TEN SERMONS PREACHED  
By that eloquent Divine of famous memory, TH. PLAYFERE  
Doctor in Divinity.  
Prov. 10. 7.  
The memorial of the 〈◊〉 shall be blessed: but the name of the w●…ked shallro●…te.  
Printed by CANTRELL LEG, Printer to the University of CAMBRIDGE. 1610.   

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; be●…ing borrowed from the monuments of a dead man, the only glory of his times while he lived. But it was fit that a far 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, as your kindness toward my sel●…e hath been evermore uncorrupted. And no further disturbing the harmony of your best thoughts, or as you are wont to account it, dimini●…hing the reward which is laid up for you in heaven, by untimely blazing merits upon earth, I commit this depositum to your favour 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 P●…lpit, of Old and New, or in one word to say, of Nature and Ind●…strie, of hum●…ne 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 os places further off) nay w●… may not so impeach the honour of the gi●…er, nor disparaged the worth of our friend departed, as to doubt but this was principally manifested in M. Playfere.  
Who b●…cause 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 w●…sedome with that word Sooner, but I mean in regard of the Church's use, and th●…t same propter vos, which 
Phil. 1. 24.  made the Apostle to demur) I say since he was to be returned back again to his maker, and over-ripe perfection not to continue overlong, it had been to be wished, he had left behind him some more monuments of his travails, as well comfortable to the suru●…uers, as honourable ●…o himself. Wh●…ch 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 when 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 last of all his labours which are like to be divulged. Into so small a compass is that spirit now ranged, as to be as she says, 
〈◊〉 a●…ud Proper. 〈◊〉. 〈◊〉. 12.   
En sum quod digitis quinque levatur onus, or indeed not so much as a just handful, which lately was not confinable with●…n bounds too great for me to speak of.  
But the sum is this: (For I list not to defend his method of preach●…ng against the Method-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 tuba, 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, O●…nium igitur conciones tu conficies unus, omnes ad te sub tempus veniemus, etc.) I say the sum is this: that as the Sun-light is pleasantest toward the set, & the skilful ear finds most store os 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 more 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 September. 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 thoroughly he would afterward destroy the devil, and all his works, he gave a taste, 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 for●…ie nights. job when his wife enticed him to curse God and die, would not, but said; Thou speakest like a foolish 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 no●… 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 Sa●…iour a●… his mother's request turned water into wine, and yet at the devils request would not turn stones into bread. But the answer is easy enough. This begi●…ning 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 tempte●…, 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 devils 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, and 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 ●…ery word that proceedeh out of the ●…outh of God.  
There are two places of Scripture, which are fit commentaries upon this text. The first is written in Ecclesiastes: 
ca●…. 9 ●…. 11.  I returned, says Solomon, and I saw under the sun, that the race is not to the swift: nor 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. Asahel was as swift of 
2. 〈◊〉. ●…. 1●….  foot as a roebuck, yet Abner met with him, smote him under the sift rib, & slew him. So that the swiftest that is may sometimes be overtaken. It is not in him that willeth, or in him that runneth, 
〈◊〉 〈◊〉 9 16.  but in God that showeth mercy, Nec curentis, Ne●… volentis, says S. Paul: but a noble man gives it for his word, Nec volentis, ne●… volantis: It is not in him ●…hat willeth, or in him that runneth, yea though he could run as fast as a bird can fly; but in God that showeth mercy. Therefore man get●…eth not the race by swistnes 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. Goliath was a mighty strong giant: His height was six cubits, and a hand breadth: he had 
1. S●…. 17. 5.  an helmet of brass upon his head, and a brigandine upon his body: and the weight of hi●… brigandine was five thous●…nd shekels o●… brass. He had boots of b●…asse upon his legs: & a shield of brass upon his shoulders. And the shaft of his spear was like a weavers beam: and ●…is spear head weighed six hundred shekels of yro●…: & one bearing a shield went before him. Wherefore think you is all this furniture so particularly set down? Wherefore, say you? Marry 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: Thou comest to me, saith he, with a sword, 
v▪ ●…5.  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, neither was it our arm that did save us: but thy right hand, O 
Psal. 44 7.  Lord, and thine arm, and the light o●… thy countenance, because thou hadst a ●…uour 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 can not by his wisdom provide himself bread, that is, sufficient maintenance for his estate. Yet thus it fallet●… out oftentimes. The prodigal child was wise enough. 
〈◊〉. 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 his elder brother. But what came all his wisdom to in the end? Forsooth at 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 o●…t many times wi●…h 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 forsake●…, 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 proc●…edeth out of the mouth of god.  
Fourthly, saith the preacher, Riches are not to men of understanding. That rich man in the gospel wanted not 
Luk. 1●…. 2●….  greatly any understanding. When he had so much riches, 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 soul from thee, and then, whose shall thy goods be? Wherefore he that thought himself of great understanding before, is here declared to be a 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 counter●…ailed with winning the whole world. A man's life then doth not confist in the abundance of those things which he possesseth. But the lovingkindness 
Psal. 63. 4.  
P●…ov. 10.  of the Lord is better than riches, 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 vndersta●…ding 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 
〈◊〉. 7. 10.  knowledge, and a●…thoritie, and favour with his Prince. Yet because he abused this fa●…our 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●… pa●…e. Indeed when god hath appointed any one to be a notable instr●…ment of his glory, either in Church 〈◊〉 Common-●…ealth, then suddenly the Lord giveth him extraordinary favour. So he gave joseph favour with king Pharaoh: so he gave Mardocheus favour wi●…h king Assuerus. For favour and promo●…ion comme●…h neither from the East, nor from the West, nor from the North, nor from the South, but god it is which setteth up one, and casteth down an other. He, as the blessed Virgin singeth in her Magnisicat, casteth 
Luk. 1. 52.  down the mighty from their seats, and exalteth the humble and me●…ke. 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 ●…outh. Thus the Prophet exhorteth, saying, Let not the 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 hag. Ye have 
〈◊〉. 1. ●….  sown 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, s●…ith the Prophet, Ye have sowed much, and bring in little. Almighty God for the sin of the people makes many times the heavens brass, and the earth iron. So that neither the heavens droppeth down seasonable showers, neither doth the earth bring forth her ●…ncrease. When one came to a heap of twenty measures, there were but ten, saith this our Prophet: when one came 
cap. ●…. 15.  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 
Gen. ●…6. 12.  land of king Abimeleck, gained every year an hundred fold: so mightily saith the Scripture, did the Lord bless him. For except the Lord build the house, 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 watere●…h, but God giveth the increase: which is true not only in the spiritual wa●…ering of the word, but also in natural planting and sowing seed. So that man bringeth not much in by sowing only, but by the en●…ease which God giveth: Man li●…eth ●…ot by bread only, but by every word which poceedeth 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 fare deliciously every day: yet it is smally seen by them. But as 
Ge●…. 4●…. ●…1.  those seven lean kine having devoured the seven fat, 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, and confessed 
D●…n. 1. 15.  at the ten days end. Therefore a little thing which the righteous inioy●…th, 
●…sal. 37. 1●….  is better than great riches of the wicked. Better is a little with the fear 
Prov. 15. 16.  of the Lord, then great treasure & trouble therewith. Better is a dry morsel 
〈◊〉. ●…7. 1.  if peace be with it, than a house full of sacrifices with strife. Better is a dinner 
〈◊〉 〈◊〉. ●…7.  of green herbs were love is, than a stawled ox and hatred therewith. In conclusion then, Man hath not enough by eating only, but by the peace and and love of God. M●…n 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, and 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 dri●…ke still, and the more they drink the more they list. Committing in the mean season two sins, fors●…king God the fountain of li●…ing waters, and digging 
●…er. ●…. 1●….  to themselves pits that can hold no waters. On the other side, Elias, when as the Angel brought him a cake baked ' on the hearth, and a pot of water, was so ●…ully satisfied with these, that he went in the strength of this meat and drink 
1. Reg. 1●…. ●….  forty days unto Oreb the mount of God. Could 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, saith the Prophet, Yea cloth you but you are not wa●…me. Peter 
〈◊〉. i●… 1. ●…g. ●….  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 away my corn in the time thereof, and 
Ho●…. 1. 9  my wine in the season thereof, 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 depri●…e them of it. But especially we must mark that he says, I will deliver my wool and my ●…laxe. Whereby he 
〈◊〉 la●… 〈◊〉 & 〈◊〉 m●… u●….  teacheth us, that God hath as it were, if I may so say, bound all his creatures prentices to us, to preser●…e us, and serve us, if we serve him. But in case we serve him ●…ot, than the creatures are delivered, and are bound no more to serve us. The wool and the flax contrary to their ●…ature will not serve our turn, if we contrary to grace rebel against God. Whereas john Bap●…ist having a garment of Camel's hair, and a girdle of leather abo●…t ●…is loins, w●…s 〈◊〉 ●…nough. This leather served him to as good use as flax, and the Camel's hair kept him as warm as wool. Ma●… therefore is not warm by clothing onel●…, but by virtue of God annexed to t●…e clothing. Man li●…eth 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 into 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. O●…her some, have but very s●…all wages, and yet maintain themselves well enough, and help their poor friends also. Only the word that proceedeth out of God's mo●…th, makes this difference. As we may see in judas. Who indeed earned wages, b●…t seeing it was the wages of unrighteousness, therefore it run out of the bag as f●…st as it was put in: Fo●… first, when he ●…ad it he could not ●…old it in his hands, but brought it b●…cke again, saying, I 〈◊〉 sinned in 〈◊〉 
〈◊〉 〈◊〉 〈◊〉  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 v●…cles 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 tims, 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 true 
〈◊〉 ●…2. 10.  humility and thankfulness to God, 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 ret●…e 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 glory 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 f●…edeth us: not our drinking that satisfieth us: not our clothes that warm us: not out 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 we must not end any of them without thanksgiving. And thus much for the second place of Scripture, which is a commentary upon this text; Man liveth not by br●…ad on●…ly, but by every word which proc●…edeth 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 loaves among five thousand, 
〈◊〉. 8. 19  how many baskets full of broken meat took ye up? they said v●…to him, Twelve. And when I broke seven among four thousand, how many baskets of the leavings of broken meat took ye up? and they said, S●…auen. Certainly there is no reason in the world that seven loa●…s sho●…ld 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 believe, that God can work great matters with small means, and 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 jaws of destruction? yet this God doth. But how doth he i●…? This strong matter, how doth he work it? By the weakest means that may be. We have this treasure, saith the Apostle, in earthen vessels, 
2. Cor. 6. 7.  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 ●…reasure 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 rather not the doctrine barely taught nei●…her, 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 li●…e. Thus God can work strong matters with weak means; and Man liveth no●… 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 overpressed with the 
2. Chr. 14. 11.  multitude of his enemies, he prayed thus 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 a●… 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 ha●…ing crooked and roug●… timber put into his hands, can h●…w 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 rai●…e: Yet God provided for Adam plants and herbs 
Gen. 2. 5.  〈◊〉 e●…er it had rain●…d. The usual ●…eanes for light is the sun. Howbeit 
〈◊〉. ●…. 3.  ●…od 〈◊〉 light before he made the 〈◊〉. Light the first day, the sun the 〈◊〉 day. We see then that God is ti●… to no means. God can save with no 〈◊〉, as well as with some power: God can gi●…e us herbs with no rain, as well 〈◊〉 with some rain: God can give us light without any su●…ne, as well as with ●…he sun●…e: God can feed us if it please him, as well with no bread as with bread. Therefore God can work some mat●…rs with no means; and so Man li●…eth not by bread only, but by every word that proceedeth out of the mou●…h of God.  
Fourt●…ly, that God can work others●…me 〈◊〉 wi●…h contrari●… means. ●…e c●…n no●… only show us light with●… any s●…nne, but also bring light out 
〈◊〉. Cor. ●… 6  of darkness. So our Saviour, when ●…e went about to cure him that was 〈◊〉 blind, tempered spittle and clay, 
〈◊〉. ●…. ●….  〈◊〉 put it upon his ●…yes. This plaster 〈◊〉 more likely to put out his eyes 〈◊〉 sees▪ then to cure his eyes who is blind. Yet this is the power of the word proceeding out of God's mou●…h. So the Prophet Elizeus, when coloquintida 
2. R●…g. 4. 40.  was put into the pot, by casting in a little meal●… into it, made of rank poison a wholesome brot●…. So, when the Israelits wanted bread in the desert, God sent them Manna from heaven; and Moses said unto them, This is the bread 
●…xod. 1●…. 15.  which the Lord hath given you to eat. 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 putte●…h Israel in mind of this strange miracle afterward; God made thee hungry, and fed 
D●…ut. ●…. 3.  thee with Manna, saith he, which ●…hou 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 ou●… of the mo●…th 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. There●…ore 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 knew right well, neither 
〈◊〉. 27.  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 compa●…ie. He cast out the wheat and the tackling of the ship: he loosed the rudder 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. The more to blame were they 
The●… was a fire in Windsor to●…ne.  yesternight, which when they might have done good, stood by still and loo●…ed 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 Q●…eenes majesty, yet was utterly unprovided of all help in this case. No buckets, no hooks, no ladders, no axes, could be gotten; no 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 wound, even at that very instant, which had been busy all the day before, no question it had grown to a far 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 ●…owne 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 September. 1604.  2. Cor. 4. 17. The momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory. 
SAint Peter foretelleth 
●…. 〈◊〉. ●….  that some should pervert S. Paul's epistles to their own damnation. Such are they of the church of Rome. Among other places of S. Paul's epistles, they do notably p●…ruert 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. I suppose 
Rom. 8. 1●….  that the afflictions of this life, are not worthy os the glory which shallbe revealed. Wherefore they might have done well, to choose some indifferet 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, that good wor●…es, 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 shallbe revealed. And yet again because the possessing of our souls in patience, is a way directly tending to the salvation both of our souls and bodies, therefore he saith, The momentary ●…ightnesse of our affliction worketh us ●… 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 life. So in an other place we have, that by many tribulations we must enter into the kingdom of heaven. Not by many tribulations, no not 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 patient 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 shallbe the reward of our affliction. T●… first is, because our affliction is momentary: the second, because our affliction is light: the third, because our glory shallbe eternal, yea surpassing eternal▪ the fourth, because our glory shall b●… weighty, exceeding weighty. And therefore he saith, The momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory.  
Ineede not here make any apologi●… for myself, nor yet render any reason, why I discourse of poverty, before the rich, of affliction before those that are ever way flourishing. 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, ye may be hereafter. Wherefore it is no●… 〈◊〉, that we all learn the doctrine of patience in tribulation. Partly that we may be more thankful to God, i●… 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 weight of glory.  
First, our affliction is momentary. Well 
.  says Eucherius, Nothing is of great importance, which is of small continuance. Now our whole life is very short. What 
.  is our life, saith S. james? It is a vapour which for a time appeareth, but anon after vanisheth away. Therefore saith the Prophet, O Lord, thou knowest my 
Ps●…. 56. ●….  life, as it is in the Sept●…agint: but as it is in the Hebrew, Thou knowest my fli●…ting. 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, saith he, in 
Esa. 54. 8.  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 a little season. Therefore the Princely Prophet says plainly. Heaviness may endure for a night, but joy 
●… 〈◊〉. 30. 6.  cometh in the morning. As the two Angels then that came to Lot lodged with him for a night, and when they had dispached their arrant, went away in 
Gen. 19 2.  the morning: so afflictions, which are the Angels or the messengers of God. God sendeth afflictions to do an arrant unto us, to tell us, we forget God, we forget ourselves, we are too proud, too self concei●…ed, and such like, and when they have said as they were bad, then presently they are gone. Whereupon we read, that the spirit of life returned 
〈◊〉 ●…1 11.  into the two witnesses which had been slain by the beast, after three days and an half. Why after three days and an half? To teach us, that affliction and persecution may perhaps tyrannize over us three days and an half, but they shall not fill up the whole four days. For the elects sake those 
Math. 24. 22.  days shall be shortened. Agreeably to that which john Baptist begun his preaching with, Repent; for the kingdom 
Matth. 3. 2.  of heaven is at hand. 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. So our Saviour, Behold I come 
Revel. 22. 12.  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 come quickly, therefore affliction will be gone quickly. Wheresore seeing our affliction is so momentary, let us be patient 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 
Es●…. 40. 1●….  heavens with his span, 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, these he measureth with his fist. For in the hand of the Lord there 
Psal. 75. ●….  is a cup, the wine is red, and full mixed, he poureth out of the same: as for the dregs thereof, the wicked of the earth do drink them up. First, we drink not this cup only full of red wine, that is, of the wrath and indignation of God, but mixed with diverse comforts otherwise. Then beside we meddle not with the dregs. Upon the ungodly he shall rain snares, sire & 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 modicum, as S. Peter speaketh, we may 
1. Pat. 5. 10.  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, wherein we have seen evil. 
〈◊〉 〈◊〉 15.  Therefore that which Actaeon wished, 
 that he might see only his hounds 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 far off. As 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 s●…me sort dealeth our heavenly father with us. He layeth upon us wood without ●… knife. The Physician 〈◊〉, that is the best exercise which is ad ruborem, non ad sudorem, 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, In the sweat of thy brows 
Gen. 3. 19  shalt thou eat thy bread; not a knife ad sanguinem, to make us bleed, Ye have 
Heb. 12. 4.  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 divideth the flame of fire. For in the flame of fire naturally there is heat and light. But notwithstanding, the omnipotent voice of the Lord divideth these, one from the other. As the cursed in hell show, and the elect upon earth. I am tormented in this flame, saith Dives. There's heat, but no light. chose the three children in the furnace shined as Angels for light, but were so far from heat, that no one hair of their head, 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 hear. Else how was not the bush consumed? 
〈◊〉 3. ●…  Yet in every faithful one afflicted you may see this great vision. The voice of the Lord in his affliction, as in the 
〈◊〉 〈◊〉 11.  flame of fire, 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 fa●…her 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; Then, 
〈◊〉 ●… 1●….  all the faithful bear one an others 
〈◊〉 ●….  burdens, and so fulfil the law of God. Thirdly, the good angels have a 
〈◊〉. ●…1. ●…1.  ch●…ge given them of us, that we hurt not our foot at any time against a stone. Next, God the father biddeth us cast 
Psal. 55. 23.  our burden upon him, and promiseth to nourish us. Fiftly, the holy Ghost 
Rom. 8. 2●….  helpeth our infirmities, and helpeth them even when we are ready to be oppressed by them. Lastly, God the 
Mat●…. 11. ●…0.  son setteth to his hand likewise, and saith, 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 is 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 your 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 no 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, nor 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 patient 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; Thy kingdom 
Psal. 145. 13.  is an everlasting kingdom, and thy dominion endureth throughout all ages. Whereupon Origen noteth, that 
.  as there is a holy, and a holy of holies; as a Sabbath, and a Sabbath 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 Sabbath, but also a Sabbath 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, 
De promiss●… & 〈◊〉.  that that which Virgil writeth of Augustus Cesar, He hath given us an Empire 
Imperium sine sine ded●…t.  without end; 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.  Now this glory is as well called a crown, as a kingdom. And this crown, as S. Peter saith, is undefield, 
●…. Pet. 1. 14.  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 this crown, but also propers, the one the proper name of a stone, the other of a flower. For Isidore writeth there is a precious 
.  stone called Aniantus, 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 A●…rantus, 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 patient also shall have a crown set upon their head per circuitum, running round in a circle & 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, 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 motheaten: 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, Thou after thy 
Rom. 2. 5.  hardness, and heart that cannot repent, treasurest unto thyself wrath against the day of wrath. A treasure of wrath and of torments. ●…rom which God for the dear blood of his son sake deliver us every one. The second, is a treasure in earth. O●… which our Saviour saith; Lay not up treasures for your 
〈◊〉. 6. 1●….  selves upon earth, where the moth and canker corrupt, and where the eves dig thorough and steal. And this is a treasure of snow. For S. Gregory upon those words of job; Who entereth into 
.  the treasures of snow; showeth that earthly treasures are treasures of snow. You see little children what pains they take t●…●…ake 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, Lay 
Ma●…. 10. ●…1.  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, knowing that they 
H●…b. 10. 24  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 a most enduring, a surpassing eternal weight of glory. Thus ye see how eternal our glo●…ie 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 patient in all affliction. For the momentary lightness of our affliction worketh us surpassing exceeding ●…ernall weight of glory.  
Fourthly, our glory is weighty, yea exceeding weighty. ●…he 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, Herea●…r will I not drink with 
〈◊〉. 14. 〈◊〉.  you of the fr●…ite 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 Ca●…, 〈◊〉 them upon a poal●… on their 
〈◊〉. 13. 2●….  〈◊〉. To show, in the celestial 〈◊〉 〈◊〉 〈◊〉 glory there shal●… be. So when 〈◊〉 Lord turned water 〈◊〉 wine, h●…●…ommanded to ●…ll the vessels to the 〈◊〉. These vessels top●…ll 
Io●…. ●…●….  of wine do signify at the marriage o●… the Lamb, that ●…e 〈◊〉 shall h●… a ●…ll reward: pressed down, sh●…ken 
2. joh. ●….  together, r●…g over. So that every one of them m●…y say, M●… cup doth 
〈◊〉. 〈◊〉.  overflow. Again, 〈◊〉 glory is com●…d to a penny. Now in a penny we consider four things. The image: the superscription: the sound: the weight: So our Saviour when they showed him a penny, a●…ked whose image and superscription it was. First then for the image, Christ shall change our vile bodies, 
Philip. 3. 2●…  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 
R●…l. 1 17.  white stone, 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 patient 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, 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 m●…ner 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; Thou art my glory 
Psal. 3. 3.  and the lifter up of my head. As if he should have s●…id, as●…liction would make me cast down my cou●…ance, and hold down my head like a bulrush: but the rem●…brance of this that thou art my glory, 〈◊〉 me li●…t up my head. So s●…i's God to Abraham; F●…re not Abraham, I am thy bu●…ler, and thy exceeding 
〈◊〉. 〈◊〉. ●….  g●…at reward. I am thy bu●…kler to l●…ch th●… blows which affliction 〈◊〉 lay upon thee: and thy ex●…ding ●…reat 〈◊〉▪ blessing thee with ex●…eeding weighty glory. For they that sh●…ll enjoy this glory, shall see God. Agreeably to that of our Lord; Blessed are the pure in s●…irit for they shall see 
〈◊〉. ●…●….  God. And how shall they see God? Not st●…nding behind th●… lattisse, or looking out of a window, that is darkly and obscurely, 
1. Cor. 1●…. 12.  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. Do●…btles 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 Fa●…her, not as the preachers show it out of ●…he word, but as our own ●…ies 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 running over; is a penny 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 patient in all a●…liction. For the momentary lightness of our affliction, worketh us a surpassing exceeding eternal weight of glory.  
Compare then th' affliction on th' one side, with the glory on the other side: the shortness of th' affliction, with th' eternity of the glory: the lightness of th' 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 failing. A stark shame therefore it would be for us, if heathen and pagans, having fewer means than we have, should show greater patience than we show. But the Scriptures afford us yet more forcible inducements. jacob being in lo●…e 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 crea●…ure. Then n●… 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 se●… before him, endured the cross, and despised the sh●…me, and now 〈◊〉 a●… the right ha●…d of the throne of God. Questionless, beloved, th●… cross of Christ was tedious and long; the shame that he suffered was heavy and untolerable▪ Yet this cross seemed but momentary to him, and this sh●…me seemed but light unto him, in comparison of the joy that was set before him, and of the eternal weighty glory which he ha●…h now attained, sitting at the right hand of the throne o●… God. To the which pl●…ce of honour and worship, we beseech thee, O loving Lord, to bring us, a●…er all the afflictions of this wretched world; not for our own deserts or 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, ●…or his shame, be all glory; together with the ●…ather, and the holy Ghost, now and e●…rmore, Amen.  
FINIS.   

A SERMON PREACHED BEFORE▪ THE King●… Majesty lying at the Lord SAY●… house, called Broughton, besides B●…c, the 2. day of 〈◊〉. 1604.  Rom. 8. 31. If God b●… with v●…, who can b●… against v●…? 
T●…ese words 〈◊〉 a most 〈◊〉 and triumphant conclusion arising o●… of the ●…ormer discourse. For the Apostle having be●…re prooue●…, th●…t man is justified only by the s●…e grace & mer●…ie of Christ 〈◊〉 any merit and desert of go●… works, at length concludeth in the beginning of this chapter, Therefore there is no condemnation to them that are in Christ Ies●…s: and so likewise here, If God be with us, who can be against us?  
Maximilian the Emperor so admired 
〈◊〉 Ci●… in 〈◊〉.  this sentence, that he caused it to be set in lette●… of chequer work upon a table at which he used to dine and sup, that having it so often in his eye, he might always have it in mind also: si Deus pro nobis, quis contra nos? If God be with us, who can be against us?  
The truth of it is so apparent, that it hath been made a common wat●…hword, not of Chris●…ns only, but even of heathenish soldiers. Our word is Immanuel, that ●…s, by interpretation, 
〈◊〉 8. 3.  God with us. And some of the a●…ent Romans used likewise i. their wars this watchword, Nobiscum D●…, 
〈◊〉 l. 3. ●…●….  God with us. ●…or 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 ag●…inst us?  
〈◊〉 saith well according to the Scripture, 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. Austi●… shew●…th out of the verse 
〈◊〉 〈◊〉 Apo●…li. ●…r. 16.  immediately going before, that four especial ways God is with us. God is 
D●…s pro 〈◊〉 〈◊〉 〈◊〉 no●….  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 t●…ird, showeth out of the words consequently 
In 〈◊〉. Apo●…. ●…m. 2.  following aster, that four special enemies are against us. The inferior enemy 
Ho●…●…tra nos ●…rior homo.  against us, is man: the exterior enemy against us, is the world. the interior enemy against us, is the flesh: the superior ●…emie against us, is the devil. So that whereas the Apostle s●…i's 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 v●…, 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 homini lupus. And an other 〈◊〉 saith, Either a god or a devil. 
.  ●…or to say nothing, that no time is sreeed, no place privileged, no degree secured, no torment unpractised, only thi●… I will touch, that no age is exemp●…ed. But the cruelti●… of man rageth, not ●…y upon ●…e old after they a●…e buried, but also upon the young before they are b●…e. Thus saith the Lord, ●…or 
〈◊〉. ●…. 1.  ●…ree transgressions and for fo●…, I will ●…ot turn unto Moab, because they digged up the bones of the king of ●…dom, and burned them to li●…. The king of Edom was a wicked man, yet God de●…sted so thi●… unnatural and 〈◊〉 c●…uelty o●… the Moabits ●…ard the dead, that for this especially he would not be reconciled to them. Th●… like 〈◊〉 ha●…e not wanted in o●…r la●…d, a●…d almost in our time. Tr●…cie 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 men, 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 foot, or a bone, or a piece of a bone in the gra●…e, 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, O 
Psal. 7●…. ●….  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 Esa●… that cruel and cursed reprobate, struggled and wrestled with his brother jacob in their mother's womb: but also the Ammonites ripped up the women of Gilead being gre●… 
A●…. 1. 13.  with child, and the Babylonians cause●… 
La●…. 2. ●…0.  the women of jerusalem to ●…ate their own fruit, and their children of a spa●… long. And not long ago in the Isle o●… Garnsey, when a faithful women, (whos●… 
〈◊〉 M●….  ●…ame need not hear to be rehearsed while she was burning at the stake, wa●… delivered of a goodly man-child, som●… were so hardhearted, to fling him bac●… again into the fire, there to be murthe●… red, as they mean●… it, but indeed ma●…tyred with his mother. O blessed babe Because there is no room for him 〈◊〉 ●…he inn, as soon as he is borne, he is laid in a manger. Nay, because there is no room for him in an●… one corner of all the world, by and b●… he is baptised with the holy Ghost an●… with fire. O blessed, I say again, blesse●… babe! Before thou art lapped in swadli●…g clothes, thou art crowned wi●…●…tyrdome: & before thou fully br●…thest in the breath of life, thou happe●…●…est out thine innocent soul to God. But fie upon such beastly and cruel murders. Out upon such deuilli●… ●…nd fiendish tormentors. These Saints? ●…ese catholics? who are Scythians, if ●…ese be Saints? who are Cannibals, if ●…ese be catholics? which holding it as ●…n article of their faith, that all children ●…ying without baptism, are damned, ●…et wittingly did put this innocent ●…hild to death before he was baptised. ●…nd therefore as they made the mo●…er suffer the most untolerable ●…aines ●…f childbirth and martyrdom both to●…ether: so, as they verily thought and ●…eleeued, they slung the infant also ●…odie and soul into an earthly fire, and ●…to hell fire all at once. This is the ●…rueltie of man. He would, if he could, ●…ull some out of heaven after they are ●…uried, and thrust some into hell before ●…hey are borne.  
But God hath predestinated us. And 
〈◊〉. ●… 4.  ●…ot only before we were borne, but also before the world was created, hath ●…hosen us in Christ. Even as Christ shall ●…ay at the last day, Come ye blessed of 
〈◊〉. ●…5. 〈◊〉.  ●…y father, inherit the kingdom of hea●…en prepared for you before the foun●…ations of the world. For look how careful parents provide for their children, 
〈◊〉 in 2. 〈◊〉. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 se●…laria.  and put them in their will before they are borne: so God gives us the grace to live with him, before he give 
A●…or.  us time to live ●…ere. Even as the Son 
Dona 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  saith, Fe●…re not, little flock: for it is you●… father's will to give you a kingdom. And the father ●…imselfe, I, even I am h●… that comfort you: who art thou the●… that searest a mortal man, who fadeth away as grass? Therefore every couragio●…s Christian may comfort his hea●… in God, and say with the princely Prophet, The Lord is my light, and my salvation, whom then shall I fear? th●… Lord is the strength o●… my life, of who●… than shall I be afraid? when the wicked eu●… mine enemies and my foes, com●… upon me to eat up my flesh, they stūble●… and s●…ll. T●…ough an host of men we●… 〈◊〉 〈◊〉 me, yet shall not my hea●… be afraid, and though there rose 〈◊〉 war 〈◊〉 me, yet will I put my tru●… i●…●…im. I will ●…ot be afraid of ten thous●… of th●… people, that have set themsel●… 〈◊〉 me round about. Ye●… 〈◊〉 I 〈◊〉 through the valley of ●…he shadow of death, yet will I fear●… no ●…uill: for thou, O Lord, art with me, thy ●…od and thy staff they comfort me. So ●…hat I may boldly say, The Lord is my ●…elper, neither will I sear what man can do unto me. The Lord of hosts is with us, the God of jacob is our refuge. And if the Lord of hosts have predestinated us unto life, w●…at can man do ag●…st 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 e●…emie against us is ●…he world. Which ass●…ileth us as well ●…y adversity, 〈◊〉 by prosperity. What is the world, saith S. Ambrose, but a race or 
〈◊〉 ●…st 〈◊〉, 〈◊〉 〈◊〉 pl●… 〈◊〉 〈◊〉.  a course full of trials and troubles? It is a fi●…ld, wherein is little corn, but much cockle. It i●… a garden, wherein are few roses, but many thorns. Yet these thorns of adversity do not so much 
.  oftentimes 〈◊〉 us, as the baits of prosperity. The world is more dangerous, saith S. Austin, when it flattereth, than when it threateneth: and is more to be feared, when it allureth v●… t●… 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 o●… Christ and his gospel. Unskilful swimmers, when they begin to sink, if they catch hold of weeds in the bottom, the faster they hold, the surer they are 
.  drowned: and in like sort they that shake hands with the world, and embrace the pleasures and prosperity thereof most greedily, plung themselves most deeply into destruction.  
But God hath called us. And therefore neither adversity nor prosperiti●… can hurt us. Marvel not saith our Saviour, though the world hate you. It hate●… 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, and I contemn it. For as Gregory says, He 
Moral. ser. 10 c. 12.  that hath nothing that he loves in the 
Qui nil habet in mundo quod ap●…etat, nihil est quod de 〈◊〉 〈◊〉.  world, hath nothing to fear of the world. And Cyprian, What need he to fear of the world, who hath God his protector, his tutor, his defender in 
Cyprian.  
Qui, ci d●… seculo metus est, c●…i in seculo d●…us tutor 〈◊〉  the world? He that is of God, overcometh the world. And this is our victory whereby we overcome the world, even our ●…aith. 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. Solomon saith this is one thing 
Proverb. ●…0. 22.  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 listeth up his heel against me. This familiar friend was Paul much troubled withal, when he said; I see an other law in my members, rebelling against my 
〈◊〉. 7.  mind, and leading me captive unto death. And Lot, who being a just man, that could not be overcome with all th●… sins of Sodom, by immoderate drinking of wine fell to ●…llie. And Samson, who otherwise impregnable, yet yielded to Dalila. Therefore in the bosom 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 sin with full consent of will so brutishly as the wicked do, we cannot, because the spirit lusteth against the flesh. But even as Castor 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 sa●… the Angel, Hail Mary freely beloved, the Lord is with thee. But the blessed Virgin fearing, the Angel added; Fear not Mary, for thou hast found favour 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 foul. 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 al●… Therefore says the Apostle, we hau●… not to fight with flesh and blood, but with principalities and powers, and with the Prince of darkness that ruleth in the aver. This Prince warreth against ●…s two ways. By persecutions, and per●…wasions. For the first, he is described ●…n the Revelation to ride upon a black and a red horse. The blackness of the horse sneweth how terrible the devil is, the reddenesse, how bloody. Neither doth he come single, but seven of 
〈◊〉 8. ●….  them at once possess Mary Magdalen. Neither do they only sight against us being alive, but the devil fought with Michael th'archangel for the body 
〈◊〉 ●….  of Moses when he was dead. 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, Hath God indeed 
Gen. 3.  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 & evil. A fair promise, but a contrary performance. So he did set upon the 
〈◊〉. ●….  second Adam; All these things will ●… give thee, if thou wilt fall down and worship me. He would hire Christ, and give him good wagesto serve him▪ which would have deprived our Saviour of all 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 is 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 to sit with himself in heavenly places above. No●… he will make, but he hath. Therefore Chrysostome writeth very resolutely. Only in one point I am proud, and very 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  proud, namely in renouncing, an●… denying the devil. He is indeed a strong man. But yet a stronger than he hath thrust him out, and spoiled him of all his goods. He is a roaring lion. But the lion of the tribe of Iud●… 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 corn is sifted, yet no danger; Christ hath praised 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 siue 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, is there be any ilthing 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 sail. So that all Satan's power, yea the gates of hell shall never prevail against us. In like manner S. Paul being buffeted 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, & no good thing will he withhold from them that live a godly li●…e. 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?  
N●…ianzen makes a good conclusion, This only is a fearful thing to fear any thing more than God. Fear God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and sear nothing else: fear no●… God, and fear every thing. For in the fear of the Lord is the confidence of courage. Because says Gregory, he that in a 
 chaste and fili●…ll fear, is subjecteth to God, by a hopesull 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 Potentates os 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, such as 
A●…. 〈◊〉.  hath not been known, if one may take any guess by these outward things, do plainly declare that God is now with us, and 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, & godlily 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 love 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 Jacob's 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 revine, and he said, I have enough, joseph my son is yet 
Gen. 45 28.  alive. In like manner, when the dis●…iples said to Thomas, we have seen the Lord, he believed them not; but now that he beholdeth Christ's glorious wounds, the triumphant tokens o●… 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 ye●… alive. 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 far off, but followed immediately after: so Thomas, seeing those wounds in Christ which accom●…anied 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, where kno●…king and calling to get in, a 
Act. 12. 14.  maiden named Rhode, before ever she saw him, knew him by his voice. And although they that were within told her she wist 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 show▪ d him his side, he made no more doubts, but presently believed. For if Protogenes 
〈◊〉. 〈◊〉. 35. 〈◊〉 10.  seeing but a little line drawn in a table, knew straightways it was Apelles doing whom he had never seen: 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 ●…eete? When king Arthur's 
〈◊〉 〈◊〉. 〈◊〉.  body was taken up somewhat more than six hundred years after his death, it was known to be his, by nothing so much, as by the prints of ten several wounds which appeared in his skull. 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 showed Peter, james, and john, the signs of immortality in his body, which was then mortal: so here chose at his resurrection, he showeth Thomas the signs of mortality in his body, which is now immortal. That he and all we might undoubtedly con●…sse, 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 
〈◊〉. l. 〈◊〉. 〈◊〉.  stags were known a hundred years together 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 jannes', to have killed Arsenius, and after to have cut off his hand, that he might use it to magic and ●…orcerie, cleared himself notably of this slander. Having by good hap found out Arsenius who lay hid for the nonce, he brought him before the Counsel 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 cloak, showed them one of his hands. And when most men surmised, that th●… other 
lib. 1. cap. 21.  hand ●…t leastwise was cur o●…f, 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. Bu●… Thomas, seeing those very hands of his which were n●…iled to the cross, acknowledgeth, that this our brother was dead, and is alive again, was lost an●… is found. For if the spies that were se●… to view jericho, knew Rahabs' hou●… 
〈◊〉. 〈◊〉. 13.  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 knew him, yet Euriclea his nurse espying by chance the mark of a wound in his foot, which he got by hunting the wild boar, by and by made him known 
〈◊〉. O●…y. 9  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 stroke sore at him that he might fall, yet that he hath now recovered himself, and is risen and returned home again. Even as the wise men knew Christ was borne, by the star which appeared in the East, 
Ma●…. 2. 〈◊〉.  and knew 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 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 caus●… 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, had not Moses his chosen 
Psal. 100 23.  stood before him in the gap. Moses as he was a mediator between God and the people, was a singulur type of the Messias to come. And standing in the gap, he did as it were point to Christ. For when our saviours side was woūded, 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. 
〈◊〉. 〈◊〉▪ Ca●….  Barnard noteth, that Christ making intercession before his father for us, should always stand in the gap, and 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 
Ac●… 3. ●….  the temple, 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 a●… the beautiful gate of his own body, showing his most grieuo●…s, b●…t yet most glorious susferings and torments, appeaseth his father's wrath, and obtaineth whatsoever he entreateth of him. King Ezekias having received 
●…sa. 37 14.  railing letters from Senacherib, went up to the temple, 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 v●…tred against him, but also the dolorous wounds and gashes which were given him, that so he may put out the hand-writing that was against us, and appease his father, and thoroughly reconcile him to us. And look how king Solomon, when he 
1. Reg. 8. 22.  prayed for the people, stood before the altar, and stretched out his hands toward heaven: in semblable wise Christ, who is far greater than Solomon, standeth evermore beside the altar o●… his cross, and stretcheth out his beskarred and wounded hands toward the throne of his heavenly father, that he may move him to have pity and compassion of his people. Pelopidas a noble Grecian, ●…irmished with the Lacedæmonians against the Arcadian●…, until such time as being hurt in seven places, he fell down at last for dead. Then p●…esently Epaminondas stepping forth bestrid him, and 〈◊〉 to defend his body, he alone against many, till being sore cut on his arm with a sword, and thrust into the b●…east with a ●…ike, 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, and saved both their lives when they were past all hope. If we would apply this sto●…ie to our purpose now in hand, we must make, man like Pelopid●…s, Christ like Epaminondas, God like Agesipolis. Since the overthrow of Adam, who went down from 〈◊〉 to jerico, how every man hath been wounded, not only with Pelopidas in seanen pla●…es of his body, but even in all the par●…s 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, no●… till he was with E●…aminondas cut o●… his arm with a sword, and trust int●…●…he breast with a pi●…e, but that which is in a manner all one, till his h●…nds were gored with nails, and his side thrust ●…orough with a 〈◊〉. Wherefore God the father with Agesipolis seeing him in the work of his mediation, s●…ght still for us, clothed even now in heaven with a garment dip●… in blood, can not be angry either with him, or with us, but when we are dead in sin, quic●…neth us together in him by whose grace we are saved, and raiseth us up, and ma●…eth us for his sake sit in the heavenly places above. Marcus Servilius a valiant Roman, who had sought three and ●…wentie combats os life and death in his own person, and had always s●…ine as many of his enemies as challenged him man to man, when as the people of Rome resisted Paulus Emilius ●…iumph, 
.  stood up and made an oration in his behalf. In the midst whereof he cast open his gown, and s●…ewed befo●…e them the ins●…ite scars and cuts 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 principalities and powers, and hath made a show os them openly, and hath trium●… over them in his cross, yea 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, who hath entered, not into any Sanctuary made with hands, but into heaven itself. And his golden censer is his ●…wne body which through the wounds 〈◊〉 are in it as through chinks or holes, fu●…eth for●…h always a pleasing and a sweet savour in the nostrils of his father. The sign of the coveant which God made wi●…h Noah was a rainbow in the 〈◊〉. And indeed that is a sure token unto us, that the world shall never 
Gen. 9 16.  be drowned again with a general 'slud of water, 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? Marry it is the blood of Christ, which maketh as it were, 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 sight 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 
Gen. 30. 37.  so maketh his throne to all us that love him, a throne of grace, a throne of compassion, a throne of favour and mercy in Christ. We read that jacob ●…illed certain rods, which being laid in the watering troughs 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 towards 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, which 
Heb. 12. 24.  speaketh bet●…er things then that os Abel. For Abel's blood upon earth cried our 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 sor 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 Agesipolis 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: jaacob 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, how 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 ●…nto 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 wil●… thou have me 
〈◊〉. 〈◊〉 〈◊〉.  do? Now if Saul, who repen●…d him afterward of his pers●…cuting C●…st, stood so astonished, when he 〈◊〉 but a piece of the title upon his cross●…, 〈◊〉 then shall all they be astonished, how shall they be confounded, which without any repentance or remorse of cons●…ience, persecute Christ continually, whe●… 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. A●…ter that Herod had beheaded john Baptist, he imagined still he saw and heard that holy head, shouting & crying out against him. Whereupon hearing the same of jesus, he said 
Mar. 〈◊〉. 16.  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 o●… 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 crucisie him continually with their sins, when at the resurrection of all flesh, they shall see him whom they have pierced, and wring their hands, and weep & wail before him? Scipio appointed his sepul●…hre 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 
Et erat sepulc●…m ●…-cius gloriosum.  Esai prophesying of Christ, saith, In that day the root of jesse shall stand up for a sign unto the people, and even his sepul●…hre shall be glorious. So that as the body of Cadwallo an ancient king of the Brittayns, being embalmed 
〈◊〉.  and dressed with sweet confections, 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, after he had wrested 
●…. Sa●…. 21 9  it out of his hand, was kept in the Tabernacle, wrapped in a cloth behind the Ephod. Which when Abimilech the Priest brought forth, David said, There is none to that, give it me. Christ also did conquer death even with those weapons and armour wherewith death assaulted him. And he keepeth still a memorial of this conquest in the tabernacle of his body. That as the Philistims were afraid, when they saw David fight in the ●…ield 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, Bring Aaron's rod again 
Num. 7 10.  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 Ch●…ist may con●…ound 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 disease 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 and 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 shallbe, when the Lord jesus shall show himself from heaven with his mighty angels, and shall so come down with the very same marks and scars 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, till Antonius the next 
〈◊〉. ●…4.  day show'd his rob 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 hi●…her, 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 rob of Christ washed in wine, and his garment in the blood of grapes. When Thamar 
Gen. 38. 26.  judas 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 themselves, yea they shallbe quite confounded, when they shall see how they have abused him, when they shall see the marks, which their signet & staff have made, their signet in his hands, and their staff in his side. The Prophet Daniel recordeth, ●…hat while 
Da●…. 5. 6.  Balthasar was drinking wine in the golden vessels, which he had taken out of the temple, there appeared fingers of a man's hand that wrote upon the wall, and the king saw the palm of the hand that wrote. Then his countenance was changed, and his thoughts troubled him, so that the joints of his loins 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 shall be 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 joint of them, & be at their wits ends, and they shall say to the mountains, Fall on us, and to the rocks, Cover us, and hide us from the presence of him that sitteth on the throne, and f●…om the wrath of the lamb. Thus these victorious wounds of Christ shall confront & confounded his enemies. As Saul was astonished, when be 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 Scipio's sepulchre: as the Saxons were terrified, when they saw Cadwallo's image: as the Philistims were afraid when they saw David's sword: as the Israelits were appalled, when they saw Aaron's rod: as the Hungarians were d●…unted, when they saw 〈◊〉 as drum: as the Romans were dashed when they saw Caesar's rob: as I●…da was ashamed when he saw Thamar's signet and stasfe: as Balthasar was amazed, when he saw the hand wtiting upon the brickwall. 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 set 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 tho●… darest. 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 sor 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, whither they which had sinned 
Num. ●…5 ●…5.  unwillingly might sly and be safe, if they stayed in any os 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. Whither then should we fly sinful souls, whither 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 dreadsull displeasure of almighty God. Therefore our Saviour speaks to his Spouse in this sort, My dove thou 
Ca●…. 2. 14.  art in the holes of the rock, in the secret places 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 os 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 Beersheba, he sat down under a juniper tree, and desired that he might die. A juniper tree maketh the hottest coal, 
〈◊〉 〈◊〉. 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 year. Therefore whereas we read in the hundred and twentieth P●…alme, With hot bur●…ing 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 ●…dowe is as cool. Insomuch as the only shadow of the juniper tree fleeth and killeth serpents. Therefore Elias seeking to rest himself where he might be safest from serpents, and other dangers, 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 naken arms of Christ. Notably also doth the story of Noah declare what singular comfort the faith full find in Christ's wounds. For only Noah saved all: only Christ redeemeth 
G●…n. 6. 16.  all. Noah signified rest: Christis our rest and peace. Noah saved all by the wood of the ark: Christ redeemeth 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 afer his r●…surrection 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 hawk 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, Re●…urne, 
Can 6. 12.  return, O Shulamite, return; return, 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 ora, 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 
Exod. 16. 32.  taste of it was like unto wafers made with honey. 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 wherewhith the Lord fed them: so there is yet a golden pot of Manna 
Berna●…d. de 〈◊〉. de●…. c. 2.  kept in heaven, that the faithful in allages 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 coriander seed, yet it is as sweet as a wafer made with honey. Hard it is to give a reason wherefore Christ, when he came to the city of Sichar in Samaria, where was Jacob's 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 sixth hour of the day, when we are most exercised with afflictions, when we are sorest grieved for our sins, always to have recourse unto Christ, always to go with the king into the wine-cellar, always to sit down upon Jacob's well. 
joh. 4 6.  Of which the Prophet Zacharie says, 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. Whereupon S. Austin 
In omnibus 〈◊〉 bus non in 〈◊〉 tam efficax remedin●… quam vulnera Christi.  saith very divinely, In all adversities, says he, I could never yet sinned any remedy so comfortable and so effectual as the wounds of Christ. Christ is not unlike to the pool in jerusalem, called Bethesda, having five porches, which 
joh. 5. 2.  being troubled by an angel, healed any man, that went first into it, whatsoever disease he had. Bethesda signifieth the house of effusion or pouring out, in which house Christ dwelled when he powered 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 and 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 sit in the seats and porches of this pool. Wonderful are the words of the Prophet concerning Christ, He shall feed his flock like a shepherd, he shall gather 
Es. 40. 11.  the lambs with his arms, and carry them in his bosom. Which was prefigured in the high Priest, who did bear up with his shoulders a breastplate, 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 & breast: that doth Christ with his hands and side. He is the good shepherd, which bringeth home the lost sheep upon his shoulders. Yea he writeth the names 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 devotion, The Lord is my shepherd, therefore can I lack nothing. He shall feed me in a green pasture, and lead me forth beside the waters of comfort. For as the hen gathereth her brood under her wings: so God gathereth his children together. And as an eagle stirreth up 
Deut. 3●… 1●….  her nest, flo●…ereth over her birds, taketh 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 honey 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 hurt him, but only bear him up. And in like sort Christ beareth us up in his hands, that we dash not our foot against a stone, yea his right hand is under our 
quia Domi nus supponit m●…num svam.  head, and his left hand doth embrace us, so that though we should fall, yet we can not be hurt, because the Lord stayeth and supporteth us with his hand. Therefore S. Chrysostome gives us good counsel, not to have jays eyes, but eagles eyes, that we may behold these hands of Christ, and see his side in the sacrament. For indeed as o●…ten 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 ye shall eat this bread, and drink this cup, you shall show the Lords death till he come. 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 Saints. Even as we sing in that heavenly Hymn or Psalm, The humble suit of a sinner; Whose bloody wounds are yet to see, though not with mortal eye, yet do thy Saints behold them all, and so I trust shall I. O how unspeakably do the Saints rejoice, how glori●… 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 spiritual banquet of the Saints. For wheresoever the dead body is, thither fhall the eagle's resort. And we that with eagle's wings fly up by faith into heaven, shall ever resort to this dead body, and we shall unsatiably desite 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 soul, which calleth home the Shulamite: as the pot of Manna, which nourisheth the Israelite: as the well of jacob, which refresheth the ●…hirstie: as the pool of Bethesda, which ●…ealeth 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 woman 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 graven 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 paper. Here thou mayst see the bowels of my compassion, through the wounds of my passion. Assure thyself therefore, assure thy self 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, & his second coming: shall serve, to confounded 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 bored out in Maximinus' time, and the jailer in the Acts washed S. Paul's stripes & wounds: so let us kiss the Son lest he be angry, & honour his holy wounds, which are the precious balm 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 deserts 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 hands. 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. In so much 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 diverse things. To a whet stone, 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 sleep. To a goldsmith, which being beggarly and having not one piece of pla●…e to use himself, hath store for othe●…s which he ●…hewes and sells in his shop. Lastly, to a ridiculous actor in the city of Smyrna, which pronouncing, o coelum, O hea●…en, 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 chafe, saying, This fool hath made a solecism with his hand: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he hath spoken false Latin with 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 ●…e that sitteth in the heaven, shall laugh ●…ll such to scorn, the Lord shall have ●…em in derision, and hiss 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, and make true congruity between the tongue and the ●…and, 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 th●… end, the tragedy of this woeful life being on●…e 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. 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 Pastor 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. Where almighty 
〈◊〉. 4. ●…0.  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, them the Priest may sin though it be but once. For the people sinning, offend only by their sin: but the Priest sinning offendeth 
Exod. ●….  more by his example then by his sin. Therefore Moses being commanded by throwing down his rod, to work 
Exod. 7.  miracles, delivered it to Aaron. 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. They say one thing, and do another. 
Matth. 23. 3.  They bind heavy burdens which 
Luk. 11. 46.  they tie upon other men's backs, but touch not these burdens themselves, so much as with the least of their fingers. So that that which was fond and falsely said of Christ, He saved others, himself 
Matth. 27. 42.  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, and to doctrine: 
1. 〈◊〉. ●… 16.  for in doing so, thou shalt both save thyself, and them that hear thee. By taking heed 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 mayest 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 thy 
1. ●…or. 9 ●…7.  self. 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 
●…am. 3. 10.  and the self same Minister, 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 blessed teaching to praise it? Certainly the Psalmist puts the matter out of all doubt, where he says, That God will surely cast away, 
P●…l. 8. ●….  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 ●… 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 
Psal. 50. 16.  ●…reach my laws, and take my statutes in thy mouth, whereas thou hatest to be thyself reform by them, and hast ●…st my words behind thee? By thine 
Luk. 19 22.  own mouth, by thine own confession I will condemn thee, thou naughty, thou lewd servant. Thine own words 
job 15. 6.  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. ●…. 5.  and dost not first cast out that great beam which is in thine own eye? Why goest thou to other men's houses, 
Mark. 5. 10.  and priest into other men's matters, and dost not first go to thine own house, and see that all be well in thy own heart? What meanest thou to do? Thou that teachest others, dost thou not teach thyself? Thou that preachest 
〈◊〉. 2. 21.  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, then cure thyself as well as 
〈◊〉. 4. 13.  others. Seeing indeed as Hierome writeth, 
.  he is too nice and too dai●…tie a Physician, either for the body or else for the soul, which prescribeth fasting to others, and is sick of a surset himself. Wherefore the godly Pastor must not prescribe fasting to others and be sick of a surfeit himself, he 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.  
Now the people also are forbidden to teach one thing and do another, ●…s well as the pastor. For all Christians 〈◊〉 imitate the example of Christ. And f●…r Christ S. john tells us, that he was full of grace and truth. The fullness 
joh. 1. 14.  of his truth, made him teach well: of his grace, do well. Saint Peter likewise, 
1. Pet. 2. 22.  that he did no sin, neither was there guile found in his mouth. Many have no guile found in their mouths, which notwithstanding do sin. But even as Christ had neither guile in his teaching, nor yet sin in his doing: so we that are Christians must neither deceive others by teaching guilefully, nor yet deceive ourselves by doing sinfully. For we know that not every one that saith, Lord, 
Matth. 7. 21.  Lord, shall be saved. Neither yet every one that saith, The Temple of the Lord, the Temple of the Lord, shall be 
I●…r. 7. 4.  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 
M●…. 1●…. 14.  fruit: 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, nay knowing 
Luk. 12. 47.  it so well, that he is able to teach it others also, & yet doing it not himself, he shallbe 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, and handti'de. But such as know their masters will, and do it not, are worse than 
Mark. 7. 35.  drunken men. For though the string of their tongue be loose, as that stammerers in the Gospel was, so that they can teach well enough: yet the string of their hand is not loose, their hand is still bound up in their bosom, as that loiterers in the Proverbs is, so that they 
Pro. 26. ●…5.  can do nothing well. Therefore they draw near to God with their tongues, 
I●…r. 12. 1.  but are far from him with their rains. Yea they are so far from coming to him with their 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; yet they have the rough hand of Esau, which doth ill. Such do not touch Christ, but throng Christ. They touch Christ, as that 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, or as clouds 
1. Pet. 2. 17.  without rain. Such, as the Prophet Ie●…emie 
Fur●…ntur verba.  speaketh, do steal God's word. 
I●…r. 23. 30.  They have not only false and lying tongues, 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 
Qui boni vo lunt vide●…i loquendo quae dei sunt, cum mali si●…t, ●…ciendo qu●… 〈◊〉. August.  seem to be righteous in that they teach the words of God, 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 an other. That must not be.  
The second part affirmative followeth, what must be. Both pastor and people must do that themselves which they reach others to do. That must be. First for the pastor he hath two kind of garments. A breastplate, and an Ephod. 
〈◊〉. 28. 4.  The breastplate shows that he must have science to teach: the Ephod shows that he must have conscience to do that which he teacheth. And in the very breastplate itself is written, not only urim, but also Thummim. urim signifies 
〈◊〉. 28 ●…0  light. 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 
〈◊〉. 25. 30.  tabernacle were made of pure gold: so preachers which should purge and dress, 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 
〈◊〉. 18. 18.  his share, the shake breast and 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 
〈◊〉. ●…. 1●….  horseman directs the chariot, 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 must 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 
Exod. 39 25.  of his vesture pomegranates and bells. Many preachers are full of bells which make a great ringing and jingling, but because they have not pomegranates as well as bells, therefore all the noise that they make is but as sounding brass, or as a tinkling cymbal. For the godly pastor 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 fruitful himself and full of good works. Even as the pillars of the tabernacle were 
Exod. 26. 37  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, te●…ching the word of God purely, but also they must do as they say, and inwardly be made of Shitrim 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. Because 
Esa. 58. 1.  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, and hold it up with his hands. And then doth he lift up his voice as a trumpet. Those mystical beasts in Ezekiel, 
Ezek. 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 hands 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. For as the Prophet Malachi witnesseth, The Priest's lips 
Mal 2. 7.  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 
N●…h. 4. 17.  with the other: 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 apaee, and edify very much. Therefore Saint Paul exhorteth Timothy to show himself a workman, 
2. Tim. 2. 25.  which needeth not to be ashamed, 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 〈◊〉 his best to show himself a workman which need not be ashamed. And the same Apostle exhorteth the same Timothy again, to 
2. Tim. 1. 13.  show the true pattern of wholesome words. 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 urim, 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 pomegranates▪ 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 also hands under his wings: he must not only with his lips utter knowledge to others, but also keep knowledge himsel●…e: 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. For He that both doth and teacheth, the same shallbe 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. We read that Abraham buried 
Gen. 23. 19  Sarah in the ca●…e 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 fepulchre: 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 sepulch●…e. And so must all we do which are the true childr●…n 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 
〈◊〉 30. 〈◊〉  or a foot. Now the word 〈◊〉, signisies as well a lip, as a la●…er. So that the la●…er 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. Holy job says 
〈◊〉. 31. 36.  thus, Though mine adversary should writ a book against me, would not I take it upon my shoulder, and bind it as a crown unto me? That which he saith of his adversaries 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 ●…nne of Onias was as a saire Olive tree 
〈◊〉. 〈◊〉  that is ●…uitfull, and as a Cypress tree, which groweth up 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 〈◊〉 up to the clouds, by a high gif●… 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 
〈◊〉. ●…. 16.  appointed to make a window in the top of the Ark, 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, sitting 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. Therefore by the old law all those 
〈◊〉. 11. ●….  beasts are accounted unclean that chew the cud, but divide not the 〈◊〉; 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 
〈◊〉. 6.  the Madianites, he sent home again those fouldiers 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, which puts his doing to his 
〈◊〉. 31 ●…9.  teaching, and doth that which he teacheth. Our Saviour speaking to his Spouse, says thus, Let me see thy fight, let me hear thy voice. As if he should say, Let me not only hear a voice of thy teaching, but also see a sight of thy doing. Let me see thy sight, let me hear thy voice. Whereupon Seneca 
●…um 〈◊〉 magistrum quem magis admire●… cum videas, quam cum audias.  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 
Phil. 4. 9  those things which they had heard of him, and seen in him. His teaching they had heard of him: his doing they had seen in him. So Moses was mighty 
Act. 7. ●….  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, in teaching, and in doing. So Aaron's rod brought forth blossoms, 
Numb. 17. 8.  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 
joh. 5. ●…5.  light. 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 
〈◊〉. 51. 12.  me with thy free spirit, then shall ●… 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 
〈◊〉. 2. ●….  works, 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 cupres tree, but also an olive tree: he must with Noa 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 put his singers 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 Io●… Hiptist 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 setuant of God, must not only teach well, but also 〈◊〉 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. Sosiades 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 says 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 traitors 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 with all 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 
Bonitatem & sci●…ntiam doc●… me.  Psalms, O Lord give me goodness and 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. Theresore O Lord give me goodness and knowledge. But first goodness, and then knowledge. Because indeed, one heartful of goodness, is worth a hundred headfulls of knowledge: one handful of doing, is worth a hundred tongue-fulls 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 os the beast, not only in their foreheads, but also in their ha●…ds: how much more the●… ought we which serve the huing God, to receive the mark of God, not only in our foreheads by open professing of him but also in our hands by faithful ●…sing that which we profess. Therefore it is a usual phrase well-nigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand os Zacharie, or such like: I know indeed it is an Hebrew phrase, where the hand of the Prophet signifieth the ministery of the Prophet. But yet this phrase may give us thus much to understand, that if the Prophets dealt so, as every word of God passed not only through their mouths, but also through their hands, that then we also must so deal in hearing & 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, The sear 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. Cloven tongues? What's that? 
Act. 1●….  I'll tell you. Do you not see how our hands are cloaven 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.   

A SERMON PREACHED BEFORE the King's Majesty at Drayton in 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, 
a v. 8. & deinceps.  thou 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 1●…. & de 〈◊〉.  This shall be my resting place, here will I devil, 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 to 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 slorish. 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 chose, 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 liefienant upon earth. For ye know what was the end of all David's enemies: Absolom his disobedient son hung up by the goldylockes of pride. Achitophel his trauterous Counsellor made away himself. Shemei a reviler of him, and a de●…ractor from him, in his grey hairs put to a shameful death. The same may be said of the rest. But holy David himself could never be overcome. For though many enemies, specially Autiochus 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 he●…ts, 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 〈◊〉. 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 o●… jacob, and of his kingdom shall be no end. Now if this Scripture be so notably verified in David, he having faithfully served in his time, and bee●…g 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 veri●… dreadful judgement against them. Nicetas says plainly; No punishment so grievous as shame. And Nazianzen yet more expressly; Better were a man die right out, then still live in reproach and shame. This, diverse valiant worthies have showed to be true, ridding themselves voluntarily of their life, that so they might be rid of their shame. Ajax 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 Vticensis, and such others? In Scripture we have a plain proof. Mighty Samson, being 
I●…g. 16. 28.  about to pull the whole house upon his own head, 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 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉.  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 ●…hall clothe them with shame.  
Secondly, they shall be clothed with ●…hame. 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. chose, 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 elsewher●…, 
i 〈◊〉. 35 〈◊〉.  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 〈◊〉. 〈◊〉. 19  Let shame be unto him as a cloak that he hath upon him, and as the girdle that he is always girded with all. And yet again, 
l 〈◊〉 〈◊〉.  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 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 p●…a.  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 〈◊〉.  Hide 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 translate 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 conscien●…e, that he cried out, and said, 
o 〈◊〉 〈◊〉  I have sinned, in betraying innocent blood. Proditor Cas●…a, vile traitor: if his blood be innocent, than thy conscience is guilty. And if thou cannot confess thou hast sinned, when it is too late, why didst thou 〈◊〉 take heed of sinning when 〈◊〉 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 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 cockboats chained together over a river near Rome, thinking to train the Emperor that way, and there to ●…hem 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 sight 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 seat of Christ, being naked in all respects else, but only covered with their own shame. Then they shall be vexed with horrible fear 
r S●…pien. 5. 2. , and clothed with confusion; whereas the righteous shall be clothed with incorruption; yea though 
1. Cor. ●…5.  in this life with the rich glutton, 
s 〈◊〉. 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 conscienc●…; 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 shallbe as soon dispatched. But upon him shall his crown flourish.  
First himself shall have a crown. Tertullian 
t In 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 
t 〈◊〉. 〈◊〉.  brought 〈◊〉 and crowns to the gates of Listra, and would there have sacrificed to Paul. Afterward, when God's people the Israe●… 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, 
u ●…. 〈◊〉. 〈◊〉. ●….  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 
y 2. 〈◊〉. 1. 10  the 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. Canutus, that was absolute king almost of five kingdoms somewhat before the conquest, upon a time in his progress riding near the Thames, lighted and sat down besides the shore. Then, as it were to try a conclusion, he commanded the water being now ready to arise again and to slow, not to come any 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, Ye call me (●…aies he) your king and Master, & so indeed I am; and yet lo ye, I cannot command so much as this little stream, but do what I can, that will still do as it list. Whereupon presently he posted to Westminster, and resigned his crown to the crucifix there; neither could he ever after 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, that 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 ●…lourish. 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 slowres 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 Ma●…▪ 6. 24  how the lilies of the field do grow, they labour not, neither do they spin, yet 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 seld, which grow to day, and to morrow are cast into the oven▪ how much more shall he clothe Dauid●… enemies with shame; but upon himsel●…e 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 dazill the eyes of any that entered into the Temple 
a 1. Reg. 7. 49. ; 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 shall 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 〈◊〉. 4 1. . And to the Thessalonians he writeth thus, What 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 
c  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 converation in the world, the power of God's spirit working still most mightily by his ministery 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 〈◊〉 and prosperity of God's people; yea the very particular tied, wealth, life of every one of them; all this I say, and a 100 〈◊〉 more, 〈◊〉 he considereth, what a great and a glorious instrument be 〈◊〉 been every way of God's glory▪ O Lord God what a heaven shall he have in his heart? what a sweet paradise 〈◊〉 pleasure in his soul? what security▪ ●…hat assurance of Christ●… love? what a 〈◊〉 and undaunted hope of eter●… glory? what a slourishing crown 〈◊〉 re●…oycing shall he have even 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 〈◊〉 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 ●…onne Solomon crowned with riches, with wisdom, with fame and glory in the whole world? which ●…lourishing of his son, as of a noble branch, graced in a manner the very roo●…e of David himself. For, as his worthy son teacheth, 
〈◊〉 〈◊〉. 〈◊〉  children's children are the crown of the elders, and the glory of the children are their fathers. Therefore, as children may justly 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, and that fadeth not away 
〈◊〉 . Denying that eever it fadeth away, he affirmeth that it ever 〈◊〉. I would here be bold, 〈◊〉 I might do it without offence, as I hope I may, to show you one goodly 〈◊〉 of grapes of the land of Canaan, a land flowing with milk and honey, whether you are now going, before you enter into it. A worthy and virtuous gentleman, whom I need not name in this place, because, no doubt many ages ●…il 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 fourth, 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 as 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 David himself rejoice in God his Sa●…iour, and say, Quinta, aut sexta perennis erit: The fifth, or the sixth shall be eternal. This crown which God of his grace with his own right hand and his holy arm hath set upon mine head, is indeed (thanks and praise be given unto the same 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 〈◊〉 〈◊〉. 12.  just shall flourish like a palm tree, and shall grow like a Cedar in Lebanon. Such as be 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 end; it may seem very strange, that David had any enemies. Yet, out of these words, As for his enemies, I shall clothe them with shame; it may well be gathered, that some he had. What? had David? meek David? Lord remember David, and all his meeke●…esse, says he, in the beginning of this Psalm. He was the kindest, and the meekest man alive. When he had his mortal foe at a vantage, and at a dead lift, as we say, and might have na●…led 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, & noll., nob●…le. Yet this meek David, patient 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: no fear of God, no reverence towards his word, no love and loyalty towards your Sovereign, no fortitude, no temperance, no good thing in you; you 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 doth 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 ha●…e 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 devilish enemies. No counsel of man, no policy, no wisdom, no wit, can foresee all their barbarous undertakings 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 a hand to persecute and punish them: both an eye and an hand to deliver you from danger, 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 ●…ands: I'll 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 in 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 solemnizing, 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 toad, or as a viper, or as some hideous misshapen monster; and curse the very day wherein such a rebellious generation, and such a traitorous brood were borne? Certainly, my good brethren, if the mercy of God, which is incomprehensible, did not give them grace, at the last gasp to repent 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 be, o Lord, even so to all the enemies of thine a●…ointed, either open or secret, so let it be to them: As for his enemies, do thou, thou, O Lord, thine own self, do thou clothe them with shame.  But upon himself shall his Crown flourish. 
These words, upon himself, either are altogether impertinent and superfluous, or else they are very important and material. For, it had been sufficient to have said; As for his enemies I shall clothe them with shame: but as for himself, his ●…rowne shall ●…lourish. It is not greatly necessary, as it should seem, to 〈◊〉, his crown shall ●…lourish upon himself. Yet the Lord in his gracious answer unto David's prayer, thought good to put in this as a supernumerary 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 servant, 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 weight of glory, still to a greater and greater. Upon himself, says he, shall his crown flourish. For not only it shall be as flourishing, as David left it, at the day of his departure to God; but after his dissolution and death: as fa●…t as his body corrupteth in the earth, so fast shall his crown increase still in heaven. Trust me, truly, I speak it before the living Lord, and this high presence, all the whole Church which shall be edified to salvation, by David's blessed and godly government, even after his death, shall yet suffer his crown never to die, but shall continually keep it fresh and green. Ye●…, as every one brought to the building of the tabernacle, 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 saithful to God, and to his Prince; as he goeth 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, another shall bring a red rose, and add it to the crown: that so upon himself still his crown may flourish, the white rose and the red rose, that are in the crown already, being ever made more and more fragrant and slourishing. O Christ, what a crown is this? And what will it grow to much more in the end? You that are mighty Kings and Potentates upon earth, have indeed great cares and continual business in your heads; but yet vouchsafe I pray you to hearken 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 in 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 hundredth 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 slourished, 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 roy alley 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. 1065.  Luk. 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 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 
Psal. 132.  thought it a death unto him, 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 holiday. And on the other side he said; I rejoiced when they said unto me, We will go up into the house of the Lord. The Prophet Esay 
●…a. 2. 3.  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 
〈◊〉 〈◊〉. Hom. 4. 〈◊〉 Gen.  body, 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. 
.  Austen noteth well; 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, a●…d 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 
Heb. 13. 17.  quickly and greadily: 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 nothing so much as 〈◊〉 bite at this s●…eete 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 h●…rt; 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 Emans, when Christ 
●…uk. 2●….  was departed from them, said thus one to another; Did not our hearts burn within us when he talked with us by the way, and 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, My beloved put his hand to the hole of the door, and my heart was affectioned towards him. And again: 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 
Lu●…. 1 〈◊〉.  Virgin saluted her cousin Elizabeth, 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, says the Psalmist. We 
Psal. 2.  read that when the Almighty uttered 
〈◊〉 1. 24.  his voice, 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 reverent 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 bet-●…ter 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 
〈◊〉. 〈◊〉. 33.  all here present before the Lord, 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. Then 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 save our souls. It is strange, what is reported 
D●… 〈◊〉  of Constantine the great in this kind. 
.  Eusebius writeth of him that when di●…ine service was said, he would help the minister to begin the prayers, and to read the verses of the Psalms ●…changeably. 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 wonder●…ully does this confound us, that are far 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 and 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 our hearts be affectioned towards him: now our well-beloved speaketh, therefore let our souls melt: now the blessed virgin, yea a greater than the virgin, even the virgin's Son, saluteth us, and wisheth us all hail out of his word, therefore let the babe spring in our hearts for 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 satisfy himself with reverent 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 
Cord bono & optimo. Vulga.  translation it is read thus, with a good and an honest heart. But I follow the vulgar Latin, which readeth thus; With a good and a very good heart. And I refer 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 good 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. Therefore saith the Prophet, In my heart have I hid thy 
Psal. 119.  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 tre●… sure hid in a field. And this very field i●… 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, Th●… kingdom of heaven is within you. Ye●… 
Matth. 13. 52.  a faithful heart, not only is a seld 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. The wise woman, by whom is meant the spouse 
Prov. 13. 52.  of Christ, keeps her candle a light all 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the night long. Clemens understandeth this light 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 Austi●…s report we have ●…or 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. For so we read, that the word 
Psal. 19  of the Lord illuminate●…h the heart: there's the light. And that this light goes not out at any time, appeareth by that which is written elsewhere: O 
Psal. 119.  Lord, how do I love thy statutes, they are my meditation continually? In the old law those creatures only were accounted clean, which did chew the ●…ud. No otherwise shall we be accounted unclean in the sight of God, if we chew not the cud 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 showed and set forth in all the parts of our life. Therefore they of Berraea were esteemed more noble 
Act. 17. 11.  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 to 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 noted his son Joseph's 
Gen. 37. 11.  dreams; so let us not only hear, but also note 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 even as the holy virgin kept all those sayings, and pondered 
Luk. 2. 19  them in her heart, which were by the Shepherds reported and published abroad concerning her son jesus: in like manner they that are wise will hear, nay they will ponder and keep 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 salvation: 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 blood. 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 sons dreams, and the blessed virgin kept the shepherds 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, is like a tree 
●…sal 1.  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 reverent 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. Simeon the son of Onias 
〈◊〉. 〈◊〉. 1●….  was as 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 a Christian, must not only as a cypress tree, reach up to the clouds by meditation of high mysteries in the word, but also he must as an olive three 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 cupres tree: and though he be a cypress yet he shall be as fruitful as the olive tree. Noah 
Gen. ●…. 16.  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 action, as Abraham did, at which he sat once a day. At the window of contemplation he 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 laver with 
〈◊〉 3●… 18.  a base or with a foot. Now the Latin word Labium signifies as well a lip, as a laver. So that the laver which washeth must have a base: and the lip which uttereth 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 questioules it is footelesse, and so consequently it is bootless, and the laver wanting a base is altogether unprofitable. The Prophet Isaiah is willed to lift 
Esai. 58. 1.  up his voice like a trumpet. Many things sound louder than a trumpet, as the sea, the thunder, and such like. Yet he says not; List 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 
Ge●…. 23. 19  Macpelah, that is in a double sepulchre. He that buries his mind in knowledge only, without any care of bringing forth fruit, he buries Sarah in a single sepulchre, as Philo judaeus doth allegorize upon this 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; Ye have need of 
Heb. 10. 36.  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 yield a fruitful crop in Summer: semblably ●…e 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: he 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 one 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 ●…all 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 well, ●…o 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 bring forth fruit with patience. Rachel also, that other holy woman, did not desire the mandrakes so much to hold it in her hand, or to smell ●…o it, as to be made apt thereby 〈◊〉 bring forth the fruit of her womb. To teach us, that we must not labour so much to know the word, that we may subtly dispute or discourse of it, as to practise it that we may show the fruit of it in the amendment of our lives. Therefore king David being ready to redress divers 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 fructifying, 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 an hundred headfulls of knowledge. For the fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter, the praise of it 〈◊〉 sor ever. A good vnderstand●…ng 〈◊〉 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, bring not forth fruit according to it, they have an ill understanding. But they that have understanding, and do thereafter, & lead their lise 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, & 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 far 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 me; I was hungry, and ye gave me meat. These and such other have been the good fruits, which have followed your hearing and keeping of my word. Therefore now ye shall be praised for your well-doing, 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. 6. Surely in the flood of many waters they shall not come near him. 
THe principal scope os 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 ●…ray 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 prayer; For this shall every one that is godly make his prayer unto thee in a time 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 ●…ongs 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, but pithily set down to the Hebrews. And I have spoken elsewhere somewhat largely of this point. Now but a word only to make a fit entrance into this sermon. Take it therefore thus. The effocts of prayer heretofore have been wonderful. Prayer hath fet down hailstones 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 sun, and caused it to go backward fifteen degrees. Prayer hath held God's hands that he could not strike 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 this 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; In 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 quenched with water, but the force of water, if it begins to be violent, can not by any power of man be resisted. Canutus who was King of England, Scotland, Denmark, 
〈◊〉 lib. 7.  Norway, and a great part of Suevia 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 that in Ezekiel which came to the ankles, 
●…zek. ●…7. 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 can not command this little channel of water, to keep aloof osf from me. Whereupon he went immediately to Westminster, and with his own hands s●…t his Crown upon the Crucifix there, and could never be persuaded after to wear i●… 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, 
job. 38. ●…1.  and say; Hitherto shalt thou come, but no further, and here shalt thou stay thy proud waves. The afslictions of the righteous therefore being here compared to waters, must needs be very violent. For thus the Psalmist saith, 
Psal. 88 8.  Thine indignation lieth hard on me, and thou hast vexed me with all thy waves. And God himself; I will power 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 
〈◊〉. 5. 10.  great waves or waters, but they shall never overwhelm him; Surely in the flood os 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 〈◊〉 〈◊〉 there: so the miseries 
〈◊〉 〈◊〉 〈◊〉.  of this 〈◊〉 〈◊〉 Prophet Ezekiel saw the roul●… 〈◊〉 written with in and withou●…, and there was written therein, Lamentations, and singing, and woe. This book is written within and without, to show that many are the troubles of the righteous, both outward and inward. 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; Lamentations, 
Et scriptur●… in eo erat lamentationum, 〈◊〉 carminis, & 〈◊〉. Trem●…ll.  and mourning, and woe, than it is yet more plain, that in this world many troubles as many waters come one in the neck of an other, no earthly joy or comfort coming between. This the good King greatly complaineth 
Psal. 42. 7.  of, One deep calleth an other because of the noise of the water pipes, all thy floods and storms have gone over me. And job, He hath given me one 
job. 16. 14.  wound upon another, and he hath run upon me as a giant. And Saint Paul though in one place he write God 
Philip. 2. 37.  showed mercy 〈◊〉 him, that he should not have 〈◊〉 upon sorrow, yet oftentimes els●… 〈◊〉 speaketh of his own manifo●…d dangers. I soffered 
●…. 〈◊〉. 1●…. 26  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. Thus we see how many waters the godly man is subject to in this life. For one joy he hath at the least two sorrows, if he have 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 ●…lood. The very naming and mentioning of a flood must needs be 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. having been once well lashed with a whip, doth ever after fear if he hear but the bell which is tied to the 〈◊〉 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 out of the world. This indeed bringeth with it a ●…lood 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, crieth out thus, Oh into 
1. Mat. ●…. 11.  what adversity am I come, and into what floods of misery am I now fallen? He addeth the reason anon 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. S. Hieron 
〈◊〉. in 〈◊〉 〈◊〉.  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, My soul is very 
Mark. 14. 33.  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 wil●…. 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 both by his counsel and will had decreed, and by his hand had ordained. Hilarion also that holy ancient Father comforteth himself with this, that he had served Christ almost seventy years. Other 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. Upon which though the winds blow, and the floods 
Matth. 7. 25.  beat, yet it can not 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 same 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 
Matth. 8. 24.  save them, presently there followed a great calm. Therefore Luther when his life was sought of all the world in a manner, translated the Psalm Deus noster refugium, into dumb merer, and 
Psal. 46. 1.  caused it to be sung in all the reformed churches. God is our hope a●…d strength a very present help in trouble. Therefore will we not fear though the earth be moved, and though the hills becarried into the midst of the sea. Though the waves thereo●… rage and s●…ell: and though the mountains shake at the tempest of the same. ●…. 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, forth with he cried, Master save me. Save me O God: for the waters are come 
●…. 〈◊〉 1. a●…d 1●….  in even unto my soul. I sti●…ke ●…ast in the deep mire where no ground i●…; 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 flood drown me, neither let the deep swall●…w me up: & let not the pit th●…t her mouth upon me. S. Paul likewise suffered shipwreck, 
A 〈◊〉.  but lost not by it one hair of his head. Whereby we may s●…e the abs●…rdity 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 
1. Tim. ●…. 19  historical faith, 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 is 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. Surly 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. Zenon hearing news he had lost all he had by sea, said only thus; Thou hast 
〈◊〉 facis 〈◊〉 cum 〈◊〉 〈◊〉 compel●….  done very well Fortune to leave me nothing but my cloak. An other called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten 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 canst not touch. Yet these making so small reckoning of their goods and body, set their mind notwithstanding at a high rate. The mind 
〈◊〉 〈◊〉 〈◊〉 est 〈◊〉.  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 
〈◊〉 〈◊〉 〈◊〉.  k●…ow thou carriest Caesar with thee? As if he should say, Caesar's body may well be drowned, as any other man's may, but his mind, his magnanimity, his valour, his fortitude, can never be 〈◊〉. Thus far went Philosophy: But Divinity goeth a degree further. For Philosophy defineth Him, that is a man, by his reason and the moral 〈◊〉 of the mind; But Divinity desineth a Christian man by his faith and his conjunction thereby with Christ. Excellently saith Saint Austin: 
〈◊〉. 19 〈◊〉 〈◊〉.  When e comes it that the soul dieth? 
 Because faith is not in it. Whence that the body dieth? Because a soul is not in it. Therefore the sole 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 i●… his ●…aith. And then we easily answer the 〈◊〉, that a 〈◊〉 may come ●…eere a faithful man's goods, near his 〈◊〉, near his reasonable soul, but ●…o his saith, 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, The just 
Abacu●…k.  shall live by faith. And the Apostle, 
Gal. 2. 20.  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 doubt thus; The sum of the matter when you have heard all is 
〈◊〉. 12. 23.  this: ●…eare 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 ●…orged cavillation: the body of man may be weakened by sickness: the soul of man and the fae●…lties thereof, as memory, wit, and such like, may be impaired by age, but saith in Christ, the fear of God, a care to keep his commandments, is all of man, which no 〈◊〉, either in life or in death can over whelm. 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. I have prayed for thee, saith our Saviour, that 
Matth. 16. 〈◊〉.  thy faith should not fail, and the gates of hell shall not prevail against thee. For love is strong as death: jealously is 
〈◊〉. 8. 7.  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, that nothing can separate 
〈◊〉. 8.  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 〈◊〉 be most certai●…e 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 redeemer 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. 
Rom. 8. 37.  Nay in all the flood of waters we shall be more than conquerors. 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, yet shall not my heart be afraid: and though there rose up war 
Psal. 27. 3.  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 
Psal. 3. 7.  thousand of the people, that have se●… themselves against me round about. For a thousand of them shall 〈◊〉 at my side, and ten thousand at my right hand, but they shall not come near me. The Ark in the 〈◊〉 was not drow●…ed, as 
Gen. 7. 18.  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 ●…ea did not hinder the Israelites passage, 
〈◊〉. 1●… 22.  but opened an easy way to them. Yea Surely it was moreover as a brickwall to back them against all their enemies. The words o Saint james are ver●…e 
〈◊〉. 1. 2.  plain, My brethren, count it exceeding ●…oy when you fall into divers temptations. Tenta●…ion of itself doth vex and disquiet a man. But to the godly it is a joy. As we read else where, That they ●…vhich are justified by 〈◊〉 have peace, nay, have easy access to God, and great joy in tribulations. But the Apostle adding, that this joy is not common 
Ro●…. 5.  or ordinary, but Surely exceeding joy, raiseth up the ampli●…ication as high as may be. Whereunto. S. Paul also acordeth; 
2. Cor. 4. 9  We are af●…licted on every side, 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: as sorrowing, and yet always re●…oycing▪ as poor, and 
2. 〈◊〉. 6. 1●….  yet making many rich: as having nothing, and yet possessing all things. O the securi●…ie and felici●…ie 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 p●…ss ssi g all thing●…. But the special thing to be noted in 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. S. Augustin often commendeth the saying 
Non ita ●…ixi inter vo●…, ut ●…e pudeat vivere: nec mori ti●…eo, quia bonum dominum habemus. Pontius in fine vitae ●…ius  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, 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 chose 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 brickwall moreover to back 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 os suits of law, never-ceasing disquieters of his study. His goods distrained, and his ca●…tell 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 main●…enance, 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 far in this travail he did more than any of the rest, he was ver●…e well provided for in respect of living. For which my L. his Grace of Canterbury now living, is much to b●… reverenced and honoured. But beeins so well to pass both for himself an●… for his children, suddenly he fell sick. He was taken with an ague & 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 no greatly regarded, within four days took away his life. These were many waters and diverse tribulatio●…s. Besides a thousand more, which I cannot now stand to repeat. Ye●… 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 bade been professor of Physic siue 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 antienst, the shortest, the plainest of all. A great part of wisdom, as Plato showeth, is in the knowledge 
In Cratylo.  of true Etymologies. These in other tongues are uncertain, in this taken out of the natural qualities of every thing that is named. In so much as when any man hath found 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, diverse learned men are of opinion, to whom I very willingly assent, that the holy tongue which was spoken in paradise, shallbe 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, but full thirty 
In ●…tio pag. 444.  years together. Nathan Cytraeus writeth, that in Prage an University of Bohemia, where john Hus and Hicrome of Prage professed, that they that have continued professors for the space of 20. 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 pa●…ron 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 per 〈◊〉 them for other business. Now by business he meant, I ween especially his study & care to perform well his task in the translation. Wherein how excellently he was imploved, all they can witness who were joined with him in that labour. For though they be the very slower 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 leastwise 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 heartily 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, eleven poor children of you, which he left behind him, as Christ ascending left eleven Disciples, bereaved of your kind and dear Father, destitute of necessaries for your maintenance, to seek of all help and means, but only (as poor folks use to speak) such as God and good friends shall provide. Lament, lament all of you, of the town as well as of the University, because our School hath lost such a singular ornament of this age, because our Churches have lost such a faithful and sincere s●…ruant 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 asleep in the ship, while we most miserably in the flood of many waters are turmoiled and tossed. Wherefore let us in time cry aloud, and awake him with our prayers. Or rather indeed he is not asleep, 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, & affrighted us at noon day: which raged on the South side, and anon after on the North side o●… the town. It was but a few men's loss, but it was all men's 
The plagu●…, 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉  warning. And what? shall we make nothing of this, that one kind of disease devoureth up the townsmen, an 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 grievously displeased and offended at us. Wherefore let us yet now at the length in the name of God, rowfe 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 with 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, Cover us, and hide us from the wrath of the Lamb. Then they shall be glad to creep into every hold and corner, that they may avoid the burning of fire. But we that confess our sins, and forsake the fame, shall lift our heads to no other mountain, but tò 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 evermore: Amen.  
FINIS.   

A SERMON PREACHED AT WHITEhall before the King on tewsday after Lo Sunday. 1604.  2. Cor. 3. 18. But all we, with open face, behold as in a glass the glory of the Lord, and are 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 & substance of them both in himself is one and the same, yesterday, 
Heb. 13. 8.  and to day, and for ever. Those mystical wheels, which Ezekiel 
a Ezeck. 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 another. 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 Exo. 25. 20. , which shadow the merey-seat, have their faces one toward another. In like manner, the two testaments which shadow out Christ the true mercy-seat 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 〈◊〉. 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 th'other side, the gospel calls to the law, when Christ commends john. Whereupon also commending his spouse 
d Cant. 4. 5. , he says, Thy two breasts are like two young roes, 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, suck 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 t●…ins) 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 〈◊〉. 〈◊〉. 11.  sees in a vision, two olive trees, which through two golden pipes, empty themselves into the golden candlestick. This golden candlestick, shining continually, and giving light to very 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, slowing-forth, and streaming both together, whereby the oil of all gladness and goodness is powered 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 ch●…rubins, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the recapitulation, 
●…ph. 1. 10.  or the abridgement of them both; yet, if it will please you to consider the diverse dispensation of ●…hem, 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 l●…we.  
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 Zacharie went into the temple, all the multitude stood without. But suppose more men than Moses or Zacharie 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 showed his word unto jacob, his statutes and 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 Mart. 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, namely 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 face behold as in a glass the glory of the Lord. Then, they did sing 
c 〈◊〉 〈◊〉.  Notus in judaea deus, In jewrie is God known, his name is great in Israel. But now we sing, 
d 〈◊〉 〈◊〉.  laudate dominum omnes gentes, O praise the Lord all ye heathen, praise him all ye nations. Then, no uncircumcised stranger might eat the passover, 
e 〈◊〉. 12. 〈◊〉.  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 H●…b. 13. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odd. qu●…t. 24. , and being circumcised with circumcision made without hands, we may all of us eat the Easter-lamb, 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. But now, it is as an 
unguentum 〈◊〉  ointment powered out 
g 〈◊〉. 1. 2. Christi no men ante eius adventum in Israel populo 〈◊〉 in 〈◊〉 aliquo 〈◊〉 batur, 〈◊〉.  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 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 .  and he hath made all the Gentiles, which were before like untamed colts, tractable & obedient and serviceable to himself. Then, on●…ly 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 Ro. 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 ●…an. 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 seven hundred concubines 
m 1. Reg. 11. 3. . Not so much to satisfy his own fancy, as to signifi●… 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. 1.  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 diverse 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 Sidonians, and all other nations, should one day come together, and put-too their helping hand, to edisie and build up the Church of Christ. Even as the father of Solomon prophesied of it long before, 
o lib. 8.  The kings of Tarsis and the Isles shall give 〈◊〉, 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 Num. 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 ra●…s, 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 sheepfold of Christ. Here, the Church findeth twelve fountains, and seventy palm trees, 
q  twelve Apostles and seventy Dis●…iples. Which twelve Apostles, as ●…welue fountains, have flo●…ed more gene●…ally o●…er the face of all the earth to renew it, the●… Noah's 'slud did to de●… it. And th●… 〈◊〉 Disciples, as seventy palm trees, have flourished and spread themselves over all the world, so that, as the Psalmist speaketh, 
r Psal. 80 10.  The hills 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 showbread, yet so as they should be changed every Sabba●…h d●…y 
s . . These twelve cakes did presigure the twelve Apostles 
t 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 fount●…ines, 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  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 showbread shall be changed. For in steed of thy twelve fountains, and thy seventy palm trees, thou shalt have twelve Apostles and 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 ●…. Chr. ●… 4. . The molren 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 cauldron 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 . , upon twelve Apostles. Which in that they looked four ways, East, West, North, and South, they did teach all nations. 
z .  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 baptizing 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 
a 1. Sam. 6. 1●…. : 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, ●…ea 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 kine, and calves, and sacrifices, and ceremonies of the old law, wear 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, wear so far 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 sig●…es in the Zodiac, goeth forth from the v●…termost parts of the heaven, and runneth about to the end of it again 
a Psal. 19 6. : in like sort, the spiritual Son of righteousness, by the twelve Apostles, as by twelve signs, hath been borne 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 〈◊〉. 4. 12.  My sister, my spouse, is as a garden enclosed, and as a fountain sealed up. For as Saint Jerome writeth 
c . , the whole country of jewrie where the jews dwelled, lying between Dan and Beersabee, was scarce a hundred and three score 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 〈◊〉. 2. 1. ●…go 〈◊〉 〈◊〉 〈◊〉.  I am a flower of the field. And so likewise to his spouse; 
e Cant 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. 1●…. . To signify, that he would be, not only a garden-flower, but also ●… 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. Nabuchadnezar 
g Da●…. 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 prophesy of Esay; 
h cap. 2. v. 2.  It shallbe 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 Adam. The Greek letters of which name, as S. Cyprian 
i  writeth, do severally signify all the quarters of the earth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the East: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the West: ●…. again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the North: M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the South. According to the promise of God unto Abraham, 
k 〈◊〉.  Thy ●…eed 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 dust 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 lewish Synagogue speaketh in this sort, 
l 〈◊〉 ●…. 1●…. A●…a ●…a conturbau●…t me, propter 〈◊〉 Ami●…adab.  My soul troubleth me, for the chariots of Amminadab. Amminadab signifieth a willing or an obedient people. Such are the faithful Gentiles. Of whom God saith, 
m Ps. 1●…. ●…4.  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. chose 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 conturbavit 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 Mat. 27. 32. Vt tali facto 〈◊〉 gentium sides. ●…. 〈◊〉 de Pas. do. s. 8. , 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 ●… 27. . 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. 40. 21.  Nepthalie shall be as a Hind let loose, giving goodly words. For Christ did first preach in the land of Nepthaly among the jews 
r Math. 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 loose, 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 loose, leaping by the mountains, and skipping by the hills 
t Cant. 2. ●…. , so he hath run swiftly o●…er all the world 
u Ps. 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, Qu●…drigae, because each of them is drawn with four horses. Which very aptly befitteth the doctrine of the Gospel. For, as Cal●… 〈◊〉 in the Epistle before his Harmony, God hath of set purpose orda●…ed that the Gospel should be written by four Evangelists, that so he might make a triumphant chariot for his son 
x Videtur . . 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 Mat 13. 31. , 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 proceedings. A●…d though at the first, it was but aseed, yea but a grain, yet now it is grown to be an herb, yea to be a tree; wherein all the birds of the air 
z ●… 〈◊〉. 1●…. 〈◊〉. , all the faithful in the world, do make their nests.  
Therefore the church of Christ may be compared also to the Samaritans inn 
a ●…. 10. 3●…. . 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In the Synogogue there was not lodging for all. For then it was said, 
c 〈◊〉. ●…. 268  The Ammonites and the Moabites shall not enter into the congregation of the 
Stabulum ecclesia est; v●…de 〈◊〉 〈◊〉 do●… natus 〈◊〉 〈◊〉. Do. 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉.  Lord: But now, Christ is borne in an inn 
d  . 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  , yea I will sup with you, and you with me 
f 〈◊〉 ●…. 1●…. ▪ Go into the inn which is the Church, and there you shall find Parthians, and Medes, and Elamites, and all nations under heaven, stayed with flagons, and comforted with apples 
g 〈◊〉. 5. ; yea refreshed and filled with new wine 
h Act. 1. 5. . Look up to the sign, which is the cross, and you sh●…ll see diverse 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 o●… 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 Psy 2. 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 29. . For not only one hand, but both his hands, are fast-nayled 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 Lord 
l Pi●…l. 2. 11. . Fourthly, you shall see four quarters os 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 
n joh. 1●…. 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 himsel●…e says, All that the Father giveth me, shall come to me, and whosoever cometh to me, Non eijciam for●…s, 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 hauds; 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 ●…hat the Church may be compared to the Samaritans in●…e. It may be compared likewise to Salomon's troop of horse●… 
o C●…. 〈◊〉. . For Salomon's troop of horses was kept in four thousand stables, ten and ten in a stable 
p 2. Chro. 9 21. ; so that he had in his whole troop forty thousand horses 
q 1. Reg. 4. 26. ; which were either bought by him 
r 1. Reg 10. 28. , or else brought to him 
s ●…. Chr. 9 24.  out of all countries. So the Apostles, as we may read in th' Acts, brought by one sermon three 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 reve. 7. 9 , there are added to the church by infinite and innumerable multitudes 
y Dan. 7. 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 Coil oss. 3. 11. . It may be compared to Noah's Ark 
b Gen 7. 1●…. . 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 ●…. 〈◊〉 12. 〈◊〉. . It may be compared to S. james his net 
d Luk. 5. 10. . For that net had cork above to make it swim, and lead below to make it sink, that it might ●…ake all sorts of fiishes. So, the Church hath diverse 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. 〈◊〉 〈◊〉. , and caught 
f Matt●…. 13. 17. , and drawn unto Christ. Lastly, it may be compared to king Assuerus his feast 
g Lst. 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 25 ●….  words) and fat things full of marrow, of wines fined and purified. Before that this feast 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 Pro●…. 9 2. , and sendeth his servants into the high ways 
k 〈◊〉 14. 23 , to gather together all that ever they find. Yea his servants have not only bidden all that they could sinned in the highways, but also they have crossed the seas, and called the very further most 
m Es. 60 9  islands 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 slourishing 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 th' end of his dialogue against the Pelagians, writeth thus, 
n Vsque ad , .  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. jerom, all our religion was superstition: all our church-service, was idolatri●…: 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 Sto●… An nal. in 〈◊〉 Morgani. : in Malden in Essex, the temple of Victoria 
p . : in Bath, the temple of Apollo: in Leycester, the temple of janus: in York, where Peter is now, the temple of Bellona 
q 〈◊〉 A●… . : in London, where Paul's is now, the temple of Diana 
r 12●…. . 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 2●…. . And that, as they cried there, Great is Diana of the Ephesians: so they cried here, Great 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, forth with established religion, in this whole kingdom. But thanks, thā●…s be to God, in the time of the new Testame●…t, three and fifty years after the in●…arnation of Christ, when joseph of Arimathea came out of France into England, many in this Realm os blind and ignorant Pagans, became very zealo●…s 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 bu●…ied in Glasce●…burie himself 
t Gildas. lib. le 〈◊〉 〈◊〉. Am. . 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 . . Ab●…t this time 〈◊〉 one of the sea●…ntie Disciples 
x . , wh●…m Sain●… Paul mentioneth in 〈◊〉 Epistle to the Romans 
v R●…. 16. 10. , was a 〈◊〉 and a renowned Bishop in this L●…d. Also, 〈◊〉 a noble English Lady 
z Martial. Epigrammat. lib. 4. , whom Saint 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 often turned upside down, by the Romans, by the Saxons, by the Danes, by the Normans, yet 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. Tertullian, who lived Ann. 200. writeth thus, 
b Adue●…. judae. c. 3. 〈◊〉 om●…es termini, & Galliarum 〈◊〉 natione●…, & 〈◊〉 inaccessa Romanis loca Christo vero 〈◊〉.  All the costs of Spain, and divers 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 Eze. Quando terra Britanniae ante a 〈◊〉 Christi in v●…i is dei 〈◊〉 religione●… Nunc ●…ero universa te●…ra cum lae●…itia cla●…at ad 〈◊〉.  Did the I'll of Britain before the coming of Christ, ever acknowledge the saith 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, & of English blood, who lived Ann. 306. writeth in an epistle thus, 
d 〈◊〉. l. 1. 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 lined▪ An. 405. writeth thus, 
c Hom. 28. in 2. C●…r.  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 Britta●…ne, you▪ may hear john B●…ptist preaching. S. Hierom, who lived Ann. 420. writeth thus, 
f Ep●…st ad 〈◊〉.  The Frenchmen, the Englishmen, they of Africa, they 
A●…o 500  
Columban●… in A●…glia, Pall●…as in ●…cotia: Patricius i●… 〈◊〉 flo●….  of Pers●…a, and all barbarous nations, worship one Christ, and observe one rule of religion. Theodoret, who lived Ann. 450. writeth thus, 
g Aduer●…. Gr●…. lib. 9  The blessed Apostles have indu●…ed the Englishmen, the Danes, the Saxons, in one word, all people and countries, to embrace the doct●…e of Christ. Gregory the great, who 〈◊〉 An. 605. writeth thu●…, 
h ●…ist. lib. ●…. c. 58.  Who can sufficiently express, how glad all the faithful are, ●…or that the Englishmen, ha●…e fo●… saken the darkness of their errors, and have again recei●…ed the light of the Gospel. Beda, who lived Ann. 730. wri●…th thus, 
i  England at this present, is inhabited by Englishmen, Britain's, Scots, Picts, and Romans, all which, though they speak ●…iue 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 Arimathea, and Simon Zelotes, (in whose time Aristobulus and Claudia, and not long after King Lucius also lived) hath ever since continued amongst us; as testifieth, Tertullian, Origen, Constantine the great, Athanasius, Chrysostome, Hierome, Theodoret, Gregory, Beda, and many more, which might here have been alleged 
k Vide 〈◊〉 〈◊〉, 〈◊〉 Beina●…di. lib. 2. cap. 7. & Bei nard. d●… 〈◊〉. lib. 3. .  
Lo ye then, ye blessed and beloved of the Lord. Lo ye●…, and mark it well I bes●…ech you, how far 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, Laudate dominum omnes gentes. Then they that were borne in the land only, might eat the passover: but now, we that are strangers also, may eat the Easter-lambe. Then the name of Christ was only, as an ointment kept in an alabaster box: but now, it is also, as an ointment powered 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, is obedient unto him. Then, natural branches only, did prosper and flourish: but now, wild branches also, are grafted 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 palm-tree: 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, he 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 Amminadab. Then, the Church of Christ was only a small grain of mustard-seed, which is lesser than any other seed: but now, it spreadeth abroad as a mighty big ●…ree, 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●…ne, which lodgeth all passengers. It is like Salomon's trou●… of hourses, which cometh out of all countries. It is like Saint Peter's sheet, which infouldeth, 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 Assuerus 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 I say, 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.