maije malion peccud●aia hak●ri●. monin. Targú. juumes tur pleni praeceptis sicut malogranata. Montanus. , that by faith in Christ, who is the covering & the propitiation for our sins, we may obtain the golden crown of life. K. Darius upon a time by chance opening a great pomegranate, and being demanded of what he would wish to have as many as there were grains in that pomegranate? answered in one word, of Zopyrusses 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. 〈◊〉 Apoth Regum. . Now Zopyrus was a right noble and a valiant Knight, who seein● the king his Master could hardly surpriz● Babylon, where the traitero● Assyrians were entrenched, bethought himself of a wonderful strange practice. He went home to his own house, & caused his servants to rend his whole body all over with scourging him, & to cut off his nose, his lips, and his ears 
(b) Domi se verberibus laceraritoto c●rpore iubet, nas●m & labia, & aures sibi praecidi. justin. lib. 1. in fine. . Then strait ways running to Babylon, he made the Assyrians believe that Darius had misused him in this sort, because he had spoken in their behalf, counselling him to break up his siege, & to remove his Army from assaulting their City. They hearing this tale, & the rather thinking it to be true, because they saw him so shamefully disfigured in his body, were persuaded to make him their chief captain. By which means he betrayed them all, and surrendered both them and their city into his master's hands. O most faithful loving subject! O most worthy and courageous heart! One Pomegranet full of such grains, yea even one grain full of such valour and virtue, is sufficient for a whole country, either to recover it if it be lost, or to keep it that it be not lost. O that I could tell where to find such a man! O that I could tell where to see but one such amongst us all! I would I assure you, honour the very ground he goes upon, & kiss even the shadow of his feet. Well (beloved) I pray God, I pray God with all my heart, that his sacred majesty, whom the Lord for his glory sake, always shield and defend, that his sacred majesty I say, may find very many, yea may see us all as true to God and him, and to our country, as Zopyrus was to his Prince. That if any time of trial should come, we may have so much good will & holy manhood in us, as to pull ourselves upon the pikes, and jeopard a joint, yea venture the martyring and mangling of our whole body, & even the losing our lives, rather than either foreign enemies, or homebred rebels should have their wills of us: knowing that our life is frail and mortal, & we may die every moment; but for a man to do some notable piece of service before he die, and to sheathe his sword in the sides of his enemies, & to kill if it be but one that is a sworn rebel, 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 registered, and remembered, yea and rewarded for ever. But to return to the mark again. We which are plants of the Church, like an orchard of Pomegranates, & like the Ark of the covenant, must love, not only the head of the Pomegranet, and the covering of the ark; but also the order of the grains, & the tables of the testament: not only the sweet taste 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 Primitive church, how unsatiably they thirsted after the crown of martyrdom; what rods with Zopyrus? what rackings? what wild 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 them. Well, well, so great, and so absolute, & so excellent, & so admirable perfection, is not now required at our hands. Yet this by your good leave & favour I will be bold to say, that we can never be perfect Christians indeed, and run toward the mark aright, except at the least wise we have that in resolution, which they did put in execution. Except, if need require 
(d) 1 P●● 1.6. , we that are faithful, can find in our hearts to do that, and to suffer that, for hatred of the spiritual Babylon, and for love of our heavenly Lord, which Zopyrus an infidel did & suffered, for hatred of the earthly Babylon, and for love of a mortal king. Except we can be content not only to be white lilies, by living purely and patiently in those afflictions and crosses whereof our miserable life is full, which is in some sort a kind of martyrdom 
(e) 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 joyfully 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 blood of grapes 
(f) Gen. 49.11. , which is the most perfect martyrdom, and cometh nearest of all to the Mark 
(g) Duplex est species Martyrij una 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 us: Thy plants are as an orchard of Pomegranates. Tell me wherefore saith David again, speaking of the oath of God 
h Psal. 105.10. , He appointed the same unto jacob for a law, and unto Israel for an everlasting testament, but only to teach us, that for the prize of the high calling of God in Christ jesus, is the sixth and last degree to perfection: for jacob and Israel are two several names, & yet they signify but one singular man. Nevertheless in a diverse respect; because jacob is he that supplanteth, or wrestleth, Israel is he that seethe or beholdeth God 
(i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initio. . Now jacob supplanting, or wrestling, is a subject or servant: Israel seeing, or beholding God, is a friend, or a son. This is confirmed by Buruch, 
k Baruch. 3.36  saying, GOD hath found out the way of knowledge, and hath given it unto jacob his servant, and unto Israel his beloved. So that jacob is only a faithful servant: but Israel is a beloved son. Therefore there is appointed unto jacob a law: but unto Israel an everlasting testament. Seeing a law 
(l) Lex Vulg. , or a statute 
(m) K●ab. Herald , or a decree 
(n) G●ezarah, Caldaic. , or a precept 
(o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint. , properly belongs to jacob, as subject or a servant; but a testament 
(p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Septuagint. , or a covenant 
(q) Berith. Herald , or an agreement 
(r) ●●iam. Ca , or an accord 
Pactium Vulgata. , properly belongs to Israel, a friend or a son. For as long as jacob wrestleth with many great imperfections & spiritual adversaries of this life, he must as a faithful subject or servant of God, keep the law of wrestling appointed unto him: to wit, that he mind but one thing: and Forget that which is behind, and endeavour himself to that which is before; and follow hard toward the mark: but when Israel hath once overcome all his worldly and ghostly enemies, 
t 2 Tim. 2.5.  and is become a perfect man in Christ, and seethe the Lord in the life to come; then he shall, as a beloved friend, or child of God, possess that inheritance which the father hath by his everlasting testament written with the blood of jesus Christ 
u Heb. 13.20. , appointed unto him, to wit, everlasting life, eternal glory, joy in the holy Ghost, the kingdom of heaven; The Prize of the high calling God in Christ jesus. O happy, happy man art thou, and thrice happy man art thou, who whosoever thou art, which with jacob dost wrestle and keep the law as a faithful servant, for no other end but only this, that with Israel thou mayst see and enjoy the everlasting testament, as a beloved son. For when we shall see God, we shall see; and what shall we see? That which no mortal eye hath seen, that we shall see. We shall see our own selves sitting and shining at the right hand of the throne of majesty. We shall see all our dear friends which we have not seen this many a day, embracing ●●, and welcomming us into Christ's kingdom. We shall see all the noble army of Martyrs, of Apostles, of Prophets, of Patriarches, shouting day & night, & singing out the praises of the Lord. We shall see all the invincible host of Angels, of Archangels, of Principalities, of Dominations, reverently attending upon the King of glory. We shall see the King himself Christ jesus, disparkling and displaying those beams of beauty, which are the heaven's wonder, and all the Angel's bliss. If there were now amongst us one as fair as ever Absolom was, who would not be glad to behold him? But suppose some one were ten times as fair as Absolom, how then would men look and gaze upon him? I, but if another were a hundred times as fair as Absolom, what a matter of admiration would that make? Put the case then some one should now step forth, and show himself a thousand times fairer than ever Absolom was, what wondering, what marvelling would there be amongst us? how would our eyes be dazzled, how would our very minds be amazed at this sight! Well, all this is but a counterfeit, but a shadow, in respect of the bright blazing beauty of our spiritual spouse. For Christ jesus is ten times fairer, yea a hundred times fairer, yea a thousand times fairer, yea ten hundred thousand times fairer than all the children of men. So that if the whole beauty not only of all men, but even of all this inferior globe, were put together in one, yet it would not be any way comparable not only to Christ's glory, but not so much as to the least glorified body in heaven. And yet all this is but the outside of heaven: all this we shall 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 than he is, hath his joy doubled and trebled, and beyond all measure multiplied, when he considereth that he is loved unspeakably more by all of them, yea by every one of them, than he can be by himself. And therefore again seeing himself so dear unto them, he for his part likewise as a hot burning coal is set on fire and inflamed with love, and the more he seethe any other excel him in glory, the more doth he rejoice, and is gladder of his glory then his own. But now when he lifteth up his eyes to the glorious Trinity, and seethe how the Father, the Son, and the Holy Ghost do eternally and perfectly love and like and enjoy one another in surpassing sweetness and content, than all his affections are swallowed up in love, all his spirits are ravished in delight, all his desires are imparadized in pleasure. Insomuch, as if on the one side were laid the love of Christ as he is man, and of all the Saints & Angels among themselves, and on the other side, the love which the least glorified body in heaven beholding the blessed Trinity, breatheth out to God, this love would without all comparison excel & exceed that as far as light doth darkness, or as heaven doth the earth. Wherefore for man to see God, for jacob to be called Israel; for him that hath been a servant to become a son; for him that hath kept the law, to enjoy the testament, is the highest degree to perfection, yea it is the very perfection of perfection itself. The only perfect life, the only high honour: the only godly pleasure; the only Christian treasure. The prize of the high calling of God in CHRIST JESUS. Seeing then blessed brethren, seeing we fight not as they that beat the air 
(a) ● Cor. 9.26. , but our reward is so great, so exceeding great in heaven 
(b) Mat. 5.12. , therefore as jacob wrestled all the night long, and never gave over till about the breaking of the day, he was called Israel 
* Gen. 32.24. : so let us wrestle all the night long of this life 
(c) Mat. 13.35. , and never give over till the day break, and the shadows fly away 
(d) Cant. 4.6.  and we come to the marvelous light and sight of God. And like as the same jacob said to the Angel, I will not let thee go, except thou bless me 
(e) Gen. 32.26. : even so let every true Israelite say to Christ, I took hold of him, and left him not 
(f) Cant. 3.4. . O Lord jesus, who would leave thee? or who would let thee go? Or rather who would not hold thee fast? which strengthenest him that holdeth thee fast, and makest him persevere that is strengthened; and crownest him that persevereth, and makest him perfect that is crowned. Therefore I will hold thee fast, & will not let thee go, except thou bless me, that is, indeed I will never let thee go, because thou dost never bless but only those that always hold thee fast. Hold fast then, and stand fast, good beloved, once again I say, Hold fast that which you have, that no man take your crown from you 
(g) 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 
(h) Gal. 5.2. . But so run, so run, as ye may attain 
(i) 1 Cor. 9.24. . As ye may attain? How 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nilus in Parane circa med.  is that? Marry faithfully, patiently, constantly unto the end. A shame it would be, & a vile shame for us, if it should be said of us, not, you do run well, but, you did run well 
l Gal. 5.7. . F●e upon it. Having been hitherto brought up in scarlet, shall we now embrace the dung 
m Lam. 4.5. ? Shall we be like those antikes or monsters, which are half men and half beasts 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 perseveranter ne (ut Horatius ai●) Desinat in piscem mulier formosa sup●rne. Nebrissensis. Hom. 2. in fine. ? Shall we be like nabuchadnezzar's image, which had a head of gold, and feet of clay 
o Dan. 3.33. ? Shall we begin in the Spirit, and end in the flesh 
(p) Gal. 3.3. ? God forbidden. God for his mercy sake keep us from such fearful falling from him. Nay rather let us remember, that joseph signifieth increasing, and Arimathea signifieth getting the reward 
(q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theop. in c. 15. Mar. . To teach us, that if we would be like to joseph of Arimathea, we must always increase and go on till we get the reward. The other joseph also had a coat reaching down to his feet 
(r) Aquila inter pretatus est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est tunicam talarem: Hier. in Quest. Heb. in Genesin. joseph. tyrum ecclesiae praetendens, vestin suae habitu pers●uerentiam certaminis habere n●s admonet, 〈◊〉 longitudo usque ad talos eui● pervenit. Tanquam diceretur, Antequam iter perficias, noli in vita lacescere. Ausberius in cap. 2. Apocal. : to teach us that we must not have scarlet about our head, and dung about our feet, not gold about our head, and clay about our feet, but that when we put on the Lord jesus, we must put on such a scarlet robe of righteousness, such a golden garment of grace, such a vesture of a godly & virtuous life, such a coat of holy and heavenly conversation, as may reach to the feet, as may continue to the end: considering our Saviour hath said, he that persevereth unto the end, shall be saved. And again, be faithful unto death, and I will give thee the crown of life. This crown of life is promised to all those which make a good beginning, but performed only 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 only, that is, he which holdeth out to the end, receiveth the prize 
(t 1 Cor. 9.24 . And none are saved, but such as are marked in their foreheads with the letter 〈◊〉, which is the note of perseverance, and perfection 
v Eze. 9.6. . And if we would be conformable to the cross of Christ, the lively picture of all perfection, we must be like unto it, not only in the depth of faith, and in the height of hope, and in the breadth of charity, but also in the length of perseverance 
x Eph. 3.18. : because all the depth, height, and breadth of the cross, is nothing without the length: and so all the faith, hope, and charity of a Christian, is to no purpose, without continuance in them even unto the end. Wherefore (my good brethren) yet once again I will say, and then I will say no more. Let us draw near unto God with a true heart in assurance of faith 
(y) Heb. 10.22. : and let us keep the profession of our hope without wavering 
(z) Verse 23. : and let us consider one another to provoke unto charity & to good works 
(a) Verse 24.  and so much the more, because we see the breaking of the day draweth near 
(b) Verse 25. , & the kingdom of heaven is at hand. There is a Greek word signifying the end of a race, which is derived of another Greek word signifiing to spur or prick on forward 
(g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hesech. verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Id●m habet Pollux. l. 3. c. 30. & Theodoret. de Provi. l. 9 circa initium, ubi hunc textum recitat. : which proveth, that as they which run their horse● for a wager, spur hardest at the races end 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. : so seeing our salvation is nearer now than ever it was 
(e) Rom. 13.11. , therefore we must run faster now than ever we did 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Dio. , especially because the very horse and mule and diverse other brute beasts which have now understanding, though they have been never so much wearied and tired before, yet when they come near home, they will mend their pace 
g 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 having traveled thus fare already in the way to perfection, and being come by this time almost to our journey's end, we should now go no faster, when indeed we ought if it be possible, to run much faster to our everlasting home in heaven. O beloved, all the Saints in heaven think long, yea they think of us, and they long for us 
(h) 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 us, because they certainly know they cannot be perfected without us 
i Heb. 11.40. : The holy Angels also as they blush, and hold down their heads when they see us stumble or trip never so little: so on the other side they shout and clap their hands when they see us run cheerfully in a good course, and come away apace to perfection. Lastly, Christ himself doth stand waiting for us, and beckoning to us, and heartening us on all the way, being ready to receive us, and to embrace us in the arms of his loving mercy, as soon as ever we come to the end of our race. For even as a royal king, when one of his Nobles returns home, which hath in a foreign country by chivalry, or feats of Arms, or other like excellent parts, achieved great renown to his realm, presently sendeth for him to the court, and in open audience giveth him words of grace, and advanceth him to high preferments & honours; so Christ our most magnificent King, immediately upon our arrival into heaven, out of the foreign country of this world, will reach forth unto us his holy hand, conducting us to the eternal tabernacles of rest: and as for all the prayers that we have made, all the tears that we have shed, all the alms that we have given, all the other exercises of a Christian life that we have performed, though never so secretly in this pursuit of perfection, he will openly reward them, and most gloriously crown them; when as all the host of Angels shall triumph for our coronation, and the blessed Saints shall think themselves more perfect for our perfection, and all the Court of heaven shall applaud our praises, and God himself shall say Amen to our felicities. Which that it may so happily come to pass, and that every one of us, which now with jacob wrestleth unto the breaking of the day, and constantly keepeth the law appointed unto him, may in the end with Israel see God, and have the full fruition of his glory, and enjoy the everlasting testament, which is the prize of the high calling of God in Christ jesus, grant we beseech thee: O dear Lord, grant it to us I say, not for our own deserts or merits; but for the tender mercies of the same, our sweet Saviour Christ jesus, to whom with the Father, and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore, Amen.  
FINIS.   

HEARTS DELIGHT.  
A SERMON PREACHED at Paul's Cross in London in Easter Term. 1593.  
BY THOMAS PLAYFERE Professor of Divinity for the Lady MARGARET in Cambridge.  
Printed at London by john Legatt, Printer to the University of Cambridge. 1617.  
And are to be sold in Paul's Churchyard at the Sign of the Fox by Matthew Law.   

To the most Victorious, virtuous, and puissant Prince, King JAMES, King of England, Scotland, France, and Ireland, defender of the faith, all earthly and heavenly happiness.  
GLorious, Gracious; It is our Crown and the highest joy of our heart, that the Crown of this kingdom is to be set upon your royal head. Otherwise, nothing in the world could have countervailed the excese fine sorrow, that her late Majesty departing hence left behind her, but the uncomparable joy and triumph which your expectation sent before you, 
h Reg. 1.40.  & now your princely presence bringeth with you. When Solomon, after his father David, was anointed King, they blewe the trumpet, and all the people said, God save King Solomon, and rejoiced with great joy, so that the earth rang with the sounds of them. We have thought, no trumpets, no proclamations, no bone fires, no bells sufficient, neither have we heard the earth only ring out, but also the heavens redouble and echo back again the acclamations and applauses of all men, which have shouted and said, God save King james. Now also, when your Highness' approacheth nearer, the strait charge which hath b●● publicly given to the contrary, cannot restrain your people, but that out of all countries and shires, they run and flock together, to behold and attend your Majesty, 
Tanquam clarum ac beneficium sydus. Sen. de Clemen l. 1. cap. 3.  〈◊〉 some bright and beautiful star, which by his divine sweet influence worketh a general prosperity and peace. For what loyal subject doth not bless God, and bless himself that he life's to see this happy time, which was feared would prove full of great disorder and trouble, so wisely and wonderfully carried, (God as it were from heaven stretched out his holy hand, and holding the minds of all men in awe and obedience) as that in it the peaceable uniting of two mighty kingdoms, maketh us 〈◊〉 against all our enemies, and all our 〈◊〉 contemptible to us? Wherefore at this ti●●, 〈◊〉 all your liege people strive to show the gladness of their hearts, by tendering such services, as are suitable to their possibility and performance, I also among the rest have taken occasion humbly to dedicate unto your Majesty such a poor present as I had in a readiness. Assuring myself that as none are more familiar with God, then godly Kings: so no tre●tises can be more welcome to godly Kings, than such as may draw them into greatest familiarity with God. And I doubt not but that your Highness having hitherto had your hearts desires given you, because you have delighted in the Lord, will hereafter if it be possible, much more delight in the Lord, that he may yet give you more desires of your heart. Nay, I am so fare from doubting of this, that I dare be bold to conclude with the Psalmist,  
The King shall rejoice in thy strength, 
Psal. 21.11.  O Lord: exceeding glad shall he be of thy salvation.  
Thou hast given him his heart's desire: and hast not denied him the request of his lips.  
For thou shalt prevent him with the blessings of goodness▪ & shalt set a crown of pure gold upon his head.  
His honour is great in thy salvation: glory and great worship shalt thou lay upon him.  
For thou shalt give him everlasting felicity: and make him glad with the joy of thy countenance.  
And why? because the King putteth his trust in the Lord: and in the mercy of the most high he shall not miscarry.  
Your Majesty's most humble devoted, and obedient subject. THOMAS PLAYFERE.   

THE TEXT.  
Delight thyself in the Lord, & he shall give thee the desires of the heart.  PSAL. 37. VER. 4. 
SAint john says in one place, Love not the World, nor the things of this World, if any man love the World, the love of God is not in him. So may I say, delight not in the world, nor in the things of this world: if any man delight himself in the world, he cannot delight himself in the Lord, Therefore saith Martial an ancient Bishop, 
a Quid ad nos delectatio mund●● Epist ad Tolos. c. 18.  What have we to do 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, gladness if you will: joy, if you will: but in God's Dictionary it hath no such name. In the holy Scripture, it in other wise called. It is called Adam's goodly apple, which being eaten deprived him of Paradise: Esau's red broth, which being supped up, bereft him of his birthright: jonathans' sweet honey comb, which being but tasted, was like to cost him his life: the whore of Babylon's golden cup, which filled her full of all abominations: the traitor judas sugared sop, which made a way for the devil to enter into him: the prodigal child's wash of 〈◊〉, which he most miserably swilled up with the swine. This is all the delight of the world called in God's dictionary, which is the holy Scripture. It is called Adam's apple, Esau's broth, jonathans' comb; Babylon's cup, Iuda●s sop, the prodigal child's swill. So that all this delight is no delight. Or suppose it were: yet certainly it shall not give thee the desires of thy heart. Nay, it shall be so fare from ●●●●●ding thee those joys, which thy 〈◊〉 most desireth, that it shall bring th●e those torments which thy heart most abho●●reth. It may, saith Chrysostome, 
b Voluptate ad tempus fruere affligere in eternum.  delight thee perhaps for a while, but 〈…〉 torment thee for ever. As any solid body, though it have never so fair a colour (as crimson, or carnation, or purple, or scarlet, or violet, or such like) yet always the shadow of it is black: so any earthly thing, though it have never so fair a show, yet always the shadow of it is black and the delight thou takest in it, shall prove to be grievous in the end. Therefore Philo calleth it a sweet bitter thing. As that little book in the Revelation, was sweet in the mouth, but bitter in the belly: so all worldly delight, is a sweet bitter thing, sweet in the beginning, but bitter in the ending. Which they of jerusalem had experience of. For being given to transitory pleasure, they are 
d Lamen. 3.15  said to be made drunken with wormwood. Now we know that drunkenness is sweet, but wormwood is bitter. And such a sweet bitter thing, such a drunkenness of wormwood, is all the drunken delight of the world. So that as one said, 
e Ruth 1.10.  Call me not Naomie, but call me Mara, call me not sweet, but call me bitter: so must we call worldly delight not Naomie, but Mara, because it is nothing so much Naomie, sweet and pleasant at the first, as it is Mara and Amara, bitter & loathsome at the last. Like to a song of the Syren●, which are mentioned in the Prophecy of 
f Chap. 13. v. 22.  Esay. A Siren is a monster of the sea, the head whereof resembl●●● a virgin, but the feet a fish, And such a monster is all worldly delight, the 〈◊〉 whereof, the beginnings allureth 〈◊〉 amiable virgin, but the feet, the 〈◊〉 devooreth us as a ravenous fish. Therefore a● Ulysses s●oo● his ears, and 〈◊〉 himself to the most of the ship, 〈…〉 might not hear the Sirens song: 〈…〉 we stop our ears, and 〈…〉 the voice of these charming 〈◊〉 charm they and sing they never 〈…〉 lie; yea, we must bind our sell 〈…〉 mast of the ship, that is, to the 〈◊〉 of Christ, 
g 
Side ulysse illo refert fabula quod cum arboris religatio de periculo liberavit quanto magis crutis arbour? etc.  
Ambr serm. 55.   every one of us saying 〈◊〉 our heavenly Ulysses, God forbidden that I should delight in any thing, but is the cross of Christ, by which the 〈…〉 crucified unto me, and I unto the 〈◊〉 For the world and all worldly 〈…〉 likened to a hedgehog. 
h Esa. 14.23.  A 〈…〉 hog seems to be but a poor 〈…〉ture, not likely to do any 〈…〉 yet endued it is full of bristles or prick●●● whereby it may annoy a man very 〈◊〉. So worldly delight seem to be little or nothing dangerous at the first, yet afterward as with bristles or pricks, it peaceth through the very conscience with untollerable pains. Therefore we must deal with this delight, as a man would handle a hedge hog. The safest way to handle a hedge hog is to take him by the heel. So must we deal with this delight. As jacob took Esau that rough hedge hog by the heel: in like sort we must take worldly delights not by the head, but by the heel, considering not the beginning, but the ending of it, that so we may never be deceived by it. For though it have a fair show at the first, yet it hath a black shadow at the last: though it be sweet at the first, yet it is bitter at the last: though it be drunkenness at the first, yet it is worm wood at the last: though it be Naomie at the first, yet it is Mara at the last: though it be a song at the first, yet it is a Siren at the last: though it be a silly hedge hog at the first, yet it is a sharp prickle at the last. Wherefore delight not thyself in the world, for it shall not give thee the desires of thy heart: but Delight thyself in the Lord, and he shall give 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 〈…〉 lie, in the Lord. A promise in these 〈◊〉 And he shall give thee, the desires of thy 〈◊〉. First, And he shall give thee, than the 〈◊〉 lastly, of the heart. Delight thyself 〈◊〉 Lord, and he shall give thee the desires of thy heart.  
First, Delight. Well says 〈◊〉, 
i Spiritus est hilaris et exhi●ararat participes sui.  The spirit of God, as it is a cheerful thing itself, so it maketh all them▪ ●●●●full which are partakers of it. Inde●d● the wicked continually mourn and 〈◊〉. There was a great 〈◊〉 in Egypt 〈◊〉 in every house among them, the●● wa● some one or other of their first 〈◊〉 dead. But the voice of joy and glad●●sse is in the tabernacles of the righteous. 
k Psal. 118. ●5  They evermore delight in the Lord▪ I reach 
l Aelianus in. varia histo. l. 3. cap. 14.  of one Leonides a captain, who perceiving his soldiers left their 〈◊〉 upon the city wall●●, and did nothing all the day long but ●●affe and 〈…〉 houses near adjoining 〈…〉 that the alehouses should 〈…〉 from that place where they should 〈…〉 up close by the walls. That seeing the soldiers would never keep out of them, at the least wise that they might watch as well as drink in them. So because pleasure we must needs have, and we cannot be kept from it, God hath appointed that we should take Delight enough, and yet serve him never a whit the less. For it is no part of God's meaning, when thou interest into his sweet service, that thou shouldest abandon all delight, but only that thou shouldest change the cause of thy delight. That whereas before thou didst delight in the service of sin, now thou shouldst delight as much, or rather indeed a thousand times moer, in the service of the Lord. It was not God's will that Isaak should be sacrificed, but only the ram. And so God would have us sacrifice only the ram, that is, all rammish and rank delight of the world. But as for Isaac, he must be preserved still, & kept alive: Isaac in whom Abraham did see the day of Christ and rejoiced: Isaac, that is all spiritual laughter, all ghostly joy, all heavenly delight. For as no man might come into the court of Ashuerus, which was clothed in sack-cloth: 
m Ester. 4 2.  so no man may come in to the court of our king, which is clothed in sackcloth, and hath not on the wedding garment of joy and delight in the Lord. Which is the cause why Christ calleth the assemblies of the faithful, Quires of Camdes 
n Choros castrorum. Can. 6.12.  A choir singes; a Camp fights. How then may these two agree together? Very well in the godly. For the godly, when they fight most stoutly against the enemy, than they sing most merrily unto the Lord. Whereupon Gregory saith, 
o David salcantem plus s●upco quam pugnautem. Moral. l. 27. c. 27.  I admire king David a great deal more, when I see him in the choir, then when I see him in the camp: when I see him singing as the sweet singer of Israel, them when I see him fight as the worthy warrior of Israel. For fight with others, he did overcome all others, but singing, and delighting himself, he did overcome himself. Even as his son Solomon says for him, speaking to Christ. Turn away thine eyes from me, for they do overcome me, for they wound my heart: they make me sick for love 
p Can. 4.6.  When David fought with others, he overcame others; he wounded others; he made others sick, but when he danced before the Ark, and delighted himself, he was overcome himself, he was wounded himself, he was sick himself. But fear you nothing. I warrant you this sickness will do him no harm. I will play still (says he) that others may still play upon me 
q Ludam, inquit ut 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 David's sickness we may say, as Christ said of Lazarus sickness. This sickness is not unto death▪ but for the glory of God 
r joh. 41.4. . And therefore it is for the glory of God, because it is for the love of God. For David is sick no otherwise for love of the son of God, than God is sick himself, for love of the son of David. This is my beloved so●●e (says he) in whom I am delighted. 
s Math. 17.5.  This is my beloved son: there he is in love. In whom I am delighted: there he is sick for love. Which is the cause, why he commandeth us also to be delighted in his love 
t Prou. 5.19. . For as a double desire is loves so a double love is delight. And therefore he says not simply, love him; but be delighted in his love. Delight thyself in the Lord, and he shall give thee the desires of thy heart. Delight.  
Then, Thyself, I would hate mine own soul (says Bernard) if I found it any where else then in the Lord, and in his love 
u Animan meam odio haberem, si eam alibi, quam in domino, & in cius amore invenirem. De amore dei, c. 3. , So that it is not enough for thee to delight, but thou must delight thyself, that is thy soul. Saying with the blessed Virgin, My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour. Otherwise, as Dives did see Lazarus a fare off lying in Abraham's bosom, being himself all the while tormented in hell, and having not so much as one drop of water to cool his tongue: so, even in laughing the soul may be sorrowful 
x Prou. 14 13 . The wretched soul of a sinner may see the face a fare off laughing, and lying (as I may say) in Abraham's bosom, being it self all the while tormented (as it were) in hell, and having not so much as one drop of delight to assuage the sorrows of it. And like as Sampsons' lion had great store of honey in him, but tasted no sweetness of it: even so, if thou rejoice in the face, and not in the heart, 
y 2. Cor. 5.12  thou mayest well perhaps have great store of honey in thee to delight others▪ but thou canst never taste the sweetness of it to delight thyself. Therefore says the princely Prophet, O taste and see how sweet the Lord is. It is not enough for thee, to see it a fare off, and not have it, as Dives did; or, to have it in thee, and not to taste it, as the lion did: but thou must as well have it as see it, and as well taste it as have it. O taste and see (says he) how sweet the Lord is. For so indeed Christ giveth his Church, not only a sight but also a taste of his sweetness. A sight is where he says thus, 
2. Can. 7.12.  We will rise up early, and go into the vineyard, and see whether the vine have budded forth the small grapes, and whether the Pomegrannets' flourish. There is a sight of the vine. A taste, is where he says thus, 
1. Can. 8.2.  I will bring thee into the wine-cellar, & cause thee to drink spiced wine, and new wine of the Pomegrannets. There is a taste of the wine. The Church, not only goes into the vineyard, and sees the wine, but also goes into the wine-cellar and tastes the wine. But yet thou must go further than this, before that thou canst come to thyself. For there are diverse degrees of tastes. 
Orus Apollo.  The Egyptians in their Hyroglyphickes, when they would describe an unperfect taste, paint meat in the teeth, when a more perfect taste, the beginning of the throat. Such an unperfect taste had the Israelites of the sweetness of God. God was most sweet unto them, when he gave them quails to eat. Yet while the meat was but in their teeth, the wrath of God was kindled against them 
b Num. 11.33. . There is the meat in the teeth: an unperfect taste. But the spouse of Christ hath a more perfect taste of the sweetness of God. For likening him to an apple tree, she says, I delight to sit under his shadow, and his fruit is sweet unto my throat. 
Can. 2.3.  There is the beginning of the throat: a more perfect taste. But notwithstanding all this, thou art not yet come to thyself. Therefore this taste must not content thee: because this taste cannot delight thee. For thy delight must not stick in thy teeth, or in thy throat, 
d Non est strepitus oris, sed iubilus cordis non sonuS labiorum, sed motuS gaudiorum, concordia voluntatum non consonantia vocum.  but as a cordial thing, it must go down to thy very heart. That thou mayest say with the Psalmist. My heart and my flesh (not my flesh only, but my heart and my flesh) rejoice in the living God 
e Psal. 84.3. ● . And again, Praise the Lord, O my soul, and all that is within me, praise his holy name 
f Psal. 103.11 . Now thou art come to thyself. For that which is within thee, is thyself, and all that is within thee, is all thyself. So that thyself, & all thyself, is delighted in the Lord, when as that which is within thee, and all that is within thee, praise his holy name. O how happy art thou when thou knowest this jubilee, this joyfulness 
g Cum scis iubilationem. Psal. 89 15 : when thou hast a secret sense, and an inward feeling of it: when every motion of thy mind, is an influence of God's spirit: when thy will & his wordplay together, as Isaac and Rebecca did. For then surely thou dost build to thyself desolate places 
h Greg. Moral. job. 3.14. . Desolate places, I say, that all other things may be silent to thy soul: nay that thy very soul may be silent to itself: yea that there may be silence in heaven 
i Reu. 8.1.  answerable to the silence of thy soul, when thou dost delight thyself in the lord Delight thyself in the Lord, and he shall give thee the desires of thy heart. Thyself.  
Lastly, In the Lord. Gregory says thus, 
k Gustu incircumscripti luminis anima pascitur, & supra se elata ad seipsam relabi dedignitur  The mind of man is fed with the infinite light and love of God, and so being lifted up far above itself, doth now disdain to stoop down so low as to it self. And therefore doth not delight itself in itself. but delights itself in the Lord. Herupon a father says, O lord grant that I may know 
k Noverim me noverim te.  myself, and know thee. That knowing myself and thee, I may loathe myself in myself, and delight myself only in thee. Truth indeed. O man, so thou oughtest to do, says God. For if thou didst know thyself and me, than thou wouldst displease thyself, and please me, But because thou knowest neither thyself, nor me, therefore thou dost please thyself, and displease me. But the time shall come, when thou shalt neither please thyself nor me. Not me, because thou hast sinned: not thyself, because thou shalt be burned. So that then thou shalt please none, but the Devil: both because thou hast sinned, as he did in heaven, and also because thou shalt be burned as he is in hell. Therefore he that delights himself in himself, delights not himself, but only the Devil in himself. Whereas on the other side, he only delights himself, which not only delights himself, but adds also, In the Lord. and so delights himself in virtue, delights himself in godliness, delights himself in God himself, This Christ signifieth, when speaking of his Spouse he says 
l Deliciis affluens. innixa super dilectum suum. Can. 8.2.  Who is she which cometh out of the wilderness, abounding in delights, leaning upon her well-beloved? He that leans upon himself, can never abound in delights: but he alone aboundeth in delights, which leaneth upon his well-beloved. So did S. Paul: I have laboured more than they all, says he. There he aboundeth in delights. Yet not I, but the grace of God which is in me. There he leaneth upon his well-beloved. And again, I can do all things, says he. There he aboundeth in delights. In him that strengtheneth me. There he leaneth upon his well-beloved. In one word, when as he says. He that would rejoice & glory, let him rejoice and glory in the Lord: It is all one, as if he should have said. He that would abound in delights, let him lean upon his well-beloved, Let him delight himself in the Lord. Let the Saints 
m In latitia letentur. Psal. 68.3.  rejoice in joy. let them delight in delight. He that delights in an earthly thing, delights in vanity, he delights not in delight. But he only delights in delight, which makes God only the ground of his delight. According to that of Prosper, 
n Aeterna exultatio est, quae bon: laetatur aterno.  That alone is eternal delight, which is grounded upon the eternal good. Upon him that is only good, and saith to Moses, 
o Exod. 33.19.  I will in myself show thee all good. Every thing that is honest, every thing that is profitable, every thing that is pleasant, is only to be found 
p Quare unum bonum in quo sunt omnia bona & sufficit. Aug. Med.  in the Lord. As that Manna 
q Sap. 16.20.  had all manner of good tastes in it: so the Lord only, hath all manner of good things, all manner of true delights in him Therefore the Church, having first bestowed the greatest part of salomon's song, altogether in commendation of the beauty and comeliness of Christ, at length concludeth thus: Thy mouth is as sweet things, and thou art wholly delectable: how fair art thou, & how pleasant art thou, O my love in pleasures! So that when I seek my love, my Lord, than I seek a delight, and a light that passeth all lights, which no eye hath seen: I seek a sound and an harmony that passeth all harmonies, which no ear hath heard: I seek a sent and asavour that passeth all savours, which nosense hath smelled: I seek a relish and a taste, that passeth all taste▪ which no tongue hath tasted: I seek a contentment and a pleasure, that passeth all pleasures, which no body hath felt. Nay, I cannot hold my heart, for my joy; yea, I cannot hold my joy, 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 me, for his son's sake. To think, that the high Majesty of God, will one day raise me out of the dost, and so that I, which am now a poor worm upon earth, shall hereafter be a glorious Saint in heaven. This, this makes me delight myself in the Lord, saying, O thou that art the delight of my delight; the life of my life; the soul of my soul; I delight myself in thee, I live only for thee, I offer myself unto thee, wholly to the wholly▪ one to thee one: only to thee 
r Totum toti, unum uni, unicum unico.  only. For suppose now as S. john speaketh, the whole world were full of books: and all the creatures in the world were writers: & all the grass piles upon the earth were pens: and all the waters in the sea were yoke; yet, I assure you faithfully, all these books, all these writers, all these pens, all this yoke, would not be sufficient to describe the very least pert, either of the goodness of the Lord in himself: or of the loving kindness of the Lord, towards thee. Wherefore, Delight thyself in the Lord; and he shall give thee the desires of the heart. Thus much for the precept, in these words, Delight thyself in the Lord.  
The promise followeth. First, And he shall give thee. Well says Leo, Love is the greatest reward of love, that either can be, or can be desired 
s 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 only the delight itself, it were sufficient. For the benefit is not Gods, but wholly thine God is never a whit the better, for thy delighting thyself in him. If thou be righteous, what dost thou give him; what doth be receive at thy hands 
t job. 32.7. ? Thy delight may perhaps reach to the saints, which are in the earth but it can never reach to the Saints which are in heaven: and much less can it reach to God, which is the Lord of heaven 
u Psal. 16.2. . Nay, I will say more▪ If thou shouldest give God whole rivers full of oil, and whole houses full of gold, for never so little a drop of this delight, it would be nothing. Thy gift would be nothing to his gift: thy oil and gold would be nothing to his oil and gladness: yet behold the bountifulness, and liberality of the Lord. He ●ires thee, and gives thee wages, not to do himself good, but to do thyself good. And here he promiseth to reward his own mercies. as if they were thine own merits. And as though the benefit were not thine, but wholly his: so he changeth the words, and for, thou shalt give him, says, He shall give thee. But this he doth, as Augustine testifieth, 
x Non erroris amoris, sed amoris errore. De civet dei. lib. 22. cap. 6.  Not by the love of error, but by the error of love. For the love of error, is man's Rhetoric, it is a figure, which man often useth, H●manum est errare 
y It is man's property to err.  But the error of love, is God's Rhetoric, it is a figure which God often useth, Divinum est amare 
z It is God's property to love.  Especially it is a divine thing, to love so dear, as God loveth us. Who, though he do not love to err, yet he doth err for love. Counting and calling, that which is only our commodity, his own commodity. So, Christ is said 
a Can. 2.16.  to be fed amongst the lilies. The lilies of the fields, are the million of the angels 
b Lilia agrorum millia angelorum. ; or of all those which lead a pure & an angelical life. These indeed Christ feedeth. He feedeth them on the green pastures, and leadeth them forth, by the waters of comfort. Yea, not only be feedeth them, but also by this figure, the error of love, he is said to be fed with them. Because though he for his part, have little need, I wis, to be feed, yet it is as great a pleasure to him, to feed them, as if he were fed himself among them 
c Si vidisti quod pasci illi sit pascere, vide esiam nunc ne forte e converso nascere sit ei pasci. Barnard. Cant. serm. 71  So likewise he says, If any man open the door, I will sup with him, and be with me 
d Reu. 3.20. . We indeed sup with Christ. Generally, whensoever he gives us grace to feel in our affections, the ravishing joys of the spirit. And when he says, I have eaten my bonny comb, with my honey, I have drunken my wine, with my milk: eat you also, O my friends, drink and make you merry, O my well beloved. But more especially we sup with Christ, when he calls us to the holy Communion, and bids us to the Lords Supper. For than he stays us with flagons, and comforts us with 
e Cant. 3.20.  apples: with apples and flagons: with bread and wine: with his own dear body, and his own precious blood. Thus do we sup with Christ. B●t how doth Christ sup with us? Is it possible? possible, that he which shall never hunger or thirst any more? possible that be which is fullness itself, in whom all the fullness of the Godhead bodily dwelleth? Is it possible (I say) that he should stand without, knocking at the door, as a beggar, to get a meal's meat of us? Yea sure, doubt you not. It is possible enough. By a certain Figure, (I ween) you call it the error of love: that's it: by this figure, the error of love) it is a very possible thing: nay, it is a very easy thing to do, yea it is a very great pleasure to him to do it. Behold (says he) I stand at the d●re and knock: if any man bear my voice and open the door, I will come in unto him, & will sup with him, and he with me. Well then, how doth Christ sup with us? Christ sups with us when we entertain him, as Marie did with the salt tears of repentance and grief, and as Lot did with the sweet bread of sincerity and truth. For the salt tears of our repentance, are the only drink which Christ will drink with us. And the sweet bread of our sincerity, is the only bread, which Christ will eat with us. But what meat hath he to his bread? I have a meat (says he) which you know not of. My meat is to do the will of him that sent me. In the volume of thy book it is written of me, that I should do thy will, O my God, it is my delight, it is meat and drink to me, to do it. And as it is meat to him, to do it himself, so is it meat to him, to see us do it. Then doth he sup with us. And this is the first service. 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 says to Christ, 
f Can. 7.13. Omnia poma vetera & nova Vulgata trans.  O my Well-beloved, I have kept for thee, all manner of apples, both old and new, Contrition, humiliation, denying of thyself, mortification of the old man: these are old apples, Sobriety, innocency, holiness of life, vivification of the new man: these are new apples. And when a Christian feasts, and feeds Christ with such diverse & dainty fruits of righteousness, than he says to him, O my well-beloved, I have kept for thee all manner of apples, both old and new. But what music hath he now? We must needs have some music. Christ cannot sup without music. Drink & bread, & meat, & apples, will make him but a slender supper, except we mend it all the better with music. This must be the very best part of the supper. For a consort of musicians 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 melody of music in a pleasant 
g Ecclesiasticus cap. 32. vers. 5.  banquet. Therefore when Christ sups with us, we must be sure he have music. We must welcome him, and cheer him up, with Psalms, and hymns, and spiritual songs, singing with a grace, & making melody in our hearts to God. Thus doth Christ sup with us. 
Col. 3.16.  But now to return to the main point again, from which we have a little digressed, a● elsewhere, by the error of love Christ is said to be fed among the lilies, whereas indeed only he feedeth the lilies, & to sup with us, whereas indeed only we sup with him: so here, by the same figure, he is said to reap commodity by thy delight, whereas indeed only the commodity is thine, all the commodity, all the benefit, is only thine. Yet (to see the admirable love of God) he says not, Thou shalt give him, but, He shall give thee. Delight thyself in the Lord & he shall give thee desires of the heart, and he shall give thee.  
Then. The desires. He that love's to desire God, 
h Qui amas de●iderare, desiderat amare. De amore Dei▪ c, 3. vide Gregorium. Moral l. 18. c. 28.  (says Bernard) must also desire to love God, Then he shall have neither satiety, nor yet anxiety. Neither satiety, because he love's to desire: nor yet anxiety, because he desires to love. Thus doth the Church. Let him kiss me (says she) 
i Cant. 1.1.  with the kisses of his mouth. Let him not smite me but kiss me: not once, but often: not with the kisses of his feet, but of his mouth: not of any of his Prophet's mouths, but of his own mouth: Let him kiss me with the kisses of his mouth. Here are many desires. Here indeed she love's to desire 
k Psa. 119.20 Concupivit defiderare. Ps. 119.20 . But it followeth, For thy love, is better than 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 love. For thy love is better than wine: Here is but one love. Here only she desires to love. For as the curtains of the tabernacle were coupled and tied together with taches and strings, so that one curtain did draw another, and all the curtains did draw together, to cover nothing else, but the tabernacle 
l Exod. 26.6. : after the same sort, the desires of the godly, are coupled and tied together, so that one desire draws another, and all their desires draw together, to make them covet nothing else, but God. And even as jacob when he held the Angel in his arms, stood upon one foot, and halted upon the other foot: 
m Gen. 32.31  so he that embraceth God, can do nothing with that halting foot, which before carried him to the desire of the world, but standeth only upon that sound foot, which now carrieth him wholly to the desire of God. And like as all the streets of jerusalem sing Halleluiah: 
n Tob. 13.18.  so all the desires of them that are delighted in God, are referred to God. There are many streets in jerusalem; yet there is but one Halleluia, which is sung in all those streets. In like sort, there are many desires in a godly man; yet there is but one thing, God only, which is desired in all these desires. For, these desires, as the kisses of Christ, come all from one love: these desires, as the curtains of the tabernable, are all tied together with one string: these desires, as the doings of jacob, stand all upon one foot: these desires, as the streets of jerusalem, sing all one Halleluia. So that if thou look into his desires, that delighteth in the Lord, thou shalt see no iniquity, no contradiction in them. But if thou look into his desires, that delighteth in sin, thou shalt say with the Psalmist, I see iniquity, 
Psal. 55.10.  and contradiction in the city. For as Manasses was against Ephraim, and Ephraim, against Manasses, and both of them against 
o Esa. 9.21.  juda: so the desires of the wicked, are contrary to God, & to themselves. All their desires are contrary to all God's desires. Manasses and Ephraim, are both against juda. There's iniquity. Some of their desires, are contrary to other some of their desires. Manasses is against Ephraim, and Ephraim is against Manasses. There's contradiction. Therefore the desires of the wicked, being so contrary to God, and to themselves, their desires are not given to them, but they are given to their desires 
p Rom. 1.24.  Because, though they love to desire God, yet they do not desire to love God. Though they care 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 given to their desires, but their desires are given to them. Because not only, they love to desire God, but also, they desire to love God, And so all their desires, being as it were, but one desire, all agreeing in one God, when they have God, they have all their desires given them in God 
q Domine, ante ●●omne decide rium meum. Psal. 38..10 Nam ultima perfectio ipsius anima deus est, & centrum locusque naturalis omnium desideriorum eius. . So the three children, being men of desires, 
r Viri desideriorum Dan. 9 23.  had their desires given them. They desired to be delivered from the furnace. This desire was given them, when as God walked with them in the fiery furnace 
s Dan. 3.25.  So Moses being a man of God, had his desires given him. He desired to see God's face, This desire was given him, when as Christ talked with him, face to face 
Mark. 9.4. . So john being a friend of God, had his desires given him. He desired to see Christ's glory. This desire was given him, when as Christ said, He that love's me, shall be loved of me, & I will manifestly show mine own self unto him 
u joh 14.21. , (so Lazarus being Gods little beggar 
x M●ndicus. dei. Greg. , (as I may say) had his desires given him. He desired to be relieved, not so much with the meat of the earthly Dives, as with the mercy of that heavenly Dives, which is so rich in mercy. This desire was given him, when as the Patriarch speaking of him to the glutton said. Now is he comforted, and thou art tormented 
y Luk. 16.25.  And so, whosoever thou art: if thou be a man of desires, as the three children were: if thou be a man of God, as Moses was: if thou be a friend of God, as john was: if thou be a beggar of God, as Lazarus was, he shall give thee all that thou canst beg, or desire. For, to speak no more of those three children, these three men, which I named last unto you; Moses, the man of God: john the friend of God: Lazarus, the beggar of God: did lie in three bosoms. In Moses bosom: in Christ's bosom: in Abraham's bosom. Moses hand, did lie in Moses bosom 
z Exod. 4.6.  Saint john did lie in Christ's bosom: Lazarus, did lie in Abraham's bosom: Moses bosom, is law. Christ's bosom, is Gospel: Abraham's bosom, is glory. Therefore, fear must drive thee out of Moses bosom: faith must keep thee in Christ's bosom: felicity must bring thee to Abraham's bosom. For first, thou must with Moses, put thy hand into Moses bosom, and there seeing how full of leprosy thy hand is, & how wicked all thine own handy works are, thou must abhor thyself, in thyself. Afterward, thou must with john co●●ey not thy hand only, but thy whole body, and thy soul also, into Christ's bosom, & there seeing how thou art cleansed from the leprosy of thy sin, & freely justified by faith in Christ, thou must delight thyself in the Lord. Then, thou must be carried into Abraham's bosom. and there, both loving to desire God, and desiring to love God, he shall give thee thy desires. First, I say, lie in Moses bosom, and abhor thyself in thyself: afterward, lie in Christ's bosom, and delight thyself in the Lord: then thou shalt lie in Abraham's bosom, (O blessed bosom! O sweet bosom.) And he shall give thee, thy desires. Delight thyself in the Lord, and he shall give thee the desires of thy heart. The desires.  
Lastly, Of thy heart. Thy heart here, is all one with thy self before. As if the words had stood thus, Delight thyself in the Lord, and he shall give thee the desires of thyself: or else thus, Delight thy heart in the Lord, and he shall give thee the desires of thy heart. To the point then, Augustine says thus, 
a Fecistinos domine ad te & ideo inquietum est cor nostrum, donec 〈◊〉 veniamus ad te  O Lord, thou hast made us for thine own self, and therefore our heart is ever unquiet, while it is from thee, never at quiet, until it come to thee. A Bull which is baited at the ring, as soon as ever he gets any little breathing, turns him straightways 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 be further from the stake. In like manner, a faithful heart being baited and towsed in this world with many dogs 
b Psal. 22.16.  which come about it, always hath an eye to that place, from which it came, and is never quiet till it return to him from whom it was fet at the 
c Querula penitus & errabunda est, donec ad cum, a quo originaliter exi●t triumphali virtute revertatur  first. He that lets down a bucket to draw water out of a Well, as long as the bucket is under the water, though it be never so full he may get it up easily; but when he gins to draw the bucket clear out of the water, then with all his strength he can scarce get it up; yea, many times the bucket when it is at the very highest, breaks the iron chain, and violently falls back again. After the same sort, a Christian heart so long as it is in him who is a Well of life, is filled with delight, & with great joy drinketh in the water of comfort, out of the fountain of 
d Esa. 12.3.  salvation; but being once haled and pulled from God, it draweth back, & as much as it can possibly resisteth, and is never quiet, till it be in him again, who is the centre of the 
e Via moris i● deum tanquam in ce●●t●m proprium movetur, ut in i●so sum deletur.  soul. For as the needle's point in the mariner's compass, never stands still, till it come right against the north pole: so the heart of the wise men, never stood still, till they come right against the star which appeared in the 
f Math. 2.9.  East; and the very star itself, never stood still, till it came right against the other star, which shined more brightly in the manger, than the Sun did in heaven. Wherefore our hearts do always err, they are Planets 
g St●lle●erraticae. ude 13. , & wand'ring stars, before they come to Christ; but then only they are stars of the firmament, the true seed of Abraham, when they are firmly 
h Psal. 57.8  fixed, & settled in God. The Prophet jonas, all the while he fled from God, in what a case was he? one while he was turmoiled in the storms of the tempest: another while he was soused in the waves of the Sea: another while he was boiled in the bowels of the Whale. But as soon as he returned to God, by & by he was cast up safe upon the sea shore: and then he said to his soul, My soul return unto thy rest, because the Lord hath restored thyself unto thee 
i Quia dominus reddidit te tibi. Psal. 119.7 . Because whereas before, thou hadst lost thyself: lost thyself in the tempest: lost thyself in the sea: lost thyself in the Whale: now the Lord hath restored thy unto thee. Wherefore the heart of man hath lost all rest: nay, it hath lost itself, before it be cast upon the Sea shore; before it be cast upon God: but when once it delighteth in the Lord, when once it findeth God, than it findeth itself, than it returneth unto rest. Nicaula Queen of Saba, could never be quiet in her own country, till she came to Solomon: but when she saw his glory, and heard his wisdom, than her heart failed her, she had enough, she could desire to see and hear no more. And so the heart of a Christian, can never be quiet in the strange Country of this world, till it come to Christ, which is the true Solomon, the Prince of Peace: when it comes once to Christ, than it says thus to God, Lord now lettest thou thy servant departed in peace, because mine eyes have seen the prince, because mine eyes have seen thy salvation. Even as one good heart says for all, O Lord, how amiable are thy dwellings? Solomon had goodly buildings, but they were nothing to thy dwellings. My soul fainteth, and faileth for them 
k Concupis●it, deficit. Psal. 84.2. . It fainteth before I see them: and it faileth when I have seen them; then I am quiet enough, than I can desire to see no more. For like as Noah's dove could find no rest for the sole of her foot, all the while she was flickering over the flood, till she returned to the ark with an olive branch in her mouth: so the heart of a christian, which is the turtle dove of Christ, can find no rest all the while it is hover over the waters of this world, till it have silver wings as a dove, and with the olive branch of faith, fly to the true Noah, which signifieth rest, till jesus Christ put forth his holy hand out of the ark, and taking this heart into his hand, receive it to himself. Even as one good heart says for all, I will not climb up into my bed, nor suffer mine eyes to sleep, nor mine eyelids to slumber, nor the temples of my head to take their rest, until I find a tabernacle for the Lord, an habitation for the mighty God of 
l Psal. 132.4.  jacob. Until I find, that my heart is not in mine owne-hand, but in God's hand: until I find, that God dwelleth in me, and I in him: until I find, that my soul is a tabernacle for the Lord, and my heart is an habitation for the God of jacob, I cannot rest, says he. But when I find this once: when I come to Noah in the ark: when I delight myself in the Lord; then will I climb up into my bed, and suffer mine eyes to sleep, and mine eyelids to slumber, and the temples of my head to take their rest. But what's the reason of all this? I am somewhat bold to ask, because I would be glad to know: what's the reason I say, that the bull can never be quiet, till he come to the stall; that the bucket can never be quiet, till it come to the water; that the needle can never be quiet, till it come to the north pole; that jonas can never be quiet, till he come to the sea shore; that Nicaula can never be quiet, till she come to Solomon; that Noah's dove, can never be quiet, till it come to the ark; that man's heart, can never be quiet, till it come to God? The reason of it is this. When God created heaven and earth, he rested not in the heaven, or in any heavenly thing, not in the earth, or in any earthly thing, but only in man, which is both. A heavenly thing for his soul, & an earthly thing for his body. As soon as he had made man, he kept a sabbath, and rested. Even so the heart of man, res●eth not in the earth, or in any earthly thing, not in the heaven, or in any heavenly thing, but only in God, which is Lord of both. Lord of heaven and earth: Lord of soul and body. As soon as it cometh to God, & delighteth in him, it keepeth holiday, & resteth. God's heart never resteth till it come to man: man's heart never resteth till it come to God. For as God says to man, My son give me thy heart 
m Prou. 23, 26 : so man says to God, my Lord give me thyself. For even as the heart desireth the water-brookes: so longeth my heart, my soul, after thee, o God. Therefore, o God, give me thyself. Show me thyself, and it sufficeth 
n joh. 14.8.  me. For thou only, O Lord, art indeed, as thou art called in Hebrew Shaddai, all-sufficient, yea, more than sufficient. Thy very grace is sufficient for 
o 2. Cor. 12.9  me. But thou, O Lord, dost give both grace and 
p Psal. 84.12.  glory. Therefore whom have I in heaven, but thee? and whom have I in earth, but 
q Psal. 73.24.  thee? Thou only givest grace in earth: so that I have none in earth but thee, And thou only givest glory in heaven: so that I have none in heaven but thee. O what a sweet friend is this? What a sweet friend is God, our good friend, which only feedeth and filleth the 
Dulcis ille amicus qui animam nutrit. Nilus.  heart? He only feedeth it in earth, & filleth it in heaven: feedeth it with grace, and filleth it 
* Satiabor cum apparuerit gloria tua. Psal. ●7. 16,  glory. For every thing hath a kind of food proper unto it. Offer a Lion grass, he will never eat it: offer him flesh, he will eat it. Why so? Because that is unnatural, that is natural to him. So offer the heart of a Christian, which is courageous and bold as a 
s Prou. 18.1  lion, offer it all the glory of the world; which is as the flower of 
t Esa. 40.6.  grass, it is never a whit the better. Offer it Christ, who says, My flesh is meat indeed, than it is satisfied. Therefore one says, The Lion's want and suffer hunger, but they that fear the Lord, want no manner of thing that is good. The Lions: such Lions as have no grace, but grass only to feed upon, they want and suffer hunger. Hungry & thirsty, their soul fainteth in 
u Psal. 107.5.  them. But they that fear the Lord: such Lions as by faith feed upon the flesh of Christ, delight in the Lord, feed upon God, they are fat and well liking, they want no manner of thing that is good. For as the people sitting upon the grass, and feeding upon the bread, were all 
x Mark. 6.39.  satisfied: so these Lions are all satisfied, because sitting upon the grass of the world, yea not only sitting upon it, but also treading upon it, & trampling it under their feet, they feed only upon the bread of life. For these Lions can easily conceive that if at that time five loaves being blessed by our Lord, did satisfy five thousand, then much more our blessed Lord himself, can satisfy every heart. which hungreth and thirsteth for him. Therefore these Lions save the very fragments of this feast, & keep them in their hearts as in baskets, knowing that all the grass of the world, cannot do them half so much good, as the very lest crumb of Christ's comfort. For so only on says among the rest; My soul refuseth, comfort: But when I remember God, I am 
y Psal. 77.4. Memor fu● Dei, & delectatus sum.  delighted. As if he should say, I have a Lion's heart in me; my soul refuseth to feed upon the grass of the world; it goes against my stomach: I cannot brook it, I cannot digest it, that's but a cold comfort My soul refuseth all such comfort. But when I remember God I am delighted. Though I cannot see presently before me; yet if I do but remember him; if I do but meditate of him; if I do but think of him, if I do but dream of him; I am 
z Anon toties comfortaris quoties recordaris Aug.  delighted: though I cannot have a whole loaf▪ yet I can get but a fragment: if I can get but a shine▪ if I can get but a morsel: If I can get but any little crumb of comfort, that falls from the table of the Lord; my heart is sufficiently refreshed and fed. But as God only feedeth the heart: so God only filleth the heart. For the heart of man, as for the manner of diet, it is like the heart of a lion: so for the bigness of it, it is like the heart of the Ibus. Oris Apollo writeth, that the Egyptians, when they would describe the heart, paint that bird, which they call Ibis. Because they think that no creature, for proportion of the body, hath so great a heart, as the Ibis hath. But me thinks, they might better paint a man. Because no creature, no not the Ibis itself hath so great a heart as a man hath. For the eye is never filled with seeing, nor the ear with hearing, and much less, the heart with desiring. But even as the Poets fain, that the fifty daughters of king Da●●●● killing their husbands, are enjoined for their punishment in hell, to fill a ton with water, that is boared full of holes, which though they labour never so much about it, yet they can never bring to pass 
a Vide proverbium, 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 he shall have, after all his labour and pains. Solomon having had a long time trial of all transitory pleasures, at length frankly confessed, that they were so fare from being a contentation to his heart, that they were a very great vexation to his spirit. Nay Alexander, though he had conquered the whole world, yet still he said with the King of Spain, Non suffic●● orbis: 
b All the whole world is not enough for me.  yea in the end, he grew to be very male content, & found himself greatly grieved, because there were not for sooth, many more worlds for him to conquer. By which example of Solomon and Alexander,) though otherwise a heathen.) it doth plainly appear, that if it had pleased God to have created as many worlds, as there are creatures in this one world, (which he might have done with the least word of his mouth) yet this infinite number of worlds, which should have been created, could not have filled the very lest heart, of any one man, without the Creator himself. This Orontius an excellent Mathematitian showeth, who describing the whole world in the form of an heart, leaveth many void spaces in his heart, which he cannot fill up with the world. For as a circle, can never fill a triangle, but always there will be three empty corners in the Triangle unfilled, if there be nothing else to fill it, but the circle: so the round world, which is a circle can never fill the heart of man, which is a triangle, made according to the image of the Trinity, but always there will be some empty corners, in the triangle of the heart unfilled, if there be nothing else to fill it: but the circle of the World▪ Only the glorious trinity, filleth the triangle of the heart, and filleth every corner of it, and filleth every corner of it fuller, than it can possibly 
c 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 ulte, ius restat. August. l. Soliloq. cap. 30.  hold. For, suppose all mighty God should now work a miracle, and give some one man a heart, as large, and as huge, not only as all the hearts of all the men, that ever were, are, or shall be, but also as all the affections of all the angels, and heavenly powers above; yea I will say that, which shall be yet much more marvelous, if this one heart were so great, that it could at one instant. actually contain in it, more corporal and spiritual things, then are in all the deeps beneath, in the valleys, in the mountains, and in all the heavens above: yet as true as God is in heaven, this so large, and so huge a heart, could not be able to hold the very lest part of the perfection of God; but if one drop of his deity and glory, were poured into it by and by it would burst in a hundreth pieces, and fly a sunder, as an old vessel, filled with new 
d Behold the heavens and the heavens of heavens are not able to contain thee. 1. Reg. 8.27.  wine. O what a wonderful strange thing is this? what shall we device to say of it? Ten thousand worlds, cannot fill one heart: and yet ten thousand hearts, cannot hold one God. Therefore, 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 
e Deus maior est corde nostro. 1 joh. 3.30.  hearts. So fully doth the Lord, & nothing but the Lord, feed, and fill thy soul, and give thee all, nay more than all, thy heart can desire. Wherefore, Delight thyself in the Lord, and he shall give thee the desires of thy heart. Thus much for the promise, in these words, And he shall give thee the desires of thy heart,  
Now then, dear brother, Delight: and not delight only; but Thyself, also: and not thyself only; but, In the Lord, also: Delight thyself in the Lord: and again I say, Delight: and again I say, Thyself: and again I say, In the Lord. Delight thyself in the Lord. O remember, for the love of God, remember this worthy sentence of an ancient father, 
f Omnis creatura vil●scat. ut creator in cord dulcescat  Let all creatures seem vile unto thee, says he, that only thy creator may seem sweet unto thee. Armenia, a noble lady, being bidden to king Cyrus' wedding, went thither with her husband. At night, when they were returned home, her husband asked her, how she liked the Bridegroom, whether she thought him to be a fair and beautiful prince or no? Truth, says she, I know not. For all the while I was forth, I cast mine eyes upon none other, but upon thyself▪ 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 bore to her husband, which was so great, that her eyes could never be from him. And so must we set God always before our eyes, and n●● once look aside, or be enamoured with any gaud of worldly glory, but despise every blaze of beauty whatsoever, th●t may draw us from beholding our heavenly husband, and delighting only in him, which is fairer than the children of men. Saint Paul being rapt up to the third heaven knows not, whether it were with the body, or without the body. And because we should mark it well once, he 〈◊〉 it down twice. That he was rapt up to the third Heaven, he is sure, that he ●eard words which no man can utter, he 〈◊〉 sure, that he was exceeding delighted in the Lord, he is sore. But whither his body were with him or no, he knows not. So much did he forget and neglect, even his own body, which is so near, and so dear a thing, in comparison of that incomparable delight, which then he took in the Lord. S. Peter, seeing but a glimpse of Christ's glory upon Mount Tabor, stood so astonished and amazed with it, that he was in a sort besides himself, when he was at that time beside Christ. Master, says he, i 〈…〉 ood for us to be here. As if he should 〈…〉 e said, Now farewell Galilee, and all my goods: farewell fellow Disciples, and all my friends, farewell wife, and all the world: so I may enjoy this heavenly sight, and be continually thus delighted in the Lord. Holy Ignati●●, going to his Martyrdom, was so strangely ravished 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 Devil together upon me: come what can come, in the whole earth, or in hell, either, so that I may enjoy jesus Christ, & may be continually delighted in the Lord. And so must thou (dear brother) insult over all creatures, and exsult only in thy 〈◊〉. Thou must contemn all beauty, as Armenta did: yea thine own body, as Paul did: yea all the world as Peter did: yea thy very life, as Ignatius did: and be content to do any thing, though it were to be torn and pulled in a thousand pieces: or for a time, if it were possible, to suffer all the pains which the fiends and furies of hell can inflict upon thee, so as in the end, thou mayest delight ●●ther the Lord in thyself, or thyself 〈…〉 Lord. Then, than He shall give thee: and not; He shall give thee only, but The desires also: and not The desires only, but Of thy heart, also. Then he shall give thee the desires of thy heart. And again I say, He shall give thee: and again I say, The desires: and again I say, Of thy heart. Then he shall give thee the desires of thy heart. Then, though thou hast a long time played the unthrift, and wasted all the goods in the world: yet if with the lost child, thou return home again, to thy father's house, he shall grant the● thy hearts desire, and receive thee with minstrelsy & dancing, and all manner of festival joy, & that plenty of bread, which nourisheth every hired servant in his house, shall much more feed thee, which art his loving child, unto everlasting life. Then, though all the leeks and onions of Egypt, which is the world, have failed thee: yet, if with Israel, thou depend only upon God, he shall distil the dew of his grace, into thy heart, and lay aside a chosen rain for thee, and cause thee to drink of the sweet crystal streams of his pleasure, and give thee to eat of that hidden & heavenly Manna, which no man knoweth, but he that receiveth it. Then, though all the clothes and coverings in the world, cannot keep thee warm; yet, if with David, thou be a man according to Gods own heart, he shall send thee that mystical Abishag, which shall comfort thy heart, and make thee hot and fervent in spirit, which shall renew thy strength and make thee young again, and lus●y as an Eagle. Then, though thou have a long time lost thy labour, in serving Laban, which is the world: yet if with jacob thou return home again to thy father's house, God shall meet the by the way, and as the Prophet Osey speaketh, he shall allure thee as thy paramour, and lead thee into the wilderness, and there speak according to thine own heart, friendly, & lovingly unto thee. And even as lovers, 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 jacob, and yield so much in love to thee, as that he shall suffer thee to give him the fall: and to prevail against him. jesus: what exceeding love is this? why we are not even now, in the name of God, inflamed with the love of God: and wholly ravished with delight in the Lord? At least wise I marvel, what a mischief many base minded worldlings mean, that they had rather feed upon the husks of hogs, than the bread of man? that they had rather eat, the onions of Egypt, than the Manna of heaven? that they had rather lie a cold, frozzen & shiuring in sin, then be revived and cherished by Abishag: that they had rather take unsupportable pain, to serve Laban, then take unspeakable pleasure, to serve God? By upon it: what a vile folly is this? what a stark madness is this? what is this else, but to be even bodily tormented, whereas they might be most spiritually delighted? what is this else, both to go out of one hell, into another hell, whereas they might go out of one heaven into another heaven? For why do you (beloved) why do you tell me so much, of I know not what? of a worm, that never dieth? of a fire, that never is quenched? of a lake, that burneth with Brimstone? of weeping, & gnashing of teeth? Thus I tell you (good christians) and I tell you truly, and God in heaven hears what I say, though you hear me not; I tell you as loud as ever I can; that, to serve sin so slavishly: to please the devil so wretchedly: to delight in the world so brutishly, as many men do: this is worse than all worms: worse than all fires: worse than all lakes: worse than all weeping: worse than hell itself. Whereas, on the other side, to serve God, to please God, to delight in God, to rejoice and solace thy soul in the Lord, which hath always given thee, and will always give thee, the desires of thy heart; this is better than all treasures: better thed all crowns: better than all kingdoms: better than all immortality: better than heaven itself. This, this it is, which shall bring thee, out of one paradise, into another paradise. Out of one paradise in this life, where thou dost joyfully, and cheerfully serve God, into another paradise in the life to come, where thou shalt be honourably and royally served of God. Out of one paradise in this life, where thou dost comfort thy heart, and delight thyself i● the Lord, into another paradise in the life to come, where he shall bless thee, and he shall give thee the desires of thy heart; Through the tender mercies of jesus Christ, to whom with the father, and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen.  
FINIS.   

THE POWER OF PRAYER.  
A SERMON PREACHED in the Cathedral Church of Exeter in August, 1596. BY THOMAS PLAYFERE Professor of Divinity for the Lady MARGARET in Cambridge.  
Printed at London by john Legatt, Printer to the University of Cambridge. 1617.   

To the Queen's most Excellent Majesty.  
REligion, dread and dear Sovereign, 
Gloriosa in deum pietas honorihus regiis immobile est fundamentum Cyrillus ad Theodos. derecta fide.  is an unmoveable foundation of highest authority and honour. O then how blessed are all we? how sure and unmoveable is our peace and joy? God having blessed us with a King, who in religion and learning excelleth all alive, and his Majesty with a Queen in due proportion answerable to himself. Wherefore as it is our duty to join both in our daily prayers: so neither would I separate you in my humble endeavours. For the present felicity and glory of this Realm, resteth wholly in his Majesty, but the future hope to have these infinite blessings continued upon us and all our posterity, even unto the world's end, ariseth from you both, in respect of that most happy royal issue you have had already, and which if it please God you may hereafter. Which as it will be our greatest security and comfort: so that it may be no danger to your Majesty's health, especially that which your Highness now goeth withal, we shall continually and importunately pray and beseech at God's hands. And what the power of Prayer is, this short sermon which I presume to offer unto your sacred Majesty, doth in some sort show.  
Your Majesty's most devoted, and obedient subject, Thomas Playfere.   

THE POWER OF Prayer. THE TEXT.  
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened v●to you.  Math. 7.7. 
BEfore I come to the particular entreaty of this text, it will not be amiss, as I take it, generally to observe some few things. Our Saviour, says not here, as to one Ask thou, seek thou, knock thou: but as to many, Ask, Se●ke, knock. For it is, Our father; though it be, I believe. A spark of fire, in the fire, keeps fire; by itself, of itself goes out. A drop of water in the sea, is safe; being alone, is soon dried up. Even so, in private prayer, that small spark of zeal which is in us, may quickly be put out, and that little drop of devotion, which is in us, may quickly be dried up: but in public prayer, it is not so. Whereupon Daniel 
a 2.17.  requesteth his Companions, Sidrach, Misach and Abednago, to pray with him. Yea, joel 
b 1.14.  adviseth them, to gather a solemn assembly, and to call the elders, & all the inhabitants of the land, into the house of the Lord, to offer up prayers unto God. A threefold cord, is not easily broken 
c Eccles. 4.12 . Now what is prayer else, but a cord, wherewith we bind Gods hands, when he is ready to smite us for our sins? Even as Esay complaining to God, 
d 64.7.  There is none that calleth upon thy name, none that riseth up to take hold of thee, to hold thy hands, and bind them fast with the cord of prayer. But if a twofold cord, or a threefold cord, cannot easily be broken, whereas two or three of daniel's companions are gathered together in the name of Christ, then much more a hundred fold cord, or a thousand-fold cord, cannot easily be broken, when as not only two or three of us, have agreed upon a petition in earth, but even Joel's solemn assembly, such a solemn assembly as here is, many hundreds, yea many thousands of the faithful, are gathered together in the house of the Lord, to offer up prayer unto God. Such a strong cord of prayer, as this is, so well twisted by so many, must needs most forcibly draw down from heaven, infinite graces for us. And therefore our Saviour says here, not as to one, but as to many, Ask, seek, knock. So likewise it is not said here▪ as in the time present, that by and by we obtain the thing we pray for; but as in the time to come. And it shall be given you, and you shall find, and it shall be opened unto you. For as Laban kept jacob a long while from his youngest daughter, whom he loved best, that his love might be more increased continually: so God oftentimes holdeth us a while in suspense, that he may the more sharpen our appetite, and inflame our 
e Vt accendantur desideria. Martial Epist. ad Toldst. Quo anobis avidius, desideratur eo de nobis suavius laetatur.  desire. Because, says Gregory. The more earnestly he is desired of us, the more sweetly he is delighted in●● us. Wherefore, as a merchant being about to put money into a bag, & perceiving the bag will scarce hold all the money, first stretches out the bag, before he put in the money: after the same sort, in this case, dealeth God with us. God knowing that those blessings, wherewith upon our prayers he purposes to enrich us, are so great, that our hearts as yet are not capable of them, stays a while, till afterwards when our hearts are more enlarged, and stretched out like a wide bag, we may then receive them, when we are fit for them. Whereupon the princely Prophet says, Lord, I cry unto thee in the day of time, & thou hearest not, also in the night time, & yet this is not to be thought folly in 
g Psal. 22.2. Ita Septuagint. interpretantur.  me, Some perhaps would think it a great point of folly, for a man to call and cry unto him, who stops his ears, and seems not to hear. Nevertheless, this folly of the faithful, is wiser than all the wisdom of the world. For we know well enough, that howsoever God seem at the first, not to hear, yet. The Lord is a sure refuge in due time, in 
h Psal. 9.9.  affliction. First, in due time▪ then in affliction. Because, for the most part, in helping us, God rather respects the due time, than the affliction. So that although, as soon as we pray, he do not always presently free us from affliction, yet if we can be content to wait a while. tarry the Lords leisure, in his due time, he will surely relieve us, And therefore it is said here, not as in the time present but as in the time to come, And it shall be given you, and you shall find, and it shall be opened unto you.  
Now then in this whole sentence, two principal parts would be considered. The first, what we in our prayer must perform to God. The second, what God for our prayer will perform to us. What we in our prayer must perform to God, is in these words, Ask, seek, knock. Ask, with the mouth, seek with the heart, knock with the hand. What God for our prayer will perform to us, is in these words, And it shall be given you, & you shall find, & it shall be opened unto you, And it shall be given you, that is for temporal things: and you shall find, that is for spiritual things: & it shallbe opened unto you, that is for eternal things, Ask, seek, knock, & it shall be given you, & you shall find, and it shall be opened unto you. First we must ask with the mouth● joakim the virgin Maries father, going to the wilderness to pray, said thus. Prayer shall be my meat and 
i Cibus pohisque mihi erit oratio  drink. Whereby it is evident, that as meat and drink, the natural food of the body, must go in at the mouth: so on the other side, prayer, the spiritual food of the soul, must go out of the mouth. Which is the reason, why Pythagoras willed his scholars to pray aloud 
k Sonora v●●●● pret ari. . Not that he thought that God could not otherwise hear, but to teach us, as Clemens noteth 
l Strol. 4.  that as our dealing with men must be as in the sight of God: so our prayer to God, must be as in the hearing of men. Ezechias king of the jews, witnesseth of himself, that praying in his sickness, he chattered like a young swallow 
m Esa 38.14. . Now we know by that proverb, which forbiddeth to keep swallows under the same roof where we keep ourselves, that no bird is so troublsome for chattering, as the swallow is. His meaning then was this: that as a young swallow openeth her mouth, and never leaves yawning unto the dam, till she be satisfied, so he opened his mouth, and as the Prophet Esay says 
o 62.6.  kept no silence, never left ask, gave the Lord no rest, until he had mercy upon him. Bala●ck king of the Moabites, speaketh thus 
p Num. 22.4  Shall this multitude lick up all that are round about us, as a calf licketh up the grass of the field? Now we know that a calf licketh up the grass of the field with his mouth. The thing then which he feared, was this: lest the Israelites should lick up, that is, overcome and destroy him▪ and all his, with the ask of their mouths, with their prayers to God, which are called 
q Osc. 14.2  the calves of the lips, even as a calf licketh up the grass of the field. The Church wisheth the southern wind would blow, that her spices might flow forth 
r Cant. 4.16. . The southern wind, is the mild & comfortable spirit of God. The spices are the prayers, the sweet odours of the Saints. So that we wish the Southern wind would blow upon us that our spices may flow forth, when as we wish the holy Ghost would work upon us, that our prayers might flow forth. That as God breatheth in his Spirit into us, by the inspiration of grace: so we might breathe out our spirit unto God, by the inspiration of prayer. According to that of the Prophet, 
s Ps. 119.131  I opened my mouth and drew in breath, I drew in breath, there's inspiration, I opened my mouth, there's respiration. So that they which never open their mouths to ask, are dumb fishes, which have lives, and breathe not, or else dead Idols, which have mouths and speak not, Whereas in truth, every one that hath an ear to hear, aught to ●eare, & so every one that hath a mouth to speak aught to speak. Speak unto the rock, says God to Moses 
t Num. 20.8. , when the children of Israel wanted water in the wilderness, And after the same manner, when we want the water of comfort in the wilderness of this world, we must ask it of God, we must speak for it unto the rock Christ jesus. For it was his only request he made to his Spouse, when ●e took his very last farewell of her upon earth. Let me hear thy voice 
u Can. 8.13. . As if Christ should say thus to his church: my dearest, now I am ready to ascend up unto my Father. Howbeit in the mean while, I will not leave you comfortless. But though I shall be absent from you in body, yet I will be present with you in spirit, always beholding your order of service and hearing your prayer unto me. Therefore let us not hereafter be strange one to another, but let tokens of loving kindness pass continually betwixt us, I will send down to you my spirit like tongues of fire. Send you up to me your prayer, like pillars of smoke. And in case you want any thing at any time, do no more, but let me hear your voice, let me by a prayer, as by a letter from you understand it, and ●ou shall have it. Ask, and it shall be given you.  
Yet it is not enough for us, to ask with the mouth: we must also seek with the heart. For seeking with the heart, hath oftentimes prevailed, without the ask of the mouth. But ask with the mouth, could never yet obtain any thing of God, without the seeking of the heart. Therefore Hierom findeth himself greatly grieved, that now and then in prayer time his mouth & his mind went not both together, My mind, says he 
x 
Aut per porticus deambulo, aut do fanor● cogito. In dialog. adversus 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 wand'ring or walking in this or that gallery, or else telling or counting this or that sum of money, or diverse other ways misled & seduced. This is satins subtlety, to be then most busy in tempting of us when we are most busy in praying to God. As when two go to law one with another, the plaintiff will do what he can to hinder the defendant, that the judge may not hear what he is able to say in his own cause: in like sort the Devil, the common plaintiff, the common accuser of 〈◊〉 mankind, when he seethe us upon our knees, pleading for ourselves by prayer, and seeking favour and pity of God, the judge of all, then doth he most interrupt and disturb us. And even as the Furies are described to have snakes & serpents upon their heads, instead of hair: so Satan distracts 〈◊〉 minds, and makes us like furies, putting pestilent and noisome cogitations into our heads, in stead of devout and holy affections. Which is the cause why job 
y job. 1.20  before he fell down upon the ground to pray, did shave his head, did shave and cut off all idle & earthly thoughts, which are nothing else but snakes and serpents, suggested by that old Serpent the Devil. For blessed job knew right well, it was impossible God should hear him, if he heard not himself. No, no, says God, I will never hear such a people, because this people draws near to me with their mouths, & honour me with their lips, but their hearts are fare from 
z Esa. 29.13.  me. What then says the Apostle? I will pray with my breath, or with my mouth: yea, and I will pray also with my understanding, or with my 
a 1. Cor. 14.15  heart. Seeing indeed fi●e words, though they were no more, coming from a well disposed and a faithful heart, are a thousand times better, than ten thousand words, which are never at all uttered, but muttered only and mumbled up in the mouth. God's promise to his people is this, You 
b Deut. 4.29.  shall seek me, and you shall find me, because you shall seek me with your whole ●eart. God's performance of his promise is this, 
c jere. 29.13.  You have sought me, and you have found me, because you have sought me with your whole heart. Therefore when thou seekest, se●ke with thy heart; when thou prayest enter into thy chamber. Thy lips are but the chamber door. So that, when thou hast opened the door of thy lips, than thou must enter into the very chamber of thy heart. That thy prayer may not be an empty or a windy prayer, puffed or blown from the lungs, or from the lips: but a hearty & a pithy prayer, a sacrifice which hath marrow and 
d Medullatum sacricifium. Psal. 66.15  fatness such a Sacrifice as David offered, when as having first said, My heart hath sailed 
e Psal. 4.  me. I have lost my heart: anon after he says, I have now, O Lord, found my heart again to pray unto thee 
f 〈◊〉 cormicum. 1. Sam 7.27. . Solomon decked and garnished his temple, before he prayed in it: and so before thou prayest, prepare thy 
g Ecclesiasticus, 18.21  heart. Be sure thou find and furnish thy heart, which is the true temple of him, who is greater than Solomon. And as that woman that sought her groat, swept over all the whole house; so when thou seekest any thing of God, sweep over the whole house of thy 
h Psal. 11.1.  heart▪ say with Mana●●es, O Lord, I bow unto thee, the knees of my heart: seeing thou hast said, Seek ye my face, thy face, O Lord, do I seek: yea, I do seek thee with my whole, heart, seeing thou hast said, seek, and you shall find.  
Yet it is not enough for us to s●ek with the heart: we must also knock with the hand. For he that was borne blind, could notwithstanding both see & say, that God heareth not sinners; but that every one which calleth upon the name of the Lord, must departed from iniquity. So that it is to little purpose, for a man to seek, though with never so faithful a heart, except also he knock with a righteous hand. The Heretics called Euchitae, professed to do nothing else but pray. Because the Apostle exhorteth us to pray continually. But they did not consider that to pray always, is to serve God always. And that a godly life knocks aloud, and is a perpetual prayer to God. So that professing to pray, and to do nothing else, in effect they did nothing less. Seeing as Theodoret reporteth of them. They did 
h Vt plurim●● dormiunt.  nothing for the most part, but sleep. Whereas in Basils' judgement, a prayer should be filled, 
i Non syllabis sed factis & operibus.  not with syllables, or good words, so much, as with good works Which none can do: who either with these Heretics, do nothing at all, or else no good thing at all, but only that which is ill with others. When you shall multiply your prayers unto me, says, God 
k Esa. 1.15. , I will not hear you, because your hands are full of blood. If a subject should offer up a supplication, having his hands im●r●ed in the blood of the King's son, tell me, I pray you, what think you? how would the King take it? would he grant him his request, trow you? or rather would he not be most wrathfully incensed, and enraged against him? And even so doth God take it at our hands▪ when we knock● with bloody & unclean hands, presuming still to pray, and yet continually crucifying the son of God by our sins. Therefore say the godly, Let us lift up our hearts with our hands 
l Lam. 3.41. . They say not Let us lift up our hearts alone: but let us lift up our hearts with our hands. Let us not only seek with our hearts, but also knock with our hands: yea even with innocent hands. And another: 
m Psal. 141.3  Let my prayer be directed unto thee as incense: and let the lifting up of my hands, be an evening sacrifice unto thee. And yet another: I will that men pray every where, lifting up pure hands 
n 1. Tim. 2.8. . For as the precious stone diacletes, though it have very many excellent sovereignties in it, yet it looseth them all, if it be put in a dead man's mouth, so prayer, which is the only pearl and jewel of a Christian, though it have very many rare virtues in it, yet it loseth them every one, if it be put into a man's mouth, or into a man's heart either, that is dead in sin, and doth not knock with a pure hand. Hence it is that the Church is said to be perfumed with frankincense and myrrh. 
o Cant. 3.6.  By frankincense is meant a burning fervency of affection, when as an inflamed heart seeketh. By myrrh is meant, mortification and dying unto sin, when as an undefiled hand knocketh. As when the Church says, 
p Cant. 5.5.  My hands drop down myrrh, & my fingers pure myrr ●e upon the handles of the bar. This is that holy perfume of the tabernacle which God appointed to be made of pure myrrh and frankincense, of each like weight. 
q Exod. 30.34  Note that, Of each like weight. But we for the most part mar it in the making. For we put into this perfume of prayer whole pounds of frankincense, but not a dram, nay scarce so much as one grain of myrrh. We put into it much frankincense, much pretence of faith, much show of seeking with the heart, but little myrrh, little true mortification, little holiness 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 pure myrrh,: to put in the very drugs, and the dregges of their vile sins: which is the cause why many a man's prayer is so loathsome, and so odious to God. Whereas if we would make this perfume, as it should be made, according to God's prescription, and put in as much of the myrrh as of the frankincense, of each like weight, than I assure you, no pomander which is made of Amber and Musk, would be so pleasant in the ●●osthrils of God, as this Perfume of Prayer. wherewith the Church it perfumed, which is made of Frankincense and Myrrh. Of frankincense, is a heart that seeketh, and myrrh, in a hand that knocketh. When Moses prayed in mount Oreb, 
r Exod. 17.5.  his hands were holden up by Vr and Aaron. Yea they did not only hold up his hands, but also they held his rod in his hands. Now the rod of Moses was a figure of the cross of Christ. Whereby we are taught, that we must not knock with our own hands, but with Moses rod in our hands, not trusting to be heard for the works of our own hands, for our own merits, but for Christ's mercies. For this rod of Moses is the cross of Christ, the key of David, the key wherewith Elias 
s jam. 5.17  knocked, or rather indeed he stood not without, knocking like a stranger, but with this key of prayer, he locked and unlocked heaven at his pleasure. Among them that have been borne of women, there hath not risen up a greater than john Baptist. Not a greater. True, Only the first john Baptist, Elias was as great, as the second Elias john Baptist. For both of them came in one and the self same spirit, in one and the self same power. No marvel then though Elias, being such a holy man, one while by turning the key one way, did lock up the whole heaven, another while by turning the same key of prayer as much another way, in the turning of a hand, did unlock all the doors and windows of heaven, and set them wide open. Why do ye marvel at this? Even we, we ourselves I say, shall be able to do as much as ever Elias did, if we come in the spirit & power of Elias, as john Baptist did. If we have such a spirit in our heart to seek and such a power in our hand to knock it shall likewise be opened unto us. For Christ hath said here, Knock, and it shall be opened unto you. Thus much for the first part, what we in our prayers must perform to God, in these words, Ask, seek, knock.  
The second part followeth, what God for our prayer will perform to us, And it shall be given you. That's for temporal things. In another place it is said, Give, and it shall be given you. Here, Ask, and it shall be given you, So that it is all one with God. We may get as much of him by ask, as by giving. By ask, that which we have not, as by giving that which we have. Yet S. james says, 
r 4.3.  you ask, and it is not given you. But the reason follows, Because you ask amiss: For you ask temporal things to consume them upon your lusts. Now though this be the end which thou intendest, yet thou darest not confess so much with thy mouth. Therefore then perhaps, thou mayest ask and miss, when at thoudest ask amiss. When as, says Barnard, 
u Aut prater verbum petis aut propter verbum non petis.  either thou dost ask from the written word, or else thou dost not ask for the begotten word. Seeing every thing which we ask, as it must be assured and warranted to us 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 be in thy mouth, than God's promise is plain, Open thy mouth, and I will fill it. Ask of me, and I will give thee, the heathen for thine inheritance. For the eyes of the Lord, are upon the righteous, and his ears are in their 
x Aures eius in precibus eorum. Ps. 34 ●6.  prayers. He says not, their prayers are in his ears, but his ears are in their prayers, To signify, that though our prayers be so weak, that they cannot pierce through the clouds, and much less enter into the ears of the Lord of Hosts, yet that he will bow down, & incline his ears unto our prayers. So that though our prayers cannot be in his ears, yet his ears shall be in our prayers. A captain of the host of Israel being cut off by the time, before he could cut off all his enemies, spoke to the son, saying, Sun, stand thou still. This was a temporal thing, even time itself which he prayed for. But there was never seen such a day, neither before nor since wherein the Lord obeyed the voice of a man 
y jos. 10.14.  His prayers were not in the ears of the Lord. They went up to the sun, and no further. Yet the ears of the Lord were in his prayers. For the Scripture says not that the sun obeyed, but that the Lord obeyed the voice of a man. To signify, that not only God himself will yield unto us, but also if the sun, or any other of his creatures, should refuse to give us our ask, yet that he will command and compel them also, with himself to serve us. 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 
z Exod. 8.13.  And the Lord obeyed the voice of a man. Moses did according to the word of the Lord. That is plain. The Lord did according to the word of Moses. That is strange. Yet thus it is. And this it shows; that if Moses will do according to the word of the Lord, the Lord will do according to the word of Moses. If we will keep his precepts, he will fulfil our prayers. He will fulfil the desires of them that fear him, he also will hear their cry, and will help them. I have cried, says the Psalmist, because thou hast heard me 
a Psal. 17.6. . One would think he should have said contrariwise. Thou hast heard me, because I have cried. Yet he says, I have cried, because thou hast heard me. To show, that crying, doth not always go before hearing, with God, as it doth with us: but that God will not only hear our cry, but also hear us before we cry, and will help us. And that which is most admirable of all, though it were a thing which once he purposed never to give us, yet if we ask it, he will reverse & repeal his own sentence to pleasure us. God once repent him, that he had made man, and said, I will destroy man whom I have made, from the face of the earth, yet when Noah had built an altar and prayed to God 
b Gen. 8.22.  The Lord smelled a favour of rest, and said in his heart, I will not henceforth curse the earth any more for man's cause. God once was so displeased with his people, that he said flatly 
c No● addam ultra ut liberim vos.  I tell you truly I will deliver you no more. Yet when they asked a deliverer of him, his very soul was grieved within him, for the misery of Israel, and he gave them jephte to deliver them from their enemies 
d judg. 10.16. . God once sent Nathan with this message to David. As the Lord liveth, the man that hath done this thing shall surely die, yet when David had asked forgiveness, and said Have mercy upon me, O Lord, after thy great goodness & according to the multitude of thy mercies, do away mine offences; God sent the same prophet with a contrary message 
e 2. Sam. 12.13. . The Lord hath taken away thy sin, & thou shalt not die. God once sent Esay with this message to Ezechias, Set thy house in order, for thou shalt die, and not live, yet when Ezechias had turned him toward the wall, and wept, and prayed, & said, O Lord remember how I have walked before thee in truth, and with a perfect heart; God sent the same prophet with a contrary message, 
f 2. Reg. 20●6.  Thus saith the Lord, I have heard thy prayers and thy te●●●● and now behold thou shalt live and not die. Then did the king reioy● in thy strength O Lord, exceeding glad was he of thy salvation. For thou didst grant him his own desire, and didst not deny him the request of his lips. He asked life of thee, and thou gavest him a longer life, even fifteen years longer. As also here thou dost promise us, both for this life, and for all temporal things concerning this, yea though it be a thing, which once thou hadst purposed never to give us, Ask, and it shall be given you.  
Yea, not only God will give you temporal things, but also you shall find spiritual things. Yet the Church says, 
g Can. 3.1.  I sought him whom my soul loved: I sought him, and I found him not. But the reason goes before, because she fought him in her bed: she sought him not with her heart. My soul looeth him, says she: yet at that time her heart loved her bed better. Therefore says Augustine 
h Quarite quod quaritis, sed non ubi quaritis.  Seeks what you seek, but seek not where you seek. Seek Christ: that's a good what. Seek what you seek. But seek him not in bed. That is an i'll where. But seek not where you seek. Moses found Christ, not in a soft bed, but in a bramble bush. So that the bed is no fit place to find him in, who had not where to rest himself. But go into the garden among the humble bushes, and there you shall find him not sleeping, but sweeting drops of blood for your redemption, and calling you to him, 
i Math. 11.29.  Come unto me all you that labour, (not you that lie a bed, and are secure, but you that labour) and are heavy laden, and I will refresh you. Take my yoke upon you, and you shall find rest for your souls. If you seek rest with your hearts, with your souls, you shall find rest for your souls, 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 spiritual rest, as for silver, and search for it, as for treasures, 
k Prou. 2.5.  then shalt thou understand the fear of the Lord, & find the knowledge of God. Therefore seek the Lord, not in the bed of sensuality, but where he may be found. And seek the Lord while he may be found 
l Esay. 55.6.  Or rather indeed, though not in what place soever, yet at what time so ever we sinners seek, we shall be sure to find him, that says, I am found of them that sought me not 
m Esa. 65.1. . So that no 〈◊〉 seeking God, shall return with a Non o●t inventus: but we that have erred and 〈◊〉ed like lost sheep, shall find him, or ●●●ther we shall be found of him before we seek him. And that which is most wonderful of all, we shall not only find oftentimes before we seek, but also we shall find much more than we seek. That good Centurion 
n Math. 8.8.  sought only one word, Dis verbu 〈…〉, says he, but he found more. Christ uttered not only one word whereby his servant was healed. But also very many words, wherein he gave himself a most singular praise and commendation for his faith. Dymas the thief on the right hand 
o Luk. 23.42.  sought only to be resembled when Christ should come into his kingdom, but he found more. What takest thou of being remembered, says Christ, as though thou shouldest be fare ●●mme out of my sight? Tush man, I will do more for the● then so? Thou hast not only be remembered, but thou shalt be with me. And why says thou when I come into my kingdom? 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 me in Paradise. That needy man in the Gospel 
p Luk. 11 19  sought only to borrow three loaves, but he found more. God his good friend, bade him welcome at midnight, and did not only lend him, but frankly and freely give him, not only three loaves, but as many as he needed, He gave him as many as he needed. 〈◊〉 
q 2. Cro. 1.1.  sought only wisdom, but he found more. Seeing he sought first the kingdom of God, and the righteousness thereof, all other things beside, were added unto him. Wherefore if any man want wisdom, or any such spiritual thing, let him with S●lomon seek it for God, and he shall find it. Yea we shall find infinitely about measure, more than we seek, or can device to seek of him that says, Seek, and ye shall find.  
Yea, not only you shall find spiritual things, but also it shall be opened unto you, thate for eternal things▪ yet we read that some began to knock, saying, 
r Luc. 12.24  Lord, Lord, open unto us, and it was not opened unto them. But the reason is evident elsewhere. Because they did not knock with their hands. They had, I grant Lamps in their hands, but they had not oil, in their lamps. So that all their knocking 〈◊〉 but as a sounding brass, or as a tinkling cymbal. Whereas if we would knocke● purpose indeed, the way w●re, as Christ teacheth us elsewhere, not to cry, Lo●d, Lord, but by setting to our hands, to do and work the will of our heavenly father. Lo yea, says Chrysologus, 
En quam negare nollet, qui sibi etiam neganti, qualiter extorqueretur ostendit.  how loath our good Lord is to deny us any thing, seeing though he were never so much disposed to keep us out, yet here he teacheth us away, how we may break open the doors, and press in upon him, and get the kingdom of heaven whether he will or no, by the violence and force of faith from him. For there is a great difference between Di●es and God, though there be a great agreement between Lazarus and us. Lazarus 
t Luk. 16 20.  was a beggar full of sores: so are we all by nature beggars, standing without, and knocking at the door. Yea, his body was not so full of sores, as our soul is of sins. Lazarus desired to be relieved with the crumbs of bread, which fell from the rich man's board: so have we all needs, God wot, to be refreshed with the crumbs of mercy, which fall from our master's table, yet in one respect we are better than Lazarus. Is that it was his hard hap, to knock it the door of a cruel, a wretched, a miserable caitiff, who could see no time to 〈◊〉 unto him. But we knock at the door of a most kind, a most liberal, a most merciful father, who as soon as he heareth, us rapping with a lively faith, which worketh by charity, hath no power to keep us out any longer: but presently he openeth unto us. And even a● S. Peter, 
u Act. 3.2.  when he saw that lame cripple lying upon the ground, craving an alms at the beautiful gate of the temple, said unto him, Silver and gold have none, but such as I have, health, and recovery I give thee: so Christ, when he seethe us lying prostrate, grovelling on the ground b●fore him, & knocking for an alms at the beautiful gate of his holy temple, by and by openeth unto us, and gives us not silver or gold, or any such corruptible thing, but health and salvation to our souls and all the inestimable riches of his glory▪ & all the eternal treasures of his kingdom. O that some of you would a little ●rie whether this be true which I say or no! that you would bounce as hard as ever you can at this beautiful gate, & say with the Psalmist 
x Psal. 44.23.  Arise, arise, O Lord, why sleepest thou? I warrant you, you should hear him answer you in another Psalm. 
y Psal. 12.5.  Now for the pitiful complaint of the poor, I will arise▪ saith the Lord; I will sleep no longer, I will arise and open unto them. So it was opened to the poor 
z Luk. 18.13.  Publican. He went up to the temple to pray, and when he came thither, he knocked his breast and said, Lord, be merciful unto me a sinner. Therefore the door of mercy was opened unto him, and he went home, even into heaven his long home, more justified in the sight of God, then that other which justified himself. So was it opened to S. Steven 
a Act. 7.56.  He was brought out to be stoned. But when he came forth, the very stones could not knock him so hard, as his prayer knocked heaven gate, when as he said, Lord jesus let me in, Lord jesus receive my spirit. Therefore the gate was opened unto him. He saw the heaven opened, and jesus standing at the right hand of God, where he within a while after, should sit himself. So was it opened to King 
b Psal. 118.19.  David. He knocked very imperiously, not like a petitioner, but like a commander. Lift up your heads, o ye gates, & be ye lift up ye everlasting doors, that the King of glory may come in. Open unto me the gate of the righteous, that I may enter in & praise the Lord. And when the gate was opened, as he was entering 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: 
c Act. 16.26.  He was cast down into the very lowest dungeon. All the chains of darkness, and even hell itself, could not have held him faster, than that dungeon did, yet at midnight, when he prayed and knocked, suddenly all the prison doors flew open▪ yea all the doors of the heaven likewise stood open, and that which is most marvelous of all, they stood so wide open, that not only S. Paul himself went in, but also Stephana● the jailer, and his whole household, whom he at that time converted and baptised, did enter in with him, So that all, all eternal things are ours, & nothing nothing can prevail against us, if we knock as we ought. Not the brazen gates of hell to shut us in, nor the golden gates of heaven to shut us out. For Christ hath said here, Knock, and it shall be opened unto you. Thus much for the second part, what God for one prayer will perform to us in these words, And it shall be given you, and you shall find, and it shall be opened unto you,  
Now than my dear brethren, give me leave, I beseech you, to speak unto you, me, I say, that am the servant of God, and your servant for God, as Naaman the Sytians servants said unto him. Father, say they, if the Prophet had commandeth thee a great thing, wouldst thou not have done it? how much more, than when he sayeth unto thee, Wash and be clean? Brethren, I say, if he that is more than a Prophet, had commanded you a great thing, would you not have done it? how much more than when he sayeth unto you, Wash and be clean, Ask, and it shall be given you? He desires to be des●●ed. And he hath not his own will, except we have ours. But we may have what we will for ask, God doth ask no more of us, but only that we would vouchsafe to ask him. Do no more says he, but ask and have: Do no more bu● seek, and find: Do no more but knock, and enter in. O how easily, and yet how powerfully doth prayer work? It over cometh all Beasts, The Leviathan. the strength of all God's creatures, was so subdued by prayer, that whereas otherwise he might have been a gulf to swallow up jonas quick, and for ever to deuo●● him, he 〈…〉 ship to save him. It overcometh all men▪ jacob giveth joseph one portion above 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●● proveth, that prayer is the sword, and supplication is 〈◊〉 bow of a Christian, wherewith he subdueth all his enemies. It overcometh the Devil himself. Prayer and fasting are the chiefest 〈◊〉 to cast him out: If we resist him by prayer, he will fly from us. Yea the most silly beast in all the forest, is not so much affrighted and amazed, when a lion roareth, as this cowardly beast the devil is diu●t●d and terrified, when a Christian prayeth. What shall I say more? It overcometh him that cannot be overcome, making the Virgin's son stoop down, and condescend unto us. I pray thee let me go says he, to one that wrestled with him all the night long by prayer. If thou wilt be a suitor to God, God will be ● suitor to thee. If thou wilt pray unto God God will pray unto thee. I pray thee says he, let me go. But what doth Israel answer? I will not let thee go, except thou bless me. No will? It is not belike now as God will, but as man wil God is taken captive by prayer, and become a prisoner to man, and stands at his courtesy, who says, I will not let thee go, except thou bless me. And that which is more than all this, if more may be, prayer overcometh God; not only being well pleased▪ as he was with Israel, when any child may deal with him, but also being displeased as he was with the Israelites, when no man may come near him, when his wrath burneth as fire, ween he thunders from heaven and tears the clouds in pieces, and cleanness the rocks asunder, and shakes s●●d & sea together, and makes the whole earth in a trembling fit of fear, fly away from him. Yet if some Moses do but stand up in the gap and pray, all this omnipotent power shall come to nothing: God shall not be able though he be never so angry, to enter upon the breach, but prayer shall have the victory, and get the conquest of him. Wherefore beloved, once again I say, let us always entrench ourselves within this invincible bulwark of prayer. Our whole life alas, as we have made it by sin, is most miserable. There is no man alive, if he had known before he was borne, what miseries would have befallen him in this life, but would have wished I warrant you, with all his heart, that which was the Womb of his birth, had been the tomb for his burial. But in all the calamities of this life, our only comfort is prayer. In al● the afflictions of this life, our only fortress is prayer. Prayer, whereby we 〈◊〉 oftentimes in spirit with the Apostle, rapt up into the third heaven, where we that are otherwise but Worms, walk with the Angels, and even continually talk with God. Hence it is, that holy men and women in former times, could never have enough of thi● exercise. Nazianzene in his Epitaph for his sister Gorgonia writeth, that she was so given to prayer, 
(e) Vt genua terre contreverint  that her knees seemed to cleave to the earth, and to grow to the very ground, by reason of continuance in prayer. Gregory in his Dialogues writeth, that his aunt Trasilla being dead, was found to have her elbows as hard as horn. Which hardness she got by leaning to a desk, at which she used to pray, Eusebius in his history writeth, that laws the brother of our Lord, had knees as hard as camels knees, benumbed and bereft of all sense and feeling, by reason of continual kneeling in prayer. Hierom in the life of Paul the Eremite, writeth, that he was found dead, kneeling upon his knees, holding up his hands, lifting up his eyes 
f Etiam cadaver mortui officioso gestu precabatur. . So that the very dead corpse seemed yet to live and by a kind of religious gesture to pray still unto God. O how happy and how blessed, was that soul without the body, when as that body without the soul was so devout. O that we may be, that we may be likewise, so happy and so blessed as this holy man was, that we may departed hence, in such sort as he did, that is, in such sort as Christ did, who died in prayer, saying, Father, into thy hands I commend my spirit, that our Lord when he cometh, may find us so doing, that when we shall lie upon our deathbed, gasping for breath, ready to give up the ghost, than the precious soul of every one of us, redeemed with the precious blood of Christ, may pass away in a prayer, in a secret and sweet prayer, may pass I say, out of Adam's body, into Abraham's, bosom; Through the tender mercies of jesus Christ, to whom with the Father and the Holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen.   

THE SICK-MAN'S COUCH.  
A SERMON PREACHED before the most noble Prince HENRY at Greenwich, Mar. 12. An. 1604.  
BY THOMAS PLAYFERE Professor of Divinity for the Lady MARGARET in Cambridge.  
Printed at London by john Legatt, Printer to the University of Cambridge. 1617.   

TO THE RIGHT Honourable my very good Lord, Sir Edward Denny, Knight Baron of Waltham, grace and peace.  
RIght Honourable, being appointed to preach the last La●●, I delivered so much as filled up the ordinary time of an hour: but that was scarce half this Sermon. I uttered no more, to avoid the offence of the hearer; I writ ●● less, to procure the profit of the reader. For as tediousness without regard of due time, especially in so high a presence, soon offendeth: so f●l●es, where the reader may peruse more or less at his pleasure and leisure, best of all edifieth. Therefore I thought good in publishing this Sermon rather to enlarge it to the comprehension I had conceived and meditated in my mind, then to scans it according to that strict compass of time which I was ●●ed to in the pulpit. For by this means all that will vouchsafe to look into it, may make their profit thereby. They fi●●●h were present by uttering the whole, whereas they heard but half: they which were absent, by having the preachers meaning, though they be unacquainted with his affection. And yet perhaps it may please God to bless this poor exercise to diverse heavenly minded men in such sort, as they may take occasion by some things here inti●●●ted, not only to conceive ●ore than they find di●rectly specified, but also to ●e ●ore di●●●●ely inspired & sweetly affected, them it pleased God in vouchsafe 〈◊〉 of his grac● either at the preaching or 〈◊〉 of us. Howsoever, seeing this discourse exhorteth principally to repen●●●nts and patience in the time of sickness, & to a preparation of ourselves by a good life unto a happy death, which is a doctrine most necessary in this great mortality, that hath lately been, and is yet feared: especially also for that the great●● part of it. I never preached any where, but only penned in my study, I thought myself so fare bound in duty to this blessed Church wherein we live, as not to hide it in a napkin, but according to the Apostles rule, if I have found comfort myself by some medita●tions here opened, then to comfort them that are afflicted by the same comfort wherewith 〈◊〉 ourselves have been comforted of God. And bethinking wee of one under whose protection it might pass in public, I thought best to make bold with your Lordship. For though all sorts peradventure may be fitted with some thing or other in this pla●●● sermon, which they may make use of, yet those I am sure will con me most thank for my well meaning endeavour, which have had most experience and trial of God's loving mercies in this kind. Now your good Lordship having been delivered more than once or twice from dangerous sickness, 〈◊〉 learned such patience, such meekness, such unfeigned repentance, such true mortification: such assurance of God's love, such confidence in Christ, such other good virtues of a right sanctified spirit, by this fatherly visitation of the Lord which is not wanting, even oftentimes to his dearest children, as you could never have learned, at least wise in the same measure, in health. Besides, I have been so especially beholding to your honour, even since you were first of S. john's college, that I could not satisfy myself with the inward duty and thankfulness towards you which I have ever faithfully laid up in my breast, except I also shown the same by some such outward testimony, as might clear me to you and the world of ungratefulness. Wherefore I do so presume to dedicate this small labour to your good acceptance, as withal I hearty desire all those that shall receive edification thereby, to pray together with me for the continuance of your Lordship's good health and well s●●●, that long you may even in this world enjoy this your 〈◊〉 honourable addition, and all ●●her good gifts of God, and favours of our gracious Soueraign● to the benefit of this Church, and 〈◊〉 wealth.  
From Cambridge the 28. of 〈◊〉, 1605. Your Lordships ever to command, Thomas Playfore.  
The quotations in the margin with figures, were, or should have been, delivered at the preaching: the rest with letters, are only for the printing.   

THE SICK Man's Couch.  PSAL. 6. VER. 6. 
I water my Couch with my tears.  
NOthing is more delightsome than the service of God, and love of Virtue: nothing more full of grief & sorrow, than sin, God's commandments are not heavy 
a 1. joh. 5.3  yea, his yoke is easy, and his burden light 
b Mat. 11.30. . On the other side, how deeply sin woundeth the very conscience, the Heathen Orator confesseth, saying, I will not buy repentance so dear 
c Non emam tanti paenitere Demosth. . Agreeable to that of the Apostle, What fruit have you of those things, whereof you are now ashamed? For the end of those things is death 
d Rom. 6.21 . Look how the Israelites ●●ried themselves in clay and brick, without any profit or reward, nay when they had done their very best, they were by Pharaos' Taskemasters well beaten for their pains 
e Exod. 5.14. ▪ E●●● so the world, the flesh, the devil, as rigorous taskemasters incite men to sin, but all the reward they yield them, is only mortal & immortal grief. And as the sea roareth & foameth, and never is at rest 
f Esa. 57.20 , after the same sort, the wicked are like the raging sea, foaming out their 〈…〉 shame 
g Epist. jud. 13 , and never rest, till having made shipwreck of faith 
h 1 Tim. 6.9. , they be drowned in perdition and destruction. They which worship the beast, have no rest day nor night 
i Reu. 14.11. . Now what beast so cruel as sin? which not only killeth the body, as a beast doth but slayeth the soul 
k Sap. 1.11. , yea, it destroyeth both body and soul in hell 
l Math. 10.20 . Therefore this indeed is the beast, which depriveth all those that serve it▪ of liberty and rest. Of whom the Prophet jeremy writeth thus; 
m jer. 9.5.  They have taught their tongues to speak lies, and they take great pains so do wickedly.  
This, holy King David had good experience of. Namely, that in sin, there is nothing but sorrows and pains, For lying here sick in his bed 
l Hereupon I entitle this Sermon. The sick man's Couch. , and feeling this same sickness to be a stroke of gods heavy hand for his offence, he cries God hearty mercy and says. Have mercy upon me, O Lord, for I am weak: O Lord heal me, for my bones are vexed. My soul also is sore troubled, but Lord how long wilt thou delay? Now that his soul is sore troubled, he proveth in this present verse; I am weary of my groan, every night I wash my bed, & water my couch with my tears. The soul must needs be sore troubled, which is so grievously tormented. Especially in the words of my Text, by three notable amplifications, he showeth how serious and sincere his repentance is. First, says he, Not only I wash, but also I water: secondly, Not only my bed, but also my Couch: thirdly, not only with my groan, but also with my tears. I water my couch with my tears.  
These will be very godly and ghostly meditations. The rather, in this time of Lent. Only the worst, I doubt, will be mine. For that having discoursed at large of this doctrine elsewhere 
l In the sermon entitled The mean in mourning. , I can not now cull out the choicest matter, 〈◊〉 must be fain to gather together such fragments as were then left. I water my couch with my tears.  
The first amplification is in this word, I water. Not only I wash, but also I water. The faithful sheep of the great Shepherd, go up from the washing place every one bringing forth twins, and 〈◊〉 barren among them 
m Cant. 4.2. . For so I 〈◊〉 sheep having conceived at the watering troughes, brought forth strong & 〈◊〉 coloured lambs 
n Gen. 30.38. . David likewise who before had erred and strayed like a lost sheep 
o Ps. 119. vlt. , making here his bed a washing place, by so much the less is barren in obedience, by how much the more he is fruitful in repentance. In Salo●●● temple stood ten Caldrons of brass to wash the flesh of those beasts which were to be sacrificed on the Altar 
p 1. Reg. 7.38 . Sal●●●●s Father, maketh a water of his tears, a caldron of his bed, an Altar of his heart, a sacrifice, not of the flesh of unreasonable beasts, but of his own body, a living sacrifice, which is his reasonable serving of God 
q Rom. 12.1. . Now the Hebrew word 
(4) Askeh.  here used, signifies properly, To cause to swim, which is more, then simply to wash. And thus the Geneva translation readeth it, I cause my bed every night to swim. So that as the Priests used to swim in the molten Sea 
(5) 1. Reg. 7.27. , that they might be pure and clean, against they performed the holy rites and services of the temple: in like manner the princely prophet washeth his bed, yea he swimmeth in his bed, or rather he causeth his bed to swim in tears, as in a sea of grief and penitent sorrow, for his sin. Neither were this so much to be wondered at, but that he frames the amplification thus; Not only I wash, but also I water. Watering in Scripture is attributed to sundry things. The holy Ghost watereth. Except a man be borne again of water, and of the holy Ghost 
r john 3.5.  because the holy Ghost purgeth & cleanseth like water. The word watereth. Paul planteth, Apollo watereth, but God gives the increase 
s 1. Cor. 3.6. . Baptism watereth. Which was prefigured in the water of Noah's flood 
t 1. Pet. 3.21. , and more plainly in the water that came out of Christ's side 
u joh. 19.34.  Repentance watereth. As in this place, I water my couch with my tears▪ Out of Eden went a river to water the garden 
6 Gen. 2.10.  but David's eyes gush out many rivers of water 
x Ps. 119.130 , to water his couch with his tears. As in Sicilia there is a fountain called Fons Solis, out of which at mid day when the sun is nearest, floweth cold water, at midnight when the Sun is farthest of, floweth hot water 
y Pomponius Mela. : so the Patriarch David's head is full of water 
z jerem. 9.7.  and his eyes a fountain of tears, who when he enjoyed his health, as the warm sun shine, was cold in confessing his sins, but being now visited with sickness, his reines chastising him in the night season 
a Psalm. 16.7. , is so sore troubled and withal so hot and so fervent, that every night he washeth his bed, & watereth, nay even melteth his couch with tears. For this Hebrew word 
7 Amseh , is diversely translated also as well as the other. The best learned interpreters 
h 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 tears. We see ye and snow swim a while in the water, but anon after they melt away: right so the holy king's heart in midst of his breast is even as melting wax 
c Psal. 22.14. , yea his very couch being rensed and steeped in tears, melteth away as snow before the sun. Neither yet doth he think himself clean enough for all this, but still bewailing his offence, he says with blessed job, 
(8) job. 9.30.  Though I wash myself with snow water, and purge my hands most clean, yet shalt thou pl●●ge me in the pit, and mine own smooths shall make me filthy.  
Hence we may learn two special points for our instruction. One is, that our repentance must be continual. For the Psalmist having said before, 
(9) Laboravi in gemitu meo  I have been weary of my groanings, adds hereat the last, 
(10) Stratum meum rigabo vulg.  I will water my couch with my tears. I have been weary; and, I will be weary. or, I have watered, and I will water: implies a perpetuity of repentance. We read it commonly in the Psalm thus: The mouth of all wickedness shall be stopped 
a Psal. 107 42. . Which is true, first in this life: where seeing before their eyes so many examples of God's providence & protection over his children, if they will not praise him, yet they shall be forced will they nill they, at least wise to hold their peace, and not blaspheme him. Then at the day of judgement. For that guest, who when the king asked him, why he wanted a wedding garment, was altogether speechless 
b Mat. 22.12. , though he be 〈◊〉 one, yet is a pattern of all, and sheweth what a pitiful case all the wicked shall be in at that day, when their mouths shall be stopped, having not a word to say for themselves. But it might as well out of the original be translated thus; 
c Kaphcizah. Hebr. ●heassemath. Chald. Omnis iniquitas contrahitoes. suum Muscul. Oppilabit: in margin, Oppilavit Vulg. . The mouth of all wickedness is stopped. For foolish men are plagued for their offences, and because of their iniquities 
d Vers. 17. . Because they rebel against the words of the Lord, and lightly regard the council of the most high 
e Vers. 11. . Therefore many times their fruitful land maketh he barren for the wickedness of them that dwell therein. 
f Vers. 34.  Yet so foolish are they, that they will not once open their mouth to confess, either their own wickedness, or God's goodness. Their mouths are so stopped, that they will neither cry to the Lord in their trouble, that so they may be delivered from their distress, nor yet when they are delivered, praise the Lord for his goodness, and declare the wonders that he doth for the children of men. The stopping of their mouth then, is a double, both sin in them, and punishment to them. A double sin, because they open it not, to cry unto the Lord for deliverance, or to rejoice in the Lord, and to praise him after deliverance. A double punishment, because for their not praising God, their mouths shall be so stopped that yet they shall not blaspheme him, and for their not dispraising themselves, and confessing their sins, and repenting, and crying to God for pardon, they shall have nothing, though they would never so fain, at the last to say for themselves. Whereby we see that wicked men's mouths shall be stopped, because they have been stopped. Seeing if they had been open in this life to accuse their own selves for their sins, than they should be open also at the day of judgement, being excused by the Lord. But, because they have been stopped here to cover their sin, therefore they shall be stopped hereafter to discover their shame. Now if the wicked shall have hard hap hereafter, when their mouths shall be stopped, because they have hard hearts here, where their mouths have been stopped: then consequently the godly must at no time stop, either their mouths from confessing, or their eyes from bewailing their sins, Tertullian 
a Dr Poeni. tentean. In fine  sayeth of himself that he is 
b Omnium notarum peccator  a notorious sinner 
c Et nulli rei nisi poenitentiae natus.  and borne for nothing but for repentance, he that is Omnium notarum peccatur, soiled with every sin, must be O 〈…〉 rum poenitens, assoiled every hour of his sin. And he that is borne for nothing but for repentance, must practise repentance as long as he life's in this world, into which he is borne. Not says Hilary, 
d In Psa. 135. Quod peccandum semper sit, confitendum. , as though we should continually sinne, that we might continually repe●t 
e Sed quia peccati veteris & antiqui utilis sit inde fessa confessio. , but because it is very behooveful for us, that that sin, which we know well is already released by the Lord, should yet still be confessed by us. For by this means, the merits of Christ are continually imputed unto us, which we by our sins had justly deserved to be deprived of: & moreover, though in some sort we be sure of pardon already, yet the daily exercise of true repentance maketh our vocation and election more & more sure unto us 
e 2. Pet. 1.10, . In this sense the Psalmist says again 
19 Psal. 22.5. Notu● faciam non absc●●di. , I will acknowledge my sin, and mine iniquity. I have not hid, I have not stopped my mouth, and I will not stop my mouth: I have not hid mine iniquity, and I will not hide mine iniquity; a continual repentance. As it is here also, I have been weary, and I will be weary, I have watered, and I will water: I water my couch with my tears.  
The other point which we may hence learn, is this, That our repentance must always be joined with a purpose of new obedience. I have him weary of my groan, says he, that he is sure of, and that that is past. But though he have been weary, yet indeed he is not weary, seeing he purposeth twice as much as he hath performed. For, for one performance Laborans, that is past, here are two purposes. Lanab●, and Rigab●, that are to come. I have done it already, says he, so, so, but if I live longer, I will do it oftener, and better. I will wash my bed, and I will water my couch with my tears. So that the greatest righteousness of the saints in this life, consisteth rather in a daily deploring of their sins, and in a faithful purpose to amend, then in any eminent and absolute perfection 
f Nostrae iustitia tanta est in hac vita, ut potius Peccatorun remissione constet, quam perfectione virtutum, August. de Ciuit Dei. l. 19 c. 27. . Not that we ought to serve God by halves as it were, with purposes and intents, but that hereby the unperfitnes of our obedience may appear, which though it be as much as we can do, considering the weakness of our ability, yet it is not half so much as we ought to do, considering the excellency of God's law. Wherefore I show 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. Hearken I pray you attentively to that which S. Paul writeth 
20 Rom. 7.19 ▪ To will is present with me: but I find no means to perform that which is good. For the good which I would do, that do I not: but the evil which I would not do, that do I. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. Where the Apostle plainly distinguisheth between these two, to will good, and to perform good. And the one he saith is present with him but the other he can no where find. Now if so chosen a vessel 
g Act. 9.15 , will much more good, than he can perform, than questionless we that are fare inferior, please God, rather by a willing purpose to do good, then by any full performance of that which we purpose. Again, whereas he says▪ If I do that I would not, it is no more I that do it, but sin that dwelleth in me; he meaneth not to excuse or extenuat his fault any way, but to show that the principal scope and intent of his heart is to serve the law of God, howsoever contrary to his intent by the violence of his flesh, he be drawn to serve sin. And therefore he says, The good which I would, that do I not: but the evil which I would not, that do I. Insinuating hereby, that the regenerate man being not wholly flesh, nor wholly spirit, but partly flesh, and partly spirit, as he is spirit would do that good, which as he is flesh he doth not, and as he is flesh doth that evil, which as he is spirit, he would not. Which makes him also say 
21 Act. 24.16  Studee, I study, or I endeavour myself to ha●e always a clear conscience, toward God and man. He speaketh not of his Apostleship▪ in which he was immediately inspired, and continually directed by the spirit. For touching that he says elsewhere 
22 Nihil mihi conscius sum. . I am guilty to myself of nothing 
h. 1. Cor. 44. . But out of the compass of his Apostolical calling, he dares not warrant that he hath a clear conscience every manner of way, but only that he studieth or endeuoureth to have a clear conscience, So his fellow Disciple Ba●nabas exhorteth them of Antioch, that with purpose of heart, they would cleave unto the Lord 
23 Act. 11.23 . For as long as we live in this Tabernacle, sin cleaveth so fast to us 
i Heb. 12.1 , that we can not constantly cleave unto the Lord 
k 1 Cor. 7.35 . Notwithstanding at least wise in purpose of heart it is good for us to shake off all sin, & only to hold us fast unto God 
l Psalm. 73.28 . But this our Prophet, even in one Psalms, to wit, the hundred and nineteenth, affordeth us many pregnant Testimonies to this truth. 
24 Verse 112  I have applied my heart to fulfil thy statutes always, even unto the end. Though he cannot fulfil God's law as well as he would, yet as hard as he possibly can he plies it, and applies his heart to it 
25 Verse 57 . O Lord thou art my portion, I have determined to keep thy words. Mark ye this. He cannot say, he hath ever kept the word of God in deed, but yet because his heart's desire is earnestly bend that way, he says; I have determined to keep thy words. 
(26) 106. ver▪  I have sworn and am steadfastly resolved, to keep thy righteous judgements. O loving heart to God. O loathing heart to his sins. O zealous, O fiery words. I have sworn, and am steadfastly resolved to keep thy righteous judgements. juraus & Sta●●●. This juror having sworn himself to God's statutes to keep them, yet is the fore man of the quest to give in a verdict against his own self, that he hath not kept them. So that David's Statu● is all one with Paul's studer, and therefore though we may perhaps, and alas, do daily (God forgive us) transgress these righteous judgements, yet our holy oath, our solemn vow, our assured promise, our steadfast resolution, is, I hope, I am sure aught to be, to the contrary. For after our first conversion and unfeigned repentance, as we can never satisfy God, so we must never satisfy ourselves. Seeing the best thing that is in us, is no great performance of any good, God wots, but only a ready will to do good: a studious endeavour to have a clear conscience: a purpose of the heart to cleave unto the Lord: an applying of the heart, to fulfil God's statutes: a settled determination to keep God's words: a steadfast resolution to keep▪ God righteous judgements. As we may see in this place. Lab●r●●is, I have been weary of my groan. That is true. I but I purpose to do much more hereafter. Lavabo and Rigab●. I will wash my bed, and I will water my couch. I water my couch with my tears.  
The second amplification is in this word, my couch. Not only my bed, but also my couch. The bed is a place of rest. Especially that flourishing bed 
(27) Floridus lectulus. Cant. 1.15. , where in the heavenly husband giveth his well-beloved sleep 
m Psal. 12.7.3  Yet as the darkness is no darkness to God, but day and night are both alike to him 
n Psal. 137.12  so the bed is no bed to David, but it and out of it, to him are all one. Therefore he may well complain with poor afflicted job 
(28) job. 7.15 ; when I say, my couch shall relieve me, and my bed shall bring comfort in my meditation, than fearedst thou me with dreams, and astonished me with visions. Now the fearfullest vision of all, which most astonishes him, and holds his eyes waking 
o Psal. 88.9. , and enforce him to wash his bed with his tears, is the horrible sight and grievous remembrance of his sins. Nevertheless the amplification is much enlarged by that he says, not only my bed, but also my couch. For there is as I take it, a double difference between these two. First, a bed to sleep in by night: a couch is to sleep upon in the day time. As Mephihosheth at noon in the heat of the day slept upon a couch, 
p 2. Sam. 4.5.  And David in the afternoon rose from sleeping on his couch 
q 2. Sam. 12.2 , when he first saw V●●ahs wife. Then again, a bed is standing and higher: a Couch is like a pallet, either upon the bare flower, or else very near it. As in salomon's bed chamber, 
r Cant. 3.10.  the bed was of gold, the couch whereby he stepped up to his bed, of purple, 
(29) Reclinatorium aureum, Ascensus purpureus.  David also saith, 
s Psal. 132.  I will not climb up into the bed of my couch 
(30) 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 soul no question was sore troubled, whenas lying sick in bed he wept so abundantly, that with his tears, not only he wash his bed wherein he himself lay, but watered his couch also, which couch lay beneath or beside his bed. That precious ointment was sure very liquid, which did run down from Aaron's head to the skirts of his garments. 
t Psal. 133.2.  That current of tears was very swift, which streaming from Marie magdalen's face, was sufficient to wash Christ's feet 
u Luk. 7 38 . That bloody sweat was very painful, 
(31) Luk. 22.44.  which bathed our Lord's body all over, and beside trickled down 
Descendentes in terram.  to the ground. Axa requested her father Caleb to give her a blessing. For saith she, thou hast given me the south country, give me also springs of water. And he gave her 
(32) jos. 15.19 Irriguum sup●rius, & irriguum inferius.  the springs above, and the springs beneath. This same blessing and gift David likewise had here obtained of God. For his washed bed was a spring above, and his watered couch a spring beneath. Even as the ointment, upon Aaron's head was a spring above, upon the skirts of his garments a spring beneath: and the tears, upon Mary's fact were a spring above, upon Christ's 〈◊〉 a spring beneath: and the sweat, upon our Lord's body was a spring above, upon the ground a spring beneath. So here, I say, is, irriguum supirius, & irriguum inferius, a spring above, and a spring beneath: I wash my bed, and water my couch with my tears.  
Hence we may learn one very excellent good lesson. That we ought in the same kind and sort as we have sinned, if it be possible, to make some part of amends for our sin. David had heinously transgressed against God upon his couch, where he committed adultery. Therefore that in the self same place, where before he had been overcome by the devil, he might erect an eternal monument of his victory and triumph over the devil, he says here; I water my couch with my tears. In the very same couch God is as highly now honoured, as he was before offended. Because David did before pollute it by adultery, but now he doth sanctify it by repentance. So the Israelites 
33 Exod. 35, 23. ), once plucked off their earings to make a golden calf; but anon after, repenting them, they offered their earings to the building of the temple. And so with the same jewels, wherewith they did erect Idolatry, now they maintain God's service. Zacheus 
34 Luk 19.8  being a Publican, no doubt got much of his goods by plain bribery and extortion: but long after, here stored all again fourfold, and sp●nt of his wealth very frankly & bountifully, to give Christ a friendly welcome, and kind entertainment in his house. That sinful woman 
(56) Luk. 7.38.  of whom I spoke even now, never took half so much delight in enticing her lovers with her beautiful locks, as now she is glad with all her heart to wipe the very 〈◊〉 of our Saviour with them. A worthy example of this we have in 〈…〉. Archbishop Cranmer 
y See Master Fox his book of Martyrs.  of blessed memory, could never satisfy his conscience after his recantation, till he had 〈◊〉 that hand to ashe● which subscribed. And so he took a holy revenge of himself, as Saint Paul willeth us 
z 2. Cor. 7.11  by suffering i● a manner two martyrdoms, one after the other. One, which he put himself 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 faithful right hand of his never so much dishonoured God by his subscription with ink to the bill, as he did honour God by his inscription with blood in the fire. The Apostles words are general, 
a Rom. 6.10.  As you have given your members servants to uncleanness to commit iniquity, so now give your members servants unto righteousness in holiness. Even as the Israelites gave their jewels, & Zacheus gave his goods, and Marie gave her hair: and Cranmer gave his hand. Yet we read 
b Euseb. histo. Eccles. 6. c. 8.  that Origen made himself an Eunuch: Democrites put out his own eyes: Crates cast his money into the sea: Thracius cut down all his vines. David did not so. He kept the same Couch still, and only changed his mind. As for Origen, strange it is, that perverting so many other places by Allegories, only he should pervert one place, by not admitting an Allegory. For our Lord commanding to cut off the foot, or any part of the body which offendeth us 
c Mark 9.47 , doth not mean we should cut it off with a knife, but with a holy and a mortified life. Therefore Origen was justly punished by using too little diligence, where there was great need, because he used too great diligence where there was little need 
d Ita eu●uit, ut cum aliquid ubi non oporte● ad hibetur, illig ubi oportet neg ligatur. Tertul. libro de Poenniten initio. . How much better did joseph, 
Gen. 39.10.  who being assaulted by Putiphars' wife, did not any way maim himself, but still kept his body undefiled as the temple of the holy ghost: And so pleased God, as well then in chaste single life, as in chaste matrimony afterwards. What should I say of Democritus, who was blinded before he was blind? Tertullian writeth thus of him, 
(36) In Apolog c. 45. Democritus excoecando seipsum incontinentiam emendatione profitetur.  Democritus putting out his own eyes, doth by that very remedy which he useth against incontinency, profess the greatest incontinency of all. 
(37) At Christianus saluis oculis faminam videt, animo adversus libidines coecus est.  But a Christian need not put out his eyes for fear of seeing a woman: for howsoever his bodily eye see, yet still his heart is blind against all unlawful desires. Here Tertullian useth two very pithy and grave reasons. One is this; The putting out of the eyes is not a bridle to restrain incontinency, but rather to mark to descry it. For he that doth so, in a manner openly confesseth, concupiscence so reigneth in him 
f Rom. 6.12.  that he can by no kind of means resist it, but by a violent boaring out of his own 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 clean but the outside of the platter 
g Luk. 11▪ 39 . For if the affection of the heart be well ordered, the sight of the eye need not be feared. Just L●t every day seeing the unlawful deeds of the Sodomites 
h 2. Pet. 2.8  was grieved with it, but not endangered by it. For he said no doubt with holy job, 
i job. 31.1.  I have made a covenant with mine eyes, not to look upon a maid. Now Crates T●ebanu● was not well advised neither, who did cast his money into the sea, saying, 
38 Ego merga vos, ne ipse mergar a vobis  Nay sore I will drown you first in the sea, rather than you should drown me in covetousness and care. Lactantius reasoneth with him thus, 
39 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, show thy liberality by it, bestow it on the poor. 
40 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 relieve a great many, that they perish not, by hunger or thirst, or nakedness. The sum of his argument is this: Fury Crates must not look to be Polyc●ates. Or so happily to get his money again, as he got his ring again. Therefore, that man cares not for money, not which flings it away, but which spends it well: not which imploies it to no use, but which imploies it to a good use: not which casts it into the waters, where he is never to see it again, but which casts it unto the waters 
k Super aquas. Eccles. 11.1. , where the poor shall find it. For so Abraham being very rich, laid out his substance for the most part in hospitality. He used to sit at his tent door under the oak of Mambre, just about dinner time 
l 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 us friends of the unrighteous Mam●●●, 
m Luk. 16.9.  that every way we may glori●●● God, with our souls, with our bodies, with our substance, and goods. Lastly, Thracius, of whom Aulus Gellius writeth, 
n Noctium Attico, l. 19 c. 13. Homo miser vites suas sibi omnes detruncat.  was for any thing that I can see, even at that time most of all drunken, when he cut down all his Vines, lest he should be drunken. For he that so foolishly did cut down all his own vines, by the same reason, if all the Vines in the World had been his own, would have cut them all down. Howbeit, if every thing must be taken away that may be abused, then away with the name of God, away with the word of God, away with all good things that are. Therefore we can not allow this devise of Thracius, but we must disallow S. Paul's advice to Timothy 
o 1 Tim 6.23 Modico vino utere Vulg. , Use a little wine for thy stomaches sake, & thine often infirmities. For if all vines were cut down, where should Timothy get a little ●ined. Wherefore he holdeth a good mean between two extremities. To be drunken is one extremity: to cut down all the vines, is another extremity. But T●●●●hie keeping the right mean, useth vine, lest all the vines should be cut● d●●ne, and yet but a little wine, lest he ●●●uld be drunken. He useth wine to help his infirmity, and yet but a little ●ine to anoide superfluity. And he put a ●●dicum before the vi●●m, the little before the wine, as S. Barnard noteth 
p Omnes nimirum ex quo monachi sumus, infirmum stomachum habemus, & iam necessarium Apostoli de utendo 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, drunkenness and dryness, that he knows to be the greater; this to be the lesser. Therefore he is not so desirous to drink wine, that his stomach may be strengthened, as he is careful to drink but a little wine, lest his head should be weakened. To conclude then David dealeth not so with his Couch, as Origen did with his body: as Democritus did with his eyes: as Crates did with his money, as Thracius did with his vi●era●● such matter, but contrariwise: E●en as joseph with that same body did raise up himself a holy seed, wherewith other● commit uncleanness: and L●t, with th●se same eyes did lament the sins of his people, wherewith others allure, and 〈◊〉 alured to lightness: and 〈…〉 that same money did entertain stranger, wherewith others are cast away, when they have cast it away about 〈◊〉 and Timothy with those same 〈…〉 help his digestion, wherewith 〈◊〉 overwhelm their nature: so David in the very same couch, wherein many commit folly, and wherein once he himself also had been as much overseen as any other, doth now offer up the sacrifice of his sorrowful soul, and contrite spirit to God so that he cuts not off any member from his body, but prays that he himself (a● he had well deserved) might not be cut off, as a dead member from the body of Christ: he puts not out his own eyes, 〈◊〉 almost weeps them out: he drow●●● his couch in the sea, but in his tears: he avoids drunkenness, not by cutting down all his vines, but by taking the 〈◊〉 of salvation, and calling upon the name of the Lord 
Psal. 16.13.  and drinking up this cup full of Vinum Angelorum 
rest lachryma pingue hoiocau stum, virtutum matter culparum lavacrum, Angelorum vinum joba. Climacus. , the tears of which he says here, I water my couch with my tears.  
The third and last amplification is in the last word, with my tears. Not only with my groanings, but also with my tears. The Church militant here on earth is resembled, to a turtle. The voice of the turtle is heard in our land. 
41 Cantic. 2.12.  Because 
42 Turtur gemit, non canit.  the voice of the turtle is nor cheerful or merry, but groaning or mourning, Now in sacrificing the turtle 
43 Levit. 1.15 , among many other ceremonies, the Priest was appointed to wring the head of it backward. David also, cleapeth himself a turtle when he says. O deliver not the soul of thy turtle dove into the hands of the enemies. And he is sacrificed by having his head wrung backward as it were, when as looking backward to his former sins, he groaneth, and is weary of his groan. But yet the amplification r●nnes in a fare higher style, for that he says. Not only with my groan, but also with my tears. Augustus Caesar was much delighted in the company of learned men. Especially of two famous Poets which lived in his time. Virgil and Horace. Of the which, Virgil was so much given to groaning and sighing, that commonly he was called Suspirabund●●: and Horace was borne blear eyed. Therefore upon a time Augustus sitting in the midst between Virgil and Horace, and one that might be bold ask him what he did: marry says he, 
45 Sedeo inter suspiria & lachrymas.  I sit here between groan and tears. Our Augustus, King David I mean sitteth not between groan and tears, but lieth sick in his bed, very 〈◊〉 troubled and even almost overwhelmed with them both. For as that little cloud like a man's hand, which Eliz●us saw, brought with it at length a great shower 
t 1 Reg. 18, 44. : insemblable wise, those groan of his, as a cloud, or as a thunder, did give warning in a manner, that anon after would follow a dreary shower of tears. And as the sea sends forth floods which water the whole earth 
u Eccles. 1.7. : so the swee●● singer of Israel otherwise, but here also the pitifulst weeper in the world, his contrition being great like the sea 
x Lam. 2.13. , makes a flood as I may say, and 〈◊〉 his couch with his tears. Saint Austin 
45 Confess. l. 8. cap. 12.  warranteth both these comparisons of a shower of tears, and of a stoude of tears. The first in these words; 
46 Vbi alta consideratio congessit totam miseriam meam in conspectu cordis mei,  When I deeply considered with myself the miserable estate wherein I stood, 
47 Ob●iria est procella ingens fercus ingentem imbrem lachrymarum,  there arose in my heart a tempestuous storm, bringing with it a mighty shower of tears. There is a shower of 〈◊〉. The second in these words, 
48 Egosub quadam firi arbore stravi me, & dimisi habenas lachrymis.  Then I laid me down flat grovelling upon the ground under a certain fig tree and did let mine eyes weep, and sparenot, even their f●●, as much as they would 
49 Et prortiperunt flumina oculorum meorum.  & presently gushed forth whole flood● of tears. Here is a flood of tears. 
50 Perque sin●● lachryma fluminis instar eunt.   
Hence we may gather two very profitable notes, worthy of our remembrance. The first is, That every new act of sin must be bewailed by a new act of repentance. Not that it is possible for us to reckon up, or even so much as to remember all and every of our sins, but that having hearty repent of those or of that sin which most dangerously hath wasted and almost destroyed our conscience, than we ought at the last to say with the Psalmist, 
y Psal. 29.12.  Who can tell how oft he offendeth? O cleanse thou me from my secret sins. This same holy Prophet, even when he was in the state of grace, defiled himself with an other man's wife. Yet he slept not over long in this sin, but being awaked by the Prophet Nathan, and more throughly by this sickness which was God's messenger unto him, he renewed his repentance, & watered his couch with his tears. So 〈◊〉 we. For it is nothing but a slander which the Church of Rome casteth upon 〈◊〉, that forsooth we should teach a man whose person is justified by faith in Christ committing some foul act, is never a whit the worse for it. Nay, our doctrine is this, That such an one hath hurt himself two ways. In respect of his own guiltiness and in respect of God's righteousness. For the first; though God for his part do not break off the purpose of adoption, and adjudge him to wrath, and therefore he is not guilty of condemnation for sin; yet he is simply guilty of sin, & hath grievously wounded his own conscience. For the second, though God again hath pardoned all the sins of his elect, even those that are to come, by his decree by his promise, by the value and price of his son's merits, yet absolutely and actually he doth not apply this pardon to the apprehension and feeling of the sinner's faith, till he recover himself, 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 final impenitency. But that sweet sanctifying Spirit● which dwelleth in them, is still busy like a be as we say, and neue● leaveth ●●inging them, and stirring them up to repentance, and working them like wax (as it were) till 〈◊〉 much as it was before grieved 〈◊〉 they●r ●●ersion by sin, so much 〈◊〉 ●ee after delighted for their conversion by amendment of life. Therefore as they all need not to doubt a whit of their salvation, who after they have fallen a sleep in sin, awake betimes, and water their couch with their tears: so I assure you (Holy Brethren) their case is dangerous and desperate, nay, they are in a cursed case, which will not be awaked, but lie still sleeping and snoring in sin. Seeing no pardon can be procured, but where repentance is renewed. For God doth not give us rules to keep, and break them himself. Now his rule is this, 
52 Luk. 17.4.  Though thy brother sin against thee seven times in a day, & seven times in a day turn again to thee, saying, It repenteth 〈◊〉, tho● 〈◊〉 forgive him. Therefore as I am bo●●d● to forgive my brother in de●d, though he do● not ●●ke me forgiveness, but I am not bound to go to him, and tell him, I forgive him, except he first come to 〈◊〉 and tell me. He reputes; but if he do 〈◊〉 then am I bo●nd also to tell him I forgive him: so the Lord though in the gracious degree of his fatherly adoption he have sealed up the remission of all our sins, yet he doth not open the bag & shew● the treasures of his mercy 〈…〉 ward in it till he see us become new 〈◊〉. For than he hath bound himself by his loving promise, and hath given us his word, that he will forgive us our sin. At what time soever a sinner repenteth saith ●e, 
z Ezec. 18.21 , and watereth his Couch with his tears, I will remember his iniquities no more. Naaman the Syrian was willed 〈◊〉 wash himself seven times in 〈◊〉, 
52 2. Reg. 5.10. . Why seven times? was not 〈◊〉 time enough? Yes surely. For him it was enough, but not for us. For that was done rather for our example, then for his benefit. Seeing his malady was only a leprosy: but our soul is leprous with sin. And therefore if he for one leprosy washed himself seven times, how much more ought we every time we sin to be sorry for it, and if we do not wash ourselves seven times for one sin, yet at the least wise to wash ourselves seven times for seven sins, seeing the most just of us all, as Solomon witnesseth 
a Prou. 24.16  may seven times fall in one day? Or rather many men in the world have not only seven deadly sins, but even seven devils in them 
b Luk. 8.2.  which they can no ways wash out, but by bitter weeping and watering their couch with their tears. To the angel of Ephesus thuss saith the spirit 
53 Reu. 2.5. , Remember from whence thou art fallen, and repent, and do the first works, or else I will remove thy candle stick out of his place. So that if we let our sin stand still, our candlestick shall be removed: but if we would have our candle stick stand still, our sin must be removed. We must repent and do the first works, not those which we must repent of, but those which we are fallen from. Wonderful are the words of the Apostle; God hath committed the word of reconciliation unto us, therefore we are Christ's ambassadors, and God entreating you as it were by us, we beseech you in the name of Christ, that you would be reconciled to God 
54 2 Cor. 5.20.  What, may some man say, were not the Corinthians reconciled already? wherefore then is the Apostle so earnest about nothing? I but they do not understand the Apostle which make this objection. He knew well enough they were reconciled before. But he knew as well, the best of us all can not stand in God's favour one minute of an hour without a good mediator. For since our first reconciliation to God, we have so often offended his majesty, that if we do not ply him with humble supplications, and daily petitions, and hearty repentance, and unfeigned tears, he and we cannot possibly be friends. And therefore the Apostle calls upon the Corinthians so earnestly, and cries to them, and says, Take heed, Fear God, Offend him not, Ye can get nothing by falling out with him. But in case you have been overtaken with any sin 
c Gal. 6.1. , ye have an advocate with the father 
d 1 joh. 2.1 , Fly unto him for succour, If you be wise, be reconciled to God as soon as you can, God entreateth you: (O merciful Lord, dost thou sue & seek to us? and is there any thing in the world that we can pleasure thee in? can our goodness reach unto thee 
e Psalm. 16.2. ? and dost thou entreat us? ye says he,) God entreateth you, and we his ambassadors in the name of jesus Christ beseech you, that you would be reconciled to God. Be reconciled ●o God, and though you have offended him never so much, he will be reconciled to you. Assure yourselves, you may lay your life of it, he will presently turn unto you, if you in true repentance will turn unto him, and water your couch with your tears. For so this our Prophet did no sooner confess his fault, but Nathan proclaimed his pardon 
55 2. Sam. 12 13. . Whereupon he himself also hath these words 
56 Psal. 32.5. , I said I will confess my wickedness unto the Lord, & thou forgivest the iniquity of my sin, As the Lioness having been false to the Lion, by going to a Libard; and the Stork comforting with any other besides her own mate, wash themselves before they dare returnen home▪ in like manner the prophet here, before he can be reconciled to God, after this great breach by adultery and murder 
f 2 Sam. 11.4. and 15. , is fain to wash his bed, and to water his couch with his tears. But here a question may arise: If the faithful be subject, neither to eternal condemnation when they do sin, not yet to final impenetency when they have sinned, what need they at all, either avoid sin, for which they shall not be condemned, or else hasten their repentance, of which they shall not be deprived? 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 jesus. 
g Rom 8.1.  But how? this is no thankes to them that sin, thereby making themselves guilty of sin, & as much as in them lieth subject also to condemnation for the same: but only to God, who wrappeth up all the sins of his children in the bowels of his dear son, that they appear not in his sight to condemn them, either in this world, or in the world to come. As Show went backward, and covered his father's nakedness 
h Gen. 9.23  so God casteth our sins behind his back, and doth not impute them to us. Howbeit though condemnation need not be feared, yet there are reasons enough beside to persuade all those to hate sin, that love God, One is, because God doth usually withdraw the outward signs of his ●●●our from them which forget their duty towards him. The whole book of job is proof sufficient. Especially, in one place 
i job. 7.20.  he saith, I have sinned, what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? And David 
k Psal. 44.24. . Why standest thou so fare off, O Lord, and hidest thyself in the needful time of trouble? For as joseph made himself strange to his Brethren, and spoke unto them roughly 
l Gen. 42.7.3 , though he loved them well enough: even so the Lord, though he take not his mercy from his children, yet he chastiseth their iniquities with rods, and their sins with scourges 
m Psal. 89.33 . An other is, because the faithful sinning lose the inward feeling of God's favour. As job testifieth in these words; Thou writest bitter things against me, and thou wilt consume me with the sins of my youth 
n job. 13, 26  And David, O give me the comfort of thy help again, and establish me with thy free spirit 
o Psal. 51.12, . He wanted not God's help nor his spirit, but yet he was so discouraged and cast down in his own conscience, that he felt not the comfortable taste of God's help, nor the blessed freedom of his spirit. And even so generally, the godly sinning, though they quench not the Spirit altogether 
p 1 Thes. 5 19  yet by grieving it, they felt such a desolation in their souls, as if they were quite cast out of favour with God. To the latter part of this question I answer, that the sins of the godly are therefore with repentance, because the graces of God are without repentance 
q Rom. 11.29 . And as it is impossible that they which sin▪ in despite of the spirit, should be renewed by repentance 
r Heb. 6.6. , so it is impossible that they should not be renewed by repentance which sin of infirmity, as all the faithful do. For though the flesh have the upper hand, one while enforcing them to sin, yet the spirit will get the mastery another while, making them heartily sorry for their sin. Nevertheless, great reason is it they should not abuse the patience of God, moving them to repentance 
s Rom. 2.4. , but rather that they should instantly stir up this gift of God in them 
t 2 Tim. 1.6.  to which they are sure at length the course & motion of God's spirit will bring them. For first, what a horrible thing is it, either for God to withdraw his fatherly and favourable countenance from us, or for us, to have a hell as it were in our own consciences, both which as I have already showed, do necessarily follow sin? Besides, seeing all the good we get by sin, is repentance and grief, fare better it is to begin by times to repent, and so forthwith to enjoy the comfortable feeling of God's merciful pardon, then by deferring our repentance, still to be tormented with the horror of our guilty conscience. Moreover, the end is not a bar against the means, but rather a great furtherer, and setter of them on forward. We being therefore sure we shall repent at the last, ought never a whit the less to use the means as soon as we can by ceasing to do ill, and learning to do well 
u Esa. 1.17 . Even as S. Paul though he knew certainly he should not perish in that shipwreck, yet he used the best means he could to save his life 
x Acts 27.44. . Lastly, this is one main difference between the wicked and the godly, that they having their consciences feared with a 〈◊〉 iron 
y 1. Tim. 4.2. , and being past feeling 
z Eph 4.19.  g●● on still in sinning without any sen●● of sin 
a C●nsuetudo peccandi tollit sensum peccati. Aug. : but these, having their senses exercised to discern between good and evil 
b Heb. 5.14. , never rest if they be hurt with the sting of sin, till they be eftsoons salved and healed by God's mercy. For as the Swallow perceiving himself almost blind, presently seeketh out the herb Chelidonia 
c Celandine.  and the heart feeling himself shot with an arrow sticking in him, forthwith runneth to the herb Dictamus 
d Dittany. : right so do the godly. Take Ezechias for an example of a Swallow. All that is in mine house have they seen, there is nothing among my treasures that I have not showed them 
e 2. Reg. 20.15. . There he is blind. For the more treasures the King of Babel's ambassadors saw, the more was Ezechias blinded with ambition in showing them. Like a Crane or a Swallow, so did I chatter, I did mourn as a done. I shall walk weakly all my years in the bitterness of my soul 
f Esa. 38. i 4. i 5 . Here is the Chelidonia. For this bitterness of his soul, doth cure the blindness of his soul. Take job for an example of a Hart. The arrows of the almighty are in me, the venom whereof doth drink up my spirit, and the terrors of God fight against me 
g job. 6.4. . There he is shot. For if he had not been strooken before with the arrows of his own wickedness, he should never have been strooken thus with the arrows of God's correction, I abhor myself and repent in dust and ashes 
h job. 42.6. . Here is the Dictamus. For this abhorring of himself is a recovering of himself: and the sooner he reputes in dust & ashes, the sooner is he freed from all his sins, & from all the punishments due to the same. But now some man may further object and say. He is not yet fully satisfied for this latter part, because talk as long as we will, all these inconveniences which come, as hath been declared, by persevering in sin, are either no bridle at all, or else not so strong a bridle to restrain men from sin, as if they be persuaded, they may by sinning quite & clean lose all justifying grace, and so may be finally impenitent when they die. But he which will put forth this doubt must remember that the children of God are led by the spirit of God 
i Rom. 8.14. . And the spirit though not in the same degree, yet in the same sort worketh in all those that have been, are, or shall be sanctified 
k 2. Cor. 4.13. Euudem spiritum. . Who as they serve God not for any servile fear of losing their faith, or of dying in impenitency, or such like, but only for pure love of his majesty: so they can neither will nor choose, but being bitten with sin, they must needs in their souls & consciences feel the smart of it. Therefore 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 ye cannot do the same things that ye would 
l Gal. 5.17. . For if the faithful would do Gods will in earth as it is in heaven, and serve him as obediently, and as perfectly as the good angels do, they can not, because still in them the flesh lus●eth against the spirit: and so again, if they would sinne with full consent, or with an obstinate purpose to continue in sin, as the evil angel● do, they cannot do this neither, because still in them the spirit lusteth against the flesh. Which spirit though it may for a time be shut up as it were, yet it will find means well enough at length to show itself. Thus Elibu saith. The spirit within me compelleth me. Behold my bellieiss as wine which hath no vent, and like the new bottles that burst. Therefore will I speak, that I may take breath 
m job. 3●. 19.  As Elibu then kept silence some while even from good words, though it were pain and grief to him: but at the last the fire kindling and his heart being hot within him, spoke with his tongue 
n Psal. 39.3. : so the spirit of God in all the elect of God, is like wine put into a bottle, which will have a vent to spurge out, or else it will burst the bottle, or like fire raked up in embers, which will have a passage to burn out, or else it will consume the whole house 
o 1. joh. 2.9. . And therefore Saint john likewise saith; Whosoever is borne of God doth not sin: for his seed remaineth in him, neither can he sin, because he is borne of God. Mark ye this well. The Apostle thinketh it not enough to say, He doth not sin: but addeth moreover, He cannot sinne. What is that? To wit, presumptuously without fear, he doth not sin: and desperately without remorse he can not sin, He can not sin, I say, presumptuously, as Pharaoh did desperately, as Cain did, maliciously, as judas did blasphemously, as judas did. He cannot, he cannot sinne thus. Why so, Because the seed of God remaineth still in him. And what is the seed of God? It is the spirit of God, of which S. Paul said even now. The spirit lusteth against the flesh, and these are contrary one to the other, so that ye cannot do the same thing that ye would. Ye do not sin, nay ye cannot sinne as the flesh would have you, ye cannot do the same things that ye would: but ye do, nay ye can not choose but do many times as the seed of God remaining in you, and as the spirit of God lusting in you, would have you. So that this is a legal kind of preaching to say. Take heed you sinne not: ye may happen so to lose your faith: to lose all the justifying grace which God hath given us▪ to be for ever excluded out of the Kingdom of heaven. This is to be said to vassals, to drudges, to slaves, not to sons. To sons this may be better said 
p Heb. 12.5 vobis ut filijs  Take heed ye sinne not: God hath adopted you & given you the earnest of his spirit 
q 2 Cor. 5.5, : Therefore grieve not this sweet spirit, whereby ye are sealed up to the day of redemption 
r Eph. 4.30 . If ye be loving children indeed, though there were no hell to fear, no heaven to hope for, no torments to dread, no rewards to expect, yet we will obey your good father, & be the sorrowfullest Creatures in the world if you have but once displeased him, only for the mere love ye beat towards him, and for the unspeakable love he hath showed towards you 
s Diligenti deum sufficit ei placere quem diligit, quam nulla maior expeteuda est rem●●etatio quom ipsa dilectio. Leo Magnus Serm. 7 de jeiunio. . For if he gave his only begotten son to die for you when ye were his enemies 
t Rom. 5.10 , now you are sons and such dear sons in his dearest Son 
u Eph. 1.6. , what duty will you deny him? what loyalty will you grudge him? what hearty thankfulness, and good will is there which you will not afford him? what faithful honour and service is there which you will not yield him? In one word, (ye holy ones of God, I speak now to you all, beloved) he which stands much upon this objection, hath no faith, no repentance, no justifying grace at all, in him. For the faithful will never make that liberty which Christ hath purchased for them with his precious blood, a cloak to cover their wickedness 
x 1. Pet. 2.19 , but rather a spur to incite them to godliness 
y Luk. 1.74 Liberamur, ut seruiam●s ei. , Neither will they at any time reason thus 
z Rom. 6.15. , We will sinne, because we are not under the Law, but under grace: nor yet thus, 
a Rom. 6.2.  We will continue in sin, that grace may abound: but always thus; 
b Rom. 6.11.  By that we are dead to sin, we gather that we are alive to God: or else thus; 
c Tit. 2.11.  The grace of God hath appeared, teaching us to deny, ungodliness and worldly lusts. Thus you see then how the regenerate man, every new act of sin must be bewailed by a new act of Repentance. For God will not forgive me, except I repeut, no more than I am bound to tell my brother, I forgive him, except he tell me. He reputes. Naaman must wash himself seven times, before he can be clean: the Angel of Ephesus must rise from his fall, and do the first works, or else his Candlestick shall be removed: the Church of Corinth though it be never so Holy, yet by sin violating God's love must oftentimes be reconciled anew: even king David in this place, though he were a man according to Gods own heart, yet before Nathan would absolve him, he was fain to cry Pecc●●●, and before God would forgive him, he was fain to confess his wickedness, and to water his couch with his tears.  
The second note is, That a great act of sin must be bewailed with a great act of Repentance. I mean not, that any pain or grief of ours, can make satisfaction for the least of our sins, or that one contrition can be any cause of remission, but only that where sin hath abounded, there sorrow shol●d abound also, that Grace may superabound at the last 
d 5. Rom. 10.  The Schoolmen show here, that great grief may be considered two ways. According to a▪ man's appretiation, and according to his intention 
e Vide Bellar. de P●●itentia libro. 2▪ ●. 11.  As the Patriarch jacob in his intention did lament his son joseph, whom he thought to be dead, more pitifully, than he did any sin that we read of 
f Gen. 37.34. , but in the appretiation or estimation which he had of the heinousness of sin, certainly he would rather have lost ten sons, than once have sinned against God. Therefore, howsoever in intention sorrow for sin be none of the greatest, yet in appretiation they would ever have it excessive. But we need not borrow such uncoth words of the Schoolmen to express our meaning, if we can tell how to use those words which we have of our own. For if we look narrowly into this place, we shall see that the Prophet David is both ways in the highest degree sorrowful. First, by how much the more dear he esteemed God's love and friendship, than the health of his body, by so much the more is he grieved, that that is violated then that this is endangered. And yet again, how intensively and bitterly he bewaileth not so much the sickness of his body, as the cause thereof the sin of his soul, appeareth in that he tris●eth not, but washeth his bed, and water●●● his couch with his tears. We read of three that Christ raised from death, ●a●rus daughter: the widow's son and Lazarus 
g De tota hanc Alegoria, vide Aug. ser. 44 de Verbis Domini & Tract. 49. in johannem. Erasm●m etiam in concion● de Miserecordia dei & Fe●rum in johan c 11. Hanc approbat & Cal vinus in Luc, verse 11. his verbis Scimus inu●uem 〈◊〉 quem Christus a morte suscitavit, speciem esse spiritualis vita quam nobis restituit. . For raising up of jairus daughter 
57 Mat. 38. & deinceps  many weeping and wailing greatly for her, he came to the house, and went in where she lay: and suffered but a very few to go in with him, and took her by the hand: and said unto her Maiden arise: and strait way she arose and walked: & charge was given, that this should not be told abroad. Fos raising up the widow's son 
58 joh. 11.33 et deincep. , much people of the city weeping with his mother for him, who was now carried out of the gate to be buried▪ he went and touched the coffin: and said, Young man arise: and he that was dead sat up, and began to speak, and he delivered him to his mother, and the rumour hereof went forth through out all judea. For raising up Lazarus 
50 Luc 7.12 et deincep. , when he saw M●ry weep, and the jews also weep which came with her, he groaned in the spirit: he was troubled in himself, he, understanding he had been dead and buried four days, wept for him, he groaned again, he came to the grave, he caused the grave stone to be taken away, he lifted up his eyes to his father, he prayed very fervently: he cried with a lowed voice, Lazarus, come forth: then he that was dead came forth, bound hand and foot with hands, and his face was bound with a napkin and jesus said unto them, Lose him and let him go. Now these three sorts of corpses, are three sorts of sinners 
(60) Ista tria genera mortu●rum sunt tria genera peccatorum ●ug. ser. , jairus daughter, lying dead in her father's house resembleth them that sin by inward consent: the widow's son, being carried out of the gate of the city, them that sin by outward act: 
(44) de verbis Domini.  Lazarus, having been dead and buried four days, them that sin by continual custom 
h Resuscitavit filium. Archisy ●agogi ad huc in domo iacentem resuscitavit iuuen●m filium viduae extra portam civitatis elatum res●scitauit Lazarum sepultum quatri duanum Au. Tractatu. 49. in johan, . The first, was dead but one hours the second, but one day▪ the third four days; The young maiden lay in a bed: the young man, in a coffin● Lazarus, in a grave. For the first, Christ touched her hand: for the second, he touched the coffin: for the third, he touched nothing. Before their raising up; because the maiden figured those that sin, not so much in act as in consent, he touched her hand which had been 〈◊〉 great instrument of any act: because the young man had sin in a●●, but not in custom, into which he might have fallen if he had lived longer, he touched the coffin which kept him from custom: because Lazarus smelled having been dead now four days, the, first day by conceiving sin, the second by consenting to sin, the third by acting sin, the fourth by continuing in sin 
i 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 less shamed, which had sinned for the most part but in consent: at the raising of the second, much people of the city were present, and the thing was noised abroad fare and near, that the young man might be more ashamed, which had sinned also in act at the raising of the third a huge number of jews were present, which saw his face bound with a napkin, to testify the extreme confusion and shame that covered his face, and they 〈◊〉 him themselves and let him 〈◊〉, being eye-witnesses of his servitude and slavery which had sinned so 〈◊〉 by custom. After their raising up: 〈◊〉 daughter straightway arose & walked because for her that had stepped aside but by consenting to sin, it was easy to recover and to arise, and forthwith to walk in the way of God's commandments: the widow's son sat up, began to sp●●●e, was delivered to his mother, because for him that had actually committed sin, it was a harder matter to recover; and therefore by little and little he came to it 
k Residet enim qui peccare des●●e●●●rigit se ad 〈…〉 lioris: 〈◊〉, qui 〈◊〉 suam 〈…〉 dei misericordiam 〈…〉 tri qui p●eactis remediis restituitur Ecclesiae Ecommunioni. raze. ubi supra ; first sitting up, by raising up himself to a purpose of amendment, 〈◊〉 beginning to speak, by confessing his own misery and acknowledging God's mercy▪ Lastly, being delivered to his mother, by returning to the bosom of the holy Church, and enjoying the remission of his sins: Lazarus came forth bound hand and foot with b●●d●●, because for him that had a stone laid upon him 
l 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 grave stone, or as a neither millstone by making a custom, and as it were a trade of sin, it was a matter impossible to 〈◊〉 thinking to recover only the omnipotent power of Christ could bring 〈◊〉 forth bound hand and foot, and break these hands asunder, and restore 〈◊〉 again to the liberty of the so●●●● of God. For you must know 
61 Ex Epiphanio Catalogo dogmatum Manuhai.  that thirty years old he was when he was raised up, and thirty years more he lived after he had been raised up: So that half his life he spent in sin. the other half in repentance of sin. But I have a little forgot myself. Yet it will be no great fault (Right Honourable, and beloved in our Lord,) if it will please you to pardon it. I should have observed to you in the first place; how Christ was earnestly requested to raise up the first 
n Mark. 5.23. , but raised up the two last of his own accord 
o Luk. 7.13. joh. 11.11. , and contrariwise, how for the two first their friends only wept 
p Mar. 5.38. & Luk. 7.13. , but for the last, besides his sisters and friends, Christ also wept exceedingly 
q joh. 11.35. . These are very important matters, and properly belonging to the point in hand. For seeing the young maiden by sinning in consent had less offended Christ, he would not have troubled himself about her, but upon entreaty of others: but the two last the one an actual, the other a customable sinner, which were in a more dangerous estate, he came to, being brought by the ●owel● only of his own mercy, & raised them up: on the other side, the two first having sinned, the one in thought, the other in deed, did not so much m●●e Christ as Lazarus, which was grown to a custom in sinning both ways, and therefore for them he was content their friends only should weep, but for this last he wept and troubled his own self very much. So that the first h●● neither restored of his own accord, nor yet wept for her: the second, he restored of his own accord, but wept not for him: the thirde 〈◊〉 both restored of his 〈◊〉 accord, and also wept for him. Why 〈◊〉 The reason is this: The young 〈◊〉 sin, the less it hazarded her own soul, the less it grieved Christ● So●le, and so the less he had 〈◊〉, either to cure it, or to rue it; the young 〈◊〉 sin being neither so small as the Mayd●●, nor so great as Lazaruses, Christ raised him up of his own accord, because he was more than a sinner in thought, and yet wept not for him because he was less than a sinner in custom: Lazarus 〈◊〉, the more rank & deadly it was, the more did it require the skill and love of 〈◊〉 Physician, as by his passion could 〈◊〉 it, & by his compassion would mo●●● it. Where we must observe with Saint Augustine, that our blessed Saviour did not take on thus grievously for himself so much, or for Lazarus, as for us. He groaned in the spirit, he was troubled in himself, he wept, he groaned again. he lifted up his eyes, he prayed fervently, he cried with a loud voyece. So that here be might well have said with David; I am weary of my groan: and I water my Couch with my tears. But wherefore did he groan thus, weep thus, cry thus, pray thus, lift up his eyes thus, lift up his voice thus? Saint Augustine telleth us 
62 Quare flevit Christus, nisi qui● flere hominem docuit? Aug. Tr. 49.  Wherefore, saye● he, did Christ weep, but to teach us to weep 
r Quare fremuit, & turba vit seipsum, nisi quia fides h●minis sibi merito displicentis fre●ere quodammodo debetin accusatine malorum operum, ut vi●lenti● poe●it●udi cedat consuetudo peccandi, Aug. ibid. ? Wherefore did he groan and trouble himself, but because▪ he faith of a Christian displeasing himself in his sins, should after a sort groan in accusing himself for his sins, and so at length the obstinate custom of his sinning, might yield and give place to the violent force of his repenting? and a little before; What is the cause, says he, that Christ troubled himself 
63 Quid est turbat seipsum Christus nisi ut signific●t tibi qu●●odo turbaritu debeas, cum tantam m●le peccatigra●aris & premeris. , but to signify unto thee, how thou oughtest to be troubled when thou art pressed & oppressed with a dead weight of sins 
s Attendist● enim te vidisti te reum compu tasti tibi, illud feci & pepercit mihideus, illud commisi & distulit me, evangelium audivi & contempsi, baptizatus sum & iterum ad cadem revolutus sum, quid facio, quo co, unde 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 thyself, thou hast found thyself guilty thou hast reasoned thus with thyself, I have done such or such a thing, & God hath all this while spared me, I have committed such or such a sin, and he hath still borne with me; I have heard the word of God, and yet I have carelessly contemned it; I have been baptised & had my sins washed away, and yet I have returned to them again: what d●el● whether goe●? what will be the end of this? when thou sayest thus, then Christ groaneth, because thy faith grows. By the voice of thy groaning may be gathe●red good hope of thy rising. If this faith be in thee, Christ groaneth in thee. If saith be in us, Christ is in us. Thus fare S. Augustine. In conclusion then, If Christ winking at lesser sins. or at least not so much lamenting them, did out of all measure bewail Lazarus case, betokening those that have been long dead in trespasses & sins, though it pertained not directly to himself: how much more good Lord, ought I, which am a far more heinous sinner then ever Lazarus was, 〈◊〉 my sins, mine own sins I say, for number are more than the hairs of my head 
t Psal. 40.30 , and for greatness have reached up to heaven 
u Ezra. 9.6. , so never to leave groaning, and weeping, and crying, and praying for the pardon of them, that I may truly say with the Psalmist, I am weary of my groaning: and, I water my couch with my tears. The old testament doth show this as plainly as the new. For in the law, the greatness of the sin was estimated according to the condition of the ●●●●er. The private man's sin was little: 〈◊〉 princes sinne great: all the people's 〈◊〉 greater: the priests sinne greatest of all. Therefore for each of these was ordained a several sacrifice 
64 Levit. 4. . For the private man and the prince, a goat. But for him a she goat 
x Vers. 28. : for this is a hee-goate 
y Vers. 23 . Now the male is counted a greater sacrifice, considering the perfection of the sex. For all the people, and the priest, a young bullock, But for all the people, the elders only did put their hands upon the head of the bullock 
z Vers. 15. : the priest did put his own hand upon 〈◊〉 
a Vers. 4 , Now as a young bullock is a greater sacrifice than a goat: so the priest doth undergo a greater penance and more open shame then all the people. Besides, of all these, their offence that 〈◊〉 ignorantly, was accounted not so 〈…〉 theirs that sinned wilfully. And there●●● they were to offer a ram worth. 2 〈◊〉 
b Leu. 5.15. ; but these a ram of what price the 〈◊〉 would appoint 
c Leu. 27.12. , according to the measure and estimation of the sin 
d Leu. 6.6. Iuxt● astimati ●●em mensuramque peccati , 〈◊〉 then, though Leviticall priests & 〈◊〉 are ceased, yet we that are made 〈◊〉 priests and kings with Christ 
e Reuel. 5.1. , 〈…〉 it were, enjoin our own selves 〈◊〉, & according to the quality of our 〈◊〉 measure the sacrifice of our bro●en & 〈◊〉 trite heart which we offer unto God. If we had never sinned but of ignorance, 〈◊〉 every one of us should be bound to 〈◊〉 a ram of 2. sh●●●ls. And what is this 〈…〉 2. shekels? It is 〈◊〉 mine own self, a po●●● sinner 
65 Non habeo nisi mi●utaduo im● minutissima, corpus & animam, vel p●tius unum 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 having nothing to offer but the widows. ●. mites, nay a great 〈◊〉 les than 2. mites, I mean my body & my soul: or rather I have but only one 〈◊〉 to offer, only my good will, which I 〈◊〉 henceforth conform to his will, wh● being rich, bec●me poor for me, and 〈◊〉 his body & soul to redeem my body & soul from death. But now seeing 〈…〉 almost as often sinned wilfully, as either of ignorance or infirmity, what manner of men ought we to be in humbling ourselves under God's mighty hand 
f 1. Pet. 5.6. , in judging & condemning ourselves 
g 1 Cor. 11.31 , in repenting as heartily as we sinned heinous, in washing our bed, & watering our couch wi●h our tears? Even this our Prophet showeth also very good evidence for this same doctrine else where. Have mercy upon me, O Lord, says he, after thy great goodness, & according to the multitude of thy mercies do away mine offences. Wash me throughly from my wickedness, & cleanse me from my sin 
66 Psal. 52.2. . The goodness of God is always like itself, neither great nor little but absolutely infinite. Therefore it is never a whitthe greater for our counting it not little nor never a whit the less for our counting is not great: but though we count it great yet it is still as little as it should be, & though we count it little yet it is still as great as it can be. So that the Psalmist in terming God's goodness great, setteth forth the greatness, rather of his own badness, then of God's goodness confessing his own sin indeed to be great, and so consequently God's goodness likewise to be great, but yet in this respect only, not because it can take any increase of greatness into itself; but because it can give increase of gladness to him, who for a great sin, is almost overwhelmed with as great a grief. The same may be said of God's mercies that they are neither many nor few, but as his goodness is incomprehensible, so his mercies are innumerable. Nevertheless the Prophet sticks not to say; According to the multitude of thy mercies, do away mine offences. As if he should have said, According to thy mercies, do away the multitude of mine offences. The multitude then, to speak properly, is not of God's mercies, but of mine offences, & yet seeing the mercies of God are as many as all mine offences, nay a great many mo●e than all the offences of all the world, therefore he mentions a multitude of God's mercies. Because nothing can assuage the multitude of sorrows which arise in my heart 
h Psal. 94.19. , for the multitude of my offences, but the multitude of God's mercies. The multitude of mine offences 〈◊〉 king indeed, as on God's behalf a multitude of mercies, so on my behalf multitude of tears. And therefore he 〈…〉 wash me throughly, or as it is in the latin translation 
67 Amplius lava me. , wash me yet more. Wash me and wash me: and yet more, again & again, wash me throughly from my wickedness, & cleanse me from my sin. For even as a vessel that hath been tainted with poison or some infection's liquor, will not be clean with once washing, but must be often scalded, & throughly washed, before it will be sweet, so having heretofore possessed my vessel in impurity 
i 1 Thes. 4.4.  though I now wash me with niter, and take m●e much I soap, yet mine own uncleanness is ●●ill marked before thee 
k jer. 2.22. , only thou O Lord canst wash me throughly, who ●n grieved throughly, because I have been throughly defiled. And indeed though I cannot wash myself throughly, yet I am sure thou hast washed me thoroughly, because I have repent me thoroughly. I have mingled my drink with weeping 
l Psal. 102.10 , and my tears have been my meat day & night 
m Psal. 42.4. ; nay Every night I wash my bed, and water my Couch with my tears. It is a clear 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 four days requireth the greatest growing and ●●●ping the greater sin, as of the Priest or voluntary, or such like, requireth the greater sacrifice: if I have committed great wickedness▪ except I show great repentance I cannot obtain great mercy if I have been throughly defiled, except I be throughly washed, I cannot be throughly 〈◊〉, And therefore the holy Prophet, that ●e may obtain great mercy, & that he ●ay be throughly washed, saith here; Ecurie night I wash my bed, and water my co●ch with my tears,  
To return then where I left, and so 〈◊〉 make an end, S. Augustine's two comparisons of 〈…〉 of tears, and of a flood of tears, may seem to some very incredible▪ & much more these three amplifications of the Prophet David. Especially if we read these words, as I have noted they are in the Hebrew; Every night I cause my bed to swim, and I melt my couch with my tears. But howsoever they may seem to be, they are I grant very hyperbolical: yet so as the meaning of them is plain ●●ough. As if he should have said, I do● 〈◊〉 indeed cause my bed to swim in show●●● of tears, neither do I melt my Couch with floods of tears: but yet if ever any man had done so, or if it were possible any man could do so; then my repentance is so great, & my tears so abundant, 〈◊〉 I think verily whosoever 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 tears. Therefore they which can gather no good mea●ing out of these words, do consider, neither how ●●●●efull the wrath & indignation of God is, 〈…〉 how horrible is the sense of sin. 〈…〉 
n Relata adse magnitudine a●is alicui quam quidam● eques Romanus dum vixit celaverat culcitram emi cubicularem in cius anxime sic hi iussit. , of whom I spoke before, hearing of them talk in hi● court what a huge sum of money a certain Knight in 〈◊〉 owed at his death, 〈◊〉 that all his good● were to be sold to make payments of his debts, commanded the master of 〈◊〉 wardrobe to buy for him that ●ed, wherein this knight used to lie. For (says he 
68 Et praeceptum murantibus 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 sleep sound in that bed wherein he could sleep that owed so much, them surely I shall sleep in none. If this famous Emperor thought it a matter almost impossible for him to sleep quietly in his bed which was so deeply in debt, what would he have said, If Christ who was born in his time, had been bred in his heart, 
o Gal. 4.19.  I mean, if he had seen by the light of God● word, that no debts are comparable to sins? And therefore if that po●● Knight could hardly sleep in his b●dde, then that servant which o●eth his m●ste● ten thousand 〈◊〉 
p Math. 18.24.  (as alas which of us all, beloved, if we remember our 〈◊〉 well, is not guilty of so many sins?) ca● hardly take any rest. This, if the Emperor had known, he would rather 〈◊〉 bought David's couch, that he might 〈◊〉 have slept for bewailing his sins, than this bankrupts bed that he might have slept, notwithstanding all his ca●es. For these, these, even our sins, these are the debts which so trouble and to●m●● the soul, that a man 〈◊〉 better have 〈◊〉 common wealths 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 us be thankful to God 〈◊〉 it, & let us account it a special blessing with out which all worldly blessings are 〈◊〉 thing, & let us use it as all other good 〈◊〉 of God to his glory, & the good of 〈◊〉 other. If contrariwise it please the Lord 〈◊〉 any time to visit us with sickness, 〈…〉 not in this case despair neither. But 〈◊〉 whatsoever other causes we may coceine let us ingeniously acknowledge one cause of our sickness to be our sins. For if we would prevent the judgements of god by timely repentance, & judge ourselves, we should not be judged of the Lord. But because men will not when they are in health think of him that giveth health, therefore oftentimes they are sick, & now and then also fall asleep 
q 1. Cor. 11.30 . For even as ma●●facters which will not by gentle means confess their heinous crimes, are by racking or such like tortures enforced to confess: so when grievous sinners can see no time to repent, God in his justice, or rather indeed in his great mercy, doth as it were rack them, upon their couch with sickness, & bodily pains, that they may be constrained to confess their sins, & so, may be freed of two sicknesses, their body's sickness, and their soul's sickness both at once. O happy, happy men are they, which when they are young, remember their Creator before they be old 
r Eccles. 12.1 : & when they are in health confess their sins, & forsake them before they be sick 
s Prou. 28.13. . And yet, good loving brother, if thou happen to be sick, be not in any case, as I said before, be not altogether discouraged by it. But in the next place, remember that thy sickness is nothing else, but God's fatherly visitation to do thee good, & especially to move thee to repentance. Listen a little Hearken I say. Dost thou not hear him rapping aloud, and knocking hard at the door of thy hard heart, & saying to thee, whosoever thou art, Maiden arise; Young man arise; Lazarus arise and come forth. Awake therefore, awake, thou that sleepest 
t Eph. 5.14. , and stand up from death, & Christ shall give thee life. Say with the spiritual spouse: In my bed by night sought him whom my soul loveth 
u Cant 3.1. ▪ Say with this our Prophet; Did I not remember thee upon my bed, & meditate of thee in the night season 
x Psal. 63.7, ▪ Look not still to have pillows sowed under 〈◊〉 elbows, neither bolster up thyself an●● longer in thy sins 
y Ezec. 13.18 . Lie not upon thy beds of ●●orie, neither stretch thyself upon thy couch 
z Amos. 6.4. : but every night 〈◊〉 thy bed, & water thy couch with thy tearest▪ Behold, says thy heavenly husband 
a Reuel. 3.20.  I stand at the door and knock, if any 〈◊〉 hear my voice and open the door, 〈◊〉 come in unto him, & will s●p with 〈◊〉 & be with me. And again 
b Cant. 2.5. , Open 〈◊〉 my sister, my love▪ my dove, mine undefiled, for my head is full of dew, and my locks with the drops of the night. Wherefore seeing Christ knocks so loud at the door of my heart for repentance, knock thou as loud at the door of his mercy for pardon: seeing he would so fain have thee turn unto him & hear his voice, be thou as willing to call upon his name that he may hear thy voice: seeing he is so forward to sup with thee by receiving thy prayers, be thou as desirous to sup with him by obtaining the benefit of his passion, even the remission of thy sins. And as he says to thy soul; Open unto me, my sister, my love, my dove, mine undefiled: so be thou bold by faith to turn the same words upon him again, & say, Open unto me my brother, my love, my dove, mine undefiled, for my head i●ful of de●, & my locks with the drops of the night. And why is my head f●ll of dew, and my locks with the drop● of the night? Because every night, I wash my bed, & water my couch etc. Then, dear christian brother, than thy sickness shall not be unto death, but for the glory of god 
c job. 11.4.  For God will turn all thy bed in thy sickness 
d Psal. 41.3. . And so whereas before it was a bed of sickness, he will turn it into a bed of health: whereas a bed of pain and grief, into a bed of rest & comfort: whereas a bed of tears & repenntance, into a bed of joyful deliverance. Remember thyself well. At least wise as well as thou canst, & well enough, what happened to job, who was sick, & sore all his body over, & had not ● couch neither to lie on, but was ●ain to lie on a dunghill? Did not all this turn to his great good, when as the Lord did bless his latter end much more than his beginning 
e job. 42.10. ? What happened to Ez●chi●●, who had sentence of death gone out against him● Did not he lying sick in his bed turn him toward the wall & weep, & got the sentence of death reversed, & 15 years more added to his life 
f Esa. 38.6.  What happened to the man sick of a palsy, who was let down through the ●yling bed and all in the midst 〈◊〉 jesus? Did not Christ with one 〈…〉 instant heal him, so that he took up his bed & departed to his own house praising god 
g Luk. 5.25. ? what happened to the man which had been sick 38. years and was not able to step down into the pool? Did not Christ saying but; Rise, take up thy bed, & walk; cure him so, that presently he was made whole, & took up his bed, & walked 
h joh. 58 & 9 ? What happened to E●c●s, who was sick of the palsy, as one of these two that that I spoke of last, & had kept his bed S. years, as the other of them? Did not S. Peter saying but thus unto him, Aeneas, jesus Christ maketh thee whole, arise and truss up thy couch, so restores him, that immediately he arose 
i Act. 9.33.34 ? What happened to S. Paul who was pressed out of measure passing strength, so that he altogether doubted even of life? Did not the Lord when he had received the sentence of death in himself, deliver him from this great danger 
k 2 Cor. ●. 8.9 ? What happened to S. Paul's fellow-soldier Epaphroditus, who was sick, & no doubt sick very near unto death? Did not the Lord show mercy on him, & give him health again, to the great joy of the Philippians, and general good of all the Church? 
l Phil. 2.27  what happened to holy David in this place, who saith of himself; O Lord, I am weak, my bones are vexed, my soul also is sore troubled, I am weary of my groan, every night I wash my bed, & water my couch with my tears? Did not the Lord finding him in this miserable pickle & plight, deliver his soul from death, his eyes from tears, & his feet from falling 
m Psal. 116. ●. ? So that in thankful & joyful manner he triumpheth & saith, the Lord hath heard the voice of my weeping: the Lord hath heard my petition: the Lord will receive my prayer. Even as S. Paul saith; He hath delivered us from so great a death's & doth deliver us: in whom also we trust that yet he will deliver us 
n 2. Cor. 1.10 , O faithful, & dear loving Lord? He hath delivered, he doth deliver, he will deliver. He never yet hath forsaken, he never doth forsake, he never will forsake, those that put their trust in him. For tell me, my good brother, if thou canst tell any thing, tell me, did Christ so miraculously restore job, restore Ezachas, restore the man sick of the palsy, restore the bedrid man, restore E●●as, restore S. Paul, restore Epaphroditus, restore king David to their former health & can he not restore thee? Did he restore the most of these, when he was crucified upon earth, and can he not restore thee now ●e is crowned in heaven: Is his arm now shorter, and his power lesser, than it was then? where I marvel, where is the Centurion's faith? Christ said then, I have not found so great faith in all Israel 
o Math. 8.10. ▪ now if he were among us, he might say▪ I have not found so great faith in all the world. The Centurion believed though Christ came not under the roof of his house, but spoke the word only, his servant might be healed well enough: & dost thou think Christ cannot heal thee, except he come in person, & stand by thy bed side, & take thee by the hand, & raise thee up? For shame away with such infidelity. This is a thousand times worse than all the sickness of thy body. Nay rather assure thyself, if God say but the word, thou shalt soon recover & have thy health better than ever thou hadst, & live many happy & joyful days after. Therefore mind thou only that which belongeth to thee: that which belongeth to God, meddle not with it, but leave it wholly unto him. It is thy part to bewail thy former sins, & in bewailing them, to water thy couch with thy tears, to cry to the Lord for mercy & forgiveness to resolve with thyself steadfastly hereafter, if it please God to give thee thy health again, to lead a new life, This belongs to thee, & therefore this thou must meditate of, & employ thyself about day & night: but whether thou shalt recover or not recover, that belongeth to God. That rests altogether in God's pleasure & wil if thou dost recover thou hast thy desire. Or rather perhaps not thy desire. Seeing the holiest and best men of all incline neither this way not that way, but wholly resign themselves, as in all other things, so especially in this case to God's will 
p Non mea, sed tua voluntas fiat. . Or if they determinately desire any thing, it is for the most part to be dissolved, & to be with Christ 
q Phil. 1. ●2 30 , but suppose thou des●●e to recover, and recover indeed. Then as thou obtainest thy desire: so the● must perform thy promise, the promise thou madest when thy body was grieved with sickness and pain, when thy soul was oppressed with heaviness, when thou 〈◊〉redst thy couch with thy tears. And what was that promise? Namely, as I said before, that if it pleased God to give thee health again, thou wouldst love him more sincerely, serve him more obediently, tender his glory more dear, follow thy calling more faithfully, than thou hast done. If thou hast offended him with pride, to humble thyself hereafter: if with dissoluteness to be sober hereafter: if with covetousness, to be liberal hereafter: if with conversing with the ungodly, to abandon their company hereafter, & to say as it is in the Psalm: Depart from me ye workers of iniquity, for the Lord hath heard the voice of my weeping. This if thou conscionably & constantly perform then in a good hour (as we say) and in a happy time thou didst recover. But suppose thou desire to recover, & yet, neither thyself see any likelihood, nor God se● it good thou shouldst recover. Then hearty repentance and watering thy couch with thy tears is most of all necessary. That the fear of death may not affright thee, but being truly penitent at thy departure, thou mayest be sure to departed in peace 
r Luk. 2.29.  And so God granting not thy will, but his will, may indeed grant both thy will, & his wil Thy will, which is not simply to recover, but conditionally if God will: & his will which is not to have thee lie languishing any longer in this warfare, but to triumph for ever in heaven. 
s 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 dominum rogaverat. 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 bonum. Qui enim sibi bonum 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 affectum considerate, bonum eicreddit quissebonum quarere credit, etiam si sibi non sit bonum quod quarit, Emisse hom inlilanqs maioribus. p. 138.  O blessed tears are these, which are recompensed with such high happiness, & such inestimable commodities. As namely, freedom from all sins, past, present, & to come: deliverance from all the miseries and trouble of this woeful world: consummation of holiness, of humbleness, of purity, of devotion, of all o●ther christian virtues, which were but be●gun & unperfect in this life: putting away of all corruption & mortality, & putting on the royal robe of immortality and bliss. For that which happened to Christ shall happen to thee also, because by faith thou art not only in soul, but even in body unseparably united and joined unto him, being by virtue of this mystical union made bone of his bone, & flesh of his flesh. Therefore as he, from that agony, wherein he prayed with strong crying and tears, from that cross wherein he commended his spirit into his father's hands, from that grave wherein death for a time seemed to insult & to trample upon him rose up again, & ascended fare above all heavens, and now sitteth at the right hand of glory, so thy soul shall certainly be in the hand of God, & thy very body also, after it hath a while rested from watering thy couch with thy tears, & from all other labours of this life shall be raised up again, & caught up in the clouds & shall together with thy soul for ever reign with Christ in the life to come. Which God grant to us all for the same our blessed Saviour jesus Christ's sake, to whom with the Father and the Holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen.  
FINIS.   

NINE SERMONS PREACHED By that eloquent Divine of famous memory, TH. PLAYFERE Doctor in DIVINITY.  PROV. 10.7. 
The memorial of the just shall be blessed: but the name of the wicked shall rot.  
Printed by CANTRELL LEG, Printer to the University of CAMBRIDGE. 1621.   

To Sir REYNALD ARGAL Knight.  
RIGHT Worshipful and my especial good friend: How desirous I have been to answer some part of your worthy courtesies, at least by laying them open to the world, this small remembrance may testify for me: and how unable I am to equal deservings, the same remembrance testifieth against me, whether I will or no; being borrowed from the monuments of a dead man, the only glory of his times while he lived. But it was fit that a fare greater gift than mine own should aspire to be the instrument of your honour: and the testimony of the dead, I took to be meeter even in this regard, because that is as unsuspected, a● your kindness toward my 〈◊〉 been 〈…〉 no further disturbing the harmony of your best thoughts, as you are wont to account it, diminishing the reward which is laid up for you in heaven, by untimely blazing merits upon earth, I commit this depositum to your savour and Patronage, myself also, and my endeavours: resting always at  
Your Worship's disposition. D. C.   

To the Reader.  
WHAT a loss the Church of God had by the death of D. Playfere, I had rather the opinion of the world should determine, than my slender pen attempt to express. If ever those combinations of Virtue and Learning, of Knowledge and Utterance, of Wit and Memory, of Reading and Use, of Wholesome and delightful, of School and Pulpit, of Old and New, or in one word to say, of Nature and Industry, of humane felicity and heavenly grace, concurred to make a Scribe perfect and absolute to the kingdom of God, we may not be so much our own back-friends (though we detract not from the fortune of places further off) nay we may not so impeach the honour of the giver, nor disparage the worth of our friend departed, as to doubt but this was principally manifested in M. Playfere.  
Who because he was but lent the world for a time, nay because he was redemanded sooner than his time, (if it were lawful to control the heavenly wisdom with that word Sooner, 
Phil. 1. ●4.  but I mean in regard of the Church's use, and that same propter vo●, which made the Apostle to demur) I say since he was to be returned back again to his Maker, and over-ripe perfection not to conti●●● overlong, it had been to be wished, he had left behind him some more monuments of his travails, as well comfortable to the survivors, as honourable to himself. Which whether he in his discretion, and because he had so resolved, was nice to do, after the example of them that would write nothing, though very able, or was then a doing most wh●● God called him, I cannot say. This which the good Reader will be loath perhaps to hear, I may not conceal, that these are the lost of all his labours which are like to be divulged. Into so small a compass is that spirit 〈◊〉 ranged, 
Cornel. apud Propet. l. 4. ●leg. 12.  as to be as she says, 
En sum quod digit is quinque levatur 〈◊〉,  or indeed not so much as a just handful, which lately was not confinable within bounds too great for me to speak of.  
But the sum is this: (For I lift not to defend his method of preaching against the Methods masters of our age, who me thinks should know either that of the Apostle, Diversitas donorum est, sed unus spiritus: or that of the Prophet, Laudate eum in ●uba, laudate in cithara; or if nothing will please them but what they do themselves, we must be fain to say as Crassus did to Scevola, Omnium igitur conciones tu conficies unus, omnes ad te sub tempus veniemus, etc.) I say the sum is this: that is the Sunne-light is pleasantest toward the set, and the skilful ear finds most store of music in the close: so this Sun, this Swan, this sweet singer of Israel, (for what lesser terms can our love afford him? if any bring were we will not refuse them) his last monuments, and his last labours, that the world may ever hope for, shall find we trust the dearer entertainment.   

A SERMON PREACHED at Windsor before the King's Majesty, the 11. day of Septem. 1604.  MATTH. 4.4. 
Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
CHRIST our SAVIOUR came into the world, to dissolve the works of the Devil. Now how throughly he would afterward destroy the devil, and all his works, he gave a cast, as it were, in this his first encounter. Wherein we may note, what great difference there is between the first Adam, and the second. The first Adam was in Paradise, a place of all abundance and pleasure: the second Adam in the desert, a place of all scarcity and want. The first was full, and so the less needed to eat the forbidden fruit: the second fasting, and so the easilier drawn to make himself meat. Yet the first, though he were in Paradise, and full, when his wife enticed him to eat the apple, took it, and ate it: but the second, though he were in the desert, and fasting a long time, when the devil enticed him to turn stones into bread, would not yield to him, but said, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Howbeit as Christ herein was contrary to Adam; so he agreeth very well with job. Holy job was upon a dunghill: Christ was in the desert. job had fasted seven days, and seven nights: Christ had fasted forty days and forty nights. job when his wife enticed him to curse God and die, would not▪ but said; Thou speakest like a 〈◊〉 woman: Christ when the tempter enticed him, not to curse God and die, but to distrust God rather than he should die, would not, but said, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Where, before we go any further, it will not be amiss to assoil one question, Why our blessed Saviour at his mother's request turned water into wine, and yet at the devil's request would not turn stones into bread? But the answer is easy enough. This beginning of miracles, says S. john, did jesus at Cana in Galilee, and his Disciples believed in him. Two ends therefore did he propound to himself in working that miracle. The increase of his own glory, and his disciples faith. Now here, neither of these two ends could be attained: For how should he not have disgraced his glory, if he had showed any vain glory? If thou be the Son of God, says the Tempter, command that these stones be made bread. So that his temptation tended only to this end, to make the Son of God vainglorious. Again, how could we have been persuaded by him, if he had been persuaded by the devil? For he might have seemed to have done this miracle not only by the devil's appointment, but by his power. The sum is this therefore, To convert any poor soul unto God, or to make a son of God, he would have done it; vaingloriously to show himself the Son of God, he would not do it; but said, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
The word man is very material: As if he should have said Any ordinary man liveth not by the bread; but by the power, & strength, and as the Prophet calleth it, the staff of bread, which God giveth it. Now if he that is but a bare man, liveth rather by the blessing of God, then by the bread; much less need I presume upon unlawful means, that am both man and God. Again, we must observe, that by The word which proceedeth out of the mouth of God, we are not to understand the written will or word of God, but the secret counsel and decree of God, in preserving and sustaining his creatures: For example, if the word have gone out of God's mouth, and if God have set it down, and said it, that I shall live as well without bread, as with bread, so it shall be. Or if God in his providence have provided, that a stone shall nourish me as well as bread, than I shall not need to distrust his goodness, or to use unlawful means for my relief. For, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
There are two places of Scripture, which are fit Commentaries upon this text. 
cap 9 v. 2●.  The first is written in Ecclesiastes: I returned, says Solomon, and I saw under the sun, that the race is not to the swift: not the battle to the strong: nor yet bread to the wise: nor also riches to men of understanding: neither yet favour to men of knowledge.  
First, saith the Preacher, The race is not to the swift. 
2. Sam. 2. 1●.  Asahel was a● swift of foot as a roebuck, yet Abner met with him, smote him under the fift rib, & slew him. So that the swiftest that is, may sometimes be overtaken. It is not in him that willeth, 
Rom 9.16.  or in him that runneth, but in God that showeth mercy, Nec currentis, Nec volentis, says S. Paul: but a noble man gives it for his word, Nec vol●●tis, nec volantis: It is not in him that willeth, or in him that runneth, yea though he can run as fast as a bird can fly; but in God that showeth mercy. Therefore man getteth not the race by swiftness only, but by the mercy of God: Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Secondly, saith the Preacher, The battle is not to the strong. Golia● 〈◊〉 a mighty strong giant: His height w●● six cubits, 
1. Sam. 17.5.  and a hand breadth: he had an helmet of brass upon his head, and a brigandine upon his body: and the weight of his brigandine was five thousand shekels of brass. He had boots of brass upon his legs: & a shield of brass upon his shoulders. And the shaft of his spear was like a weaver's beam: and his spear head weighed six hundred shekels of iron: & one bearing a she●●● went before him. Wherefore 〈◊〉 you is all this furniture so particularly set down? Wherefore, say you? Many to show, how great strength, the Lord if the word have proceeded out of his mouth, can overcome with weakness. For so little David confesseth; 
ver. 45.  Thou comest to me, saith he, with a sword, and with a spear, and with a shield, but I come to thee in the name of the Lord of hosts. This name of the Lord of hosts, this mighty word proceeding out of God's mouth, struck the stroke. Even as holy David humbly confesseth, saying, We got not the victory by our own sword, 
Psal. 4●. 9.  neither was it our arm that did save us: but thy right hand, O Lord, and thine arm, and the light of thy countenance, because thou hadst a favour unto us. So that man getteth not the battle by strength only, but by the favour of God: Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Thirdly, saith the Preacher, Bread is not to the wise. One would think him but a simple wise man, that cannot by his wisdom provide himself bread, that is, sufficient maintenance for his estate. Yet thus is falleth out oftentimes. The prodigal child was wise enough: 
Luk. 15.17.  Being but the younger brother, he handled the matter so, as that he got of his father an equal portion of goods with the elder brother. But what came all his wisdom to in the end? Forsooth as length he was driven to such shifts, that for want of bread he was fain to eat husks with the hogs. And then he said, How many hired servants in my father's house have bread enough, and I starve here for hunger? Thus falleth it out many times with them, that are wise to follow their own pleasures, and not to serve God. But with the servants of God it is not so. Therefore saith the Princely Prophet, I have been young, and now am old: yet did I never see the righteous forsaken, nor their seed begging their bread. So that man getteth not bread by wisdom only, and when he hath gotten bread, Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Fourthly, saith the preacher, Riches are not to men of understanding. That rich man in the Gospel wanted 〈◊〉 greatly any understanding. Wh●● 〈◊〉 had so much riches, 
Luk. 12.10.  that he could not tell what to do with them, he resolved to pull down his old barns which were too little, and to build bigger. But what said the answer of God? Thou fool, this night shall they take away thy foul from thee, and then, whose shall thy goods be? Wherefore be that thought himself of great understanding before, is here declared to be fool, and a poor fool also, having not so much as his soul left to help him. The loss whereof can not be recompensed and countervailed with winning the whole world. A man's life then doth not consist in the abundance of those things which he possesseth. But the loving kindness of the Lord is better than riches, 
Psal. 63.4. Prou. 10.  better than living, yea better than life itself. For in God only we live: And only the blessing of God maketh a man rich. Whereupon we may conclude, that man getteth not riches by understanding only, but by the blessing of God: Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Lastly, saith the Preacher, Favour is not to men of knowledge. It seemeth that a man of knowledge and learning should obtain favour and acceptance, wheresoever he becometh. But it is not so. Oftentimes, either he getteth none, or else he looseth that which he hath gotten. Haman a man of great knowledge, 
Ester 7.10.  and authority, and favour with his Prince. Yet because he abused this favour to the oppression of God's people, and of true religion, therefore he lost it. And that mischief which he imagined against others, lighted upon his own pate. Indeed when God hath appointed any one to be a notable instrument of his glory, either in Church or Commonwealth, then suddenly the Lord giveth him extraordinary favour. So he gave joseph favour with King Pharaoh: so he gaven Mardocheus favour with King Assuerus. For favour and promotion cometh neither from the East, nor from the West, nor from the North, nor from the South, but God i● is which setteth up one, and casteth down an other. He, as the blessed Virgin singeth in her Magnificat, 
Luk 52.  casteth down the mighty from their se●●s, and exalteth the humble and meek. Wherefore man getteth not favour by knowledge only, but by the favour of God. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
This doctrine teacheth us, that if we have gotten the race, gotten the battle, gotten bread, gotten riches, gotten favour, we should not ascribe these things to our own sacrifices, to our own strength, to our own wisdom, to our own understanding, to our own knowledge, but to the grace of God, and the blessed word proceeding out of his mouth. Thus the Prophet exhorteth, saying, Let not he wise man glory in his wisdom, nor the strong man in his strength, but let him that gloried glory in this, that he knoweth the Lord. Now no man knoweth the Lord, but he which knoweth that all good success he hath in any thing, cometh of the Lord. And thus much for the first place of Scripture, which is a commentary upon this text. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
The second place of Scripture is written in the Prophet Hagge. 
cap. 1.6.  Ye have so when much, and bring in little: ye eat, but you have not enough: ye drink, but ye are not filled: ye clothe you, but ye are not warm: and he that earneth wages, putteth the wages into a broken bag.  
First, saith the Prophet, Ye have sowed much, and bring in little. Almighty God for the sin of the people makes many times the heaven's brass, and the earth iron. So that neither the heavens droppeth down seasonable showers, neither doth the earth bring forth her increase. When one came to a ●e●●e of twenty measures, there were but te●, saith this our Prophet: 
cap. 2.17.  when one came to the winepress for to draw out fifty vessels out of the press, there were but twenty. This is to sow much, and bring in little, to look for twenty measures, and find but ten: to look for fifty vessels, and find but twenty. On the other side, holy Isaac sowing in the land of King Abimeleck, 
Gen. 26.12.  gained every year an hundred fold: so mightily sait● the Scripture, did the Lord bless 〈◊〉. For except the Lord build the 〈◊〉, they labour but in vain that build it: and except the Lord till the field and sow the seed, they labour but in vain that sow it. Paul planteth, Apollo watereth, but God giveth the increase: which is true not only in the spiritual watering of the word, but also in natural planting and sowing seed. So that man bringeth not much in by sowing only, but by the increase which God giveth. Man liveth not by bread only, but by every word which proceedeth out of the mouth of God.  
Secondly, saith the Prophet, Ye eat, but ye have not enough. Many there are which want for no eating▪ but like that rich glutton far deliciously every day: yet it is smally seen by them. But as those seven lean kine having devoured the seven far, 
Gen. 42.21.  were never a whit the fuller; so these. Whereas holy Daniel having nothing to eat but poor pulse, nothing to drink but cold water, looked more cheerfully and beautifully, than any of the children which did eat of the portion of the king's meat. And that the Eunuch saw well enough, 
Dan. 1.15.  and confessed at the ten day's ends. Therefore a little thing which the righteous enjoyeth, 
Psal. 37. ●6.  is better than great riches of the wicked. 
Prou. 15.16.  Better is a little with the fear of the Lord, then great treasure & trouble therewith. 
Prou. 17.1.  Better is a dry morsel if peace be with it, than a house full of sacrifices with si●ife. Better is a dinner of green herbs where love is, 
Prou. 15.17.  than a stawled ox and hatred therewith. In conclusion then, Man hath not enough by eating only, but by the peace and love of God. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Thirdly saith the Prophet, Ye drink▪ but ye are not filled. Many consume, & as we say, drink down their whole patrimony. Like the horseleech they ever say, Give, give: like the man in the Gospel, that had the dropsy, they drink still, and the more they drink the more they list. Committing in the mean season two sins, forsaking God the fountain of living waters, & digging to themselves pits that can hold no waters. 
jer. 2.13.  On the other side, Elias, when as the Angel brought him a cake ba●● on the hearth, and a pot of water, was so fully satisfied with these, that he went in the strength of this meat and drink forty days unto Oreb the mount of God. 
1. Reg. 19.6.  Can such a small pittance of bread and water of itself sustain him so long? No marry. What was the matter then? The word that proceeded out of God's mouth had appointed so, that one cruse of water should suffice him all that time. Whereby we see, that man is not filled with drinking only: Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Fourthly, 
Commentar. in c. Reg. 1.  saith the Prophet, Yea cloth you, but you are not warm. Peter Martyr showeth, that clothing doth keep the body warm two ways: By keeping in the natural heat of the body: and by keeping out the accidental cold of the air. Now though this be the property of clothing, yet God as it pleaseth him, can suspend the effect of it. Whereupon he saith, I will take a way my corn in the time thereof, and my wine in the season thereof, 
Host 2.9.  and I will deliver my wool and my flax. Signifying, that even when the corn is come to the ripeness, and the wine now ready to be drunken, God will deprive them of it. But especially we must mark that he says, I will delices my wool and my flax: 
Liberabo lanam meam, &c linum meum.  whereby 〈◊〉 teacheth us, that God hath as it we●● if I may so say, bound all his creat●●●● prentices to us, to preserve us, and serve us, if we serve him. But in case we serve him not, than the creatures are delivered, and are bound no more to serve us. The wool and the flax contrary to their nature will not serve our turn, if we contrary to grace rebel against God. Whereas john Baptist having a garment of Camel's hair, and a girdle of leather about his loins, was well enough. This leather served him to as good use as flax, and the Camel's hair kept him as warm as wool. Man therefore is not warm by clothing only, but by virtue of God annexed to the clothing. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Lastly, saith the Prophet, He that earneth wages, putteth the wages 〈◊〉 a broken bag. We see in the world many men have great fees, great offices, great revenues, and yet can scarce keep themselves out of debt. Other some, have but very small wages, and yet maintain themselves well enough, and ●elpe their poor friends also. Only the word that proceedeth out of God's mouth, makes this difference. As we may see in judas. Who indeed earned wages, but seeing it was the wages of unrighteousness, therefore it run out of the bag as fast as it was put in: For first, when he had it he could not hold it in his hands, but brought it back again, saying, 
Matth. 27.5.  I have sinned in betraying innocent blood. Then himself went and made away himself, and that which is fearful but once to name or mention, all his bowels gushed out: There is a broken bag. But the Patriarch jacob, earning wages very hardly, to wit, serving fourteen years for his uncle's daughters, and six years for his lambs, in all twenty years, in the end filled his bag full. And though Laban changed his wages ten times, yet he could not one time change that blessing of god, which was always upon him. And though he allotted his nephew only the spotted lambs, which commonly were very few to his wages, yet the word proceeding so out of God's mouth, this proved an infinite gain unto him. Whereupon the blessed Patriarch humbleth himself in tru● humility and thankfulness to God, 
Gen. 3●. 10.  and saith, O Lord, I am not worthy of the least of all thy mercies: for with my staff came I over this jordan, but now do I return with two troops. O that we had such good souls, such thankful hearts in us, as that every one of us would in like sort confess and acknowledge his own unworthiness, and the wonderful worth and wealth of God's mercy. O Lord, says he, I am not worthy of the least, or I am lesser than the least of all thy mercies. He makes no mention of his own pains and travails, though they had been very great in that long service, but only of the mercies of God. These were the only cause that his bag was so full. Wherefore man filleth not his bag by earning wages only, but by the mercies of God, Man liveth not by bread only, but by every word which proceedeth out of the mouth of God.  
This teacheth us, that whether we sow, or eat, or drink, or clothe us, or earn wages, we must do all to the glo●ie of God. And all we do to the glory of God, when we refer the glory of all we do to God. Not sacrificing to our own yarn, as the Prophet speaketh, or kissing our own hand: but kissing the son, and offering up to him only the sacrifices of praise and thanksgiving at whose hand we receive all good things. For it is not our painful sowing that gives us a plentiful crop: not our eating that feedeth us: not our drinking that satisfieth us: not our clothes that warm us: not our earning wages that filleth our bag: but the good word that proceedeth out of God's mouth, which blessed all these things unto us. Therefore as we must not begin any of these without gracesaying, so must we not end any of them without thanksgiving. And thus much for the second place of Scripture, which is a commentary upon the text: Man liveth not by bread only, but by every word which proceedeth out of the mouth of God.  
To make good use then of all that hath been spoken, I shall desire you to observe four points. First, that God can work great matters with small means. Thus saith our Lord; When I broke the five lo●●es among five thousands, 
Mat. ●. ●●.  how many baskets full of broken meat took ye up? they said unto him, Twelve. And when I broke seven among four thousand, how many baskets of the leave of broken meat took ye up? and they said, Seven. Certainly there is no reason in the world that seven loaves should satisfy four thousand; and much less, that five loaves five thousand. But Christ having given thanks and blessed the bread, did that by the might of the word proceeding out of his mouth, which by the natural power and condition of the bread could never have been done. Therefore also he repeateth it, and questioneth with his disciples about it. That by their confession and report, all the Church afterwards might bele●●e, that God can work great matters with small means, & that Man liveth not by bread only, but by every word which proceedeth out of the mouth of God.  
Secondly, that God can work strong matters with weak means. What a strong violent matter is it, to pull the soul of any one sinner out of the bottom of hell, and out of the ●awes of destruction? yet this God doth. But how doth he it? This strong matter, how doth he work it? By the weakest means that may be. We have this treasure, saith the Apostle, 
2. Cor 6.7.  in earthen vessels, that the excellency of that power might be of God, and not of us. O marvelous words, That the excellency of that power might be of God, and not of us. For if Angels were sent to preach unto us, it might be thought, that the conversion of sinners consisted in the excellency of the Angel's ministry, not in the power of God's word. Now simple and sinful men, such as ourselves are, no better then earthen vessels, bringing such a treasure unto us, the excellency of this work must needs be wholly ascribed to God. And as it is in spiritual food, so it is in corporal. It is not the teacher, but the doctrine taught: or ra●her not the doctrine ●ar●ly taught neither, but the divine operation of God's spirit working with the word which converteth the soul. And so it is not the bread only, but the blessing of God's grace upon the bread which sustaineth our life. Thus God can work strong matters with weak means; and Ma● liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Thirdly, that God can work some matters with no means. When King Asa saw himself over pressed with the multitude of his enemies, 
2. Chr. 14.11.  he prayed th●● to God: O Lord, it is all one with thee, to save with many, or with no power. If he had said with many, or with a small power, it would have been plain. But with many, or with no power, is very wonderful. Or rather it is no wonder at all, seeing it is spoken of God, with whom it is a very ordinary matter to save, not only as well with a small or a weak power, as with a great or a strong power, but also as well with no power, as with some power. It is a good carpenter, who having crooked and rough timber put into his hands, can hue it and make it fit for the building. Only the creator of all it is which can work, having no matter at all to work upon. The ordinary means for plants and herbs to grow by, is rain: Yet God provided for Adam plants and herbs before ever it had reigned. 
Gen. 2.5.  The usual means for light is the sun. Howbeit God created light before he made the sun. 
Gen. 1.3.  Light the first day, the sun the fourth day. We see then that God is tied to no means. God can save with no power, as well as with some power: God can give us herbs with no rain, as well as with some rain: God can give us light without any sun, as well as with the sun: God can feed us if it please him, as well with no bread as with bread. Therefore God can work some matters with no means; and so Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
Fourthly, that God can work othersome matters with contrary means. He can not only show us light without any sun, 
1. Cor. 4.6.  but also bring light out of darkness. So our Saviour, when he went about to cure him that was borne blind, 
john 9.6.  tempered spittle and clay, and put it upon his eyes. This plaster seems more likely to put out his eyes which sees, then to cure his eyes who is blind. Yet this is the power of the word proceeding out of God's mouth. So the Prophet Elizeus, 
2. Reg. 4.40.  when coloquintida was put into the pot, by casting in a little meal into it, made of tank poison a wholesome broth. So, when the Israelites wanted bread in the desert, God sent them Manna from heaven; & Moses said unto them, This is the bread which the Lord hath given you to eat. 
Exod. 16.25.  Many things here were contrary to nature. One thing especially, that the dew which made the manna, fell in the morning, whereas other dew useth to fall in the evening, and ascend in the morning. Therefore Moses putteth Israel in mind of this strange miracle afterward; 
Deut. 8.3.  God made thee hungry, and fed thee with Mann●, saith he, which thou knewest not, neither did thy fathers know it, that he might teach them that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, doth a man live. Christ's answer then to the tempter is, as if he should have said; I want now bread in the desert, as long ago the Israelites wanted it. But God by his word provided for them. Therefore I need not encroach upon unlawful means, but depending still upon his providence, I shall never want. For God can work great matters with small means, strong matters with weak means, many matters with no means, and some matters with contrary means. So that Man liveth not by bread only, but by every word that proceedeth out of the mouth of God.  
And yet this is no doctrine of idleness and security neither. As we must not by diffidence or distrust in God, use unlawful means: so we must not by presuming upon God, neglect lawful means. That we be not too distrustful we are sent to the lily; and yet that we be not too negligent, we are sent to the ant. S. Paul known right well, 
Act. ●7.  neither he nor any of his company should be cast away in that shipwreck; yet for all that, he did not lay him down upon a pillow and sleep, but he used all good means for the safety of the company. He cast out the wheat and the tackling of the ship: he loosed the r●dder bands, and hoist up the main sail. And when the ship was split, he persuaded some by boards, and other by other pieces of the ship to swim safe to land. 
Then was a fire in Windsor town.  The more to blame were they yesternight, which when they might ●●●e done good, stood by still and looked on. As though it were a disparagement, or rather it were not a very honourable part for any to help in a common danger? Or as though the fire which was kindled by negligence, should have been extinguished with negligence also. Yea, rather the Lord did by this fire, chastise the negligence of some, that he might stir up the diligence of all. No less blame worthy was the whole town, which standing so near the royal presence of the King's Majesty and the Queen's Majesty, yet was utterly unprovided of all help in this case. No buckets, no hooks, no ladders, no axes, could be gotten; ●o carpenters could be heard of, which might have done most good at such a time. So that if the mighty and merciful word proceeding out of the mouth of God, had not helped in necessity and time of need, suddenly caulming and stilling the wind, even at that very instant, which had been busy all the day before, no question it had grown to a fare greater damage and danger. But I am ill advised to meddle with these things. I make no doubt but order will be taken, though I hold my peace, that hereafter the town for all such casualties be better provided. Therefore here I end. God for his mercy sake grant, that neither by too much presuming confidence we may neglect the lawful means; nor yet by too much distrusting diffidence we may use unlawful means; but that depending upon thy providence, O Lord, we may diligently follow the works of our calling, and so continually receive a blessing from thee through jesus Christ: to whom with the Father, and the holy Ghost, be all praise, and glory, now and evermore. Amen.  
FINIS.   

A SERMON PREACHED at Hampton Court before the King's Majesty, the 23. day of Septem. 1604.  2. COR. 4.17. 
The momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory.  

2. Pet. 3.  SAint Peter foretelleth that some should pervert S. Paul's Epistles to their own d●●na●ion. Such are they of the Church of Rome. Among other places of S. Paul's Epistles, they do notably pervert this. For out of that the Apostle saith, Affliction worketh glory; they endeavour to conclude, that the patience of the Saints, and other their virtues, merit everlasting life. But first the word, To work, is very general, and signifieth not only causes properly so named, but also any antecedent, though it be but an adjunct, or an accident. Again, the Apostles words elsewhere are these: 
Rom. 8.18.  I suppose that the afflictions of this life, are not worthy of the glory which shall be revealed. Wherefore they might have done well, to choose some indifferent construction which would have reconciled both these places together, rather than to embrace such an exposition of the one, as doth justle, nay quite thrust out the other. S. Bernard doth thus, saying, 
Via regni. non causa regnandi.  that good works, are not any cause meriting a kingdom, but only a way directing to a kingdom. For seeing they are no cause, neither have any correspondence, or proportion in them in respect of the glory to come, therefore the Apostle saith, The afflictions of this life are not worthy the glory that will be revealed. And yet again, because the possessing of our souls in patience, is a way directly tending to the salvation both of our souls & bodies, therefore he saith, The momentary lightness of our afflicton worketh us a surpassing exceeding eternal weight of glory. To which our Saviour subscribeth in these words, The gate is strait, and the way narrow which leadeth unto life. This straightness therefore and narrowness of affliction, is not a cause which deserveth, but a gate or a way which leadeth unto l●●e. So in an other place we have, that by many tribulations we must enter into the kingdom of heaven. Not by many tribulations, no nor by any tribulations, we must merit heaven, but by many tribulations as by a gate or way, we must enter into the kingdom of heaven. And in this sense S. Paul says, The momentary lightness of our affliction worketh us a surpassing exceeding eternal weight of glory.  
But now though this sentence do not confirm any Popish error, yet it doth excellently comfort any distressed and afflicted. For it exhorteth us to be patiented in all afflictions, and that for four reasons. The two first drawn from the nature of our affliction, the two last from the nature of that glory which shall be the reward of our affliction. The first is, because our affliction is momentary: the second because our affliction is light: the third, because our glory shall be eternal, yea surpassing eternal: the fourth, because our glory shall be weighty, exceeding weighty. And therefore he saith, The momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory.  
I need not here make any Apology for myself, not yet render any reason, why I discourse of poverty, before the rich; of affliction, before those that are every way flourishing. 
Mv L. Almoner, Bishop Wa●●on upon these words; The poor man● days are always evil. Prou. 1●. 15.  This point was cleared so reverently and so learnedly of late in this high presence, that I am sure it must needs be yet well remembered. Certainly though ye have not been afflicted heretofore, neither are at this time, yet being men, yet may be hereafter. Wherefore it is not amiss, that we all learn the doctrine of patience in tribulation. Partly that we may be more thankful to God, if hitherto we have not been afflicted and plagued like other men: Partly that if any time of affliction happen hereafter, as any grief, any loss, any sickness, or such like, we may be prepared aforehand, and as it were armed with patience to endure it. For the momentary lightness of our affliction, worketh us a surpassing exceeding eternal w●ight of glory.  
First, our affliction is momentary 〈◊〉 says Eucherius. 
Nihil est magnum re, quod breve tempore  Nothing is of great importance, which is of small continuance. Now our whole life is very short. What is our life, 
jam 4.14.  saith S. james? It is a vapour which for a time appeareth, but anon after vanisheth away. Therefore saith the Prophet, 
Psal. 56. ●.  O Lord, thou knowest my life, as it is in the Septuagint: but as it is in the Hebrew, Thou knowest my flitting. And therefore seeing our whole life is but a vapour, or a flitting, certainly our afflictions which are all comprised within the compass of this life, must needs be much more momentary. All affliction, as the Apostle writeth, 
Heb. 12.11.  for the present seemeth not to be joyous but grievous; but afterward it bringeth forth the quiet fruits of righteousness to them that are exercised thereby. He saith not that affliction is, but that it seemeth to be. So that affliction seemeth to be one thing, and is indeed an other. It seemeth to be grievous, it is indeed joyous: it seemeth to be troublesome, it is indeed comfortable: it seemeth to be long and tedious, it is indeed momentary and short. Even as God himself determineth this matter; for a moment, 
Esa 54 8.  saith he, in mine anger, for a little season have I hid my face from you; but in everlasting mercy will I turn unto you again. That we should not doubt of this doctrine, he redoubles the promise, for a moment, for little season. 
Psal. 30.6.  Therefore the Princely Prophet says plainly. Heaviness may endure for a night, but joy cometh in the morning. As the two Angels then that came to Lot lodged with him for a night, 
Gen. 19.2.  and when they had dispatched their errand, went away in the morning: so afflictions, which are the Angels or the messengers of God. God sendeth afflictions to do an errand unto us, to tell us, we forget God, we forget ourselves, we are too proud, too self conceited, and such like: and when they have said as they were bod, then presently they are gone. Whereupon we read, that the spirit of life returned into the two witnesses which had been slain by the beast, 
Reu 11.11.  after three days and an half. Why after three days and an half? To teach us, that affliction and persecution may perhaps tyrannise over us three days and an half, but they shall not fill up the whole sour days. 
Matth. 24.22.  For the elects sake those days shall be shortened. Agreeable to that which john Baptist begun his preaching with, Repent; for the kingdom of heaven is at hand. 
Matth. 3.2.  Repent, that's a matter of mortification and affliction to the flesh. For the kingdom of heaven is at hand, That's a matter of comfort and joy. 
Revel. 22. ●2.  So our Saviour, Behold I come quickly, and my reward with me: if Christ will come quickly, than affliction will be gone quickly. Thus momentary is our affliction: For our whole life is short, much more than the afflictions of this life: affliction is grievous but for the present: heaviness endureth but for a night: persecution lasteth but three days and an half: the kingdom of heaven is at hand, therefore deliverance is at hand: Christ will o● the quickly, therefore affliction will be gone quickly. Wherefore seeing our affliction is so momentary, let us be patiented in affliction: For the momentary lightness of our affliction worketh us a surpassing exceeding eternal weight of glory.  
Secondly, our affliction is light. Almighty God setting forth his own excellency, saith, Who hath measured the heavens with his span, 
Esa. 40.12.  and the waters with his fist? By the heavens are meant the divine blessings of God; by the waters, afflictions & woes. Those he measureth with his span, which is a longer measure: these with his fist, which is a shorter measure. So that the Lord is as I may say a rhetorician, very plentiful and copious in his blessings; he measureth them with his span: But he is a logician, more short and sparing in his afflictions, 
Psal. 75.9.  these he measureth with his fist. For in the hand of the Lord there is a cup, the wine is red, and full mixed, he poureth out of the same: as for the dregges thereof, the wicked of the earth do drink them up. First, we drink not this cup only full of red wine, that 〈◊〉 of the wrath and indignation of God, but mixed with diverse comforts otherwise. Then beside we meddle not with the dregges. Upon the ungodly he shall reign snares, fire, & brimstone, storm, and tempest, this shall be their portion to drink. We drink only a little of the uppermost. And therefore he saith, God poureth out of the same. That after we have suffered a ●●dicum, as S. Peter speaketh, 
1. Pet. 5.20.  we may then enter into glory. According to King David his prayer, Comfort us, O Lord, now for the time wherein thou hast afflicted us, and for the days wherein we have seen evil. Hierome noteth, that having first said wherein thou hast afflicted us; he expounds it after by these words, 
Psal. 90.15.  wherein we have seen evil. Therefore that which Actaeon wished, 
Velle●que videre, non etia● sentire. Ouid.  that he might see only his ●ounds hunting, and not feel it, that happeneth indeed to us. Our affliction is, not a feeling of evil near at hand, but only a feeling of it a fare off. A● the Persian Kings children in their minority, if they had committed a fault, were not corrected themselves, but only saw some of meaner birth chastised before them: so God teacheth us to take heed, rather by other men's, then by our own harms. And look how Abraham laid nothing but wood upon his son Isaac, carrying the knife and the fire himself: after the same sort dealeth our heavenly father with us. He layeth upon us wood without a knife. The Physician saith, that is the best exercise which is ad ruborem, non ad sudor●m, refreshing the spirits and stirring up the blood a little, but not putting a man into any great sweat. But the Divine may say, that is the best affliction, which is ad sudorem, non ad sanguinem. Therefore God layeth upon us wood ad sudorem, to make us sweat, 
Gen. 3.19.  In the sweat of thy brows shalt thou eat thy bread; not a knife ad sanguinem, 
Heb. 12.4.  to make us bleed, Ye have not yet resisted unto blood. God layeth upon us wood without fire. Now wood without fire, is not greatly dangerous. Or say he lay upon us both wood and fire: yet the voice of the Lord deuideth the flame of fire. For in the flame of fire naturally there is heat and light. But notwithstanding the omnipotent voice of the Lord deuideth these, one from the other. As the cursed in hell show, and the elect upon earth. I am tormented in the flame, saith Dives. There's heat but no light. Contrariwise the three children in the furnace shined as Angels for light, but were so fare from heat, that no one hair of their ●ead, or of their apparel perished. When Moses saw a bush burning and not consumed, he said, I will go, and see this great vision. A great vision indeed. There was a flame of fire. Else how was the bush burning? There was light. Else how did Moses see it? There was no heat. 
Exod. 3.2.  Else how was not the bush consumed? Yet in every faithful one afflicted you may see this great vision. The voice of the Lord in his affliction, as in the flame of fire, 
Psal. 97.11.  divideth the heat from the light. So that he is not consumed by the heat, (nay rather his infirmities and carnal concupiscences are consumed thereby) but only illuminated by the light. According to that, Only vexation giveth understanding. And in an other place, Light is sprung up to the righteous, and joy to them that are true of heart. Thus ye see how tenderly our dear father dealeth with us, He layeth either no fire at all upon us, or else no burning fire for heat, but only a blazing fire for light. To make short. Many hands (as we say) make light work. Now we have many comparteners and fellows which make the labour of our affliction light. First, all creatures sigh and groan with us; 
Rom 8.22.  Then, all the faithful bear one an others burdens, 
Gal. 6.  and so fulfil the law of God. Thirdly, the good Angels have a charge given them of us, 
Psal. 91.11.  that we hurt not our foot at any time against a stone. Next, 
Psal. 55.23.  God the father biddeth us cast our burden upon him, and promiseth to nourish us. Fiftly, the holy Ghost helpeth our infirmities, 
Rom. 8.19.  and helpeth them even when we are ready to be oppressed by them. Lastly, God the son setteth to his hand likewise, and saith, 
Matth. 11.10.  Come unto me all ye that labour and are heavy loaden, and I will refresh you: take my yoke upon you; for my yoke is easy, and my burden is light. As if he should have said, To draw in the yoke without me, would be a hard matter; and to bear the burden without me, would be above our strength: but if you come to me, if you draw and bear with me, I will refresh you; For my yoke is easy, and my burden is light. Thus light is our affliction. For God measureth to us the water with his fist, which is the shorter measure: he causeth us to drink of the cup on otherwise but as it is mixed with many comforts: he maketh us not swallow up the lees of it, but only a little modicum of the uppermost: he layeth affliction upon us, which is rather a seeing, than a feeling of evil: he layeth wood upon us to exercise us, but neither a knife to cut us not yet fire to burn us. Lastly, we have many fellows in our affliction which make it light. All creatures: all the faithful: all the good angels: God the father: God the holy Ghost: God the Son, who saith, My yoke is easy▪ and my burden is light. Wherefore seeing our affliction is so many ways light, we must be patiented in all affliction; For the momentary lightness of our affliction worketh us a surpassing exceeding eternal weight of glory.  
Thirdly, our glory is eternal, yea, surpassing eternal. The glory we look for is called a kingdom. Of which the Princely Prophet saith thus; 
Psal. 145.13.  Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all ages. 
Origen in Can 42.  Whereupon Origen noteth, that as there is a holy, and a holy of holyes; as a saboth, and a saboth of saboths; as a heaven, and a heaven of heavens; as a song, and a song of songs: so there is an age, and an age of ages. And again, as that which is not only a holy, but also a holy of holies, is the holiest place of all; as that which is not only a saboth, but also a saboth of saboths, is the perfectest rest of all; as that which is not only a heaven, but also a heaven of heavens, is the highest heaven of all; as that which is not only a song, but also a song of songs, is the excellentest song of all: so that which is not only an age, but also an age of ages, and especially, as the Psalmist speaketh, an age of all ages, is the most infinite eternity of all. Which seeing it is attributed to the kingdom of Christ, being likewise the kingdom of all true Christians, it followeth that our glory is surpassing eternal. Whereupon Prosper noteth, that that which Virgil writeth of Augustus Caesar, 
De promise & praedict.  He hath given us an Empire without end; 
Imperium ●ine fine dedit.  may much more fitly be applied to Christ. For though Augustus reigned very long, above fifty years, yet at length his government as all other earthly kingdoms, was determined. But of our heavenly King only the angel Gabriel said most truly, Of his kingdom there shall be no end. 
Luk. 1.53.  Of his kingdom there shall be no end. Now this glory is as well called a crown, as a kingdom. And this crown, 
2. Pet. 1.14.  as S. Peter saith, is undefiled, which never fadeth away. The Greek words which S. Peter useth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are Latin words also: and they are not only appellatives, being the epithets of th●● crown, but also propers, the one the proper name of a stone, the other of a flower. 
Isidorus Etimolog. l. 16. c. 4.  For Isidore writeth there is a precious stone called Amiantus, which though it be never so much soiled, yet it can never at all be blemished. And being cast into the fire, it is taken out still more bright and clean. Also Clemens writeth, that there is a flower called Amarantus, 
Alexandrin. Pedagog. l. 1. c. 8.  which being a long time hung up in the house, yet still is fresh and green. To both which, the stone and the flower, the Apostle, as I am verily persuaded, alludeth in this place. As if he should have said, The crown which ye shall receive, shall be studded with the stone Amiantus, which cannot be defiled; and it shall be garnished with the flower Amarantus, which always is fresh and never fades away: ye shall receive a crown undefiled, and that never fades away. Which as Beda noteth, was insinuated in the crown round about the Ark of the Testament. For in a circle there is neither beginning nor ending. Or rather every where there is a beginning, every where an ending; and so no where any beginning or ending. To show that the patiented also shall have a crown set upon their head per circuitum, running round in a circle, and never coming to any end of eternity. Well, our glory is called also a treasure. Three kind of treasures there are: A treasure in hell: a treasure in earth: a treasure in heaven. That in hell is a treasure of torments: that in earth is a treasure of snow: that in heaven is a treasure of eternity. For the first, 
jam. 51.3.  S. james says; Go to now you rich men, weep and howl for the miseries that shall come upon you; your riches are corrupt, and your garments are moth-eaten: your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: Ye have heaped up treasure for the last days. Here's a treasure in hell. Which to be a treasure of torments the Apostle proveth, saying, 
Rom. 2.5.  Thou after thy hardness, and heart that cannot repent, treasurest unto thyself wrath against the day of wrath. A treasure of wrath and of torments. From which God for the dear blood of his Son sake deliver us every one. The second is a treasure in earth. Of which our Saviour saith; 
Matth. 6.19.  Lay not up treasures for yourselves upon earth, where the moth and canker corrupt, and where thiefs dig through and steal. And this is a treasure of snow. For S. Gregory upon those words of job; 
Qui ingreditur in thesauros ninis.  Who entereth into the treasures of snow; she weth that earthly treasures are treasures of snow. You see little children what pains they take to rake and scrape snow together to make a snowe-ball: right so, they that scrape together the treasure of this world, have but a snowe-ball of it; as soon as the sun shineth, and God breatheth upon it, and so entereth into it, by and by it comes to nothing. The third, is a treasure in heaven. Concerning which our Saviour saith, 
Mark. 10.20.  Lay up for yourselves treasures in heaven, where are bags that never wax old. Now this is a treasure of eternity. And therefore the Christians of the Primitive Church, suffered with joy the spoiling of their goods, 
Heb 10.24.  knowing that they had in heaven a better, and a more enduring substance. They contemned all treasures of snow in respect of this substance. For they have no substance, neither are simply good, though they be called goods, but melt away as snow: this is a better, and a more enduring substance; yea most enduring, a surpassing eternal weight of glory. Thus ye see how eternal our glory is. It is a kingdom: a crown: a treasure. And this kingdom is an everlasting kingdom: this crown is an incorruptible crown: this treasure is an eternal treasure. And therefore seeing our glory is so surpassing eternal, we must be patiented in all affliction. For the momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory.  
Fourthly, our glory is weighty, yea exceeding weighty. The glory to come, by some resemblances is showed to be eternal, by other to be weighty. First, to this purpose it is compared to wine. Touching which our Saviour saith, 
Mark. 14.15.  Hereafter will I not drink with you of the fruit of the vine, till I drink it new with you in my father's kingdom. Now how weighty this wine shallbe, appeareth in that the spies bringing clusters of grapes out of Canaan, carried them upon a pole on their shoulders. 
Numb. 13.24.  To show, in the celestial Canaan what weighty glory there shall be. So when our Lord turned water into wine, he commanded to fill the vessels to the top. These vessels topful of wine, 
joh 27.  do signify at the marriage of the Lamb, that the patient shall have a full reward: 
1 joh. 8.  pressed down, shaken together, running over. So that every one of them may say, My cup doth overflow. 
Psal. 13.  Again our glory is compared to a penny. Now in a penny we consider four things. The image: the superscription: the sound: the weight. So our Saviour when they shown him a penny, asked whose image and superscription it was. First, then for the image, Christ shall change our vile bodies, 
Phil. 3.21.  that they may be like the glorious body of his Son: that as we have borne the image of the earthly, so we may bear the image of the heavenly. For the superscription, our Saviour saith; To him that overcometh will I give a white stone, 
Reuel. 2.17.  and in it a name written, which no man knoweth but he that receiveth it. As a Prince seeing his name upon a piece of coin, knoweth it is of his own mint: so every patiented Christian seeing his own name in this white stone, which is a token of honour, knoweth it properly belongeth to himself. For the sound, the Psalmist saith, Blessed are they that dwell in thy house, they shall always praise thee. This shall be the sound of the penny continually, the praise of God. As the four and twenty Elders, never ceased day, nor night, 
Reuel. 1.8.  to sing, Holy, holy, holy, to him that is, and was, and is to come. Fourthly, for the weight, the shekel of the Sanctuary was twice as weighty as the common shekel: in like manner our glory shall be as the shekel of the Sanctuary, exceeding massy and weighty. But what speak I of wine? What of a penny? God himself shall be our glory. According to that; 
Psal. 3.3.  Thou art my glory and the lifter up of my head. As if he should have said, Affliction would make me cast down my countenance, and hold down my head like a bulrush ●● but the remembrance of this that tho● art my glory, makes me lift up my head. So says God to Abraham; 
Gen. 15.1.  Fear not Abraham, I am thy buckler, and thy exceeding great reward. I am thy burkler to latch those blows which affliction would lay upon thee: and thy exceeding great reward, blessing thee with exceeding weighty glory. For they that shall enjoy this glory, shall see God. Agreeable to that of our Lord; 
Matth. 5.8.  Blessed are the pure in spirit, for they shall see God. And how shall they see God? Not standing behind the lattisse, or looking out of a window, 
2. Cor. 13.12.  that is darkly and obscurely, but face to face, talking with him familiarly as one friend doth to an other. O joy above all joys! O glory that passeth all understanding! when we see the amiable and gracious countenance of our Lord reconciled to us by Christ. Doubtless if the Queen of Saba thought herself happy, for hearing the wisdom of Solomon, and seeing the riches of his house, and the order of his servants: then much more shall we be happy, when we shall see the glory, and hear the wisdom of the Father, not as the preachers show it out of the word, but as our own eyes shall behold it in heaven. O how blessed shall we think ourselves then, that by any pains, by any afflictions we have at length attained to such weighty glory. For this glory is wine r●●●ing over; is a pony weighty according to the shekel of the Sanctuary; is the blessed sight and fruition of God himself. Wherefore considering how weighty our glory is, we must be patiented in all affliction. For the momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory.  
Compare then the affliction on the one side, with the glory on the other side: the shortness of the affliction, with the eternity of the glory, the lightness of the affliction, with the weightiness of the glory. And then be content for an eternal glory to suffer momentary affliction: for weighty glory to suffer light affliction. The Stoics if their grief were either momentary or light, cared for no more: for if it were short, they cared not how heavy it were: again, if it were light, they cared not how long it were. Our affliction is both momentary and light. One help was sufficient for them: we have two for ●ayling. A stark shame ●hereless● would be for us, if heathens & pagans, having fewer means than we have, should show greater patience than we show. But the Scriptures afford us yet more forceable inducements. jacob being in love with Rachel, served for her first seven years, and afterward seven years more, in all fourteen; and these many years seemed to him but a few days. O dear Lord, that we had thy grace to love thy eternal weighty glory, but as well as many a man hath done a mortal earthly creature. Then ●o doubt many years of affliction would seem to us but a few days: heavy burdens of affliction would seem to us very sweet and light. Christ jesus for the joy that was set before him, endured the cross, and despised the shame, and now sitteth at the right hand of the throne of God. Questionless, beloved, the cross of Christ was tedious and long; the shame that he suffered was heavy and untollerable. Yet this cross seemed but momentary to him, and this shame seemed but light unto him, in comparison of the joy that was set before him, and of the eternal weighty glory which he hath now attained sitting at the right hand of the throne of God. To the which plate of honour and worship, we beseech thee▪ O loving Lord, to bring us, after all the afflictions of this wretched world; not for our own deserts of merits, but for the merit of that cross which Christ endured, of that shame which Christ despised. To whom for his cross, be all praise, for his shame, be all glory; together with the Father, and the holy Ghost, now and evermore, Amen.  
FINIS.   

A SERMON PREACHED before the KING'S Majesty lying at the Lord SAYS house, called Broughton, besides Banb●ris, the 2▪ day of Septem. 1604.  ROM. 8.31. 
If God be with us, who can be against us?  
THese words contain a most magnificent and triumphant conclusion arising out of the former discourse. For the Apostle having before proved, that man is justified only by the free grace and mercy of Christ without any merit and desert of good workers, at length concludeth in the beginning of this chapter, Therefore there is no condemnation to them that are in Christ jesus: and so likewise here, If God be with us, who can be against us?  
Maximilian the Emperor ●o admired this sentence, 
Nathan Citraeus in Iteneratio  that he caused it to be set in letters of chequer work upon a table at which he used to dine and 〈◊〉, that having it so often in his eye, he might always have it in mind also: ● Deus pro nobis, quis contranos? If God be with us, who can be against us?  
The truth of it is so apparent, that it hath been made a common watchword, not of Christians only, but even of heathenish soldiers. Out word is Immanuel, that is, 
Esa. 8.3.  by interpretation, God with us. And some of the ancient Romans used likewise in their warts this watchword, 
Vegetius l. 3. c. 3  Nobis●um Deus, God with us. For indeed, if we be of the college and society of Immanuel, and if God be on our side, we shall be sure to prevail. If God be with us, who can be against us?  
Damascene saith well according to the Scripture, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dama●c●n. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril. Mierosol.  Our God is above all Gods. And so likewise Cyrill, The power of our God is above all power. Therefore, if that power be on our side which is above all power, and that God which is above all Gods, nothing can hurt us; If God be with us, who can be against us?  
S. Austin showeth out of the verse immediately going before, 
De verbis Apostoli Ser. 16 Deus pro nobis ve praedestinaret no●.  that four especial ways God is with us. God is with us, in that he hath predestinated us: God is with us, in that he hath called us: God is with us, in that he hath justified us: God is with us, in that he hath glorified us. Innocentius the third, 
In eo m●●●n. Apostolerunt, serm●. Hostis conta nos inferior homo.  sheweth out of the words consequently following after, that four special enemies are against us. The inferior enemy against us, is man: the exterior enemy against us, is the world; the interior enemy against us, is the flesh: the superior enemy against us is the Devil. So that whereas the Apostle says here, If God be with us, who can be against us? It is all one, as if he should have said; If God have predestinated us, what can man do against us? If God have called us, what can the world do against us? If God have justified us, what can the flesh do against us? If God have glorified us, what can the devil do against us? If God be with us, who can be against us?  
The first enemy against us, is man. Homo homidi lupus. 
Aut deus, aut damon.  And an other proverb saith, Either a god or a devil. For to say nothing, that no time is freed, so place privileged, no degree secured, no torment unpractised, only this I will touch, that no age is exempted. But the cruelty of man rageth, not only upon the old after they are buried, but also upon the young before they are borne. Thus saith the Lord, For three transgressions and for four, I will not turn unto Moab, because they digged up the bones of the king of Edom, and burned them to lime. The king of Edom was a wicked man, yet God detested so this unnatural and barbarous cruelty of the Moabits toward the dead, that for this especially he would not be reconciled to them. The like ensamples have not wanted in our land, & almost in our time. Tracie two years, & Wickliff two and forty years after he was buried, was digged up. So even of late they used Martin Bucer, and Paulus Phagius in Cambridge, and Peter Martyr's wife in Oxford. Such cruel m●n, if they had as great power over these holy Martyr's souls, as they had over their bodies, doubtless they would have pulled them out of heaven. For as long as they had a finger, or a fobre, or a bone, or a piece of a bone is the grave, they never left mining and digging, till they had rooted it out. So that at the least wise we may say of them with the Psalmist, The dead bodies of thy servants, 
Psal. 79.2.  O Lord, have they given to be meat to the fowls of the air, and the flesh of thy Saints to the beasts of the field. Now the cruelty of man against man, as it endeth not when life endeth: so it beginneth before life beginneth. For not only Esau that cruel and cursed reprobate, struggled and wraf●led with his brother jacob in their mother's womb: but also ●●e Ammonites ripped up the women of ●●●lead being great with child, 
Amos 1.13. Lamen ●. 20.  and the Babylonians caused the wom●n of jerusalem to eat their own fruit, and their children of a span long. And not long ago in the Isle of Garnsey, when a faithful woman (whose name need not here to be rehearsed) while she was burning at the stake, 
Perotine Massy  was delivered of a goodly manchild, some were so hardhearted, to fling him back again into the fire, there to be furthered, as they meant it, but in deed martyred with his mother. O blessed babe! Because there is no room for him so the inn, as soon as he is borne, he is laid in a manger. Nay, because there is no room for him in any one corner of all the world, by and by he is baptised with the holy Ghost, and with fire. O blessed, I say again, blessed babe! Before thou art lapped in swaddling clothes, thou art crowned with martyrdom: & before thou fully breathest in the breath of life, thou happily breathest out thine innocent soul ●● God. But ●ie upon such beastly and cruel murders. Out upon such devilish and fiendish tormentors. These Saints? these Catholics? who are Soythians, if these be Saints? who are Cannibals, if these be Catholikse? which holding it as an article of their faith, that all children dying without baptism, are damned, yet wittingly did put this innocent child to death before he was baptised. And therefore as they made the mother suffer the most untollerable pains of childbirth and martyrdom both together's so, they verily thought and believed, they fling the infant also body and soul into an earthly fire, and into hell fire all at once. This is the cruelty of man. He would, if he could, pull some out of heaven after they are buried, and thrust some into hell before they are borne.  
But God hath predestinated us. And not only before we were borne, 
Ephes. 1.4.  but also before the world was created, hath chosen us in Christ. Even as Christ shall say at the last day, Come ye blessed of my Father, 
Matth. 25.34.  inherit the kingdom of heaven prepared for you before the foundations of the world. For look how carefully parents provide for their children, 
Prim●sius in a Tim. ●. 1. in illa Ante tempora secularia. Arator. Do●● prius tempora dedit.  and put them in their will before they are borne: so God gives us the grace to live with him, before he give us time to live here. Even as the Son saith, Fear not little ●●ock: for it is your Father's will to give you a kingdom. And the father himself, I even I am he that comfort you: who 〈◊〉 thou then that fearest a mortal ma●, who fadeth away as grass? Therefore every courageous Christian may comfort his heart in God, and say with the Pr●●●●y Prophet, The Lord is my light and my salvation, whom then shall I fear? the Lord is the strength of my life, of whom then shall I be afraid? when the wicked even mine enemies and my foes, come upon me to eat up my flesh, they stumbled and fell. Though an host of men were laid against me, yet shall not my heart be afraid, & though there rose up war against me, yet will I put my 〈◊〉 in him. I will not be afraid of ten thousand of the people, that have set themselves against me round about. Yea, though I walk through the valley of the shadow of death, yet will I fear no evil: ●or thou, O Lord, art with me, thy rod and thy staff they comfort me. So that I may boldly say, The Lord is my helper; neither will I fear what 〈◊〉 can do unto me. The Lord of host with us, the God of jacob is our refuge. And if the Lord of hosts have predestinated us unto life, what can man do against us? what before we live? what while we live? what after we live? If God be with us, who can be against us?  
The second enemy against us is the world. Which assaileth us as well by adversity, 
Qusd est mundus, nisi agon plenus cetraminum?  as by prosperity. What is the world, saith S. Ambrose, but a race or a course full of trials & troubles? It is a field, wherein is little corn, but much cockle. It is a garden, wherein are few roses, but many thorns. Yet these thorns of adversity do not so much oftentimes endanger us, as the baits of prosperity. 
Mundus peririculosior est blandus quam mol●stu●, & magis cavendus, eunse ●lli●●t diligi, qa●m cum ad monet cogitque●ontemni. Epist. 144.  The world is more dangerous, saith S. Austin, when it flattereth, than when it threateneth: and is more to be feared, when it allureth us to love it, then when it enforceth us to contemn it. For even as judas by a kiss betrayed his master: so the world is a very judas. It meaneth most falsely, when it embraceth most friendly. Wherefore the Apostle saith thus of Demas; Demas hath forsaken us, and embraced this present world. So that the immoderate embracing of this world, is a flat forsaking of Christ and his Gospel. Unskilful swimmers, when they begin to sink, if they catch hold of weeds in the bottom. 
Qui mundum amploctuntur similes sunt illis, qui submerguntur in aquis. Bern. de Adnent, setm. 1.  the faster they hold, the surer they are drowned: & in like sort they that shake hands with the world, and embrace the pleasures and prosperity thereof most greedily, plunge themselves most deeply into destruction.  
But God hath called us. And therefore neither adversity nor prosperity can hurt us. Marvel not, saith our Saviour, though the world hate you. It hated me before it hated you. If you were of the world, the world would love you, but because you are not of the world, but I have chosen you out of the world, therefore doth the world hate you. Well, as the world hateth us▪ so we● must hate it again. As it contemneth us, so we must contemn it again. According to that of S. Paul, The world is crucified to me, and I unto the world. I am crucified to the world, that is, The world contemns me: the world is crucified to me, that is, I contemn the world. The world contemns me, 〈◊〉 I contemn it. 
Moral. see. 10. c. 2. Qui nihil habet in mundo quod appetat, nihil est quod de mundo pertimesent Cyprian. Quis ei de secullo metus est, cui in seculo deus tutor est▪  For as Gregory says, He that hath nothing that he love's in the world, hath nothing to fear of the world. And Cyprian, What need he to fear the world, who hath God his protector, his tutor, his defendor in the world? He that is of God overcometh the world. And this is our victory whereby we overcome the world, even our faith. Whereupon our Saviour says, Be of good comfort, I have overcome the world: and behold I am with you even unto the end of the world. So that the world, and the trouble we shall have in the world, shall have an end: but the comfort we have in God, shall have no end: Behold, I am with you, saith he. And if God be with us, and have called us out of the world, what can the world do against us? If God be with us, who can be against us?  
The third enemy against us, is the flesh. 
Prou. 30.22.  Solomon saith, this is one thing which maketh the earth even tremble, when a servant beginneth to bear rule. The flesh is, and aught to be a servant. Yet it beareth rule in the unregenerate. Yea it striveth to bear rule, and beginneth to bear rule, even in the godly. A man's enemies are they of his own house. It is mine own familiar, friend, that lifteth up his heel against me. This familiar friend was Paul much troubled withal, when be said; I see an other law in my members, 
Rom. 7.  rebelling against my mind, and leading me captive unto death. And Lot, who being a just man, that could not be overcome with all the sins of Sodom, by immoderate drinking of wine fell to folly. And Samson, who otherwise impregnable, yet yielded to Dalila. Therefore in the 〈◊〉 it lieth, which striveth to lay our honour in the dust.  
But God hath justified us. And having justified us, in some measure also hath begun to sanctify us. So that the flesh lusteth against the spirit, and the spirit against the flesh, in so much as we cannot do as we would. Not only the flesh against the spirit: but also the spirit against the flesh. So that we cannot do as we would. For if we would serve god so holily as the angels, we can not, because the flesh lusteth against the spirit: again, if we would sinne with full consent of will so brutishly as the wicked do, we cannot, because the spirit lusteth against the flesh. But even as Cast●r and Pollux live by turns, one one day, an other an other, so the flesh and the spirit prevailing. sometimes one, sometimes an other, make mixed actions. So that neither can our good actions justify us, because in them the flesh lusteth against the spirit: nor yet can our ill actions condemn us, because in them the spirit lusteth against the flesh. For now that Sara is mortified, her womb is dead, and it ceaseth to be with her after the manner of women. Now that jacob hath wrestled with God, his thigh is shrunk up. Now that Paul is converted, he chastiseth his body, and bringeth it into subjection. Now that the blessed virgin is freely beloved, she keepeth herself within, and knoweth no man. And therefore sai'● the Angel, Hail Marry, freely beloved, the Lord is with thee. But the blessed Virgin fearing, the Angel added; Fear not Mary, for thou hast found ●●●our with God. As if he should have said, Fear not the Angel of the Lord, seeing the Lord of the Angel is with thee. Thou hast found favour with God, to have the fruit of thy flesh, the Saviour of thy soul. So that if God have a favour unto us, and have justified us in Christ, what can the flesh do against us? The spirit will not let it do as it would. For if God be with us, who can be against us?  
The fourth enemy against us is the devil. And he is the worst enemy of all. Therefore says the Apostle, we have not to fight with flesh and blood, but with principalities and powers, and with the Prince of darkness that rule●● in the air. This Prince warreth against us two ways. By persecutions, and persuasions. For the first, he is described in the Revelation to ride upon a black and a red horse. The blackness of the horse showeth how terrible the Devil is, the reddenesse, how bloody. Neither doth he come single, but seven of them at once possess Mary Magdalen. 
Luk. 8. ●.  Neither do they only fight against us being alive, but the Devil fought with Michael the Arkeangel for the ●●cie of Moses when he was dead. 
jude.  Neither do they terribly set upon us to get our bodies only, but our souls also. Especially, they do this at the day of death, and will do more diligently at the day of judgement. Now their persuasions are yet more dangerous than their threatenings. When they come to us in the shape not of an unclean spirit, but of an angel of light. Thus Satan did set upon the first Adam, 
Gen. 3.  Hath God indeed commanded you not to eat of the tree? He makes a question of it. And, if ye eat, you shall be as Gods knowing good and evil. A fair promise, but a contrary performance. So he did set upon the second Adam; 
Matth. 4.  All these things will I give thee, if thou wilt fall down and worship me. He would hire Christ, and give him good wages to serve him: which would have deprived our Saviour of his eternal glory.  
But God hath glorified us. It is not now to be doubted whether Satan shall prevail against us or not, but it is most sure he shall not. He hath glorified us, saith S. Paul. Though the possession of it be to come, yet the assurance of it is past. Even as our Lord avoucheth in an other place, He that believeth in me, hath passed from death to life. Not shall pass, but hath passed. So S. Paul, He hath made us sit with himself in heavenly places above. Not he will make, but he hath. Therefore Chrysostome writeth very resolutely, Only in one point I am proud, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and very proud, namely in renouncing, and denying the devil. He is indeed a strong man. But yet a stronger than he hath thrust him out, & spoilt him of all his goods. He is a roaring lion. But the lion of the tribe of juda, hath overcome him. He is an old serpent, almost of six thousand years standing and experience. But Christ the new serpent, prefigured in the brazen serpent, hath been too cunning for him. Therefore though he seek to winnow Peter as come i● sifted, yet no danger; Christ hath prayed for Peter, that his faith should not fail. Where by the way, we may mark the difference between Christ and the tempter. Christ hath his fan in his hand and fanneth us; the tempter hath his siue in his hand, and sifteth us. Now a fan casteth out the worst, and keepeth in the best: a fine keepeth in the worst, and casteth out the best. Right so Christ in his trials purgeth chaff and corruption out of us, nourisheth and increaseth his graces in us. Contrariwise the devil, if there be any i'll thing in us, that he confirmeth, if faith or any good thing else, that he weakeneth. But Christ hath prayed for us, yea doth still at the right hand of the father make intercession and request for us, that our faith should not fail. So that all Satan's power, yea the gates of hell shall never prevail against us. In like manner, S. Paul being buffered by the angel of Satan, prayed that he might be delivered. The answer of God was, My grace is sufficient for thee. Whether Satan buffet us, or not buffet us, still the grace of God shall suffice us, Much more his glory who hath glorified us. For God doth give both grace and glory, and no good thing will he withhold from them that live a godly life. 
Pone me iuxtatr, & cuius● is manus pugnet contra me.  Therefore every child of God may triumph with job, saying Stand thou beside me, and let any man's hand fight against me. For if God be on our side, what can the Devil do against us? If God be with us, who can be against us?  
Nazianzen makes a good conclusion, This only is a fearful thing to fear any thing more than God, Fear God, and fear nothing else: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  fear not God, and fear every thing. For in the fear of the Lord is the confidence of courage. Because says Gregoria, be that in a chaste and filial fear, 
Quitimore castro Deo subije●tur, etc. Gregor.  is subjected to God, by a hopeful kind of boldness is above all save God. But he that feareth not the Lord may be annoyed by any thing. Mice were too strong for the Philistims, and lice for the Egyptians. So that if God be against us, who can be with us? But if God be with us, who can be against us? Now certainly God is with us. Do you doubt of this? Then consider how that all great pot●●rates of the world, who of late were some of them scarce our good friends, do now earnestly desire to be made partakers of our peace. What do I speak of men? The very heaven, & the elements, and this so seasonable harvest, 
An. 1604.  such as hath not been known, if one may take any guess by these outward things, do plainly declare that God is now with us, & purposeth to power out his blessings and benefits most abundantly upon us. Nothing then remaineth, but that as God is with us, so we labour to be with God. And as S. Peter admonisheth us, make our election sure by faith and good works, living soberly, uprightly, and godly in this present world. That so we may fear no cruelty of man, no misery of the world, no enticements, of the flesh, no terrors of the devil, but in all these things may be more than conquerors, assuring ourselves, that if God be with us, nothing can be against us. Which that it may be so, God grant for jesus Christ's sake, to whom with the Father, and the holy Ghost, be all honour and glory, now and evermore, Amen.  
Blessed are they that hear the word of God, and keep it.  
The grace of our Lord jesus Christ, and the jove of God, and the fellowship of the holy Ghost, be with us, that nothing may be against us, this day and evermore, Amen.  
FINIS.   

A SERMON PREACHED at the Court at Whitehall. March 10. 1598.  JOHN 20.27. 
After said he to Thomas, Put thy finger here, and see my hands, and put forth thy hand, and put it into my side, and be not faithless, but faithful.  
Our blessed Saviour jesus Christ hath his wounds yet to be seen in his body for four causes. First, to approve his resurrection: secondly, to appease his Father: thirdly, to confound his enemies: fourthly, to comfort his friends. After said he to Thomas, Put thy finger here, and see my hands, and put forth thy hand, and put it into my side, and be not faithless, but faithful.  
The first cause why Christ hath his wounds yet to be seen in his body, is to approve his resurrection. When jacobs' children told him, saying, joseph is yet alive, his heart failed, and he believed them not, but as soon as he saw the chariots, which were sent for him, by and by his spirit revived, and he said, I have enough, 
Gen. 4●. 28.  joseph my son is yet alive. In like manner, when the Disciples said to Thomas, we have seen the Lord, he believed them not; but now that he beholdeth Christ's glorious wounds, the triumphant tokens of his victory, and the chariots, as I may say, whereby we are with Elias carried up into heaven, he confesseth indeed that Christ is risen again; and that the true joseph is yet alive. 
Io●. 11.4.  Even as Anna seeing that spaniel coming homeward, which went forth with her son at the first, knew certainly that her son Tobias himself was not fare off, but followed immediately after: so Thomas, seeing those wounds in Christ which accompanied him to his grave, knew assuredly, that no other body was risen again, but only the very self same body of Christ, which was buried. S. Peter, being brought out of prison by an Angel, went forth with to the house of Marry, 
Act. 12.14.  where knocking and calling to get in, a maiden named Rhode, before ever she saw him▪ known him by his voice. And although they that were within told her she witted not what she said, yet she still constantly affirmed it was none other but he. Christ's rising out of the grave was as strange, as Peter's deliverance out of prison: the rolling away of the stone as strange, as the opening of the iron gate. And albeit Thomas was not so forward as Rhode to know Christ by his voice, when he said, Peace be unto you, yet as soon as Christ took him by the hand, and showed hi●● his side, he made no more doubts, but presently believed. For if Pr●tog●●●s seeing but a little line drawn in ● table, known straightways it was Ap●lles doing whom he had never seen: 
Plin. lib. 35. c. 10  how much more easily than might Thomas know Christ, seeing not only one line, but very many lines, yea whole pictures of his passion, and of his resurrection, in his head, in his hands, in his side, in his feet? When King Arthur's body was taken up somewhat more than six hundred years after his death, 
Stow pag. 61.  it was known to be his by nothing so much, as by the prints of ●enne several wounds which appeared in his sk●ll. Christ our King, who did overcome death, could likewise, if it had pleased him, have quite and clean defaced and abolished all the marks of death. Nevertheless as at his transfiguration he shown Peter, james, and john, the signs of immortality in his body, which was then mortal; so here contrariwise at his resurrection; he showeth Thomas the signs of mortality in his body, which is now immortal. That he and all we might undoubtedly confess, that though they perhaps might be deceived in King Arthur's body, yet we can never be deceived, so long as we believe, that the very same body of Christ, which in Golgotha the place of dead men's skulls was wounded from top to toe, and put to death for us, is now risen again from death to life. Even as King Alexander's stags' were known a hundred years together, 
Plin. l. 8. c. 32.  by those golden collars which by the king's commandment were put about their necks; so much more might Thomas know Christ by his wounds, which were as a comely ornament to his head, and as chains unto his neck, we also when we preach the resurrection of Christ, preach no other thing, but that which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life. Socrates in his Ecclesiastical history writeth, that Athanasius being accused by one Ian●●● to have killed Arsenius, and after to have cut off his hand, that he might use it to magic and sorcery, cleared himself notably of this slander. Having by good hap found out Arsenius, who lay hid for the nonce, he brought him before the Council of Tyrus, and there asked his accuser, whether he ever knew Arsenius or no? He answered, yes. Then Athanasius called him forth, with his hands covered under his cloak, and turning up the one side of his cloaks▪ showed them one of his hands. And when most men surmised, 
lib. 1. c. ●1.  that th' other hand at least wise was cut off, Athanasius without any more ado casteth up the other side of his cloak, and showeth the second hand, saying, You see Arsenius hath two hands, now let mine accuser show you the place where the third hand was cut-off. Christ's case was even almost the same. He was thought by some to be quite dead and gone. But Thomas seeing those very hands of his which were nailed to the cross, acknowledgeth, that this our brother was dead, and is alive again, was lost, and is found. 
jos. 2.18.  For if the spies that were sent to view jericho, known Rahabs' house from all the rest, by a red thread, which hung out of the window: how much more easily than might Thomas know Christ, especially seeing Rahabs' house was a figure of Christ's body; the window a sign of the wound in his side; the red thread a figure of the stream of blood issuing out of that wound? When Ulysses had been long from home, no man almost at his return known him, yet Euriclea his nurse espying by chance the mark of a wound in his foot, which he got by hunting the wild boar, 
Hom. Ody. 9  by and by made him known to his friends. In like manner Thomas, beholding the wounds not of Christ's feet only, but also of his whole body, believeth verily, though the wild boar out of the wood struck fore at him that he might fall, yet that he hath now recovered himself, and is risen and returned home again. Even as the wisemen known Christ was borne, by the star which appeared in the East, 
Matth. 2.9.  and known also where he lay when he was borne, by the standing of that star directly over against him: so Thomas, not by one star, but by many stars, which notwithstanding are more beautiful and bright than all the stars of heaven, knoweth and confesseth that the true sun of righteousness is now risen, and shineth over all the earth. Thus these blessed wounds witness and approve the resurrection of Christ. For now jacob knows joseph by his chariots: Anna knows Tobias by his spaniel: Rhode knows Peter by his voice: Protogenes knows Apelles by his line 〈◊〉 Arthur's body is known by his 〈◊〉 King Alexander's stags' are known by their collars: jannes' knows Arsenius by his hands: the spies knows Rahabs' house by the red thread: Euryclea knows Ulysses by the mark in his foot: the wisemen know Christ is borne by the star that stands over him: Thomas knows Christ is risen again by the stars that appear in him. As if our Saviour should have said thus to his Disciple; Thomas, I wo● well what thou saidst, Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side▪ I will not believe. Well, if this be all, thou shalt have thy desire. I that suffered the jews to pierce my hands and my side, will not deny thee to see and touch them. Come therefore, I give thee good leave. Do as thou saidst, Put thy finger here, and see my hands, and put forth thy hand, and put it into my side, and be not faithless, but faithful. So much for the first cause, which is to approve his resurrection.  
The second cause why Christ hath his wounds yet to be seen in his body, is to appease his Father. Almighty God was once ready to have destroyed the Israelites, 
Psal. 100L. 23.  had not Moses his chosen stood before him in the g●ppe. Moses as he was a mediator between God and the people, was a singular type of the Messiah to come. And standing 〈◊〉 gap, he did as it were point to Christ. For when our Saviour's side was wounded, then indeed there was a great gap, and a great breach made, by which all we that believe in him may escape. Therefore Moses his standing before the Lord in the gap, did signify as S. Bernard noteth, 
●e ●. 59 in Cant.  that Christ making intercession before his Father for us, should always stand in the gap, & show how he himself was broken upon the cross, and as I may say, trodden down for our redemption. That poor cripple also which begged at the beautiful gate of the temple, 
Act. 3. ●.  teacheth us what he continually doth, who when he was rich, became poor for our sakes. The Temple is his body, which after it had been destroyed, was built up again in three days. The beautiful gate of this Temple, is the precious wound in his side, of which the Psalmist says, This is the gate of the righteous, the just shall enter in by it. Therefore as that poor cripple, lying at the beautiful gate of the temple, was healed by S. Peter; so Christ lying at the beautiful gate of his 〈◊〉 body, showing his most grievous, 〈◊〉 yet most glorious sufferings and torments, appeaseth his father's wrath, and obtaineth whatsoever he intreateth of him. King Ezekias having received railing letters from Senacherib, went up to the temple, 
Esa 37. 1●.  and spread the letters before the Lord, and prayed, saying, Open thine eyes, O Lord, and see and hear all the words of Senacherib, who hath sent to blaspheme the living God. No Ezekias was ever more taunted and reviled, more scorned and reproached, than he who was counted the shame of men, and the outcast of the people. Wherefore now he spreadeth forth, and layeth open, not only the blasphemous words, which were uttered against him, but also the dolorous wounds and gashes which w●re given him, that so he may put out the hand-writing that was against us, and appease his father, and throughly reconcile him to us. And look how king Solomon, 
1. Reg 8.22.  when he prayed for the people, stood before the altar, and stretched out his hands toward heaven: in semblable wise Christ, who is fare greater than Solomon, standeth evermore beside the altar of his cross, and stretcheth out his beskarred and wounded hands towards the throne of his heavenly father, that he may move him to have pity and compassion of his people. Pel●pid●s a noble Grecian, skirmished with the Lacedæmonians against the Arcadians, until such time as being hurt in seven places, he fell down at last for dead. Then presently Epaminondas stepping forth bestrid him, and fought to defend his body, he alone against many, till being sore cut on his arm with a sword, and thrust into the breast with a pike, he was even ready to give over. But at that very instant, Agesipolis king of the Lacedæmonians came with the other point of the battle in a happy hour, 
Plutarch. in Pelopida initio.  and saved both their lives when they were past all hope. If we would apply this story to our purpose now in hand, we must make, man like Pelopidas, Christ like Epaminondas, God like Agesipolis. Since the overthrow of Adam, who went down from jerusalem to jerico, how every man hath been wounded, not only with Pelopidas in seven places of his body, but even in all the parts and powers of his soul, each one knoweth best by experience in himself. But Christ hath sheilded us with his grace, and fought for us; not till he was with Epaminondas cut on his arm with a sword, and thrust into the breast with a pike; but that which is in a manner all one, till his hands were gored with nails, and his side thrust through with a spear. Wherefore God the father with Agesipolis seeing him in the work of his mediation, fight still for us, clothed even now in heaven with a garment dipped in blood, can not be angry either with him, or with us, but when we are dead in sin, quickeneth us together in him by whose grace we are saved, and raised us up, and maketh us for his sake sit in the heavenly places above. Marcus Servilius a valiant Roman, who had fought three and twenty combats of life and death in his own person, and had always slain as many of his enemies as challenged him man to man; when as the people of Rome resisted Paulus Emilius triumph, 
Plutarch in Paulo A●melio fine.  stood up and made an oration in his behalf. In the midst whereof he cast open his gown, and shown before them the infinite skarves and cut● he had received upon his breast. The sight of which so prevailed with the people, that they all agreed in one, and granted Emilius triumph. After the same fashion, Christ hath spoiled ●●●●cipalities and powers, and hath made a show of them openly, and hath triumphed over them in his cross, ye● and yet now beareth about in his body the marks and tokens of this triumph, that a final agreement and atonement being made between God and us, by his only mediation and means: we also may be more than conquerors in him that loveth us, and may every one of us say with Saint Paul, Now thanks be unto God, which always maketh us to triumph in Christ. Among other ornaments of the Sanctuary, there was a golden censer full of holes, by which the sweet odours fumed forth, when Aaron once a year burned incense therein. No other high Priest do we acknowledge but Christ the true Aaron, 
Heb. ●. 4.  who hath not entered into any Sanctuary made with hands, but into heaven itself. And his golden censer is his own body, which through the wounds that are in it as through chinks or holes, subeth forth always a pleasing and a sweet ●auour in the nostrils of his father. The sign of the covenant which God made with Noah was a rainbow in the cloud. And indeed that is a sure token unto us, that the world shall never be drowned again with a general flood of water, 
Gen. 9 16.  as it was in Noah's time. But the rainbow which assureth us we shall never be drowned in the pit of everlasting perdition, is no such thing. Why may some man say, what is it? Mane it is the blood of Christ, which maketh as it w●re, a rainbow in his side. For the other rainbow is but a transitory sign, which shall pass away with the clouds and with the world. But this rainbow, whereof the other is but a shadow, shall continue for ever in the sight of God, as the author to the Hebrews says, that Christ is entered into heaven, ut appareat nunc vultui Dei pro nobis, to appear now in the fight of God for us. Therefore S. john in the Revelation witnesseth, that he saw a door open in heaven, and a rainbow round about the throne of God. He saw a door open in heaven, to teach us that we can have no access unto the Father, but by Christ, neither yet by Christ simply, but as he is crucified, and hath set open a door in his side for us to enter by him. He saw a rainbow round about the throne of God, to teach us that the throne of God would be altogether a throne of justice, a throne of wrath, a throne of anger and indignation, were it not that the blood of Christ, spinning out as I may say still lively and freshly in the sight of his father, maketh a rainbow round about his throne, putteth him in mind of his covenant, appeaseth his displeasure, and so maketh his throne to all us that love him, 
Gen. 30.37.  a throne of grace, a throne of compassion, a throne of favour and mercy in Christ. We read that jacob peeled certain rods, which being laid in the watering troughes before the sheep, made them bring forth such lambs, as afterward fell to his own share. So likewise if we sin, we have an advocate with the father jesus Christ the righteous, and he is the propitiation for our sins. The mark of the rods in his wounds laid open in the sight of God, engendereth and breedeth in him a love and a liking toward us, so that he conceiveth well of us, and severeth us as good sheep from the goats, and in the blood of the lamb is pleased and appeased, and satisfied for our sins. This blood is the blood of sprinkling, 
Heb. 12.24.  which speaketh better things then that of Abel. For Abel's blood upon earth cried out once for vengeance, but Christ's blood in heaven cries continually for mercy. One deep calleth another, because of the noise of the water pipes. Christ's wounds are the watering troughs and the water-pipes, by which all graces flow unto us. So that one deep calleth an other, because of the noise of the water pipes; because the wounds of Christ make a continual noise in the ears of his father, and the depth of the extreme misery which he was in upon earth, calleth for the depth of God's bottomless and infinite mercy in heaven. Thus these holy wounds of Christ pacify and appease his father. For now Moses standing in the gap sues for pardon: the poor cripple lying at the beautiful gate, begg's an alms: Ezechias spreading open his letters, makes his supplication: Solomon stretching out his hands, offers up his prayer: Epaminondas being wounded, moves Ag●sipolis to save Pelopidas: Servilius discovering his wounds, persuades the people to grant Emilius triumph. Aaron burning incense in his golden censer, perfumeth the whole Sanctuary: Noah pointing to his rainbow, putteth God in mind of his promise: jacob laying forth his rods, make most of the lambs his own: Abel holding up his blood, calls and cries for mercy: Christ showing his hands and his side appeaseth his father. As if our Saviour should say thus unto his Father, O my loving father, look upon the face of thine anointed, look upon the hands, look upon the side of thine anointed. The hands of thine anointed, how cruelly they are mangled, the side of thine anointed, bow woefully it is wounded. Behold, and see, if there be any sorrow like to my sorrow. These hands can signify what exceeding sorrow I have suffered: this side can show that I have humbled myself, and have been obedient unto death, even unto the death of the cross. Therefore, O my dear father, Put thy finger here, and see my hands; and put forth thy hand, and put it into my side, and as thou art not faithless, but faithful, so be not merciless, but merciful for my sake, and pitiful to thy people. So much for the second cause, which is to appease his Father.  
The third cause, why Christ hath his wounds yet to be seen in his body, is to confound his enemies. When Saint Paul the Apostle before his conversion persecuted the Church of God, Christ called to him from heaven, and said, Saul, Saul, why persecutest thou me? Who art thou Lord, says Saul? I am, says Christ, jesus of Nazareth, whom thou persecutest. Alluding to the title of his cross, which was, jesus of Nazareth, King of the jews. At which words, Saul both trembling and astonished, said, Lord, what wilt then have me do? 
Act. 22.8.  Now if Saul, who repent him afterward of his persecuting Christ, stood so astonished, when he heard but a piece of the title upon his cross, how ●he● shall all they be astonished, how shall they be confounded, which without any repentance or remorse of conscience, persecute Christ continually, when at the latter day, not only the title written over his head, but even the very print of the wounds in his hands and side, shall rise up in judgement to condemn them? When like as joseph said to his brethren, I am joseph your brother, whom you sold into Egypt: so Christ shall say unto them, I am jesus of Nazareth, whom you persecuted and put to death? Wonderful indeed is the fear and confusion of a wicked conscience. After that Herod had beheaded john Baptist, he imagined still he saw and heard that holy head, shouting and crying out against him. 
Mark. 6.16.  Whereupon hearing the fame of jesus, he said not as others said, It is Elias, or, It is one of the Prophets: but, It is john, says he whom I beheaded, he is risen from the dead. Saying, whom I beheaded, he confesseth not his fault in true repentance, but only with his own mouth beareth witness of his own wickedness. In so much as that may be said to him, which David said to the Amalakite, who brought him news of saul's death: Thine own mouth testifieth against thee, saying, I have slain the Lords anointed. Now if the remembrance of this cruel act, so vexed and disquieted Herod day and night, that he could take no rest for it, but still, thought waking, and dreamed sleeping, john Baptist was risen again, to be revenged of him; how then shall they be affrighted, how shall they be confounded, which have not beheaded john, but crucified Christ, yea and crucify him continually with their sins, when at the resurrection of all flesh, they shall see him whom they have pierced, and w●ing their hands, and weep and wail before him? Scipio appointed his sepulchre to be so placed, as his image standing upon it, might look directly toward Africa, that being dead he might still be a terror to the Carthaginians: after the same sort, the Prophet Esay prophesying of Christ, saith, In that day the root of jesse shall stand up for a sign unto the people, and even his sepulchre shall be glorious. 
Et erat schulchrum eius gloriosum.  So that as the body of Cadwallo an ancient king of the Britons, being embalmed and dressed with sweet confections, 
Hollinshed.  was put into a brazen image, and set upon a brazen horse over Ludgate, for a terror to the Saxons: in semblable sort he that is called Faithful and true shall sit upon a white horse, and out of his mouth shall proceed a sharp sword, wherewith he shall smite and slay the heathen. The sword wherewith David hacked off Goliath head, 
1. Sam 21.9.  after he had wrested it out of his hand, was kept in the Tabernacle, wrapped in a cloth behind the Ephod. Which when Abimelech the Priest brought forth, David said, There is none to that, give it me. Christ also did conquer death even with th●se weapons and armour wherewith death assaulted him. And he keepeth still a memorial of his conquest in the tabernacle of his body. That as the Philistims were afraid, when they saw David fight in the field with that sword: so all Christ's enemies may be confounded; when they shall see the sign of the son of man appearing in the clouds with power and great glory. It was a strange miracle that of Aaron's rod which budded. Therefore the Lord said unto Moses, 
Numb. 7.10.  Bring Aaron's rod again before the testimony to be kept for a token to the rebellious children. The body of Christ was a green tree before it was crucified. After being dead, it was clung and dry like Aaron's rod. But it budded, when as the third day it rose again. Therefore it is kept still for a token to the rebellious children. That as Aaron convinced the murmuring Israelites, and confirmed the authority of his priesthood by the budding of his rod, which otherwise was but a dead and a dry thing: so Christ may confound his enemies, when he shall show such flourishing glory, such excellent majesty in his body, which hath yet in it the tokens and the marks of death. It is reported that Zisca, the valiant captain of the Bohemians, commanded that after his decease his skin should be fleed from his body to make a drum which they should use in their battles, affirming that as soon as the Hungarians, 
Fox Act.  or any other their enemies should hear the sound of that drum, they would not abide, but take their flight. And surely every battle of the warrior is with noise, & with tumbling of garments in blood, but this battle, wherein Christ shall tread Satan and all his enemies under his feet, shall be with burning and consuming of fire. So that no drum can be more terrible than the last trumpet shall be, when the Lord jesus shall show himself from heaven with his mighty Angels, and shall so come down with the very same mark● and sears in his skin, as the men of Galilee saw him ascending up. They which dispatched noble julius Caesar in the senate house, did set a good face of the matter a while, 
Dion. l. 44.  till Antonius the next day showed his robe in the market place all bloody, cut and full of holes, as his enemies had left it. Then the people were so incensed and enraged against them, that they made the best of them all glad to hide their heads. The Romans said, We have no King, and therefore they slew Caesar: the jews said, We have no King but Caesar, and therefore they slew Christ. But at the day of judgement, what shall Christ say? Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. Than not only the angels, but all creatures shall be ready to execute vengeance on these murderers, when they shall see the robe of Christ washed in wine, and his garment in the blood of grapes. 
Gen. 38.20.  When Thamar judah's daughter in law was accused for committing folly in Israel, she sent to her father in law, saying, Look I pray thee whose these are, the signet and the staff. juda by and by knew them, and said, She is more righteous than I. And so shall Christ's enemies be enforced to confess him more righteous than themselues, yea they shall be quite confounded, when they shall see how they have abused him, when they shall see the marks, which their signet and staff have made, their signet in his hands, and their staff in his side. The Prophet Daniel recordeth, that while Balthasar was drinking wine in the golden vessels, 
Dan. 5.6.  which he had taken out of the Temple, there appeared fingers of a man's hand that wrote upon the w●ll, and the King saw the 〈◊〉 of the hand that wrote. Then his countenance was changed, and his thoughts troubled him, so that the 〈◊〉 of his 〈◊〉 were loosed, and his knees smote one against an other. In this case of Balthasar we may consider the state of the wicked, what it shallbe at the last day: when they shall see the fingers and the palms of Christ's hands, which they have so pitifully wounded, writing down their doom, they shall tremble every ioyn● of them, and be at their wits ends; and they shall say to the mountains, ●al on us; and to the rocks, Cover us, and hide us from the presence of him that fitteth on the throne, and from the wrath of the Lamb. Thus these victorious wounds of Christ shall confront and confound his enemies. As Saul was astonished, when he heard jesus of Nazareth calling to him: as Herod was affrighted when he thought john Baptist was risen again: as the carthaginians were troubled, when they saw Sciplo's sepulchre: as the Saxons were terrified, when they saw Cadwallo's Image: as the Philistims were afraid when they saw 〈◊〉 sword: as the Israelits were appalled, when they saw Aaron's rod: as the Hungarians were daunted, when they saw Zisca's drum: as the Romans were dashed, when they saw Caesar's robe: as juda was ashamed when he saw Thamar's signet and staff: as Balthasar was amazed when he saw the hand writing upon the wall. So shall Christ's enemies be confounded, when they shall see his hands and his side. As if our Saviour should say thus to every one of his enemies, Thou enemy of all righteousness, Many things many times hast thou done against me, and hitherto have I held my tongue; but now will I reprove thee, and in before thee the things that thou hast done. Thou art the man, thou art the man, that didst murder me, and put me to a most shameful death. Deny it if thou dar'st. 
Verendum, n● illan: vocem in iudicio suo ad vasa iniquitatis prolaturus sit, far digitum tuum hue. Caesar hom. 23.  Deny it if thou canst. These are thy marks which are yet to be seen in my hands. This deadly wound is thy doing, which is yet to be seen in my side. Therefore thine own eyes shall give evidence, and thine own conscience shall give sentence against thee. See now whether I say true or no. Look what thou hast done. Put thy finger here, and see my hands, and put forth thy hand, and put it into my side, and as thou art not faithful, but faithless, so look for no mercy at my hands, but for shame and everlasting confusion. So much for the third cause, which is to confound his enemies.  
The fourth cause, why Christ hath his wounds yet to be seen in his body, is to comfort his friends. Almighty God in the old law appointed cities of refuge, whether they which had sinned unwillingly might fly and be safe, 
Num. 35.23.  if they stayed in any of them till the death of the high Priest. Our high Priest can yet plainly prove by his hands & side, that once he died for us. Whether then should we fly, sinful souls; whether should we fly for succour and comfort but to Christ? His wounds only are the cities of refuge, wherein we are safe and secure, according to that of the Psalmist, The high hills are a refuge for the wild goats, and so are the stony rocks for the coneys. O blessed be these high hills, blessed be these stony rocks, which protect & defend us, yea though we have willingly sinned, not only against the fury of man, and the rage of the world, but also against the terrible and dreadful displeasure of Almighty God. Therefore our Saviour speaks to his Spouse in this sort, 
Can. 2.14.  My dove thou art in the holes of the rock, in the secret place of the stairs, show me thy sight, let me hear thy voice. Insinuating, that the Church dares neither be seen nor heard of God, except she be in the holes of the rock, and in the secret places of the stairs. The rock, is Christ. The stairs also and the ladder, whereby jacob climbs up to heaven is Christ. So that the dove, which is the Church, lying hid in the holes of this rock, and in the secret places of these stairs, dreadeth nothing but with great boldness, why do I say boldness? yea with great joy, with great comfort, showeth herself to God, and speaketh unto him. Here the sparrow findeth her a house, and the swallow a nest, where she may lay her young, even thine Altar, that is thy wounds, whereby thou didst offer up thyself, as a sacrifice for our sins, even thine altars, O Lord of hosts, my King, and my God. When Elias flying from Achab came to Bee●sheba, he sat down under a juniper tree, and desired that he might die. A juniper tree maketh the hottest coal, 
Fabiolae Ma●s. 15.  and the coolest shadow of any tree. The coal is so hot, that if it be racked up in ashes of the same, it continueth unextinguished by the space of a whole years. Therefore whereas we read in the hundred and twentieth Psalm, With hot burning coals; it is in the Hebrew, as S. Hierom noteth, with juniper coals. Which proveth that juniper coals be the most hot burning coals that are. Now the coal is not so hot, but the shadow is as cool. Insomuch as the only shadow of the juniper tree, slaieth and killeth serpents. Therefore Elias seeking to rest himself where he might be safest from serpents, and other daungerr, sat down under a juniper tree, and desired that he might die: For he thought he could never with the sparrow find him a house, and with the swallow make him a nest in a better place, than where he was overshadowed with that juniper tree, which shadowed out the tree of the Cross of Christ. Of which the Church says, Under his shadow had I delight, and sat down, and his fruit was sweet unto my mouth. So that if Simeon holding the child in his arms, desired to die, how much more blessedly then might Elias have departed now in peace, when as being wearied with the world, he was shadowed with the tree of life; and not only held the child in his arms, but also was held himself as a child in the wounded and naked arms of Christ. Notably also doth the story of Noah declare what singular comfort the faithful find in Christ's wounds. For only Noah saved all; only Christ redeameth all, 
Gen. 6.16.  Noah signified rest: Christ is our rest and peace. Noah saved all by the wood of the Ark: Christ red●emeth all by the tree of the cross. Noah was tossed up and down upon the waters: Christ saith to his father, Thou hast brought all thy waves upon me. Noah saved all by the door in the side of the ark: Christ redeemeth all by the door● in the side of his body. Noah the fortieth day after the decreasing of the flood opened the window: Christ the fortieth day after his resurrection, ascendeth up and openeth heaven, Lo ye, how all things agree together. None but Noah, none but Christ: Noah's rest, Christ's peace: Noah's ark, Christ's cross: Noah's water, Christ's woe: Noah's door, Christ's side: Noah's window, Christ's kingdom. The Prophet Hose foretelleth, that Ephraim shall fly away like a bird. This is fulfilled not only in Ephraim, but even in all mankind. All have gone astray; all have flown away from God: as a hau●e which takes a check and gives over her pray: wherefore Christ holding out his wounded, and bloody hands, as meat to reclaim us, calleth us as it were, and saith. Return, return, O Shulamite, return; return, 
Can. 6 12.  that we may behold thee. Prudentius writeth, that when Asclepiades commanded the tormentors to strike Romanus on the mouth, the meek martyr answered, I thank thee, O captain, that thou hast opened unto me many mouths, whereby I may preach my Lord and Saviour: Tot ecce laudant or a, quot sunt vulnera, Look how many wounds I have, so many mouths I have, to praise and laud the Lord. And look how many wounds Christ hath, so many mouths he hath to call us to himself, so many lures he hath to make our soul fly for comfort only unto him. Manna was a most comfortable meat, which God gave the Israelites. It was like to coriander seed, and the tossed of it was like unto wafers made with honey. 
Exod. 16.32.  This our holy Saviour applieth to himself. For when the Capernites said, Our fathers did eat Manna in the desert, jesus answered, Your fathers did eat Manna in the wilderness, and are dead. I am the living bread, which came down from heaven. Therefore as then there was a golden pot of Manna kept in the Tabernacle, that the posterity might see the bread wherewith the Lord fed them, so there is yet a golden pot of Manna kept in heaven, 
Bernard de amor. dei. c. 2.  that the faithful in all ages may taste and see how sweet the Lord is, which feedeth them with his own body and blood, the least drop whereof, though it be as small as a 〈◊〉 and or seed, yet it is as sweet as a wafer made with honey. Hard it is to gives reason wherefore Christ, when he came to the city of Sichar in Samari●, 〈◊〉 was jacobs well, sat down upon the well about the sixth hour. But certainly he did this, not so much for himself as for us. That hereby we might learn when the sun is hottest about the 〈◊〉 hour of the day, when we are most exercised with afflictions, when we are ●●rest grieved for our sins, always to have recourse unto Christ, always to see with the King into the wineselles always to sit down upon jacobs' well. 
joh. 4.6.  Of which the Prophet Zacharie sails, In that day there shall be a fountain opened to the house of David, and to the inhabitants of jerusalem, for sin and for uncleanness. 
In omnibus adversitatibus n● inveni tam essicax remedium quam vulnera Christi. Manu. 22.  Whereupon S. Austin saith very divinely, In all adversities, says he, I could never yet find any remedy so comfortable and so effectual, as the wounds of Christ. Christ is not unlike to the pool in jerusalem, 
joh. 5.1.  called Bethesda, having five porches, which being troubled by an angel, healed any man that went first into it, what soever disease he had. Bethesda signifieth the house of effusion or pouring out, in which house Christ dwelled when he poured out his blood and his soul for our salvation. Therefore he alone is the angel, which came down at a certain season, into the pool, and troubled the water: because when the fullness of time was come, he came into the world to be troubled himself, and to be crucified, that he might heal not only that one man which had been diseased eight a●d thirty years, but even all mankind, with the troubled water and blood which issued out of his side. So that there is nothing so comfortable for sick and sinful men, as to fit in the seats and porches of this pool. Wonderful are the words of the Prophet concerning Christ, He shall seed his flock like a shepherd, 
Esa. 40.11  he shall gather the lambs with his arms, had 〈◊〉 them in his bosom. Which was profigured in the high Priest, who did bear up with his shoulders a breast pla●e, wherein were the names of the twelve tribes, written in twelve precious stones. That which the shepherd doth with his arms and bosom: that which the high Priest doth with his shoulders & 〈◊〉 that doth Christ with his hands and side. He is the good shepherd, which bringeth home the lost 〈◊〉 upon 〈◊〉 shoulders. Yea he writeth the 〈◊〉 of all his sheep in his precious wounds, which are the precious stones upon his breastplate, that both declare his love to us. & also allure us to love him. This makes David say in great 〈◊〉, The Lord is my shepherd, their 〈◊〉 can I lack nothing. He shall feeded 〈◊〉 in a green pasture, and lead men forth beside the waters of comfort. For 〈◊〉 hen gathereth her brood under her wings: so God gathereth his children together. 
Deut 30.11.  And as an eagle stirreth up her nest, flotereth over her birds, taken them, and beareth them on her wings: so Christ, carrieth us up in his hands to the high places of the earth, and causeth us to suck bonny out of the stone, and oil out of the hard rock. Butheius an excellent painter, painted an eagle carrying Ganymedes into heaven, so nicely and tenderly, that her talents did not 〈◊〉 him, but only bear him up. And in like sort, Christ beareth us up in his hands, that we dash no● our foot against a stone; yea his right hand is under our head, 
quis Dominus supponit ma. num suam.  and his le●t hand doth embrace ut, so there though we should fall, yet we cannot be hurt, because the Lord stayeth and supporteth us with his hand. Therefore S. Chrysostome gives us good counsel, not to have lays eyes but eagles eyes, that we may behold these hands of Christ, and see his side in the Sacrament. For indeed as often as we celebrate the memory of our Lord's death, Christ our Saviour, delivering the bread and the cup by his minister, saith in a sort to every faithful receiver, Put thy finger here, and see my hands, and put forth thy hand, and put it into my side, and be not faithless, but faithful. But yet we shall not always drink of this fruit of the vine. The time will come, when we shall drink a new kind of wine in Christ's kingdom. Wherefore he says, As often as y● shall eat this bread, and drink this cup, you shall sh●w the Lords death till he 〈◊〉. Till he come. Declaring hereby, that when he is come, his death shall be showed an other way. Namely, by his wounds, which always he showeth to his 〈◊〉. Even as we sing in that heavenly Hymn or Psalm, The humble suit of a sinner▪ Whose bloody wou●d● are yet to see, though not with mortal eye, yet do thy Saints behold them all, and so I trust shall I. O how unspeakeably do ●he Saints 〈◊〉, how gloriously also shall we triumph! when we shall see Christ in his kingdom, and behold those blessed wounds of his, whereby he hath purchased so many, and so great good things for us? This is the new wine, which we shall drink. This is the Eucharist of the Angels: the food of the Elect: the spirit 〈…〉 of the Saints. For wheresoever the dead body is, thither shall the eagles refer. And we that with eagle's wings fly up by faith into heaven, shall ever resort to this dead body, and we shall unsatiably desire to feed our eyes, and our souls with the sight of Christ, who was once dead, and even now hath in his body those scars which continue the memory of his death, that in all eternity it may never be forgotten. Thus these heavenly wounds of Christ delight and comfort his friends. As the cities of refuge, which save the sinner: as the holes of the rock, which defend the dove; as the shadow of the juniper tree, which reviveth the wearied; as the door of the Ark, which preserveth the world: as the lure of the ●oule, which calleth home the Shulamite: as the pot of Manna, which nourisheth the Israelite: as the well of jacob, which refresheth the thirsty: as the pool of Bethesda, which healeth the sick: as the arms of the shepherd, which gather his lambs: as the wings of the eagle, which bear up her birds. So do the hands and side of Christ comfort his friends. As if our Saviour should say thus to every one of his friends, Can a mother forget her child, and not have compassion on the son of her womb? though they should forget, yet would not I forget thee. Behold, I have graved thee upon the palms of my hands. Here I have still in my hands that price of thy redemption, which I paid for thee, so that no man can take thee out of my hands. Yea I have written and sealed thy salvation in my side. A spear is the pen: my blood is the ink: my body is the p●per. Here thou mayst see the bowels of my compassion, through the wounds of my passion. Assure thyself therefore, assure thyself of my love, of my good will, of my favour for ever. Make no doubt of it. If thou doubt any thing, Put thy finger here, and see my hands, and put forth thy hand, and put it into my side, and be not faithless, but faithful. So much for the fourth cause, which is to comfort his friends.  
You see then, blessed Christians, you see how these causes of Christ's wounds differ one from an other. The first cause, to approve his resurrection, was, but neither is, nor shall be. The second cause, to appease his Father was and is, but shall not be. The third cause, to confound his enemies, neither was, nor is, but shall be. The fourth cause, to comfort his friends, both was, and is, and shall be. So that Christ's wounds, did serve, to approve his resurrection, only between his resurrection, and his ascension: do serve to appease his Father, only between his ascension, and his second coming: shall serve to confound his enemies, only at the day of judgement: did, do, and shall serve, to comfort his friends, for ever. Wherefore though we be never so great sinners, yet let us never despair of the grace and mercy of Christ. His hands are still stretched out to embrace us, his side is always open to receive us. Therefore let us creep low, and come humbly to him, that we may with the woman in the Gospel, touch but the hem of his garment; nay that we may with S. john, lean upon his blessed bosom; yea that we may with S. Thomas in this place, put our fingers into his hands, and our hands into his side. And even as Constantine the great used to kiss that eye of Paphnutius which was boared out in Maximinus' time, and the jailer in the Acts, washed S. Paul's stripes and wound●: so let us kiss the Son lest he be angry, and honour his holy wounds, which are the precious 〈◊〉 wherewith he hath healed us, and restored us to everlasting life. To the which we beseech thee, O good Lord to bring us, not for our own deferrs or merits, but for the tender bowels of Christ jesus love and mercy toward us, to whom with the Father, and the holy Ghost, be all honour and praise both now and for evermore, Amen.  
FINIS.   

MATTH. 5. V 19 He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Beloved in our Lord and Saviour jesus Christ, It is a very monstrous thing, that any man should have more tongues than hand●. For God hath given us two hands, and but one tongue, that we might do much, and say but little. Yet many say so much and do so little, as though they had two tongues, and but one hand: nay, three tongues and never a hand. Insomuch as that may be aptly applied to them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which Pandulphus said to some in his time: You say much, but you do little; you say well, but you do ill: again, you do little, but you say much: you do ill, but you say well. Such as these (which do either worse than they teach, or else less than they teach: teaching others to do well, and to do much, but doing no whit themselves) may be resembled to divers things. To a wherstone, which being blunt itself, makes a knife sharp. To a painter, which being deformed himself, makes a picture fair. To a sign, which being weatherbeaten and hanging without itself, directs passengers into the Inn. To a bell, which being deaf and hearing not itself, calls the people into the Church to hear. To a nightingale▪ which being restless and sitting upon a thorn herself, brings others by her singing into a sweet sle●pe. To a goldsmith, which being beggarly and having not one piece of plate to use himself, hath store for others which he shows and sells in his shop. Lastly, to a ridiculous actor in the city of Smyrna, which pronouncing; o coelum, O heaven, pointed with his finger toward the ground: which when Polemo the chiefest man in the place saw, he could abide to stay no longer, but went from the company in a chase, saying, This ●oole hath made a solecism with his ha●●● he hath spoken false Latin w●●● his hand. Such are all they, which teach one thing and do another: which teach well, and do ill. They are like a blunt whetstone: a deformed painter: a weatherbeaten sign: a deaf bell: a restless nightingale: a beggarly goldsmith: a ridiculous actor, which pronounceth the heaven, and pointeth to the earth. But he that sitteth in the heaven, shall laugh all such to scorn, the Lord shall have them in derision, and hisse them off from the stage. Because howsoever they have the heaven commonly at their tongue's end, yet they have the earth continually at their finger's end. So that they speak false Latin with their hand; nay that which is worse, they speak false Divinity with their hand. Whereas we might easily avoid all such irregularity, & make true congruity between the tongue and the hand, if we would make this text of holy Scripture, the rule of our whole life. For then, I assure you, we should every one of us play our parts so well, that in the end, the tragedy of this woeful life being once finished, we should have an applause and a plaudite of the whole theatre, not only of men and Angels, but even of God himself, who doth always behold us. Wherefore out of these few words, let us observe these two parts. 
Division.  The first negative, what must not be: neither Pastor nor people must teach one thing and do another: That must not be. The second affirmative, what must be: both Past●r and people must do that themselves, which they teach others to do. That must be. For He that both doth and teacheth, the same, shall be called great in the kingdom of heaven.  
First, that the Pastor must not teach one thing and do another, appeareth in the fourth of Leviticus. 
Leu. 4.20.  Where almighty God appointeth the self same sacrifice should be offered for the sin of the Priest, which is offered for the sin of the whole people. So that all the people may better sin, though it be a thousand times, than the Priest may sinne though it be but once. For the people sinning, offend only by their sin: 
Exod. 4.  but the Priest sinning offendeth more by his example, then by his sin. Therefore Moses being commanded by throwing down his rod, 
Exod 7.  to work miracles, delivered it to Aaaon, To signify, that especially it belongeth to him to do somewhat himself, whose duty is to teach others. Whereupon also our Saviour gives us a caveat, to beware of false Prophets, because they say and do not. 
Matth. 23.3.  They say one thing, and do another. They bind heavy burdens which they tie upon other men's backs, 
Luk. 1●. ●6.  but touch not those burdens themselves, so much as with the least of their fin●ers. So that that which was fond and falsely said of Christ, 
Matth. 27.42.  He saved others, himself he cannot save: may be fitly & truly said of these▪ They save others, themselves they cannot save. Whereas the Apostle making Timothy an example for all ministers to follow, writeth thus to him; Take heed to thyself, 
1. Tim. ●. 16.  and to doctrine: for in doing so, thou shalt both save thyself, and them that hear th●e. By taking keede to thy doctrine, thou shalt save them that hear thee: by taking heed to thyself, thou shalt save thyself. Otherwise if thou take heed to thy doctrine, and not to thyself, thou m●●est well save others that hear thee, but thyself thou canst not save. Thou mayest well preach to others, but thou shalt be sure to prove a castaway thyself. 
1. Cor. 9.17.  For when two pray, if the one bless, and the other curse, whose prayer will God hear? And is it not then much more dangerous, when out of one and the self same mouth cometh both blessing and cursing? When one and the self same Minister, 
jam. 3.10.  teacheth well, whereby the people are blessed, and yet doth ill, whereby he himself is accursed? Is it not likely that God will rather respect his cursed doing to punish it, then regard his 〈◊〉 teaching to praise it? Certainly the Psalmist puts the matter out of all doubt, where he says, 
Psal. 8.2.  That God will surely cast away, God will reject, God will destroy the enemy and the avenger. The enemy and the avenger: Who is he? He that is an enemy to God's glory in that he doth ill, and yet would seem to be an avenger, to be a maintainer, to be a defender of God's glory, in that he teacheth well, he is the enemy and the avenger. And such an one as this, which is indeed an enemy, and yet would seem to be an avenger, which is indeed a foe, and yet would seem to be a friend, which doth indeed ill, and yet would seem to teach well, such an one I say, will God destroy. To the wicked thus saith the Lord. Why dost thou preach my laws, 
Psal. 50.16.  and take my statutes in thy mouth, whereas thou hatest to be thyself reform by them, and hast cast my words behind thee? By thine own mouth, 
Luk. 19.22.  by thine own confession I will condemn thee, thou naughty, thou lewd servant. 
job. 15.6.  Thine own words shall accuse thee, and not I, yea thine own lips shall bear witness against thee. For why goest thou about to take a little moat out of thy brother's eye, 
Matth. 7.5.  and dost not first cast out that great beam which is in thine own eye? Why goest thou to other men's houses, and priest into other men's matters, 
Mark. 5. ●6.  and dost not first go to thine own house, and see that all be well in thine own heart? What meanest thou to do? Thou that teachest others, dost thou not teach thyself? 
Rom. 2. ●1.  Thou that preachest a man should not steal, dost thou steal? If thou be a preacher, then preach to thyself as well as others. If thou be a Physician, 
Luk. 4.13.  then cure thyself as well as others. Seeing indeed as Hierome writeth, he is too nice and to dainty a Physician, 
Deliearus magister est, qui ple●o ventre dispúta● de i●iunio.  either for the body or else for the soul, which prescribeth fa●●ing to others, and is sick of a surfeit himself. Wherefore the godly Pastor must not prescribe fasting to others and be sick of a surfe● himself: he must not teach one thing and do an other. For not be that only teacheth, but He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Now the people also are forbidden to teach one thing and do an other, as well as the Pastor. For all Christians must imitate the example of Christ. And for Christ S. john tells us, that he was full of grace and truth. 
joh. 1.14.  The fullness of his truth, made him teach well: of his grace, 
1. Pet. 2.22.  do well. Saint Peter likewise, that he did no sin, neither was there guile found in his mouth. Many have no guilt found in their mouths, which notwithstanding 〈◊〉 sin. But even as Christ had neither guile in his teaching, not yet sin in his doing: so we that are Christians must neither deceive others by teaching guilfully, nor yet deceive ourselves by doing sinfully. For we know that not every one that saith, 
Matth. 7.21.  Lord, Lord, shall be saved. Neither yet every one that saith, The Temple of the Lord, 
jer. 7.4.  the Temple of the Lord, shall be blessed. Seeing oftentimes a man, the nearer he is to the Temple of the Lord, the further he is from the Lord of the Temple. Therefore as that figtree was accursed, which did bear leaves and no fruit: 
Mark. 21.14.  so shall every man be accursed which beareth leaves without fruit. I mean a flourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be ever tormented. For knowing his masters will, 
Luk. 12 47.  nay knowing it so well, that he is able to teach it others also, and yet doing it not himself, he shall be beaten with many stripes. Chrysostome saith, that drunken men have both strings wherewith their tongues are tied, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  so that they can teach nothing well; and also strings wherewith their hands are tied, so that they can do nothing well. They are both tongueti'de, 
Mark. 7.35.  and handti'de. But such as know their masters will, and do it not, are worse than drunken men. For though the string of their tongue be lose, as that stammerers in the Gospel was, so that they can teach well enough: yet the string of their hand is not lose, their hand is still bound up in their bosom, as that loiterers in the Proverbs is, 
Prou. 26.15.  so that they can do nothing well. Therefore they draw near to God with their tongues, 
jer. 12.1.  but are far from him with their reines. Yea they are so fare from coming to him with th●ir hearts, that they never come near him so much as with their hands. But though they have the smooth tongue of jacob, which teacheth well; 
Gen. 27.22.  yet they have the rough hand of Esau, which doth ill. Such do not touch Christ, but throng Christ. They touch Christ, as the good woman did, 
Luk. 8 45.  which follow him, and come near unto him by well doing. They throng Christ, as the rest of the people did, which oppress and overwhelm him with a multitude of words, without any matter or manner of doing; which are as wells without water, 
1. Pet. 2.17.  or as clouds without rain. Such as the Prophet jeremy speaketh, do steal God's word▪ They have not only false and lying tongues, 
Furantur verba. jer. 23.30.  but also filching and stealing tongues. For teaching well, and doing ill, their teaching doth not become them, it doth not beseem them, it doth not belong unto them. It is strange that a man should steal with his tongue: even as it is strange also, that a man should speak with his hand. Yet as I noted before, that these speak false construction with their hand: so now I note that these steal true construction with their tongue. They steal their words, I say, howsoever otherwise they be most true, who as Austin writeth, would seem to be righteous in that they teach the words of God, 
Qui boni volunt videri loquendo quae dei sunt, cum mali sint, faciendo quae sua sunt. August.  whereas indeed they are unrighteous, in that they do the works of the devil. Wherefore we that are a holy people, must not teach the words of God, and do the works of the devil; we must not teach one thing, and do an other. For not he that only teacheth, but He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Thus much for the first part negative, what must not be. Neither Pastor nor people, must teach one thing, and do another. That must not be.  
The second part affirmative followeth, what must be. Both Pastor and people must do that themselves which they teach others to do. That must be. First, for the Pastor he hath two kind of garments. 
exod. 28.4.  A breastplate, and an Ephod. The breastplate shows that he must have science to teach: the Ephod shows that he must have conscience to do that which he teach●th. And in the very breastplate itself is written, not only Vrim, but also Thummim. Vrim signifies light. 
Exod. 28.30.  Thummim signifies perfection. To prove that the Pastor, must not only be the light of the world, but also the salt of the earth: not only a light of direction in his teaching, but also a pattern of perfection in his doing. For even as the snuffers of the tabernacle were made of pure gold: so Preachers which should purge and dress, 
Exod. 25 38.  and clear others that they may burne-out brightly, must be made of pure gold, that by doing well they may also shine themselves. Hence it is that the Priest hath out of the sacrifices for his share, 
Num. 8.18.  the shake-breast & the right shoulder. The shake-breast puts him in mind of teaching well: the right shoulder puts him in mind of doing well. That great Prophet Elias is called, The horseman and the Chariot of Israel. A horseman directs the chariot, 
2 Reg 1.12.  and keeps it in the right way: a chariot goes in the right way itself. And so a Minister must not only as a horseman direct others, and set them in the right way, but also as a chariot, he most follow a good course, and walk in the right way himself. He must be both the horseman, that teacheth, & the chariot that doth; both the horseman and the chariot of Israel. Therefore he hath upon the fringes of his vesture pomgrana●●, and bells. Many preachers are full of bells which make a great ringing and gingling, 
Exod 39.25.  but because they have not pomgranats as well as bells, therefore all the noise that they make is but as sounding brass or as a tinkling cymbal. For the godly 〈◊〉 must not only say well, and sound out the word of the Lord to others clearly as a bell, but also he must do well, and as a pomegranate be fruitfulll himself and full of good works. 
Exod. 26.37.  Even as the pillars of the Tabernacle were made of Shittim wood, and overlaid with pure gold: so preachers (which are called in the Epistle to the Galatians the pillars of the Church) must not only be overlaid outwardly with pure gold, teaching the word of God purely, but also they must do as they say, and inwardly be made of Shittim wood, which never corrupteth, never rotteth, having no corruption, no rottenness in their lives. Hereupon our Lord, speaking to his Prophet says, Lift up thy voice as a trumpet. divers things there are which sound louder than a trumpet; The sea, the thunder, or such like. Yet he says not, Lift up thy voice as the sea▪ or lift up thy voice as the thunder, but lift up thy voice as a trumpet. 
Esa. 58.1.  Because a trumpeter when he sounds his trumpet, he winds it with his mouth, and holds it up with his hands: and so a Preacher, which is a spiritual trumpeter, must not only by teaching well, sound forth the word of life with his mouth, but also by doing well he must support it, & hold it up with his hands. And then doth he lift up his voice as a trumpet. Those mystical beasts in Ezekiel, 
Ezec. 1.8.  which S. Gregory understandeth to be the Ministers of the Church, had hands under their wings. Many Preachers are full of feathers, and can soar aloft in a speculative kind of discoursing: but if you should search for hand● under their wings, perhaps you should scarce find many times so much as half a hand amongst them. But the godly Pastor must have not only wings of high wisdom and knowledge, but also hands under his wings to do that which he knoweth. 
Mal. 2.7.  For as the Prophet Malachi witnesseth, The Priest's lips should keep knowledge. He says not, they should babble or utter knowledge to others, and have no care to keep it themselves. But having delivered it to others, they must as well as others observe and do it themselves. And then indeed may their lips rightly be said to keep knowledge. For even as they which repaired the walls of jerusalem, held a sword in one hand, and wrought with the other: 
Neh. 4.17.  so Preachers which by winning souls repair and build up the walls of the heavenly jerusalem, must not only hold the sword of the spirit, which is the word of God in one hand, but also they must labour with the other hand. Else they shall pull down and destroy rather than build up. But if they do as fast as they say, than they shall build apace, and edify very much. Therefore Saint Paul exhorteth Timothy to show himself a workman, which needeth not to be ashamed, 
2. Tim. 2.15.  dividing the word of God aright▪ He must not only be a word-man, but also a workman. He must not only hold a sword in one hand, to divide the word of God aright, but also labour with the other hand, and DO his best to show himself a workman which need not be ashamed. And the same Apostle exhorteth the same Timothy again, to show the true pattern of wholesome words. 
2. Tim 1.13.  Wholesome words is sound teaching: the true pattern of wholesome words, is well doing. So that he shows the true pattern of wholesome words, which patterns & samples his teaching by doing, making them both matches & pairs, so that (as Mark the Eremite speaketh) a man may easily read all his sermons, and all his exhortations to others, written down as it were, and expressed in the lines of his own life. And thus must every faithful preacher do. He must have not only a breastplate, but also an Ephod; he must have written in this breastplate, not only Vrim, but also Thummim: he must be like the snuffers of the tabernacle, not only purging others, but also made of pure gold himself: he must have for his share of the sacrifices not only the shake-brest, but also the right shoulder: he must be as Elias was, not only the horseman, but also the chariot of Israel: he must have upon the fringes of his vesture, not only bells, but also pomgranats: he must be like the pillars of the tabernacle, not only ouerlaied outwardly with gold, but also inwardly made of Shittim wood: he must not only lift up his voice, but also lift it up as a trumpet: he must not only have wings, but 〈◊〉 hands under his wings: he must not only with his lips utter knowledge to others, but also keep knowledge himself: he must not only hold a sword in one hand, but also labour with the other hand: he must not only divide the word of God aright, but also show himself a workman which need not be ashamed: he must not only deliver wholesome words, but also show the true pattern of wholesome words, which is a godly life. The sum is this: The faithful Pastor must not only teach well, but also DO well. He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Now the people likewise are commanded to DO that themselves, which they teach others to do, as well as the Pastor. 
Gen. 23.19.  We read that Abraham buried Sarah in the cave of Macpelah, that is in a double sepulchre. He that burieth his mind in knowledge only, without any care of practice, he buries Sarah in a single sepulchre: but he that buries his mind as well in the practice and feeling of religion (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double sepulchre. And so must all we do which are the true children of Abraham. For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus have a double spirit. A spirit that as well doth, as teacheth. God appointed Moses to make a laver with a base or a foot. 
Exod. 30.18.  Now the word Labium, signifies as well a lip, as a laver. So that the laver which washeth must have a base, and the lip which teacheth must have a foot. Otherwise if teaching do not stand upon doing as upon a foot, then surely it is footelesse, and so consequently it is bootless, and altogether unprofitable. 
job. 31.36.  Holy job says thus, Though mine adversary should write a book against me, would not I take it upon my shoulder, and bind it as ● crown unto me? That which he saith of his adversary's book, may not altogether unfitly be applied to God's book, which we must study, not so much that we may bind it to our head, or bear it in our memory to teach it, as that we may bear it upon our shoulders to DO it. Then shall it be every way a crown unto us. Simeon the son of Onias was as a fair Olive tree that is fruitful, 
Ecclus. 50.20.  and as a Cypress tree, which groweth ●p to the clouds. A Cypress tree is high but barren: an Olive tree is fruitful but low. So a Christian must, not only as a Cypress tree reach up to the clouds, by a high gift in teaching, but also he must as an olive three bring forth the oil of mercy, and be every way fruitful in doing. Then he shall be like Simeon, neither low nor barren. But though he be an olive, yet he shall be as high as the cypress tree▪ and though he be a cypress, yet he shall be as fruitful as the olive tree. Noah is appointed to make a window in the top of the Ark, 
Gen. 6.16.  and a door in the side of it; A window is for the eye only to look out; a door is for the whole body to go out. And in like manner a godly man, must not have a window for contemplation as Daniel had, who said his prayers thrice a day looking out of his chamber window; but also he must have a door for action as Abraham had, who entertained his guests about the heat of the day fitting in his tent door. At the window of contemplation he must meditate and look to his teaching; at the door of action he must go forth to his doing. 
Levit 11.4.  therefore by the old law all those beasts are accounted unclean that chew the cud, but divide not the hoof; which law was not made for beasts, but for men. To admonish us, that all they are unclean in the sight of God, which chew the cud by meditating of his word to teach it, and yet divide not the hoof by following the same to do it. When Gedion went to war against the Madianites, 
jud. 7.6.  he sent home again those soldiers which kneeled down to lap water, and took those only with him, which leapt out of their hands. Because indeed they are not fit to be soldiers in Christ's camp, which have mouths to say somewhat, but no hands to do any thing. For if they have no hands to help themselves, much less to hurt their enemies. And look how these Soldiers did put their hands to their mouth; in like sort the wise woman putteth her fingers to the distaff. Now there is a great resemblance between the distaff and the tongue. For as a thread either longer or shorter is spun off from the distaff; so from the tongue a speech. Therefore he may be said to put his fingers to the distaff, 
Prou. 31.19.  which puts his doing to his teaching, and doth that which he teacheth. Our Saviour speaking to his Spouse, says thus, Let me see thy sight, let me hear thy voice. As if he should say, Let me not only hear a voice of of thy teaching, but also see a fight of thy doing. Let me see thy sight, let me hear thy voice. 
Eum eligas magistrum quem magis ad●iteris cum videas, quam cum audias.  Whereupon Senec● says fitly, Be sure thou imitate him above all other, whom thou mayst admire more when thou seest his sight, then when thou hearest his voice. So Paul wisheth the Philippians to follow those things which they had heard of him, 
Phil. 4.9.  and seen in him. His teaching they had heard of him: his doing they had seen in him. 
Act. 7.22.  So Moses was mighty in words, and in deeds: Not mighty in words, and weak, or no body in deeds: but mighty in both, in words and in deeds, 
Numb. 7.8.  in teaching, and in doing. So Aaron's rod brought forth blossoms, and almonds. Now as almonds are the fruit of blossoms: in like sort doing is the fruit of teaching. So the Baptist was a shining, and a burning light, 
joh 5. ●5.  He shined in knowledge, which made him able to teach well, he burned in zeal, which made him willing to do well. So David says, Establish me with thy free spirit, 
Psal 51.12.  then shall I teach thy way unto the wicked. He did not only teach others the way of God, but also he was established with the free spirit of God to do well himself. So Titus was an example of good works, 
Tit. 2.7.  and uncorrupt doctrine. Uncorrupt doctrine is teaching well: good works is doing well. How then was he an example of good works, and uncorrupt doctrine? Clemens Alexandrinus makes the answer. Teaching as he did, and doing as he taught, he was an example of good works and uncorrupt doctrine. And so must every one be which is the sincere servant of God. He must with Abraham bury Sarah not only in a sepulchre, but also in a double sepulchre: he must with Moses make him, not only a laver, but also a base: he must with job, not only bind the book to his head, but also bear it upon his shoulders: he must with Simeon, not only be a cypress tree, but also an olive tree; he must with Noah make him not only a window, but also a door: he must with those clean beasts, not only chew the cud, but also divide the hoof: he must with those valiant Soldiers, not only bow down his knees, but also lift up his hands to lap water: he must with the wise woman, not only have a distaff, but also puts his fingers to it: he must with the Church, not only let Christ hear his voice, but also let him see his sight: even as Paul's excellent virtues were not only heard of him, but also seen in him; even as Moses was mighty, not only in words, but also in deeds: even as Aaron's rod did bear not only blossoms, but also almonds: even as john Baptist was a light, not only shining, but also burning: even as king David was a prophet, not only teaching others, but also established with grace himself: even as Titus was an example, not only of uncorrupt doctrine, but also of good works. The sum of all is this: The sincere servant of God, must not only teach well, but also DO well. For He that both doth and teacheth, the same shall be called great in the kingdom of heaven.  
Now then, beloved, let us blush, and be ashamed, that even the very Gentiles should go before us in this point. So●iades a heathen man could say thus much, Better done then said. A good thing if thou know it, do it. It is written of julius Caesar, that he never said to his soldiers, Ite, but Venite: he never said, Go ye yonder, but Come ye hither, I will go with you; nay, I will go before you. And so saves our heavenly Captain and conqueror jesus Christ, not Ite, but Venite, Come unto me all ye that labour, and learn of me, because I am meek and humble in heart. He says not, because I talk of my humility, but because I am humble, because I show the practice of it continually in myself. I (says he) came down from heaven to earth, I left my Father's bosom, and took a traitor's kiss, to teach all men true humility. Therefore there is no teacher to me, there is no master to me: Learn of me, because I am meek and humble in heart. This kind of instruction both by teaching, and by doing, is that two-edged sword which proceedeth out of the mouth of the Lamb. For tell me I pray you (if it be no trouble to you) tell me, what is the reason think you, why so many Preachers in their Churches, so many masters in their families, seek to redress abuses, strive against sins, and yet prevail so little, but only because they fight not with this two-edged sword, but with a backsword: the sword which they fight withal is very sharp, and cuts deep on the teaching-side, but it is blunt and hath no edge at all on the doing side. Whereas if we would fight against ungodliness with this two-edged sword, both by teaching and doing, we should soon cut down sin in such sort, as it should never be able to stand out against us. Therefore David being ready to reform many things, among his people, says in one of the Psalms, 
Bonitatem & scientiam doceme.  O Lord give me goodness, & knowledge. Goodness, that I may do well, and Knowledge, that I may teach well. For I am sure (says he) that all my teaching without doing, all my knowledge without goodness, is to no purpose. Therefore, O Lord, give me goodness and knowledge. But first goodness, and then knowledge. Because indeed, one heartful of goodness, is worth an hundred headfulls of knowledge: one handful of doing, is worth an hundred tongue-fuls of teaching. For what is the hand else, but the very seal of the tongue? So that as a writing is not pleadable by the law of man without seals, no more is a word warrantable by the law of God, without works. And therefore if they which serve the beast, receive the mark of the beast, not only in their foreheads, but also in their hands: how much more than ought we which serve the living God, to receive the mark of God, not only in our foreheads by open professing of him, but also in our hands by faithful practising that which we profess. Therefore it is an usual phrase well-nigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharie, or such like; I know indeed it is an Hebrew phrase, where the hand of the Prophet signifieth the ministry of the Prophet. But yet this phrase may give us thus much to understand, that if the Prophets deal so, as every word of God passed not only through their mouths, but also through their hands, that when we also must so deal in hearing and handling the word of God, as we may bring unto God, says Agapetus, not only a proffering of words, but also an offering of works. Wherefore dear brethren, let your light so shine before men, that they not only hearing your good words, but also seeing your good works, may glorify your Father which is in heaven. For than I assure you, if we glorify our Father which is in heaven, he will glorify us his children which are upon earth, and in the end make us great in the kingdom of heaven. O remember therefore that golden saying in the Scripture, 
Psal. 111.16.  The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter, the praise of it endureth for ever. A good understanding have all they that do thereafter? Why so? Because an ill understanding have all they that do not thereafter. They that have understanding, and do not thereafter, that is, according to it, have an ill understanding. But they that have understanding, and do thereafter according to it, have a good understanding. A good understanding have all they that do thereafter: the praise of it endureth for ever. It shall be eternally rewarded. O how richly are the Apostles rewarded, how highly are they now honoured in heaven, because when they were upon earth, they had a good understanding. They had cloven tongues. 
Act. 2.3.  Cloven tongues? What's that? I'll tell you. Do you not see how our hands are cloven and divided into fingers; So were the Apostles tongues. They (in a manner, if I may so say) had fingers upon their tongues, as well as we have upon our hands. It was but a word and a work with them. They had no sooner taught others any good thing (as O Lord what good thing did they not teach us all) but by and by they were ready to practise it, and to perform it themselves. Therefore they are already great in the kingdom of heaven, yea, and much more shall be. The twelve Apostles shall sit upon twelve thrones, judging the twelve tribes of Israel. And if we can happily obtain so much grace and goodness of God, as that we may have a care and a conscience as well to do as to teach, then as sure as God's in heaven, we likewise shall be great in the kingdom of heaven. We shall be installed with Christ and his Apostles, in the throne of glory, when we shall hear him say unto us, Come ye blessed of my Father, inherit the kingdom of heaven prepared for you. For ye have not only professed, but practised: ye have not only taught well, but wrought well: ye have not only said well, but done well, therefore now you shall be great in the kingdom of heaven. To the which kingdom of heaven, we beseech thee, O Lord, to bring us, even for jesus Christ's sake. Amen.  
FINIS.   

A SERMON PREACHED before the King's Majesty at Draytonin Northhamptonshire. August. 6. 1605.  PSAL. 132.18. 
As for his enemies I shall clothe them with shame; but upon himself shall his Crown flourish.  
THe Royal Prophet having settled himself in his kingdom according to his own desire; and besides having after many wanderings to and fro, at length brought back the Ark again to jerusalem; maketh here his most zealous and devout prayer to God for the continuance of his favour both to the Church and Commonwealth committed to his government. Return, O Lord, to thy resting place, says he, thou 
a v. 8. & deinceps.  and the Ark of thy strength. Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness. For thy servant David's sake turn not away the face of thine anointed. Now that he might apparently see how near the Lord is to all them that call upon him in faithfulness and truth, he waiteth not long for an answer, but carries it away with him before he depart: For to David's petition, Return, O Lord, unto thy resting place, thou, and the ark of thy strength; God's answer is this, 
b v. 14. & deinceps.  This shall be my resting place, here will I dwell, for I have a delight therein. I will bless her victuals with increase, and will satisfy her poor with bread. To David's petition, Let thy Priests be clothed with righteousness, and let thy Saints sing with joyfulness; God's answer is this, I will clothe her Priests with salvation, and her Saints shall rejoice and sing. Lastly, to David's petition; For thy servant David's sake turn not away the face of thine anointed: God's answer is this; There shall I make the horn of David flourish, I, I have ordained a light for mine anointed. As for his enemies, I shall clothe them with shame: but upon himself shall his crown flourish. As if he should have said; Turn away the face of mine anointed? Nay, that will I never do, I will indeed turn away the face of the enemies of mine anointed. Their face shall be covered with confusion, and clothed with shame: But contrariwise, I have ordained a light for mine anointed. He ever shall have a light in his face, and a crown upon his head. As for his enemies, I shall clothe them with shame: but upon himself shall his crown flourish.  
These words are principally to be understood of Christ. For never were any so clothed with shame as his enemies the cursed jews which murdered him. There city was sacked, not one stone of it being left upon another, and they themselves as stubble or chaff were scattered over the face of the earth. So that they are the very shame of men, and the outcast of all people. Insomuch as when we would signify we hate a man deadly, indeed we commonly use to say, we hate them worse than a jewe. On the other side, Christ is so exalted now, that all power is given him in heaven and earth, yea God hath given him a name above all names, that at the most sweet and most excellent name of jesus, every knee and every heart also might do obeisance. And as the Apostle proveth out of the eight Psalm, the Lord now after all his dolorous pains and torments, hath crowned him with honour and glory. Nevertheless in a secondary sort, this promise may be applied also to David, who was a notable type of Christ; and so consequently to every faithful successor of David, which is Christ's vicegerent and lieutenant upon earth. For ye know what was the the end of all David's enemies: Absalon his disobedient son hung up by the goldy locks of pride. Achitophel his traitorous Counsellor made away himself. Shemei, a reviler of him, and a derractor from him, in his grey hairs put to shameful death. The same may be said of the rest. But holy David himself could never be overcome. For though many enemies, specially Antiochus Epiphanes, bend all their force, to the very uttermost, to root out David's posterity, and to destroy God's people; yet maugre their heads and their hearts, David's crown yet flourished and continued in his stock, till at the length the son of David came into the world; of whom the Angel Gabriel spoke to the blessed virgin Marie in this sort; 
d Luk. 1.32.  He shall be great, and shall be called the son of the most High; and the Lord God shall give him the throne of his Father David, and he shall be ruler over the house of jacob, and of his kingdom shall be no end. Now if this Scripture be so notably verified in David, be having faithfully served in his time, and being now by the will of God dead: no reason but that we may understand it also generally of every holy one of God, which treadeth in David's steps, going in and out before God's people. As for his enemies, I shall clothe them with shame; but upon himself shall his crown flourish.  
Here are two parts. His enemies; himself. His enemies, first shall have shame; secondly shall be clothed with shame. Himself, first shall have a crown: secondly shall have a flourishing crown. As for his enemies I shall clothe them with shame; but upon himself shall his crown flourish.  
The shame which the Lord God assureth David shall light upon his enemies, is a very droadfull judgement against them. Nicetas says plainly; No punishment so grievous as shame. And Nazianzene yet more expressly; Better were a man die right out, then still live in reproach and shame. This, divers valiant worthies have showed to be true, ridding themselves voluntarily of their life, that so they might be rid of their shame. Aiax being ready to dispatch himself, used these as his last words; No grief doth so cut the very heart of a generous and magnanimous man, as shame and reproach. What should I speak of any more Grecians, or Romans, as of Brutus, Cassius, Antonius, Cato Vricensis, and such others? In Scripture we have a plain proof. Mighty Samson, being about to pull the whole house upon his own head, 
judg. 16.18.  said thus: O Lord God I pray thee strengthen me at this time only, that I may be at once avenged of the Philistims, for my two eyes. He desired rather once to die valiantly, then long to live wretchedly. For as Saint Ambrose writing of Samson, saith, 
h Vivere & mori naturae functic: ●udibrio esse probro ducitur. Epist. yo.  For a man to live, or die, is natural: but for a man to live in shame and contempt, and to be made a laughing stock of his Enemies, is such a matter, as no well bred and noble minded man that hath any courage, or stomach in him, can ever digest it. Yet the Lord God promiseth David his anointed, that shame shall be the reward of all his enemies; shame I say which is a great deal worse than death itself. As for his enemies, says he, I shall clothe them with shame.  
Secondly, they shall be clothed with shame. To be clothed is an Hebrew phrase, signifying to have any thing unseparably cast upon one. And it is taken both in the better and in the worse part. As a little before; I cloth her Priests with salvation: that is, I will furnish Zion's Priests with such endowments and graces from above, which they shall be as it were invested into; that both by their life and doctrine, they shall still further the salvation both of themselves; and of them which hear them. Contrariwise, in this place I will clothe them with shame; That is, shame shall so unseparably accompany them, that as wheresoever a man goeth, he carrieth his clothes with him; so wheresoever they go, they shall carry their shame with them. And that which is strangest of all; they which are ashamed, use to cloth or cover their shame, and then think themselves well enough. But David's enemies shall be so shamed, that even the very covering of their shame, shall be a discovering of it; and the clothing or cloaking of their ignominy, shall be nothing else but a girding of it more closely and more unseparably unto them. So the Prophet speaketh elsewhere, 
i Psal. 35.26.  Let them be put to confusion and shame together, that rejoice at mine hurt. Let them be clothed with rebuke and dishonour, that lift up themselves against me. O Lord God, say Amen to it; let it be even so, O Lord, Let them be clothed with rebuke and dishonour that lift up themselves against thine anointed. And again, 
k Psal. 109.19.  Let shame be unto him as a cloak that he hath upon him, and as the girdle that he is always girdled withal. And yet again, 
l vers. 19  Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a cloak.  
But to leave the word, and come to the matter. The enemies of David shall be clothed with shame three ways: In their own conscience; In the world; In the day of judgement.  
Touching their own conscience, S. Austin says well, 
m Omnis in ordinatus affectus est sibimetipfi poena.  All unordinate desires, as none are more unordinate than traitorous and rebellious enterprises, carry in themselves that bane which poisons and punishes them at the last. Whereupon the Prophet says, 
n Psal. 57.2.  Hid me, O Lord, under the shadow of thy wings, until iniquity be overpast, as the Septuagint translate it. But we read it, Until this tyranny be overpast. And others transla●e it, Until this Calamity, or this Misery be overpast. Which indifferent acceptation of the Hebrew word, showeth that nothing doth so tyrannize over the conscience, nothing is such a calamity and misery to the mind, as iniquity and sin. judas after he had betrayed his Lord and Master, was so confounded in his own conscience, that he cried out and said, 
o Matth. 27.4.  I have sinned, in betraying innocent blood. Proditer Casca, vile traitor: if his blood be innocent, than thy conscience is guilty. And if thou canst confess thou hast sinned, when it is too late, why didst thou not take heed of sinning when 'twas time? I have sinned says he, sinned in betraying innocent blood. A thousand hells could not have more tormented him, than this desperate sorrow, and extreme shame wherewith his conscience was clothed, tearing his bowels whilst he was alive, and pouring them out when he died.  
Now as for shame in the world, we read 
p Gen. 4.5.  that God did set a mark upon Cain the murderer of the just Habel; and so consequently the ringleader of all David's enemies. Therefore as when men see a wolf or a fox, or any such hurtful beast in the forest, they set all their dogs upon him; so the enemies of the Lords anointed, being burnt as it were and branded with the marks of shame, are howted and hunted wheresoever they go. One example at this time shall suffice. Maxentius a wicked rebel against his own Lord the famous Emperor Constantine the great, devised to have a bridge made with cockebo●tes chained together over a river near Rome, thinking to train the Emperor that way, and there to drown them in the river. But God so wrought for his chosen servant, that the enemy himself being compelled to fly that way, was taken in that pit which he digged for others. And so as Pharaoh was clothed with shame in the open view and fight of all the world, when he and all his host were drowned in the red sea, after the same fashion Maxentius was dressed,  
Lastly, touching shame in the day of judgement, David's enemies at that day shall stand before the tribunal ●●ate of Christ, being naked in all respec●●else, but only covered with their own shame. Then they shall be vexed with horrible fear 
r Sapien. 5.2. , and clothed with confusion; whereas the righteous shall be clothed with incorruption; 
2. Cor. 15.  yea though in this life with the rich glutton, 
s Luk. 16.19.  they have been clothed with purple, and fine linen, yet than their attire shall be dishonour, and their garment shall be shame. Thus will the Lord clothe the enemies of his anointed with shame; cloth them in their own conscience; cloth them in the world, cloth them in the day of judgement. As for his enemies I shall clothe them with shame; But upon himself shall his crown flourish.  
The one half of this Sermon is now past, the other shall be as soon dispatched. But upon him shall his crown flourish.  
First, himself shall have a crown. Tertullian 
t In libro de corona ●ilitis.  reporteth out of Diodorus Siculus, that the first that ever ware a crown was jupiter. The soldiers gave him a royal crown for a reward of his victory and triumph over the Titans. Hereupon jupiters' Priest 
u Act. 14.13.  brought bulls and crowns to the gates of Listra, and would there have sacrificed to Paul. Afterward, when God's people the Israelites would needs have a King, as other nations had round about them; then their Kings would needs have crowns also, as other Kings had round about them. Hence we read, that David having vanquished the King of Rabbath, 
x 1. Chron. ●0. 2.  took the crown from off his head, and found it the weight of a talon of gold, with precious stones in it; and set it upon his own head. Though indeed long before that the 
y 2. Sam. 1.10.  Amalakite brought him a crown, which he took from saul's head when he slew him.  
So that the thing God promiseth is this: that any crown which king David should get, either by conquest, or by succession, or by any other just title, should still flourish more and more. Some there are in the world which to be sure of outward ornaments enough, will needs wear a triple crown, Others have been unwilling to wear that one which they might. Ca●●tus, that wa● absolute King almost of fi●e kingdoms somewhat before the conquest, upon a time in his progress riding near the Thames, lighted and sat down before the shore. Then as it were to try a conclusion, he commanded the water being now ready to ari●e again and to flow, not to come 〈◊〉 nearer him. But the water keeping his natural course, came still up higher and higher, till it began to wet him. Whereupon turning to his Nobles, which were about him, You call me (says he) your King and Master, and so indeed I am; and yet lo ye, I cannot command so much as this little stream, but do what I can, that will do still as it list. Whereupon presently he posted to Westminster, and resigned his crown to the crucifix there; neither could be ever 〈◊〉 this be persuaded to wear it any more. Now as the pride of that man of sin, which sits under the sign of the triple crown, is too intolerable: so on the contrary part, this was too much niceness in Canutus. Seeing, it followeth not, because he could not command the sea and the waters, as Christ did, and therefore he might not wear a crown. For neither doth Christ himself in heaven wear such a crown as Kings of the earth do. But the truth is this, that royalty and majesty, which is essential to God, he is content to communicate to his holy ones, and to his anointed, by participation and grace. Therefore the Lords anointed, which is as it were his favourite, may very well do all these three things at once; wear the crown which God giveth; and yet detest the pride which God abhorreth; and still admire the Majesty which God enjoyeth: So that the Lord promising his servant David a crown, promiseth him wealth, wisdom, renown, dignity, prosperity; in one word, all royalties belonging to a crown. But upon himself shall his crown flourish.  
Secondly, he shall have a flourishing crown. Flourishing is metaphorically attributed to a crown. As in the next verse before. There shall I make the horn of David to flourish. A metaphor taken from those goodly creatures, as stags', and such like; whose chiefest beauty and strength consisteth in their horns, especially when they bud and branch abroad. So in these words, But upon himself shall his crown flourish. A plain allusion to those flowers which either continually, or else a very long time, keep fresh and green. Besides at the first, kings crowns were not made of gold and pearls, as I told you of David's crown, but only of green oaken leaves, as that of jupiters', or else of some other branches or flowers, as others. The Lord than meaning that David's kingdom should be established for ever, and that his lasting glory should still grow green, he maketh this loving promise unto him; But upon himself shall his crown flourish. How flourishing beautiful flowers are, consider but the Lily, and you shall soon perceive. Mark (says our Saviour) 
z Matth. 5.24.  how the lilies of the field do grow, they labour not, neither do they spin, ye do I say unto you, that even Solomon in all his royalty was not clothed like one of these. Now if God so clothe the flowers of the field, which grow to day, and to morrow are cast into the oven, how much more shall he clothe David's enemies with shame: but upon himself make his crown flourish? For even as in salomon's Temple, five candlesticks at the right side, and five at the left standing before the Oracle, and being made for matter of pure gold, for form with branches and flowers, did well nigh dazzle the eyes of any that entered into the Temple 
a 1 Reg. 7. ●9. ; so the Lord here gives his word, that the King's crown shall ever flourish in the house of our God, disparkling and displaying those rays of Majesty: those beams of beauty, which shall amaze the world, and be a wonder as well to Angels as to men. Wherefore, as I said even now of his enemy's shame, that it should be threefold: so here I repeat the same again of his crowns flourishing: His crown shall flourish in his own conscience: in the world: in the day of judgement. Touching his own conscience, the blessed Apostle calleth the Philippians his joy, and a crown 
b Phil. 4.1. . And to the Thessalonians he writeth thus, What 
c 1. Thes. 2.19.20  is our hope, or joy, or crown of rejoicing? Are not even you it, in the presence of our Lord jesus Christ at his coming? yes, ye are our glory and joy: Now, if this precious vessel of honour rejoiced in nothing so much, as in the testimony of his conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, he had his conversation in the world, the power of God's spirit working still most mightily by his ministry to the conversion of the world to Christ: how much more shall the Lords anointed have his conscience crowned with flourishing joy, with comfort, with content, with heavenly peace, when he shall remember, that not only for matters of religion and Gods true service, he hath been and still is with Saint Paul profitable to the Church; but also is a strong bulwark and a tower of defence to maintain even the outward felicity and prosperity of God's people; yea the very particular right, wealth, life of every one of them; all this I say, and a 100, things more, when he considereth, what a great and a glorious instrument he hath been every way of God's glory: O Lord God what a heaven shall he have in his heart? what a sweet paradise of pleasure in his soul? what security? what assurance of Christ's love? what a confident and undaunted hope of eternal glory? what a flourishing crown of rejoicing shall he have men in his very conscience? upon himself shall his crown flourish. Touching the world, our holy Prophet speaking to God, though in the third person, yet of himself says, Thou hast prevented him with liberal blessings, and hast set a crown of pure gold upon his head. His honour is great in thy salvation, glory and great worship hast thou laid upon him. Now that crown which is of gold, yea of pure gold, must needs be very flourishing even in the view and face of the world. Neither is this to be understood of David's person only, but even of his posterity in all ages to come. How was he himself crowned with conquests and victories over his enemies? How was his son Solomon crowned with riches, with wisdom, with same & glory i● the whole world? which flourishing of 〈◊〉 soon, as of a noble branch, graced in a ●●●ner the ●etie roo●e of David himself. For, as his worthy son teacheth, children's children are the ●ed one of the elders, 
c. Prou 17.6.  and the glory of the children ●re their fathers. Therefore, as children may ●ustly glory of the renown of their father's virtue and honour: so the excellent father is in a sort crowned with happiness in this world, when he sees his children's children like to grow up and flourish after him. But upon himself shall his crown flourish. Lastly, touching the day of judgement then, then shall all the righteous flourish, when as having been faithful unto the death, they shall receive the crown of life. A crown as S. Peter calleth it immortal and undefiled, 
1. Pet. 1.4.  and that fadeth not away. Denying that ever it fadeth away, he affirmeth that it ever flourisheth. I would here be bold, if I might do it without offence, as I hope I may, to show you one goodly cluster of grape● of uhe land of Canaan, a land flowing with milk and honey, whether you are now going, before you enter into it. 
D. Thomas Bodleius, qui plur●mis & pulcherrimis libris Oxoniensem bibliothecam instruxit.  A worthy and ver●●us gentleman▪ whom I need not name in this place, because, no doubt many ages will name him, and renown him hereafter, giveth for his arms three crowns with this posy, Quarta perennis erit. As if he should say, these three crowns, which I bear in my coat, are but the difference of my house and gentry, but Quarta perennis erit: the fourth crown which I look for in heaven shall be everlasting and immortal. That forth, though it be but one crown, yet shall be worth all those three crowns, yea three thousand more such as these are; The fourth shall be eternal. Now, if he, and we that are such a● he no question is, faithful to God, and loyal to the chosen servant of God, may well hope for a most flourishing incorruptible crown of glory, then much more may Dau●d himself rejoice in God his Saviour, and say, Quinta aut sexta perennis erit: The fift, or the fixed shall be eternal. This crown which God of his grace with his own right hand and his holy arm 〈…〉 upon mine head, is indeed (thankes and praise he given vote the s●me God) a very flourishing crown flourishing in mine own conscience: flourishing in the world, both for my person, and for my posterity; But it is nothing, in respect of that flourishing crown which I shall receive at the day of judgement. For the 
g Psal. ●. ●2.  just shall flourish like a palm tree, and shall grow like ● Cedar in Lebanon. Such as he planted in the house of the Lord, shall flourish in the courts of our God. And then indeed shall this bountiful promise of God be most fully performed, But upon himself shall his crown flourish. As for his enemies, I shall clothe them with shame, but upon himself shall his crown flourish.  
To draw then to an ●ode: it may seem very strange, that David had any enemies. Yet, o●● of these words. As for his enemies, I shall clothe them with shame; it may be well gathered that some he had. What? had David? meek David? Lord remember David, and all h●● meekness, says he, in the beginning of this Psalm. He was the kindest, and the meekest man alive. Ween he had his mortal foe at a vantage, and at a dead lift, as we say, and might have nailed him fast to the ground with his spear: he only did cut off a lap of his garment, to show, that when he might have hurt him, he would not. Posse, & ●olle, ●obile. Yet this meek David, patiented David, merciful David, valiant and victorious David, holy David, had enemies. Wherefore you most honourable and blessed servants of God, you that excel in virtue, if you have some enemies, think not strange of it. For, if you had nothing in you: 〈◊〉 fear of God, no reverence towards his word, no love and loyalty towards your Sovereign, no fortitude, no temperance, no good thing in you; ye might perhaps walk on long enough, and no man envy you, no man malign you, or malice you. But because God hath inspired you with his principal spirit, and endued you with special great graces above your fellows; therefore ●oth your adversary the Devil, the old enemy of all goodness and virtue, who is ready to burst to see you do so well: he, I say, doth bestir himself, and raise up enemies against you. But (O blessed be our good Lord) what a wonderful comfort and encouragement have all you; what a horrible terror & affrightment have all your enemies, in this text? For the holy Ghost says not, They shall be clothed, or you shall clothe them: but I, even I shall clothe them with shame. It is impossible, says he, that you should always be armed at all points, circumspect at all places, vigilant at all times, provided at all occasions, to prevent the mischievous practices of your divillish enemies. No counsel of man, no policy, no wisdom, no wit, can foresee their barbarous undertake and complottes, to escape them. But in heaven, in heaven there is an eye, an hand there is in heaven: an eye to descry them, and an hand to persecute and punish them: both an eye and an hand to deliver you from dannger, and to clothe them with shame. Therefore, saith he, Cast your care upon me; let me alone with them, your peril is my peril, your case my case: I'll pay them that they have deserved: He take the quarrel into mine own hands: He trim them well enough. As for your enemies, I shall clothe them with shame. Remember I pray you, beloved, though indeed, they have made themselves worthy never to be remembered, or once to be mentioned i● our mouths any more: yet remember, I say, to their egregious dishonour & reproach, how those are now clothed with shame, who were the first cause of the solemnising, or as I may say, of the sanctifying of this present day for the day of the week, and of yesterday for the day of the month, & of the twelve month, with so holy an exercise? How odious? how execrable is their very name unto us? what true hearted loyal subject, such as I am sure all are here, doth not detest them, hate them, loathe them, as a road, or as a viper, or as some hideous misshapen monster: and curse the very day wherein such a rebellious generation, and such a traitorous blood were borne? Certainly, my good brethren, if the mercy of God, which is incomprehensible, did not give them grace, at the l●st gasp to repe●t, and cry to God for pardon: as they are clothed with shame in this world, so shall they be much more in the world to come. And as we hold them for no better than cursed creatures, so shall the Lord at last, say unto them, Go ye cursed into everlasting fire. So let it 〈◊〉, O Lord, even so to all the enemies of 〈◊〉 anointed, either open of secret, so 〈◊〉 be to them: As for his enemies, do them, thou, O Lord, thine own self, do them clothe them with shame.  
But upon himself doth his Crown flourish.  
These words, upon himself, either 〈◊〉 altogether impertinent and super●●●ous, or else they are very important 〈◊〉 material. For it had been sufficient to have said; As for his enemies I shall clothe them with shame 〈◊〉 as for hi●selfe, his crown shall flourish. It is 〈◊〉 greatly necessary, as it should seem to say, his crown shall flourish upon himself. Yet the Lord in his gracious answer unto Davide prayer, thought good to put in this as a supernume●●●●● word, over and beside the necessity of the sentence: to teach the good King, and us all likewise, a very notable lesson. Namely, that he would bless the crown, the dignity, the flourishing estate of his loving ser●ant, not only in his own person and his posterity; in this world, and in the world to come, as I have showed already; but also from a lesser ●●ight of glory, still to a greater and greater. Upon himself, sails he, shall his crown flourish. For not only is shall be flourishing, as David left it, at the day of his departure to God, but after his dissolution and death: as fast as his body corrupteth in the earth, so fast shall his crown increase still in heaven. Trust me, truly, I speak i● before the living Lord, and this high presence, all the whole Church which shall be edified so salvation, by David's blessed and godly government, even after his death, shall yet suffer his crown never to die, but shall continually keep in fresh and green. Yes, as every one brought to the building of the ●●bernacle, and to the re-edifying of the temple, such as they were able: so I assure you, I speak now a great word, every particular subject, that is faithful to God, and to his Prince; as he go●●h on forward to God, by the peace, and by the religion which he hath enjoyed under his Prince▪ so he shall still beautify and deck David's crown; & one shall bring a white rose; an other shall bring a red rose, and add it to the 〈…〉 that so upon himself still his crown may ●●●rish, the white rose and the red rose, that are in the crown already, being ever made more and more fragrant and flourishing. O Christ, what a crown is this? And what will it grow to 〈◊〉 more in the end? You that are mighty Kings and Potentates upon earth, have indeed great cares and continual business in your head●; but yet vouchsafe I pray you to harken a little, what I shall say unto you. You watch oftentimes over us, when we are asleep ourselves. You care for our peace, when it is not 〈◊〉 our power to further it; you procuring good to Zion, and prosperity to jerusalem, yet many times enjoy the least part of it yourselves. But no force▪ Take this still for your comfort. We that cannot all our lives long do the hundreth part of that good, which you do every hour, shall have nothing so flourishing a crown as you shall have. Upon you, upon you shall everlasting peace rest, upon you shall the glory of God's majesty shine, upon you, upon you shall your crown flourish. Which the Lord of his mercy grant, I most humbly beseech him for jesus Christ's sake: that as David's crown ever flourished, till the first coming of Christ; so our gracious King's crown may ever flourish, till the second coming of Christ; and then, that afterward for ever his royal Majesty may be royally crowned with eternal life: through the same our dear Saviour jesus Christ: To whom with the Father and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen.  
FINIS.   

A SERMON PREACHED before the King's Majesty that day he entered into Oxford, at Woodstock●, August 27. 1605.  LVK. 8.15. 
But that which fell in good ground, are they which with a good, and a very good heart, hear the word, and keep it, and bring forth to fruit with patience.  
IN this Parable of the sour, are 4. grounds mentioned. Whereof three are bad, and only one good. Namely, they which with a good and a very good heart, hear the word, and keep it, and bring forth fruit with patience. Almighty God poureth out his benefits no less plenteously then continually upon us: yet we can make no requital: our goodness cannot reach to God. The only thing that we can do for him, is to love and honour his word. Whereupon King David thought it a death unto him, 
Psal. 132.  that being banished from his people, he could not go● up to the house of the Lord, with the voice of joy and gladness, among such as keep holy day. And on the other side he said; I rejoiced when they said unto me, We will go up into the house of the lord 
Esa. 2.3.  The Prophet Esay likewise, foretelling what alacrity and good will should be in the Gentiles after they were converted to Christ, saith thus; It shall be in the last days, that many people shall go and say; Come, and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we will walk in his paths. Look how it is in the health of the body, 
Chrysost. hom. 4. in Gen.  and so it is in the state of the soul. If a man have a good appetite, and a stomach to his meat, 'tis a sign he is well in health: in like sort, if a man be content to follow Christ for the loaves to fill his belly, and care not for the food of his soul; questionless all is not well between God and him; but if he have a longing and a hungering desire of the word, than indeed his heart is upright in the sight of God. For as S. Au●●e● noteth well; 
August. tract. 4●. in johan. Si sermo meus caperetur, caperet. Nun sie est sermo Dei, & sie esse debet fidelibus sicut pis●i hamus. Tum capit quando capitur. Nec sit captis iniuria: Ad salurem enim, non ad perniciem capiuntur. Heb. 13.17.  if the word of God be taken by us, it will take us. Seeing the word of God so is, and so ought to be, unto the faithful, as a hook is to fish. Then it takes, when it is taken. Neither are they which are taken hurt by it. For they are not caught to be killed, but to be drawn out of the damnation of this world, and to be translated to the liberty and glory of the children of God. Wherefore as fishers take most delight in angling, when they see the fish bite quickly and greedily: so if you would put life into your Preachers, which are called fishers of men, that they may preach the word with joy, not with grief, you must show by your countenance, by your attention, by your reverence, by all your outward behaviour, that you desire n●●●ng so much as to bite at this sweet bait, that so you may be drawn by the Father to Christ. For they only are good ground as we have it here, which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
Here are three properties of good ground set down. All opposite to the three bad grounds mentioned before. First, they that are good ground, hear the word with a good heart; contrary to the ground on the high ways side, which when they have heard, let the devil take the word out of their hearts, & so they hear not with a good heart. Secondly, they keep the word with a very good heart; contrary to the stony ground, which for a while receive the word with joy, but in time of temptation they fall away, and so they keep not the word with a very good heart. Thirdly, they bring forth fruit with patience; contrary to the thorny ground, which after their departure are choked with cares, and bring no fruit, and so do not (as it is said here that the good ground doth) bring forth fruit with patience. But that which fell in good ground are they, which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
The first property of the good ground is this, that they hear the word with a good heart. The two Disciples going to Emaus, 
Luk. 24.  when Christ was departed from them, said thus one to another; Did not our hearts burn within us, when he talked with us by the way, & opened to us the Scripture? O Beloved, now you are busied in hearing the word, Christ talketh to you, and you are in the right way to heaven. Therefore that we may hear with a good heart, we must feel in our hearts that burning of which the Disciples say, Did not our hearts burn within us, when he talked with us by the way? For so the Spiritual spouse confesseth of herself, 
Ca●t. 5.4.  My beloved put his hand to the hole of the door, and my heart was affectioned towards him. And against My soul melted when my beloved spoke. Now Christ puts his hand to the hole of the door, desiring himself to enter, and us to repent: now our beloved speaketh to us out of his word. So that we cannot be good ground, except our heart be affectioned, and our soul melt towards him. When the blessed Virgin saluted her cousin Elizabeth, 
Luk. 1.44.  she felt the babe spring in her womb for joy. Certainly Beloved, you have every one of you a babe in your hearts, even the child jesus, which is form and fashioned in you. This babe we must feel even to skip & spring in our hearts for joy, if we would assure ourselves that we be good ground, and hear with a good heart. Neither must we only rejoice, but also fear. Serve the Lord with gladness, and rejoice before him with trembling, 
Psal. 2.  says the Psalmist. We read that when the Almighty uttered his voice, 
Ezek. 5.24.  the four beasts, whereby are meant the Angels, let fall their wings. Where are then our plumes of pride, our feathers whereby we fly so high in an opinion of our own knowledge and wisdom? why are they not all let down, that we may wholly submit ourselves to the Lord, to be taught and directed by his word? Remember I pray you what good Cornelius said. I know well there was never more reverend hearing of the word in the Court▪ then at this day, yet that which is very well already must so be commended, as that which may be better and better, be evermore enforced. Therefore as I was about to say, remember what the Captain Cornelius said to S. Peter, when he was ready to preach unto him; Now, says he, are we all here present before the Lord, 
Act. 10.33.  to hear all things that are commanded thee of God: O that we had this good heart to consider, when we hear a sermon, that we stand not before a man, but coram domino, before the Lord. Th●● we should hear the word, not as the word of man, but as it is indeed the word of God. Then, we should put a difference between other things which perhaps shortly we shall hear, either to recreate the mind or sharpen the wit, or for state and majesty, or for some other earthly purpose, and between this engrafted word, which is able to 〈◊〉 our souls. It is strange, what is reported of Constantine the great in this kind. Eusebius writeth of him that when divine service was said, 
De vi●â Constan. lib ●. cap. 17. & cap. 33.  he would help the minister to begin the prayers, and to read the verses of the Psalms interchangeable. And when there was a Sermon, if any place of special importance were alleged, that he would turn his Bible, to imprint the place in his mind the better both by hearing & seeing it, He addeth beside, that the Emperor many times being as it were ravished with those things which he heard, rose up suddenly out of his throne & chair of estate, and would stand a long while to hear more diligently, and though they which were next him did put him in mind to remember himself, yet he heard the word so attentively, that he would not hear them. How wonderfully do●● this confound us, that are fare inferior every way, when we hear and see that Emperors, and mighty Kings and Potentates of the world, show such a good heart in hearing the word, & we in the mean time have lumpish and dull spirits & affections, and are never a whit moved? Certainly ye honourable children of God, now Christ talketh with us by the way, therefore let our hearts burn within us: now Christ putteth his hand to the hole of the door, therefore let ou● hearts be affectioned to word him know our well-beloved speaketh, therefore let our souls melt: now the blessed virgin; yea a greater than the virgin, then ●he virgin's Son, saluteth us, and with●● us all hail out of his word, therefore let the babe spring in our heart fol joy: now the Almighty uttereth his voice, therefore let our wings fall down, and let us wholly submit ourselves to be taught of God. Even as Cornelius the Centurion thought when he heard Peter preach, that he stood not before a man, but before the Lord: and Constantine the Emperor could never satis●ie himself with reverend attention of his good heart to the word. Then indeed shall we be good ground as all they are which with a good, and a very good heart hear the word, and keep it, and bring forth fruit with patience.  
The second property of the good ground is this, that they keep the word with a very good heart. In our English translation it is read thus, with a good and an honest heart. 
Cord be●● & optimo. Vulga.  But I follow the vulgar Latin, which readeth thus; With a good and a very good heart. And I referr● the good heart to hearing, the very good heart to keeping: As if the words stood thus; Which with a good heart, hear the word, and with a very ●ood heart keep it, and bring forth fruit with patience. To the matter then: It is to no purpose that the seed be sown▪ except it be covered in the earth. Neither that the word be heard. except it be kept. 
Psal. 119.  Therefore saith the Prophet, In my heart have I hid thy word, that I may not sin against thee. So that to keep the word with a very good heart, is to hide and cover this holy seed in the fallow grounds of our heart, being ploughed up by the preaching of the Gospel. Whereupon the kingdom of heaven is likened to a treasure hid in a field. And this very field is a faithful heart, which keepeth and hideth in itself the word, which is the direct way to the kingdom of heaven. According to that of our Saviour. The kingdom of heaven is within you. 
Matth. 13.52.  Yea a faithful heart, not only is a field wherein is a treasure, but also is itself a treasure, wherein are both old and new things. For every Scribe which is taught unto the kingdom of heaven, is like unto a householder, which bringeth forth out of his treasure things both new and old. His heart is filled with a treasure of comforts, gathered out of the old and new Testament. 
Prou. 13.52.  The wife woman, by whom is meant the spouse of Christ, keeps her candle a light all the night long. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperiat Clem. August. de civet. dei lib. 21. c. 6.  Clemens understandeth this ●ight to be the heart, and he calleth the meditations of holy men, candles that never go out. S. Austin writeth among the Pagans in the temple of Venus, there was a candle which was called, unextinguishable; whether this be true or no of Venus' temple it is uncertain, only Augustine's report we have for it; but without all doubt in every faithful hearer and keeper of the word who is the temple of the holy Ghost, there is this candle or light that never goes out. 
Psal. 19  For so we read, that the word of the Lord illuminateth the he●●t: there's the light. And that this light goes not out at any time appeareth by that which is written elsewhere: O Lord, how do I love thy statutes, they are my meditation continuosly? 
Psal. 129.  In the old law those creatures only were accounted clean, which did chew the end. No otherwise shall we be accounted unclean in the sight of God, if we chew not the end as it were, and ruminate, and meditate of those things which we have heard out of the word. For even as it is not available to eat, except the meat be inwardly digested and divided to all the parts of the body: so hearing is unprofitable, unless the word heard be kept in mind and memory, and shown and set forth in all the parts of our life. Therefore they of Berraea were esteemed more noble than they of Thessalonica, because they after Paul had preached to them, conferred among themselves, and searched the Scriptures, not only to see whether the Apostles doctrine were warrantable by the word, but also to confirm their own memory, and exercise their meditation in the Law of God. Now than ye holy ones of God if we would be good ground indeed, as the Patriarch jacob ●●ted his son josephs' dreams; 
Gen. 37.11.  so let us not only ●eare, but also 〈◊〉 the word. For this is proper to the child of God, to have the law of his God in his heart. Not noted in writing tables, or written in tables of stone, but noted & written in the fleshy tables of the heart. And 〈◊〉 as the holy virgin kept all those sayings, 
Luk. 2. 1●.  & po●dered them in her heart, which 〈◊〉 by the Shepherds reported and published abro●d concerning her son jesus▪ in like manner they that are wise will hear, nay they will ponder and keeps those things which they have heard, that so they may the better understand the loving kindness of the Lord. Especially seeing those things which we hear are no dreams, but unsearchable mysteries of our 〈◊〉 on: neither are we that publish and preach them, such shepherds as the Angel spoke unto, but we are appointed to watch over the flock which Christ hath bought with his blo●d. Therefore if you would show yourselves to be good ground, your very good heart must be as a field that hath a treasure hid in it: yea it must be as a treasure itself, that hath old and new things hid in it: it must be as a candle, that never goes out: and as a clean creature that never leaves chewing the cud: even as jacob noted his son's dreams, and the blessed virgin kept the shepherd's sayings, and pondered them in her heart. For they only are good ground which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
The third property of the good ground is this, that they bring forth fruit with patience. Good ground is like a good tree. For indeed good ground will make a good tree. Now a good tree bringeth forth good fruit. And the blessed man which meditateth day and night in God's law●, 
Psal. 1.  is like a tree planted by the water's side, which bringeth forth his fruit in due season. So that it is not enough for the word to go in at one ear and out at the other, but it must go in at both ears, by reverend and religious hearing, and settle deeply into the heart by faithful and diligent keeping, and lastly, go out at both hands, by bringing forth fruit with patience. 
Ecclus. 50.16.  Simeon the son of Onius was a fair Olive tree, that is fruitful, and as a Cypress tree which groweth up to the clouds. A cypress tree is high, but barren: an olive is fruitful but low. So ● Christian, must not only as cypress tree, re●th up to the cloud: by meditation of high mysteries in the word, but also he must as an olive tree, bring forth fruit with patience. Then he shall be like Simeon, neither low, nor barren. But though he be an olive, yet he shall be as high as the cypress tree: and though he be a cypress yet he shall be as fruitful as the olive tree. 
Gen. 6.16.  Noah is commanded to make a window in the top of the Ark, and a door in the side of it. A window is for the eye to look out, a door is for the whole body to go out. And in like manner he that would be good ground, must not only make him a window for contemplation, as Daniel did, at which he prayed thrice a day, but also a door for acti●●, as Abraham did, at which he fat● 〈◊〉 a day. At the window of contemplation be must meditate, with a very good heart to keep the word: at the door of action he must go out to bring forth fruit with patience. The Lord also commanded Moses to make a l●uer with a base or with a foot. Now the Latin word Labi●● signifies as well a lip, 
Exod. 30.38.  as sla●er. So that the l●●er which wishes 〈…〉 a base: and the lip which v●tereth great knowledge, must have a foot to walk according to it. Otherwise if knowledge do not stand upon doing, and upon fructifying as upon a foot, then questionless it is footles, & so consequently it is bootless, and the 〈◊〉 wanting a base is altogether unprofitable. The Prophet Isaiah is willed to lift up his voice like a trumpet. 
Esa. 58. ●.  Many things sound louder than a trumpet, as the sea, the thunder, and such like. Yet he says not; Lift up thy voice as the sea, or lift up thy voice as the thunder; but lift up thy voice as a trumpet. Why so? Because a trumpeter when he sounds his trumpet, he winds it with his mouth, and holds it up with his hand. And so every faithful heart, which is as it were a spiritual trumpet to sound out the praises of God; must not only report them with his mouth, but also support them with his hand. And then indeed holding up the word of life with his hand, and bringing forth the fruit thereof with patience, he shall lift up his voice like a trumpet. The Patriarch Abraham buried Sarah in the cave of Macpelah, 
Gen. 23. 1●.  that is, in a double sepulchre, H● that buries his mind● in knowledge only, without any care of bringing forth fruit, be buries Sarah in a single sepulchre, as Philo Iuda●● doth allegorise upon his story; but he that burieth his mind as well in the performance and practice of religion (which is all in all) as in the knowledge and understanding of it, he buries Sarah in a double sepulchre. And so must all we do, which are the true children of Abraham. For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus have a double spirit. A spirit that heareth the word with a very good heart, and with patience bringeth forth fruit. Neither is this addition (with patience) altogether to be omitted. For though a man cannot hear the word without patience, nor keep the word without patience, yet patience is never so requisite, as in bringing forth fruit according to the word which we have heard, and kept. Wherefore the holy Ghost saith; 
Heb. 10.36.  Ye have need of patience, that after ye have done the will of God, ye may receive the promise. He says not, After ye have heard it with your ear, or kept it with your memory: but after ye have done the will of God, and brought forth the fruit thereof, ye may receive the promise. For wherefore did not the stony ground bring forth fruit, but only for want of patience. They received the word with joy, and seemed to have very good hearts for a time; but in time of temptation for want of patience they fell away. Wherefore did not the thorny ground bring forth fruit, but only for want of patience? After their departure wanting patience to digest their griefs, they were choked with cares, and so brought forth no fruit. Therefore as a good field must endure many a cold frost & snow, and hard weather in the winter time, before it can yeed a fruitful crop in Summer: semblably he that would be good ground, must possess his soul in much patience, and continually endure yea even manfully reject all the motions of his flesh, all the allurements of the world, all the temptations of the devil, whereby he may be hindered from bringing forth the fruit of good life, according to the holy will and word of God. He must like a good tree, bring forth good fruit; he must with Simeon be not only high as the cypress, but also fruitful as the olive: he must with Noah make him, not only a window for contemplation, but also a door for action; he must with Moses, make him a laver with a base the must with Esay lift up his voice like a trumpet; he must with Abraham bury Sarah in a double sepulchre: in one word, he must always bring forth fruit with patience. For they only are good ground, which with a good, and a very good heart, hear the word, and keep it, and bring forth fruit with patience.  
To conclude then, It is not greatly needful to exhort you with a good heart to hear the word. Never heretofore such diligent hearing in the Court, as now a days. I dare be bold to say it; All the Preachers in England, in very many years by all their exhortations, could never have done half so much good in this kind, as the only, holy, and happy example hath done, which we see every day before our eyes. Neither need ye be greatly put in mind to keep in mind the word heard. Memory ye have enough, understanding enough, knowledge enough, learning enough: When you have heard a Sermon, you can remember and repeat, and carry away, and keep much of it. But this, this is the thing which I must call upon myself, and upon all you to think of, to wit, that we bring forth the fruit of the word in patience, in temperance, and in all other virtues of a sanctified life. For that Samaritan woman did not fill her pitcher at the wall, to spill it by the way, but to carry it home full of water, and there to use it as occasion served. Here where the word is preached, is the well of living water, flowing forth to eternal life. But this water we must carry away with us, and keep it to wash and purge our consciences, to cleanse our ways, to water the roots of God's graces in us continually, that we may b●ing forth s●●● with patience. Rachel also, that other holy woman did not desire the mand●●●● so much to hold it in her hand, 〈◊〉 to s●ell to it, as to be made ●p● 〈◊〉 to bring forth the fruit of her 〈◊〉 To teach us, that we must not 〈◊〉 so much to know the word, the● 〈◊〉 may subtly dispute or discourse o●●●● to practise it that we may show the fruit of it in the amendment of our lives. Therefore King David being ready to redress diverse things among his people, saith in one of the Psalms▪ O Lord, teach me goodness, and knowledge: knowledge, that I may keep thy word; and goodness that I may show the fruit of it. For I am sure, says he, that all my keeping without sanctifying all my knowledge without goodness, is to no purpose. Wherefore, O Lord, give me goodness and knowledge. But first goodness and then knowledge. Because indeed a little goodness, though it be never so small, is better than all knowledge, though never so great. One handful of goodness is worth ●n hundred headfulls of knowledge. For the fear of the Lord is the beginning of wisdom, a good understanding have all 〈◊〉 that do thereafter, the praise of it endureth for ever. A good understanding have all they that do thereafter. 〈…〉? Because an ill understanding ●oe all they that do not thereafter. ●●ey that have understanding, and do 〈◊〉 thereafter, that is, bring not forth fruit according to it, they have an ill understanding. But they that have understanding, and do thereafter, and lead their life according to it, such have a good understanding. The praise of these shall endure for ever. O how highly shall Christ praise you, how richly shall he reward you, if you have a conscionable care to express his virtues, and to be transformed as it were into the obedience of his word? Then he shall say unto you; Come ye blessed of my Father, inherit the kingdom of heaven. For ye have not only heard my word, and kept it as fare as knowledge goes, but also ye have practised it, and fructified thereby. I was in prison, and ye visited me; I was harbourless, and ye lodged the▪ I was hungry, and ye gave me meat. These and such other have been the good fruits, which have followed you● hearing and keeping of my word. therefore now ye shall be praised for your welldoing, and for ever ye shall be blessed for your fruitbearing. Which God grant to us all for jesus Christ his sake, to whom with the father, and the holy Ghost, be all honour and glory, power and praise, dignity and dominion, now and evermore. Amen.  
FINIS.   

A FUNERAL SERMON Preached in S. MARY'S. May 10. 1605.  PSAL. 32.7. 
Surely in the flood of many waters they shall not come near him.  
THe principal scope of the Prophet in this place is to prove, that the righteousness, and so the blessedness of man, consisteth only in the free forgiveness of his sins, and gracious imputation of Christ's merits. His argument may be framed thus; That which the whole Church and every godly man therein hath ever especially prayed for in all afflictions and troubles, that is happiness▪ But for remission of sins every godly man will pray in time of tribulation: Therefore this is the felicity of the faithful. To confirm this reason more fully he setteth down, first, the circumstances going before the praye●; For this shall every 〈◊〉 that is godly make his prayer unto thee in a ti●● when thou mayst be found. Then, the form of the prayer itself; Thou art a place to hide me in, thou shalt preserve me from trouble, thou shalt compass me about with songs of deliverance. Lastly, the effect following the prayer; Surely in the flood of many waters they shall not come near him.  
Prayer is the true sacrifice of faith▪ The efficacy whereof is briefly, bu● pithily set down to the Hebrews. God I have spoken elsewhere 〈…〉 largely of this point. Now but a word only to make a ●●e entrance into this sermon. Take it therefore 〈◊〉. The effects of prayer heretofore have been wonderful. Prayer hath set down 〈◊〉- sto●es from heaven, to overcome five Kings with their armies. Prayer hath shut up the windows of heaven, that it should not rain, and again hath opened them that the earth might give her increase. Prayer hath stayed the swift course of the son, and caused it to go backward fifteen degrees. Prayer hath held God's hands that he could not ●●ike when he was ready to plague his people. Prayer without any other help or means hath thrown down the strong walls of jericho. Prayer hath divided the sea, that the floods thereof could not come near the Israelites. In this place it delivereth the faithful man from all the dangers of the world. Surely in the flood of many waters they shall not come near him.  
The sum is this; That no calamities of this world, no troubles of this life, no terrors of death, no guiltiness of sin, can be so great, but that a godly man by means of his faith and felicity in Christ shall wade out of them well enough, For howsoever other things go, still he shall have such a solace in his soul, such a comfort in his conscience, such a heaven in his heart, knowing himself reconciled to God, and justified by faith, that Surely in the flood of many waters they shall not come near him.  
Which, that it may the better appear, I shall desire you to observe two things. The danger: the deliverance. The danger is in these words; I● the flood of many waters. Where the tribulations that the godly man is subject to in this life, are likened, First to waters: then to many waters: thirdly, to a flood of many waters; In the flood of many waters. The deliverance is in these words; Surely they shall not come near him. Where the deliverance of the godly man hath three degrees also. First they shall not come near: secondly him, they shall not come near him: then Surely, surely they shall not come near him. Surely in the flood of many waters, they shall not come near him.  
First, the afflictions of the faithful are likened to waters. Fire and water have no mercy we say. But of the two water is the worst. For any fire may be qu●c●ed with water, but the force of water, if it gins to be violent, cannot by any power of man be resisted. Canutus who was King of England, 
Polyd. lib. 7.  Scotland, Denmark, Norway, & a great part of Sue●i● all at once, sitting at a low water upon the Thames shore, commanded the water not to come near him. But notwithstanding his commandment, the water returning and flowing again, as 〈◊〉 in Ezekiel which came to the ankles, 
Ezech. 47.2.  then to the knees, and yet higher to the neck, so never left rising till it came up near him and wet him. Then turning about to his noble men that were there attendant on him, he said, You call me your Sovereign Lord and Master, and yet I cannot command this little channel of water to keep a loof off from me. Whereupon he went immediately to Westminster, and with his own hands set his Crown upon the Crucifix there, and could never be persuaded after to wear it upon his own head. This experience that Canutus so mighty a King made, doth directly prove, that no man but God only can set bars and doors against the water and say; 
job. 38.11.  Hitherto shalt tho● come, but no further, and here shalt thou stay thy proud waves. The afflictions of the righteous therefore being ●ere compared to waters, must needs ●e very violent. For thus the Psalmist ●●ith, Thine indignation lieth hard on me, 
Psal. 88.8.  and thou hast vexed me with all thy waves. And God himself; I will p●●re out my wrath upon thee, as water. So that the security and felicity of the faithful man is invincible. He may be often in danger of tribulations as of great waves or waters, 
Host 5.10.  but they shall never overwhelm him; Surely in the flood of many waters they shall not come near him.  
But these our tribulations which are waters, are also many waters. Our common proverb is, Seldom comes sorrow alone. But as waters come rolling and waving many together: so the miseries of this life. 
Ezeck. 2.10.  The Prophet Ezekiel saw the roll of a book written within and without, and there was written therein, Lamentations, and singing, and woe. The book is written within and without, ●o show that many are the troubles of the righteous, both inward and outward. And it is two to one if any thing befall us, it is rather an ill hap, than a good hap. Seeing for one singing, there is in the book a double sorrowing, lamentations, and woe. Or if it be read as some translate it; 
Et scriptura in eo erat lamentarionum, lugub●isque carmin●s, & vae. Tremel.  Lamentations, and mourning, and woe; than it is yet more plain, that in this world many troubles as many waters come one in the necks of an other, no earthly joy, 〈◊〉 comfort coming between. This the good King greatly complaineth of, 
Psal. 4●. 7.  One deep calleth another, because of the noise of the water-pipes, all thy floods and storms have gone over me. And job, 
job. 16.14.  he hath given me● one wound upon an other, and he hath run upon me as a giant. And Saint Paul, 
Philip. 2.37.  though in one place he writ, God shown mercy toward him, that he should not have sorrow upon sorrow, yet oftentimes elsewhere he speaketh of his own manifold dangers. 
2. Cor. 11.26.  I suffered thrice shipwreck, says he; night and day have I been in the deep sea: In journeying I was often, in perils of waters, in perils of robbers, in perils of mine own nation, in perils among the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. Th●s we see how many waters the godly m●n is subject to in this life. For one thy he hath at least two sorrows, if he 〈◊〉 no more: one deep calleth an other; one wound bringeth another: he hath sorrow upon sorrow; perils upon perils; Many waters; many dangers: Nevertheless, Surely in the flood of many waters, they shall not come near him.  
Thirdly, the dangers of this life, are as a flood. The very naming and mentioning of flood must needs ●e very terrible, ever since Noah's flood destroyed the whole world. For even as a horse or a mule of whom the Prophet a little after speaketh in this Psalm, 
vers. 9  having been once well lashed with a whip, doth ever after fear, if he hear but the bell which is tied to the whip: so man since the world was so well scoured and scourged with a flood, could never almost abide either to talk or think of it. Now though our whole life be nothing else but a flood of many waters, yet nothing in the world may more fitly be so called, than our going our of the world. This indeed bringeth with it a flood of many waters, and an Ocean sea of infinite cares. Aristotle writeth, that nothing is so terrible as death, which Antiochus feeling sensibly in himself, 
1. Mac. 6.11.  cryeth out thus, Oh into what adversity am I come, and into what floods of misery am I now fallen? He addeth the reason an on after; For I must die with great sorrow in a strange land. What speak I of a wicked tyrant? Holy men often are in great perplexity at the time of their departure. 
Hier. in vita ●ius  S. Hieron writeth of Hilarion, that being ready to give up the ghost, he said thus to his soul; Go forth my soul, why fearest thou? go forth, why tremblest thou? Thou hast served Christ almost these threescore and ten years, and dost thou now fear death? Christ himself also feeling that he was compassed about with the sorrows of death, began to be afraid, and to be in great heaviness, and he said moreover, 
Mark. 14.33.  My soul is very heavy even to the death. I know well Christ was afraid without sin, nay, with great comfort. For he prayeth thus, Not as I will, but as thou wilt. And again, Into thy hands I commit my spirit. This than was his comfort, that the jews could do nothing in putting him to death, but as S. Peter testifieth, that only which his Father bo●● by his counsel and will hath decreed, and by his hand hath ordained. Hilarion also that holy ancient Father, comforteth himself with this, that he had s●●●d Christ almost seventy years. O●●●● children of God have had other comforts; and all have this, that both in life and in death they are happy in Christ. Howbeit seeing many holy Christians, and even Christ himself feared death, it remaineth that death simply and in itself considered, is a flood of many waters. But yet the faithful man even in death is out of all danger. Surely in the floods of many waters, they shall not come near him.  
Thus much for the first part which is the danger; In the flood of many waters. The second part followeth, which is the deliverance: Surely, they shall not come near him.  
First, they shall not come near. They, that is, The waters shall not come near. The holy Church and every member thereof is likened to a house built upon a rock. 
Matth. 7. ●5.  Upon which though the winds blow, and the floods beat, yet it cannot be thrown down, because it is built upon a rock. So that the floods which shake it, can never come near it to overthrow it. The s●me may be said of the ship covered with waters. It might well float, but it could never be drowned. For as soon as the Disciples cried upon Christ to save them, 
Matth. 8.24.  presently there followed a great calm. Therefore Luther when his life was sought of all the world in a manner, 
Psal. 46.1.  translated the Psalm Deus noster refugium, into dumb meeter, and caused it to be sung in all the reformed Churches. God is our hope and strength a very present help in trouble. Therefore will we not fear though the earth be moved, and though the hills be carried into the midst of the sea. Though the waves thereof rage and swell: and though the mounta●●●● shake at the tempest of the same. S. Peter the Apostle began to sink, but he sunk not right down. Christ was ready at hand to help him. For as soon as he saw himself in present peril and danger, forthwith he cried, Master, save me. Save me, 
Psal. 69 1.  O God for the waters are co●● in even unto my soul. I stick fast in the deep mire where no ground is; 
and 16.  I am come into deep waters; so that the floods run over me. Take me out of the mire that I sink not, and out of the deep waters. Let not the water 〈◊〉 drown me, neither let the deep swallow me up: & let not the pit shut 〈◊〉 mouth upon me. S. Paul likewise suffered shipwreck, but lost not by it one hair of his head. 
Act. 17.34.  Whereby we may see the absurdity of the Papists. They would prove that justifying grace may be lost, because some have made shipwreck of faith. but if we should grant them that the Apostle speaketh of justifying not of historical faith, 
1. Tim. 1.19.  yet we have the help of a second answer. To wit, that shipwreck is one thing, and drowning an other. Therefore faith which is wracked is not by and by drowned. For it may happen to suffer shipwreck as S. Paul did, and swim out safe to the shore. But this 〈◊〉 but a touch by the way. Mean season we see how safe and secure the faithful man is in Christ. He is a house to which the floods may come near to shake it, but never to throw it down; he is a ship, which the waves may come near to toss it, but never to turn it over; even as Saint Peter began to sink, but still kept up his head: and Saint Paul suffered shipwreck, but was not a hair the worse for it. Surely in the flood of many waters, they shall not come near him.  
Secondly, him. They shall not come near him. This word must in no case be omitted. It helpeth us to answer a very strong objection. For it may be said, Many holy men have lost their goods, have suffered great torments in their body, have been troubled also in mind; how then did not the floods of many waters come near them? The word Him helps us to answer. The very Philosophers themselves reckoned their goods pertained no more to them, then, be it spoken with reverence and regard, the parings of their nails. Zeno hearing news he had lost all he had by sea, 
Rene facis fortuna cum ad pallium nos compellis.  said only thus: Thou hast done very well Fortune to leave me nothing but my cloak▪ An other called Anaxarchus, whom as Nicocre●● the tyrant commanded he should be 〈◊〉 to death in a mortar, spoke thus to the executioner; Beat and bray as long as thou wilt Anaxarchus his bag or satchel (so he called his own body) but Anaxarchus thou cansts not touch. Yet these making so small reckoning of their goods and body, set their mind● notwithstanding at a high rate. 
Mens cuinsque is est quisque.  The mind of a man, is himself, say they. Hence it is that julius Caesar, when Amyclas the Pilot was greatly afraid of the tempest, spoke to him thus, What meanest thou to fear base fellow, dost thou not know thou carriest Caesar, with thee? As if he should say, 
Caesarem ve●is.  Caesar's body may well be drowned, as any other man● may, but his mind, his magnanimity, his valour, his fortitude, can never be drowned. Thus fare w●nt Philosophy: But Divinity goeth a degree further. For Philosophy defineth Him, that is a man, by his reason, and the moral virtues of the mind; But Divinity defineth a Christian man by his faith, and his conjunction thereby with Christ. Excellently saith Saint Austin: Whence comes it that the soul dieth? 
Tract. 49 in johan. Vnde mors in animâ ● quia non est fides. Vnde mors in corpore● quia non est ibi anima. Ergo animae tuae anima fides est.  Because faith is not in it. Whence that the body dieth: Because a soul is not in it. Therefore the soul of thy soul is faith. So that if we would know what is a faithful man, we must define Him, not by his natural soul, as he is reasonable, but by the soul of his soul, which is his faith. And when we easily answer the objection, that a flood may come near a faithful man's goods▪ neere his body, near his reasonable soul, but to his faith, that is to Him, it can never come near. For if you speak of the life and essence of him, that it is faith, the Prophet also witnesseth, 
Abacuch.  The just shall live by faith. 
Gal. 2.20.  And the Apostle, Now I live not, but Christ liveth in me, but that I live, I live by faith in the son of God; who loved me, and gave himself for me. And he that was wiser than all the Philosophers, determineth this point thus; The sum of the matter when ye have heard all is this; 
Eccles. 12.23.  Fear God, and keep his commandments; for this is all of man. All of man, what's that. All of man which will hold out against all floods of many waters: For the goods of man may be gotten away by forged cavillation: the body of man may be weakened by sickness: the soul of man, and the faculties thereof, as memory, wit, and such like, may be impaired by age, but faith in Christ, the fear of God, a care to keep his commandments, is all of man, which no floods, either in life or in death can overwhelm. All of man wherein man ought to employ himself while he is alive, and without which, man is but vanity when he is dead, but with which, man both in life and death is most blessed. For if this be the sum of all, then of any thing but this there is no reckoning at all to be made. 
Matth. 16.18.  I have prayed for thee, saith our Saviour, that thy faith should not fail, and the gates of hell shall not prevail against thee. For love is strong as death: 
Can. 8.7.  jealousy is cruel as the grave: the coals thereof are fiery coals, and a vehement flame. Much water cannot quench love, neither can the floods drown it. Even as Paul also glorieth, 
Rom. 8.  that nothing can separate him from the love of God which is in Christ jesus. Wherefore seeing the godly man is so invincible, that neither the gates of hell, nor the floodgates of many waters, can prevail against him; Surely in the flood of many waters, they shall not come near him.  
In the last place must be considered the asseveration, Surely. For if both living and dying my felicity be most certain in Christ, and yet I know not so much, what comfort can I gather thereby? Now in all adversities this is my greatest joy, that the favour of God which is most constant in itself, is fully assured also to me. For, I know that my reedeemer liveth. And if I be judged, I know I shall be found righteous. And I know whom I have believed, and I am sure. In one word, I am Surely persuaded, that neither life, nor death, nor any thing else can separate us from Christ. Nay in all the flood of waters we shall be more than conquerors. 
Rom. 8.37.  They shall not come near to conquer us. But rather we shall conquer them. Yea that which is strangest of all, Surely we shall be more than conquerors over them. Though an host of men were laid against me, 
Psal. ●7. 3.  yet shall not my heart be afraid: and though there rose up war against me, yet will I put my trust in it. Not in him, as it is ill translated in the English, but in it; that is, In the very war itself, I will not fear. Nay I will be of good hope. Yea Surely in the very war will I hope and trust. For even as a building made arch-wise, the more weight is laid upon it, the more strong still it is: so the more force and strength is brought against me, the greater triumph & victory I shall have. Therefore I will not be afraid of ten thousand of the people, 
Psal. 3.7.  that have set themselves against me round about. For a thousand of them shall fall at my side, and ten thousand at my right hand, but they shall not come near me. The Ark in the flood was not drowned, 
Gen. 7.18.  as other things were, but floated upon the waters. Yea the higher the waters increased, the higher Surely for that did the Ark still arise. Likewise the red sea did not hinder the Israelites passage, 
Exod. 14.22.  but opened an easy way to them. Yea Surely it was moreover as a wall to backe them against all their enemies. The words of Saint james are very plain: 
jam. 1.2.  My brethren, count it exceeding joy when you fall into diverse temptations. Tentation of itself doth vex and disquiet a man. But to the godly it is a joy. As we read else where, That they which are justified by faith have peace: nay, have easy access to God, and great joy in tribulations. But the Apostle adding, 
Rom. 5.  that this joy is not common or ordinary, but Surely exceeding joy, raiseth up the amplification as high as may be. Whereunto, S. Paul also accordeth; We are afflicted on every side, 
2. Cor. 4 9  yet we are not in distress: in poverty, but not overcome of poverty; we are persecuted, but not forsaken; cast down, but we perish not. Here he proveth directly, that the flood cometh not near the faithful. But where is the Surely? It followeth in the same epistle; As dying, and behold we live: as chastened, and yet not killed: 
2. Cor. 6.20.  as sorrowing, and yet always rejoicing: as poor, and yet making others rich: as having nothing, and yet possessing all things. O the security and felicity of the faithful! For his faith maketh life of death; joy of sorrow: riches of poverty. What shall I say more, or what would you have me say more? then as the Apostle says? It makes all things of nothing. As having nothing says he, and yet possessing all things. But the special thing to be noted i● this sentence is, As dying, and behold we live. For they import, that death is no death, but As it were death, an image, or a shadow of death: being indeed life, and Surely a better life and more immortal than we had here. Therefore he says, Behold we live, to show that by death the faithful live a life wherein there is some great specialty and excellency worthy indeed to be beholded & regarded. As if he should say; Behold we live, Behold we live a more happy life, than ever we lived in our life. Saint Augustin often commendeth the saying of his master S. Ambrose when he was ready to die. Speaking to Stilico and others about his bed; I have not lived so among you, 
Non ita vixi inter vos. ve me pudea● vinerenet mori time●, quia bonum dominum●●o 〈◊〉 Pontius in fine vitae eius.  saith he, that I am ashamed to live longer if it please God: and yet again I am not afraid to die, because we have a good Lord. He doth not say, Mine own goodness puts me out of fear, but God's goodness. This goodness of God makes me quiet in my conscience, and secure in soul, ready to embrace death whensoever it cometh. Wherefore, Surely is fitly added. For afflictions as waters do not overcome the faithful. Nay they come not near him. But contrariwise the faithful conquereth afflictions. Yea, Surely he is in them all more than a conqueror. In war he is not afraid. Rather he greatly hopeth. And Surely even in the very war he hopeth. The flood of waters cometh not near to drown the Ark, but lift it up. And so much the higher Surely the ark still riseth, as the flood riseth. The sea stayeth not the Israelites passage. It is a dry land for them to march on. As a wall moreover to backe them Surely against all their enemies. Tentation not only is no matter of sorrow, but also on the other side of joy, & Surely of great joy. Death is no death, but a life, and Surely such a life, as only of it we may say, Behold we live. So happy both in life and death is the faithful man: Surely in the flood of many waters, they shall not come near him.  
To conclude then; No calamity or adversity can possibly dissever that conjunction which faith maketh of every godly man with Christ. For feeling the remission of his sins assured and sealed unto him, he contemneth not only the works of the world, and dismaiments of his conscience, but even the very fears and terrors of death. This our dear brother M. Edward Lively, who now resteth in the Lord, lead a life which in a manner was nothing else but a continual flood of many waters. Never out of suits of law, never-ceasing disquieters of his study. His goods distrained, and his cattles driven off his ground, as jobs was. His dear wife being not so well able to bear so great a flood as he, even for very sorrow presently died. A lamentable and rueful case. So many children to hang upon his hand, for which he had never maintenance, neither yet now had stay, his wife being gone. Well, but that sorrowful time was blown over. He was appointed to be one of the chiefest translators. And as soon as it was known how fare in this travail he did more than any of the rest, he was very well provided for in respect of living. For which my L. his Grace of Canterbury now living, is much to be reverenced and honoured. But being so well to pass both for himself, and for his children, suddenly he fell sick. He was taken with an ague and a squinsy both together. And the more usual that was, the less dangerous was this accounted, but the event shows the contrary. For the squinsy being both by himself and his friends not greatly regarded, within four days took away his life. These were many waters, and divers tribulations. Besides a thousand more, which I cannot now stand to repeat. Yet he carried himself so in life and death, as these waters seemed not once to come near him. He was professor of the Hebrew tongue in this University thirty years. (As his father in law D. Larkyn had been professor of Physic five or six and thirty years.) Which tongue, howsoever some account of it, yet aught to be preferred before all the rest. For it is the ancientest, the shortest, the plainest of all. A great part of wisdom, as Plato showeth, 
In Cratylo.  is the knowledge of true Etymologies. These in other tongues are uncertain, in this taking out of the natural qualities of every thing that is named. In so much as when any man hath found out the Hebrew Etymology, than he need seek no further. Besides, all the Scripture written before the birth of Christ, except a few chapters of Daniel and Ezra, were written in Hebrew. And the Rabbins themselves, though they have no small number of fables and lies in them, yet diverse things they have notwithstanding fit for the opening of the old Testament. Therefore though a man cannot read the Rabbins, yet unless he can understand handsomely well the Hebrew text; he is counted but a maimed, or as it were but half a Divine, especially in this learned age. Lastly, divers learned men are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in Paradise, shall be eternally used in the heavenly Paradise, where the Saints shall ever extol and praise God. But this worthy Professor deceased, got him great credit, as well by the continuance, as by the holiness of his profession. For he was not a Professor for one or two years, as others are; 
In Itineratio. Pag. 444.  but full thirty years together. Nathan Cytraeus writeth, that in prague an University of Bohemia, where john Hus, and Hierome of prague professed, that they that have continued Professors for the space of twenty years together, are created Earls and Dukes both together. And therefore their style is to be called Illustres, whereas they which are singly and simply, but only either Earls or Dukes, are called Spectabiles. Neither maketh it any matter that they have no revenues, to maintain Earldoms or Dukedoms. For they have the title notwithstanding, even as Suffragans have of Bishops. Our good Brother having no such profit or dignity propounded unto him, but contenting himself with his stipend, spent half his life in this place. For he was upon threescore years old when he died. He wrote a book of Annotations upon the first five small Prophets, dedicated to that great patron of learning and learned men, Sir Francis Walsingham. Wherein divers speeches and phrases of the Prophets are compared with the like, in Poets and Orators both Greek and Latin, and many notes neither unpleasant nor unprofitable to be read, are set out of the Rabbins. But in mine opinion he took greatest pains in his Chronologie, which he dedicated to Doctor john Whitgift, the reverend late Archbishop of Canterbury. This book indeed is full of hidden learning, and showeth infinite reading in stories. I asked him within this little while, whether he had written no more books, He told me he had, but printed no more because he had no time to peruse and perfect them for other business. Now by business he meant, I ween especially his study and care to perform well his task in the translation. Wherein how excellently he was employed, all they can witness who were joined with him in that labour. For though they be the very flower of the University for knowledge of the tongues, yet they will not be ashamed to confess, that no one man of their company, if not by other respects, yet at least wise for long experience and exercise in this kind, was to be compared with him. For indeed he was so desirous that this business begun by the commandment of our most gracious Sovereign King james, should be brought to a happy end; that oftentimes in many men's hear, he protested he had rather die, then be any way negligent herein, Which as some think by all likelihood came indeed so to pass. To wit, that too earnest study and pains about the translation, hastened his death, and brought it on sooner. Now as he lived so, in his profession, in his writings, in his translating, as though all the floods of many waters had never comn' near him: even so also he died. During the short time of his sickness, he carried himself, as always before, humbly, mildly, quietly, constantly. One of his loving friends standing by his bed, and saying; M. Lively, I pray God you may have patience, and hope, and especially faith unto the end. He lifting up his hands said hearty and cheerfully, Amen. Little he used to speak, and more he could not say, for the pain and impediment of his squinsy. Which though it made a speedy end of him, as the apoplexy did of the good Emperor Valentinian, yet how could any death be sudden to him, whose whole life was nothing else but a meditation of death, and whom the Lord whensoever he came, might find doing his duty? Wherefore no reason we should lament his departure out of this world. He lived blessedly, he died blessedly in the Lord. Rather, you Reverend and learned university-men, lament for this, that you have lost so famous a Professor, and so worthy a writer. Lament you translators, being now deprived of him, who no less by his own merit and desert, then by the privilege of his place, was to order and oversee all your travails. Lament you poor orphans, 〈◊〉 poor children of you, which he left 〈◊〉 him, as Christ 〈◊〉 left eleven Disciples bere●●●● of your kind and dear Father, destitute of necessaries for your maintenance, to seek of all help and 〈◊〉 but only (as poor folks use to speak) such as God, and good friends shall provide. L●●ent, lament all of you, of the To●ne, as well as of the V●●●ersitie, because our School hath lost s●ch a singular ornament of this age, because our Churches have lost such a faithful and sincere servant of Christ. Questionless, as it should seem by the taking away of this man, almighty God is greatly angry with us all for our sins. Christ jesus our Master, as though he meant no more to care for us, seemeth to lie fast a sleep in the ship, while we most miserably in the flood of many waters are tormoiled and tossed. Wherefore let us in time cry aloud, and awake him with our prayers. Or rather indeed he is not a sleep, but awake already. We have awaked him, not with our prayers, but with our sins. Our sins have cried up to heaven. And the Lord being awaked, as a giant comes forth against us, and as a mighty man refreshed with wine. For not only those are waters which are in the channel, or in the sea: but as waters are here understood, even those fires are waters, those fires I say, which very lately awaked us at midnight, and affrighted us at noon day; which raged on the Southside, and anon after on the North-side of the Town. It was but a few men's loss, but it was all men's warning. And what? shall we make nothing of this, 
The plague, the small pocks, and the squinsy.  that one kind of disease devoureth up the Townsmen; ●n other the scholars? This is now the tenth course of Scholars, which within this month hath been brought forth to burial, not one of them dying of the plague; whereas heretofore if one or two scholars have died in a whole year out of all Colleges, it hath been accounted a great matter. This and such like grievous judgements, beloved, do plainly declare, that the Lord being awaked with the cry of our sins, is greivously displeased and offended at us. Wherefore let us now at the length in the name of God, rouse up ourselves, and awake out of our deadly sins. Let this that our holy brother did so suddenly in a manner fall asleep, be a loud O yes, as it were to awake us all. Let every one of us, amend one, judge one, accuse one, condemn one, that we be not all condemned of the Lord. Let every one of us I beseech you cry up to heaven for mercy, and say ●ith David, I have sinned and done wickedly. Or with jonas; Take me, for I know that for my sake this great tempest is upon you. Then our most merciful father shall bless us all, as he hath done this holy Saint, both in our life and in our death, by the pardoning of our offences, & covering all our sins, with the bowels and blood of Christ. And though in this world we be ever subject to a flood of many waters, yet he shall draw us still out of many waters, as he did Moses. Surely in the flood of many waters, no more than they did to jonas, they shall not come near us. Neither only shall we be safe in the flood of death, but also in the flood of the day of judgement. For that also is a flood, and a terrible fearful one too. To wit, not of water, but of fire. As it was in the days of Noah: so shall it be at the coming of the son of man. In the first flood they which had not an ark, ran up to the tops of houses, to the tops of trees, to the tops of mountains; because they desired to hold up their heads above the still rising raging water. In the second, they which are not found in Christ, shall say to the mountains, Fall upon us: and to the Caves, Caver us, and hide us from the wrath of the Lamb. Then they shall be glad to creep into every hol● and corner that they may avoid the b●rning of fire. But we that confess our sins, and forsake the same, shall lift our heads to no other mountain, but to Christ from whom cometh our salvation; we shall desire to be covered with no other rock, but only with that out of which came the blood and water of life. For never did Noah's flood so clean wash away all wicked men from the face of the earth, as the blood of Christ shall purge us from all our sins, and present us blameless before the face of our father, only if we be faithful unto death. For then the next thing is felicity, and the crown of life. Which God for his mercy sake grant us all, that as we make no doubt, but this our holy brother now triumpheth with Christ, so all and every one of us, after we have waded through this world as a flood of many waters, may inherit that kingdom of glory, which our loving Lord jesus hath purchased for us with his dear blood: to whom with the Father, and the Holy Ghost, be all honour and glory, now and for evermore: Amen.  
FINIS.   

A SERMON PREACHED at Whitehall before the KING on Twesday after L● Sunday. 1604.  2. COR. 3.18. 
But all we, with open face, behold as in a glass the glory of the Lord, and 〈◊〉 transformed into the same image, from glory to glory, as by the spirit of the Lord.  
THe old Testament, and the new Testament, in sum and substance, are all one. Christ jesus the very sum and substance of them both, in himself is one and the same yesterday, 
Heb. 13. ●.  and to day, and forquer. Those mystical wheels, which Ezekiel 
a Ezek. 1.16.  sees in a vision● are one within an other. After the same sort, there is Gospel in the law, and there is law in the Gospel. One wheel is within another: one testament is within an other. For neither is the law so full of threatenings, but that it hath some comforts in it: neither is the Gospel so full of comforts, but that it hath some threatenings in it. So that the law, is nothing else but a threatening gospel; and the gospel, is nothing else, but a comfortable law. The two cherubims, 
b Exod. ●5. ●●.  which shadow the mercy-seat, have their faces one toward another. In like manner, the two testaments which shadow out Christ the true mercieseat unto us, have their faces one toward another. For the old Testament looketh forward toward the new, which is come: and the new testament looketh backward, toward the old, which is past. Those glorious seraphims 
c Esa. 6.3.  which sing, Holy, Holy, Holy, do call to one another. So the law and the Gospel, lauding him alone, which is the holy one of God, do call to one another. Behold the Lamb of God which taketh away the sins of the world. There the law calls to the gospel, when john commends Christ. Among them that have been borne of women, there hath not risen a greater, than the Baptist. Here on the other side, the Gospel calls to the law, when Christ commends john. Whereupon also commending his spouse 
d Can. 4.5. , he says, Thy two breasts are like two young ●oes, that are twins, feeding among the lilies. The two breasts of the Church are the two testaments; out of which we that are the children of the church, s●●k the pure milk of the word of God. These testaments feed among the lilies. Because they treat and discourse especially of Christ, who says, I am the lily of the valleys. These testaments also are like two young roes, that are twins. Because twins, (as we read of Hypocrates twins) when they go, they go together, when they feed, they feed together. And after the same fashion, the two testaments, being the two breasts of the Church, go together, and feed together, like two young roes that are twins, feeding among the lilies. The Prophet Zacharie 
e Zach. 4.12.  sees in a usiion, two olive trees which through two golden pipes, empty themselves into the golden candlestick. This golden candlestick, shining continually, and giving light to every one that came into the tabernacle was a figure of that light which lighteneth every one that cometh into the world. And even as the light of that candlestick, was always maintained only with the oil, which dropping from the olive trees, and distilling through the golden pipes, was conveyed into it: so, Christ shineth in our hearts, only by the light of his word, and the two testaments, are, as it were, two golden pipes, flowing forth, and streaming both together, whereby the oil of all gladness and goodness is poured into us. Wherefore, it is manifest, that the old testament and the new testament, as Ezechiels' wheels, are one within another. Yea moreover, as those cherubins, they look one toward an other: as those seraphims, they sing one to an other: as those young roes, they feed both together: as those golden pipes, they flow forth both together. And therefore, as there are two cherubims, and yet but one object that they both look upon, which is the mercy-seat; as there are two seraphims, and yet but one song that they both sing, which is the holy; as there are two roes, and yet but one food that they both feed upon, which is the lily: as there are two pipes, and yet but one vessel that they both flow into, which is the golden candlestick: so, there are two testaments, and yet but one sum and substance of them both, which is Christ. Christ the only Mercy seat; the only Holy; the only Lily; the only golden Candlestick.  
But now, though these two Testaments agree together thus in Christ, whom S. Paul calleth, 
Eph. 1.10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the recapitulation, or the abridgement of them both; yet, if it will please you to confides the divers dispensation of them, you shall in this whole verse observe six differences between them. And every difference, is a dignity. Every difference of the Gospel from the law, is a dignity of the Gospel above the law.  
The first difference is in these words, But all we. In the time of the old Testament, very few did behold the glory of the Lord. When the Law was given, only Moses might come up to the top of the mount, all the people stood below Which custom continued even until the coming of Christ. For when incense was offered, 
a Luk. 1.10.  only Zachary went into the temple, all the multitude stood without. But suppose more men than Moses or Zachary did at that time behold the glory of the Lord, yet certainly more nations than the jews did not behold it. The jews only were Gods peculiar people. As for the Gentiles, they were suffered to walk in their own ways. The Lord shown his word unto jacob, his statutes & ordinances unto Israel. He dealt not so with any other nation, neither had the heathen knowledge of his law: which likewise continued even until the coming of Christ. For when a woman of Canaan cried to our Saviour, saying, Have mercy on me; he answered her, I am not sent but to the lost sheep of the house of Israel. Yea, not only he himself denied mercy to the Gentiles, but also he charged his disciples for a time to show no mercy unto them. Go not into the way of the Gentiles, says he, 
b Matth. 10.5.  and into the cities of the Samaritans enter ye not. But go rather to the lost sheep of the house of Israel. So that it was but one man only among all the people, namely Moses, or Zacharie; or, to take it at the very highest, it was but one people only among all nations, 〈◊〉 lie the jews, or the Israelites, which did in the time of the old Testament behold the glory of the Lord.  
But all we, now all we, with open ●●ce behold as in a glisse the glory of the Lord. Then they did sing, 
c. Psal. 76.  Notus in Iada● deus, In jewry is God known, his name is great in Israel. But now we sing 
d Psal. 117.  Landate dominum omnes gentes, O praise the Lord all ye heathen, praise him all ye nations. Then, no uncircumcised stronger might eat the Passeover, 
e Exod 12 45.  only those might eat it, which were borne in the land. But now, all we that are otherwise strangers from the commonwealth of Israel have an altar 
f Heb. 1●. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Theodor. in Exod. quest. 24.  and being circumcised with circumcisio●●●de without hands, we may all of us eat the Easter-lambe, which hath been slain for us. Then the name of Christ was as an ointment kept close in an alabaster box, the savour whereof perfumed only a part of the house. 
Vnguentum effusum.  But now, it is as an ointment poured out 
g Can. 1.2. Christi nomen ante eius adventum in Israel populo quasi in vase aliquo claudebatur, Ambr. , the sweet smell whereof perfumeth all the house of God. Then, the doctrine of salvation was preached only in the secret places of Palestina, which was but a corner of the world. But now, it is as it were, proclaimed upon the tops of the houses 
h Luk. 12.3. , and published over all the whole earth. Then, only the ass used to the yoke, the jew used to the yoke of the law, was brought unto Christ. But now he hath ridden into jerusalem, upon the asses foal 
i Matth, 21.7. , and he hath made all the Gentiles, which were before like untaimed colts, tractable & obedient, and serviceable to himself. Then, only natural branches which were the jews, did by faith take root downward, and by charity bear fruit upward. But now, wild branches are grafted into the right olive tree 
k Rom. 11.17. , and all the Gentiles are incorporated into the body of Christ.  
Therefore that is now most true which our Saviour says concerning his Church, 
l Can. 6.8.  The Queens and the concubines have praised her. The Queens are the jews, whom Christ of old had espoused to himself. The concubines are the Gentiles: which though heretofore they have run a whoring after strange gods, as the Prophet speaketh, yet now they are faithful unto Christ. So that, not only the Queens, but also the Concubines praise the Church, yea all generations do call her blessed▪ Which is the cause, why Solomon also had three hundred queens, and 〈◊〉 hundred concubines 
m 1. Reg. 11.3. . Not so much to satisfy his own fancy, at ●o signify God's pleasure. Namely, that there should be seven in the time of the Gospel, to three in the time of the Law, seven to three, which should love the true Solomon Christ jesus. And that, not only three hundred persons among the jews, but also seven hundred nations among the Gentiles, yea all the Nations of the earth, should at length be joined to Christ. Now Solomon, not only by the multitude of his concubines (and likewise by marrying Pharaohs daughter) did foreshow the calling of the Gentiles; but much more 
n 1. Reg. 5. ●  by requesting Hiram King of Tyrus, to help him build the Temple. For none but Israelites did meddle with building the tabernacle; whereas Sidonians, and divers other Gentiles, did help to build the Temple. Which did mystically insinuate a further thing. To wit, that though the synagogue of the jews did consist only of Israelites, yet the Sydonians, and all other nations, should one day come together, and put to their helping hand, to edify and build up the Church of Christ: Even as the Father of Solomon prophesied of it long before, 
o Psal. 72.10. Vide Ambros. de vocat. gent. lib. 2. c. 1. & Cyril. contr. julian. l. 8.  The Kings of Tarsis and the Isler shall give presents, the Kings of Arabia and Saba shall bring gifts. All people shall fall down before him, all nations shall do him service. We read 
p Numb. 33.9.  that the Israelites removed their tents from Marah, and came to Elim, where they found twelve fountains of water, and seventy palm trees. All the while they were in Marah, which signifieth bitterness, they saw no fountain, no palm tree. But when they came to Elim, which signifieth rams, than they found twelve fountains and seventy palm trees. This journey of the Israelites did intimate thus much: That the Church of Christ should never leave journeying on forward, till it came from Marah to Elim. That is, from the jews, whose mouths are full of cursing and bitterness, to the Gentiles, which are the true flock and sheep sold of Christ. Here, the Church findeth twelve fountains, and seaventy palm trees, 
q Non dubium quin de d●o decim apostolis sermo sit, de quorum fontibus derivatae aquae, otius mu●di siccitatem tigant. Hier. Epist. ad Fabiol. M●.  twelve Apostles, and seventy Disciples. Which twelve Apostles, as twelve fountains, have flowed more generally over the face of all the earth to renew it, than Noah's flood did to destroy it. And the seaventy Disciples, as seventy palm trees, have flourished and spread themselues over all the world, so that, as the Psalmist speaketh, 
r Psal 80.10.  The bills are covered with the shadow of them, and the boughs thereof are like the goodly Cedar trees. Almighty God commanded Moses to make 12. cakes, which should be set continually upon the table of shewbread, yet so as they should be changed every Sabbath day 
s Levit. ●4. 8. . These twelve cakes did prefigure the twelve Apostles 
t Beda de taber. lib 1. cap. 7. , and all those disciples of Christ, which continually show to his people the bread of life, that is, the word of God. Now these twelve cakes are changed, when as the twelve fountains, and the seventy palm trees, are changed into twelve Apostles and seventy Disciples. That so, God's promise to his Church may be fulfilled, which is this, 
u Psal. 15.17. Constitues eos principes super omn●m terram. De Apostolis dictum est. Veique & de nobis, qui loca apostolorum minoribus revera meritis, sed maioribus consolationibus obtinomus. Arnulfus in set in Conc. Turonens p 65.  In steed of thy fathers thou shalt have children, whom thou mayst make Princes in all lands. As if in other words he should have said, Thy shewbread shall be changed. For instead of thy twelve fountains, and thy seventy palm trees, thou shalt have twelve Apostles & seventy Disciples, whom thou mayst make Princes in all lands. To this mystery of the twelve fountains, is answerable that which is written of the twelve oxen 
x 2. Chron. 4.4. . The molten sea did stand upon twelve oxen, whereof three looked toward the North, and three looked toward the West, and three looked toward the South, and three looked toward the East. The great caldron was called a molten sea, because it did foreshow the depth of the twelve Apostles doctrine, which flowing from them, as from twelve fountains, did make, as it were, a main sea. This sea did stand upon twelve oxen, that is, as Saint Paul doth interpret it 
y 1. Cor. 9.10. Duodecim bones, duodecim Apostoli sunt. Beda de temp. Salome c. 10. , upon twelve Apostles. Which in that they looked four ways, East, West, North, and South, they did teach all nations 
z Potest intelligi quod quatuor facies ro●a habeat, propter hoc quod scriptura sacra per gratiam predicationis extensa in quatour mundi partes innoruit. Gregor in Ezech. Hom. . And in that they looked three and three together, they did represent the blessed Trinity. Not only teaching all nations, but also in that sea of water baptising them, in the name of the Father, and of the Son, and of the holy Ghost. Wherefore, though the two kine which carried the Ark, wherein were the tables of the Law, went strait, and kept one path, turning neither to the right hand nor to the left 
z 1. Sam. 6.12. ▪ Yet these twelve oxen, which carried the molten sea, signifying the doctrine of the Gospel, went not strait, neither kept one path, but turned into the way of the Gentiles; yea, they looked all manner of ways, East, West, North, and South. And those two kine stood still and lowed no more, when they came to the field of josua, dwelling in Bethshemesh, that is, in the house of the sun. To note, that all the ki●e, and calves, and sacrifices, and ceremonies of the old law were to cease, and stand still, when they came to jesus, which is the true josua, dwelling in heaven, which is the true Bethshemesh. But these twelve oxen, were so fare from leaving off, either to go, or to low, when they came to Christ, that even then, they went much faster, and lowed much louder, so that now their sound is gone out into all lands, and their words into the ends of the world; and in them hath God set Bethshemesh, that is, a house or a tabernacle for the sun. Therefore as the material sun, through the twelve signs in the Zodiac, goeth forth from the uttermost parts of the heaven, and runneth about to the end of it again 
a P●●●. 19 ●. : in like sort, the spiritual Son of righteousness, by the twelve Apostles, as by twelve signs, hath been burn round about the world, that he might be not only the glory of his people Israel, but also a light to lighten the Gentiles, and that all, all the ends of the earth might see the salvation of our God. Truth it is, touching the Synagogue of the jews, Christ saith, 
b Can. 4. ●2.  My sister, my spouse is as a garden enclosed, and as a fountain sealed up. For as Saint Jerome writeth 
c Terra à Dan usque Beersabee via c●ntu● sexaginta millium in longum spa●io tenditu● Ep. ad Dard. , the whole country of jewrie where the jews dwelled, lying between Dan and Beersabee, was scarce a hundred and threescore mile long. So that it might well be likened, to a garden enclosed, and to a fountain sealed up. But now, this sealed fountain hath been turned into a springing well, since the twelve fountains have flowed over all the earth: and, this enclosed garden hath been turned into an open field, since the twelve oxen have ploughed the field of all the whole world. Therefore now Christ saith of himself, 
d Can. 2.2 Ego sum flos campi.  I am a flower of the field. And so likewise to his spouse; 
e Can. 7.11.  Come my well-beloved, let us go forth into the field, let us remain in the villages. For though before his passion he was apprehended in a garden, yet at his passion he was crucified without the gate 
f Heb. 13.12. . To signify, that he would be, no● only a garden-flower, but also a feild-flower; & that he would remain, not only for the salvation of the jews within the city of jerusalem, but also for the salvation of the Gentiles without the gate of the city, in all the villages round about. Nabuchadnezzar 
g Dan. 2.35.  saw in a vision a stone cut without hands, which became a great mountain, and filled all the whole earth. This stone cut without hands, is Christ begotten of a pure Virgin, without the company of man. Who was indeed a very little stone, or, as I may say, but a spark at the first. Wherefore the jews for his poverty and humility despised and refused him. But now this poor little stone which the builders refused, is become the headstone in the corner, and it is made a great mountain, which filleth all the whole earth. According to the prophecy of Esay; 
h cap. 2. v. 2.  It shall be in the last days, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. So that now Christ, which is the head corner stone, may be fitly called the second Adara. The Greek letters of which name, as S. Cyprian 
i Oportuit ut ex quatuor cardinibus orbis terrae nomen in te portare● Adam. Tract. de Si●a & Zion. initio.  writeth, do severally signify all the quarters of the earth. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the East: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the West: A▪ again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the North M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the South. According to the promise of God unto Abraham, 
k Gen. 28.14.  Thy seed shallbe as the dust of the earth: (that is, as the first Adam was made of the dust of the earth: so thy seed, which is Christ the second Adam, shall be dispersed as d●st over all the earth.) Thy seed shall be as the dust of the earth; and thou shall spread abroad, (as a great mountain,) to the East, and to the West, and to the North, and to the South; and in thee, and in thy seed, shall all the families of the earth be blessed. The jewish Synagogue speaketh in this sort, 
l Ca●. 6.11. Anima meaconcarba●it me, propter quadrigas Aminadab.  My soul troubleth me, for the chariots of Aminadab. Aminadab signifies a willing, or an obedient people. Such are the faithful Gentiles. Of whom God saith, 
m Psal. 18.44.  A people which I have not known shall serve me. As soon as they hear of me they shall obey me. But the strange children shall dissemble with me. The strange children shall fail, and be afraid out of their prisons. Though God have been a loving father to the jews, yet they dissemble, and are strange children to him. Contrariwise, though God have not known the Gentiles, yet they do know and serve him. Therefore the obstinate jews repining and grudging that the Gentiles are called, say every one of them, Anima mea conturbaui● me, My soul troubleth me, through envy, malice, blindness, and disobedience. Because they fail, and are afraid out of their prisons. On the other side, the obedient Gentiles, being called to this liberty of the sons of God, lie not in any prisons, but ride in the chariots of Amminadab, Because, as soon as they hear of God, they willingly obey him. Which is implied, in that a man of Cyrene, named Simon 
n Matth. ●●●2. Vt talifacto praefignaretu● gen●ium fides. Leo de Pa●. ●o. ●●. , did carry the cross of Christ. A man of Cyrene, is a Gentile: Simon signifieth hearing and obeying. Therefore, a man of Cyrene named Simon carrying the cross, is a faithful Gentile, which as soon as he heareth of God, doth willingly obey him. For now God hath persuaded japheth to dwell in the tents of Shem 
o Gen. 9 2●. . That is, he hath persuaded the Gentiles coming of japheth to embrace that obedience unto Christ, which the jews coming of Shem have refused. This is the reason, why the Hebrew Scriptures are translated into Greek, and Latin, and all other languages. To show, that japheth doth now dwell in the tents of Shem. And that those oracles, which before were appropriated to the jews 
p Rom. 3.2. , are now imparted unto all the Gentiles. So that the prophecy of the Patriarch jacob is now also fulfilled, who saith, 
q Gen 49.21.  Nepthaly shall be as a Hind let lose, giving goodly words. For Christ did first preach in the land of Nepthaly among the jews 
r Matth. 4.13. . But seeing the jews would not obey him, therefore he hath turned to the Gentiles 
s Act. 13.46. . And so Nepthalie is as a hind let lose, giving goodly words. Because Christ, who first preached in Nepthalie, is not now any longer in prison among the jews; but, as a hind let lose, leaping by the mountains, and skipping by the hills 
t Can. 2.8. , so he hath run swiftly over all the world 
u Psal. 147.15. ; and with his goodly words, with his gracious words, he hath persuaded japheth and all the Gentiles, to dwell in the tents of Shem, and to ride in the chariots of Amminadab. These chariots of Amminadab are called in Latin, Quadrigae, because each of them is drawn with four horses. Which very aptly befitteth the doctrine of the Gospel. For, as Caluin noteth in the Epistle before his Harmony, God hath of set purpose ordained, that the Gospel should be written by four Evangelists, that so he might make a triumphant chariot for his son 
x Vide●ur consuli● deus quasi triumph●lem curt●m filio suo para●●e, unde to●● fidelium populo conspieu●s appare at▪ Infine Epistolae. . Which being drawn with four horses, and running upon four wheels, might quickly pass over all the earth, and so show the glory of the Lord, unto all his Church. Wherefore, the Church is like a grain of mustard seed 
y Matth. 23. ●●. , which is indeed the least of all seeds, but when it is grown, it is the greatest among herbs, and it is a tree, so that the birds of the air come and build in the branches thereof. Thus the congregation of Christ riseth from small beginnings, to great proceed. And though at the first, it was but a seed, yea but a grain, yet new it is grown to be an herb, yea to be a tree; where in all the birds of the air 
z Ezec. 17.23. , all the faithful in the world, do make their nests.  
Therefore the church of Christ may be compared also to the Samarit●ns inn 
a Luk. 10.34. . For that inn is called in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it receiveth and lodgeth all strangers that come: So the church lodgeth all pilgrims upon earth. 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl●ct. p. 26●. g●abulum ecelesia est; unde & in stabulo dominus natus est Emis. Do. 1●▪ post Pen.  In the Synagogue there was not lodging for all. For than it was said, 
c Deut. 23.2.  The Ammonites and the Moabites shall not enter into the congregation of the Lord: But now, Christ is borne in an inn 
d Luk. 2. ●. . To signify, that in the Church there is lodging for all. For Christ is the host: the Church the inn: the cross is the sign. Hearken to the Host which is Christ, and you shall hear him say, Come unto me all you that labour and travail, and I will refresh you: I will bring you into the wine-cellar 
e Can. ●. 4. , yea I will sup with you, and you with me 
f Reu 3.10. . Go into the inn which is the Church, and there you shall find Parthians, and Medes, and Elamites, and all nation's under heaven, stayed with flagons, and comforted with apples 
g C●n. 2.5. ; yea, refreshed and filled with new wine 
h Act. 2.5. . Look up to the sign, which is the cross, and you shall see divers things. First, you shall see one crown of thorns. To show, that the earth is the Lords, and all that therein is, the round world, and they that dwell therein. For the roundness of the crown doth declare the large dominion of him that is crowned. Namely, that his dominion is from the one sea to the other, and from the flood unto the world's end 
i Psal. 52.8. . Secondly, you shall see two hands. To show, that God is, not the God of the jews only, but of the Gentiles also 
k Rom. 3. ●9. . For not only one hand, but both his hands, are fast nailed and stretched-out. The one to the one thief, the other to the other thief; the one to the jews, the other to the Gentiles, that he may embrace all that love him. Thirdly, you shall see three tongues. To show, that Christ, is not the King of the Hebrews only, but of the Grecians, and the Latins also. For his title, jesus of Nazareth King of the jews, is written in Hebrew, Greek, and Latin. That at the most sweet and most excellent name of jesus every knee may bow, and all tongues may confess, that jesus Christ is the 
l Phil. 2.11.  Lord. Fourthly, you shall see four quarters of the cross. To show, by the four quarters of the cross, the four quarters of the world. For God is no accepter of persons, but in every quarter and country, he that feareth him, is accepted with him. Therefore also Christ's garments 
m joh. 16 23.  were divided into four parts. Because, out of what quarter or part soever we come of all the four parts of the world, if we be naked, Christ hath garments to clothe us, if we be harbourless, Christ hath room to lodge us. Even as he himself says, All that the Father giveth me, shall come to me, and whosoever cometh to me, Non eijciam for as, I will not turn him out of doors. Wherefore whether we respect the host; or the host's inn; or the inns sign; and about the sign itself, whether we respect one crown; or two hands; or three tongues; or four quarters; every of these doth plainly show, that now in the Church there is lodging for all, and so consequently that the Church may be compared to the Samaritans inn. It may be compared likewise to S●lomons troop of horses 
o Can. 1.8. . For S●lomons troop of horses was kept in four thousand stables, ten and ten in a stable 
p 2. Chr. 9.1. ; so that he had in his whole troop forty thousand horses 
q 1. Reg 4.16. ; which were either bought by 
r 1. Reg. 10.28.  him, or els● brought to him 
s 2. Chr. 9.24.  out of all countries. So the Apostles, as we may read in the Acts, brought by one sermon 3. thousand souls 
t Act. 2 41. , brought by an other sermon five thousand souls to Christ 
u Act. 4.4. ; and so every day, out of all countries and kindreds 
x Reuel. 7.9. , there are added to the Church by infinite and innumerable multitudes 
y Dan. ●. 14. , such as shall be saved. It may be compared to S. Peter's sheet 
z Act. 10.12. . For in Peter's sheet, were all sort of beasts, four footed beasts of the earth, and wild beasts, creeping things, and fowls of the heaven. So, in the Church there are all manner of men, Circumcised and uncircumcised, Barbarians and Sythians 
a Colloss. 3. 1●. . It may be compared to Noah's Ark 
b Gen. 7.14. . For there came to Noah into his Ark all kind of creatures, clean and unclean, male and female. So there cometh to Christ into his Church, all manner of men, jews and Grecians, bond and free 
c 1. Cor. 12.13. . It may be compared to S. james his net 
d Luk. 5.10. . For that ne●●e had cork above to make it swim, and led below to make it sink, that it might take all sorts of fishes. So, the Church hath divers fishers of men, some that teach slightly and superficially, some again that teach more deeply and profoundly, that all manner of men may be taught 
e joh. 6.45. , and caught 
f Matth. 13.47. , and drawn unto Christ. Lastly, it may be compared to King Assuerus his feast 
g Est 1.5. . For that feast entertained all kind of guests, seven days together, in the court of the garden of the King's Palace. So, in the Church, the Lord of hosts hath made unto all manner of men, a feast of fat things, even a feast of fined wines, to use the Prophet Esais 
h Esay▪ ●5. 6.  words, and fat things full of marrow, of wines fined and purified. Before that this ●east was prepared, the oxen and fatlings killed, and every thing else provided, all men were not bidden. But now that Christ hath been killed, he keepeth, as I may say, open house 
i Prou. 9.2. , and sendeth his servants into the high ways 
k Luk. 14.23. , to gather together all that ever they find. Yea his servants have not only bidden all that they could find in the highways, but also they have crossed the seas, and called the very furthermost 
m Esa. 60 9  Lands of all the world, to behold the glory of the Lord. Blessed. O blessed be the Lord for his unspeakable mercies towards this Island, now far more flourishing than ever it was, in which we live. For, alas, in the time of the old Testament, who was there, I pray you, in this whole Monarchy, at least wise that ever we could read or hear of, which had any true knowledge of God? S. jerom in the end of his dialogue against the Pelagians, writeth thus, 
n Vsque ad adventum Christ●, Brittannia fertilis provincia tyrannorum, & Sto●icae gentes, omnesque usque ad Oceanum per circul●● bar b●rae na●i●●er, Moysen Prophetasque ignorabunt.  Until the very coming of Christ, says he, the Province of Britain, which hath been oftentimes governed by tyrants, and the Scottish people, and all the nations round about the Ocean sea, were utterly ignorant of Moses and the Prophets. So that then, by the testimony of S. Jerome, all our religion was superstition: all our church-service was, Idolatry; all our Priests, were Paynims: all our gods were idols. Then there was in Scotland, the temple of Mars: in Cornwall, the temple of Mercury: in Bangor in Wales, the temple of Minerva 
o Stow Annal. in vita Morgani. : in Malden in Essex, the temple of Victoria 
p Camden. Briton in Essexi●▪ ; in Bath, the temple of Apollo: in Leycester, the temple of janus: in York, where Peter is now, the temple of Bellona 
q Stow Annal, in vita Bladud & Leiteregnum, & Seue●i imperat. : in London, where Paul's is now, the temple of Diana 
r juellus in tractat. de sac●is Scrip pag. 129. . Therefore it is very likely, that they esteemed as highly then of the goddess Diana in London, as they did in Ephesus 
s Act. 19.28. . And that, as they cried there, Great is Diana of the Ephesians: so they cried here, ●reat is Diana of the Londoners. Even no more than three and fifty years before the incarnation of Christ, when julius Caesar came out of France into England, so absurd and senseless were the people of this Land, that in stead of the true and everliving God, they served these heathenish and abominable idols, Mars, Mercury, Minerva, Victoria, Apollo, janus, Bellona, Diana, & such like. And not long after, to wit, an. Christ. 180. King Lucius being first christened himself, forthwith established religion, in this whole kingdom. But thanks, thankes be to God, in the time of the new Testament, three and fifty years after the incarnation of Christ: when joseph of Arimathea come out of France into England, many in this Realm of blind and ignorant pagan's, became very zealous and sincere Christians. For Saint Philip the Apostle, after he had preached the Gospel throughout all France, at length sent joseph of Arimathea hither into England. Who when he had converted very many to the faith, died in this Land, and he that had buried the body of Christ, was buried in Glascenburie himself 
t Gildas lib. de victor. Aurel. Em. . Also Simon Zelotes an other Apostle, after he had preached the Gospel throughout all Mauritania, at length came over into England. Who when he had declared likewise to us the doctrine of Christ crucified, was in the end crucified himself, and buried here in Britain 
u Ni●ep l. 2 c. 40 . About this time Aristobulus one of the seventy Disciples, 
x Doroth in synops c. 23.  whom Saint Paul mentioneth in his Epistle to the Romans 
y Rom. 16.10. , was a reverend and a renowned Biship in this Land. Also, Claudia a noble English Lady 
z Martial. Epigrama●at. lib. 4. , whom S. Paul mentioneth in his second Epistle to Timothy 
a 2. Tim. 4.21. , was here amongst us a famous Professor of the faith. Since which time, though the civil state hath been o●ten turned upside down, by the Romans, by the Saxons, by the Danes, by the Normans; ye● the Gospel of Christ, hath never utterly failed, or been taken from us. This the holy Fathers of the church, which have lived in the ages next-ensuing, do declare. Tertul●ian, who lived Ann. 200. writeth thus, 
b Adverse ●uda c. 3. Hispaniarum omnes termini, & Galliarum diversae nation's, & Brittannorum in a coessa Romans loca Christo vero subdita.  All the coasts of Spain, and diverse parts of France, and many places of Britain, which the Romans could never subdue with their sword, Christ hath subdued with his word. Origen, who lived Ann. 260. writeth thus, 
c Hom. 4. in Ezech. Qua●do terra Brittanniae ante adventum Christi in unius dei consen●●● religionem▪ Nunc veroò universa terra cu● l●titia ela●at ad dominum.  Did the I'll of Britain before the coming of Christ ever acknowledge the faith of one God? No. But yet now, all that country singeth joyfully unto the Lord. Constantine the great, the glory of all the Emperors, borne here in England, and of English blood, who lived Ann. 306. writeth in an Epistle thus, 
d So●●●. l. 2. c. 9  Whatsoever custom is of force in all the Churches of Egypt, Spain, France, and Britain, look that the same be likewise ratified among you. S. Chrysostome, who lived An. 405. writeth thus, 
c Hom. ●8. in 2. Cor.  In all places wheresoever you go into any Church, whether it be of the Moors, or of the Persians, or even of the very Isles▪ of Britain, you may hear john Baptist preaching. S. Hierome, who lived Ann. 420. writeth thus, 
f Epist. ad ●●●g●ium. Anno. 500 Columbanus in Anglia, Palladiu●in Sco●is, Patric●u● in Hib●r●ia floruit.  The Frenchmen, the Englishmen, they of Africa, they of Persia, and all barbarous nations, worship one Christ, and observe one rule of religion. Theodoret, who lived Ann. 450. writeth thus, 
g Adverse. Grae. lib 9  the blessed Apostles have induced the Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the doctrine of Christ. Gregory the great who lived Ann. 605. writeth thus, 
h Epist l. ●. c. 58.  Who can sufficiently express, how glad all the faithful are, for that the Englishmen have forsaken the darkness of their errors, and have again received, the light of the Gospel. Beda, who lived Ann. 730. writeth thus, 
i Hist. l. 1. c. 1.  England at this present, is inhabited by Englishmen, Britons, Scots, Picts, and Romans, all which, though they speak five tongues, yet they profess but one faith. Thus you see, how the Gospel of Christ, having been first planted in this land by joseph of Arima●he●, and Simon Zelotes, (in whose time Aristobulus and Claudia, and not long after King Lucius also lived) hath over since continued amongst us; as testifieth, Tertullian, Origen, Constantine the great, Athanasius, Chrysostome, Hierome, Theodoret, Gregory, Bed●, and many more which might here have been 
k Vide praet●r caete●o●, vitam Bernardi l 2 c. 7. & Bernard de confident▪ l. 3.  alleged.  
Lo ye then, ye blessed and beloved of the Lord. Lo ye, and mark it well I beseech you, how fare the new Testament, excelleth the old. In the time of the old Testament, they did sing only, Notus in judaea deus: but now, we sing also, Lauda●e dominum omnes gentes. Then they that were borne in the Land only might eat the Passeover: but now, we that are strangers also, may eat the Easter lamb. Then the name of Christ was only, as an ointment kept in an alabaster box: but now, it is also, as an ointment poured out. Then the doctrine of Salvation, was only preached in secret places: but now, it is also preached upon the tops of houses. Then, the old ass only, was brought unto Christ: but now, the young foal also, obedient unto him. Then natural branches only, did prosper and flourish: but now, wild branches also, are gra●ted into the olive tree. Then, the Queen's only, did praise the Church: but now, the concubines also, do call her blessed. Then, Israelites only, did build the tabernacle: but now, Sidonians also, do help to build the Temple. Then, they pitched their tents only in Marah, where was neither fountain nor palmtree: but now, we pitch in Elim, where there are twelve fountains, and seventy palm trees. Then, the two kine which carried the Ark, looked only one way: but now, the twelve oxen which carry the molten sea, look every way, East, West, North, and South. Then, Christ was a flower, growing only in the little garden of judea: but now, he is a flower, flourishing in the wide field of all the world. Then, Christ was only a little stone, cut without hands: but now, be is a great huge mountain, which filleth all the earth. Then, the Church of Christ was, as it were, in prison, being tied and bound only to one place: but now, it posteth over all places riding and triumphing in the chariots of Aminadab. Then, the Church of Christ was only a small grain of mustardseed: which is lesser than any other seed, but now, it spreadeth abroad as a mighty big tree, wherein all the birds of the air do make their nests. So that, the Church of Christ, now in the time of the new Testament, is like the Samaritans i● 〈◊〉 which lodgeth all passengers: It is 〈◊〉 salomon's troop of hourses, which cometh out of all countries. It is 〈◊〉 Saint Peter's shear, which in foul●th, all sort of beasts. It is like Noah's ark, which receiveth all kind of creatures. It is like Saint james his net, which catcheth all sort of fishes. All's fish, that comes to this net. It is like King Assu●rus feast, which entertaineth all kind of guests. To this feast all we that will come are welcome. Not some few jews only, But all we: even all we Britons, all we Isay, with open face, behold as in a glass the glory of the Lord. This is the first difference, between the Law and the Gospel, in these words, But all we.  
FINIS.